Ruth

The Book of Ruth.] So, "The Book of Esther": not because these thrice worthy women—in whom, besides their sex, there was nothing woman like or weak—were the authors of those books, but the subject matter of them. Whether Samuel wrote this history of Ruth, or some other prophet, it is not much material: but it fitly precedeth his book, as a preparative to the history of David, whose acts it recordeth. And it no less fitly followeth the Book of Judges, as being an appendix to it, and treating of things done in their days. A precious piece it is surely, though but short; και πολλη και ελαχιστη, as St Bartholomew said of divinity; of special concernment, as pointing to Christ born of Boaz a Jew, and Ruth a Gentile, as a Saviour to both sorts; {#Ac 10:34,35} and of singular worth: whence Hugo compareth it to a little bee, great in fruitfulness, gathering wax and honey, for light and medicine; Lavater, to such precious stones as are small in bulk, but of egregious virtue.

Chapter 1

Ver. 1.

Now it came to pass.] Not without the special hand and providence of God, which we are diligently to observe this whole story throughout; as likewise in reading the Book of Esther.

In the days when the judges ruled.] But what judges ruled when Ruth was thus preferred to be grandmother to Messiah the Prince, is hard to say. Josephus and Zonaras are for Eli. The Rabbins say that these things began under Ehud, and that Ruth was the daughter of Eglon king of Moab. But neither of these is likely. Gallianus will have Abimelech and Tola to have been judges when these things were done. Lyra and some Jewish doctors hold Boaz to be the same with that judge Ibzan of Bethlehem. {#Jud 12:8} Tostatus, and after him Tremellius, think the history of Ruth fell out in the days of Deborah; others, in the beginning of Gideon: and these speak most probably, as may be gathered by comparing #Mt 1:5 with the end of this history.

That there was a famine in the land.] In the promised land, that sumen totius terroe: and at Bethlehem also, that "house of bread," famous for its fertility. See #Jud 6:4-6, with #Ps 107:34. There is food in Moab when famine in Israel. "Wicked men have their portion in this life"; {#Ps 17:14} but David neither coveteth their cates, nor envieth their happiness. {#Ps 17:15}

And a certain man of Beth-lehem-judah went.] So did Abraham, Isaac, and Jacob, in like case, and for like cause. So the prophet Elisha counselled the Shunamite to do, &c. Some Jews tell us, -but who told them?—that Elimelech was a great rich man, and that, through contempt of the law, and base covetousness, lest he should part with his wealth to his poor kindred, he left his country and went into the land of Moab, where he died a beggar, &c. Let this pass for a Jewish fable.

He, and his wife, and his two sons.] Whom he had in his heart, ad commoriendum et convivendum. This condemneth those miscreants which run away from wife and children, and are worse than infidels, {#1Ti 5:8} yea, than brute beasts.

Ver. 2. And the name of the man was Elimelech, ] i.e., My God is King: an excellent name, and such as might yield great comfort in those calamitous times. Christ liveth and reigneth, alioqui totus desperassem, saith one, else I had been down on all fours ere this day.

And the name of his wife Naomi, ] i.e., My sweet or pleasant one: a fit name for a wife, who should be to her husband "as the loving hind and pleasant roe." {#Pr 5:19} Loving appellations serve to increase love betwixt married couples, as well as to express it.

And the name of his two sons Mahlon and Chilion.] Mahlon signifieth infirmity; Chilion, finished. Why so called, is not showed, saith an interpreter, {a} but they answer the event of things: the first, his father’s infirmity in going from among God’s people, to live with idolaters for preservation of his outward estate; and the other, his father’s death, he being taken away in Moab. {#Ru 1:3} He was Mahlon in his leaving of Bethlehem, and Chilion in abiding in Moab.

Ephrathites of Bethlehem-judah.] Not Ephrathites of the tribe of Ephraim, as #1Ki 11:26.

And continued there.] Heb., Were there as sojourners: and were kindly used; though the Moabites had been formerly hard-hearted enough, {#De 23:3} and afterwards also, {#Isa 16:6} and are therefore threatened.

{a} Bernard.

Ver. 3. And Elimelech Naomi’s husband died.] Her head was cut off, her root uncovered. Mulier vel hoc solo nomine misera est quod vidua est; To be a widow is misery enough of itself, and haleth at the heels of it many miseries. "I am indeed a widow woman, and my husband is dead." {#2Sa 14:5} But Naomi as a "widow indeed," though desolate and a relict, as here, "yet trusted in God, and continued in prayers and supplications day and night." {#1Ti 5:5} Her motto was that of a certain French lady, Sola facta solum Deum sequor; Now that I am alone, I follow hard after God alone.

Ver. 4. And they took them wives of the women of Moab.] Which haply they had not been suffered to do if their father had lived: their mother, it may be, could as little hinder it, as Rebekah Esau’s marrying those daughters of Heth. But God had a holy hand in it: he ordereth the disorders of men to his own glory.

The name of the one was Orpah.] She was Chilion’s wife, as Ruth was Mahlon’s; {#Ru 4:10} whether they were sisters is uncertain, but sure enough they were not King Eglon’s daughters, as the Chaldee Paraphrast thinketh.

And they dwelt there about ten years.] A sore affliction to Naomi no doubt. See #Ps 120:5. Lord—said a certain good woman on her deathbed, and in trouble of mind, -send me not to hell among the wicked; for thou knowest I could never in all my life like their company.

Ver. 5. And Mahlon and Chilion died also both of them.] For a further trial and exercise of Naomi’s faith and patience.

And the woman was left of her two sons and her husband.] Catenata piorum crux. Crosses seldom come single. This excellent woman was left desolate and disconsolate, only she "comforted herself in the Lord her God," as David in like distress did. {#1Sa 30:6}

Ver. 6, Then she arose with her daughters-in-law.] Now she "heard the rod, and who had appointed it," {#Mic 6:9} saying, "He, he, come forth," Arise and he gone; "this is not your rest, for it is polluted." God’s corrections are vocal and disciplinary. Her daughters-in-law, moved by her virtues, arise to go with her. If moral virtue could be seen with mortal eyes, it would attract all hearts to itself, saith Plato. How much more then would true grace, {#So 6:1} which is such an elixir, as by contaction, if there be any disposition of goodness in the same metal, it will render it of the property!

That she might return from the country of Moab.] Where, although she had been courteously used, yet her heart hankereth homewards, So should ours heavenwards, though we might live here in the height of the world’s blandishments, quae non sunt tantum fallacia quia dubia, sed etiam insidiosa, guia dulcia, which are not only deceitful because doubtful, but also dangerous because delicious, saith a father. {a}

For she had heard in the country of Moab.] This "good news from a far country was as cold water to her thirsty soul"; {#Pr 25:25} this cheered up her good heart, when almost dead within her. God reserveth his hand for a dead lift.

{a} Lactant.

Ver. 7. Wherefore she went forth out of the place.] And should not we hasten home to our Father’s house, where is bread enough? Fugiendum est ad clarissimam patriam ubi Pater, ibi omnia, said Plotinus, the Platonist. {a} Away to heaven; there is our Father, there are all things. And what though we here suffer hardship, as did Naomi and Ruth when they came to Judea? Mendicato pane hic vivamus, saith Luther: heaven will make amends for all. Meanwhile, bread and cheese with the gospel is good cheer, said Mr Greenham.

And her two daughters-in-law.] Few such daughters-in-law to be found. Vellent multae socrus suas ad extremes Garamantas solas proficisci, &c.

And they went on the way.] Orpah also set forth as forward as Ruth, but persisted not. The end is better than the beginning: the evening crowneth the day. He that continueth to the end shall be saved. "Remember Lot’s wife."

{a} Aug., De Civ. Dei, lib. ix. cap. 16.

Ver. 8. And Naomi said unto her two daughters-in-law.] Hitherto she hath acted her part by doing and suffering. Now, and not till now, we find her speaking. Her tongue did not hang loose, to be upon every touch extolling: but "she openeth her mouth with wisdom, and in her tongue is the law of kindness," as #Pr 31:26.

Go, return each to her mother’s house.] Ite, redite. This she spake as a wise woman, to make trial of the soundness of their love. Videas cui fidas, try before you trust. Open heartedness is a sign of folly; credulity, of levity.

The Lord deal kindly with you.] This, her motherly benediction, was the best valediction. Gold and silver she had not for them, but that which was better, heartiest prayers and well wishes; and of these people should be even prodigal, since this their labour of love cannot be in vain in the Lord.

As ye have dealt with the dead, and with me.] Though of an ill race, they proved dutiful wives and kind daughters-in-law. Howbeit nothing is more dangerous than to graft in a bad stock, to be imped in a wicked family. This relation too often draweth in a share both of sin and punishment. Ahab and Ahaziah, for instance.

Ver. 9. The Lord grant you, that ye may find rest, ] i.e., The Lord give you good husbands—{#Ru 3:2-9}—with whom you may live contentedly and comfortably. God is the chief marriage maker: but now-a-days, Dowry not God { Dos, non Deus:} and it proveth accordingly. Bag and baggage go oft together, &c.

And they lifted up their voice, and wept.] And so answered the kindness of her kiss. See #1Sa 20:41 Ac 20:37.

Ver. 10. Surely we will return with thee.] So they both said, and said as they thought: but Orpah, upon second thoughts, did otherwise. Saul in a passion promised fair, {#1Sa 24:16,17 26:21} but David knew there was no trusting to either his tears or his talk.

Ver. 11. Turn again, my daughters.] Though she were but their step-mother, yet, as one stepped in to be instead of a natural mother, she calleth them her daughters. It is good policy to preserve an opinion of our love in the hearts of those whom we would persuade to any good, and to speak them fair.

Why will ye go with me?] q.d., Go not, unless ye be first of a well-knit resolution, lest all too late ye come in with a fool’s, Had I known. Those that intend for heaven must not dream of a delicacy: but, being to build the tower of godliness, let them consider first, and cast up what it will cost them, lest they with shame give over in the midst, and "lose the things that they have wrought": but that they may "receive a full reward." {#2Jo 1:8}

Are there yet any more sons in my womb?] If you aim at worldly advantage, or are acted by sinful selflove in this your enterprise, I have not for you, nor am likely to accommodate you. See #Lu 9:57. Sed vix diligitur Iesus propter Iesum, saith a father. Poor Christ is slighted.

Ver. 12. Turn again, my daughters.] A probational persuasion, as #Ru 1:8, that she might sound them to the bottom.

For I am too old to have an husband.] Second marriages are not unlawful: but thought of death is enough to forbid the bans of such marriage. Cogita te quotidie moriturum et nunquam de secundis nuptiis cogitabis, saith Jerome.

If I should have an husband also tonight, and should also bear sons.] Without having a husband, she doth not once think of having children, as many wantons and light-skirts do; making themselves whores, and their children bastards, and all for satisfying the rage of present lust, though after they repent with grief and shame. {a}

{a} Bernard.

Ver. 13. Would ye tarry for them?] Heb., Hope. The Hebrew word that signifieth hope, signifieth a line: because by hope the heart is stretched out as a line, to the thing it hopeth for.

Till they were grown.] Children are not to be married till mature and marriageable.

Nay, my daughters, ] q.d., If you mean to marry at all, marry in due time, and defer not too long. Every Jew at this day is bound to marry before he is twenty years old, else he is looked upon as one that liveth in sin.

For it grieveth me much.] I have much bitterness: "remembering mine affliction and my misery, the wormwood and the gall." {#La 3:19} But did not Naomi herself cast this gall into God’s cup, by her impatiency and excess of grief? which yet was much mitigated, no doubt, when she considered that it was—

The hand of the Lord that was gone out against her.] That her afflictions befell her not by fate or blind fortune. Among philosophers the most noted sect for patience was that of the Stoics, who ascribed all to fate. God’s people have better comforts. Virtus lecythos habet in malis.

Ver. 14. And they lifted up their voice, and wept again.] As loath to part, for the old love’s sake. Tears are no sign of an effeminate spirit, witness David, Paul, Peter, &c. Seneca, though a Stoic, saith, Flendum, non plorandum; men may weep, but not wail.

And Orpah kissed her mother-in-law.] For a final farewell. Καταφιλειν ουκ εστι φιλειν, saith Philo. Apostates betray Christ with a kiss: temporaries forsake him, and embrace this present world. So did Jehu, Judas, Demas, Henry IV of France, once Bonus orbi, afterwards Orbus boni, as one wittily anagrammatised his name Borbonius.

But Ruth clave unto her.] Heb., Was glued unto her, as a wife to her husband, inseparably. {#Ge 2:24 Mt 19:5} "He that is joined unto the Lord is one spirit." {#1Co 6:17}

Ver. 15. Behold, thy sister-in-law is gone back.] A great temptation to Ruth—{#Heb 11:37, "they were tempted"}—as it was likewise to the disciples, when many fell off; {#Joh 6:66} to the primitive Christians, when Hymenaeus and Philetus made defection; {#2Ti 2:17} to Galeacius, when forsaken of all.

And unto her gods.] Her devil gods, Baalpeor, Chemosh, Milchom, &c. In finita deorum lerna ad triginta millia Hesiodi tempore excreverat. The Chinese are said to have a hundred thousand.

Ver. 16. Intreat me not.] Or, Be not troublesome to me by thy dissuasions; hinder me not from bearing thee company. She was unchangeably resolved. So was that martyr {a} who said, The heavens shall sooner fall, than I will forsake my profession. I will follow the Lamb wheresoever he goeth. The hop in its growing windeth itself about the pole, and always followeth the course of the sun from east to west, so that it can by no means be drawn to the contrary, but chooseth rather to break than yield.

{a} John Ardely.

Ver. 17. Where thou diest, &c] That both she and her mother should once die, she doubted not. {#Heb 9:27} This many seem to do, whilst they so live as if their lives were riveted upon eternity. See #Ps 49:10,11,13.

There will I be buried.] Burial is one of the dues of the dead; and dear friends desire to be buried together. {#2Sa 19:37} Mezentius in Virgil begs to be buried by his son Lausus. {a}

The Lord do so to me, and more also.] Let him double and treble the evil wished upon me, which is here not mentioned by a usual aposiopesis, not unlike that of the prophet Amos in #Am 4:12; "And because I will do thus unto thee," Ubi non nominat mala, ut omnia timeant, { b} he nameth not any, that they may fear all. This is an oath bound with a curse, which yet is not particularly named, but left unto God. Indeed, every oath is with an execration, either understood or expressed.

{a} Aeneid., lib. x.

{b} Ribera.

Ver. 18. When she saw that she was steadfastly minded.] Heb., Strengthened herself, to wit, by her oath; and so gave sufficient testimony of the grace of God in her, that she was "steadfast and unmovable." {#1Co 15:58}

Then she left speaking unto her.] She rested in Ruth’s resolution, being well assured of her honest mind, which now to suspect were breach of charity.

Ver. 19. So they two went until they came to Bethlehem.] Thus God never forsaketh his, Will not forsake even if forsaked { Non deserit etiam si deserat.} but when one comfort faileth, findeth them out another; as when Sarah died, Rebekah came in her room. Yea, God himself stood by Paul when all men forsook him. {#2Ti 4:16}

So they two.] Amicitia sit inter binos, qui sunt veri; et bonos, qui sunt pauci.

And it came to pass.] See on #Ru 1:1

That all the city was moved about them.] Which showeth that Naomi had been of quality and good account among them.

And they said.] The women said; for the word is of the feminine gender. These women afterwards spake very comfortably to her, as now they do compassionately, saying,

Is this Naomi?] Alas! what a change is in her! O quantum haec (Niobe) Naomi, Naomi mutatur ab illa! Fuimus Troes.

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.] Non Amaeham sed Amaram. Sic, Da obolum Bellisario. How soon can the Almighty alter our condition, for the better, or for the worse!

“ Magna repente ruunt, summa cadunt subito.”

Ver. 21. I went out full.] Not for want, but for fear of want. This she now regretteth, as done out of distrust. God’s voice is, "Dwell in the land, and verily thou shalt be fed." {#Ps 37:3}

Home again empty.] By weeping cross. They that go out of God’s precincts, go out of his protection: Jehoshaphat’s ships were broken; Lot lost all; Josiah came short home.

Hath testified against me.] As a witness of my sin, and of his just displeasure; -see #Job 10:17 16:8; {See Trapp on "Job 10:17"} {See Trapp on "Job 16:8"}—a metaphor from adversaries at law.

Hath afflicted me.] Howbeit, Quos amat, hos non vult, spero, perire Deus.

Ver. 22. So Naomi returned, &c.] So Jews and Gentiles walk to heaven together.

In the beginning of barley harvest.] In the beginning of the passover, saith the Chaldee Paraphrast, taking the fittest opportunity both for soul and body.

Chapter 2

Ver. 1. And Naomi had a kinsman of her husband’s.] Lyra saith Elimelech and Salmon—other Hebrews say Elimelech and Naasson—were brethren. Some, more probably, hold that Elimelech was the son of Salmon’s brother, and so his son the kinsman of Boaz once removed; for there was one nearer. {#Ru 3:12}

A mighty man of wealth.] Rich, and yet religious—a rare bird.

And his name was Boaz, ] i.e., Strength, or fortitude. He was strong in the Lord, and in the power of his might. The rich man’s wealth is his strong city. {#Pr 18:11} But good Boaz had learned better than to trust in uncertain riches: {#1Ti 6:17} he was rich in this world, and withal rich in good works (ibid.), rich in faith, {#Jas 2:5} rich to Godward. {#Lu 12:21}

Ver. 2. And Ruth the Moabitess said unto Naomi.] This request of Ruth made way to her recompense. Great things oft come of small beginnings. God put small thoughts into Ahasuerus’s heart, but for great purpose. {#Es 6:1}

Let me now go to the field.] In the midst of worldly wants she murmureth not against the God of Israel, for maintaining his servants no better, as Aigoland, king of Saragossa, did against the God of Christians, when he saw the many poor that expected alms from Charles the Great’s table, {a} -she meditateth not to return to Moab, as those in the wilderness once did into Egypt; she stealeth not, setteth not herself to sale for a livelihood, &c., but bethinks her of an honest, though painful employment, and thereto craveth Naomi’s consent, whom she ever honoured as a mother by a singular piety.

After him in whose sight I shall find grace.] This was her modesty, notwithstanding the liberty given her by the law. {#Le 9:10 23:22} A good heart inquireth not only An liceat? but also An deceat, an expediat? Ruth would not lease without leave and good liking.

Go, my daughter.] A mild speech from a meek spirit.

{a} Turpine.

Ver. 3. And she went, and came, and gleaned.] A mean, but honest employment, which therefore she stoopeth unto, and it proved a step to her highest preferment. A diligent person liveth not long in a low place. {#Pr 22:29}

And her hap was to light, &c.] Accidit accidens vel eventus. By mere chance, in respect of Ruth, -who, being a stranger, knew not whose field it was, -but by a sweet providence of God, who led her hither by the hand as it were, for her present encouragement and future advancement. God will direct and succeed the attempts of the well minded.

Ver. 4. And, behold, Boaz came from Beth-lehem.] To look to his country business, as a good economist: his eyes are on the servants, on the reapers, on the gleaners. Maiores fertilissimum in agro oculum domini esse dixerunt; { a} our ancestors were wont to say, that the master’s eye maketh the ground most fruitful. The master’s footsteps, saith one in Aristotle, are the best manure for the farm. {b} And, Procul a villa sua dissitus iacturae vicinus, said Cato: The farther from thy business, the nearer to loss. Boaz had a bailiff of his husbandry, Αγρονομον, as Josephus calleth him, careful and painful; and yet we find him not only looking to, but even lodging in the midst of his hinds. {#Ru 3:7,14}

The Lord be with you…The Lord bless thee.] Piety not only stands with humanity and civil courtesy, but also exacteth and requireth it. {#Mt 10:11 1Pe 3:8 Lu 10:5} God hath his ethics, and commandeth good manners as well as good conscience. Affability and courtesy is the way to win upon others; men’s minds are taken with it, as passengers’ eyes are with fair flowers in the spring-tide; whereas a harsh, sullen, sour, churlish conversation is very distasteful to all, galleth the best, {witness David, #1Sa 25:10-13} and openeth bad men’s mouths to speak evil of religion, as if it were an enemy to comity and courtesy—as if it removed it, whereas it only rectifieth it, and prescribeth to it, by restraining flattery and treachery.

The Lord bless thee.] Courtesy must be paid in the same coin. The Turk’s salutation is Salaum aleek, Peace be to thee; the reply is, Aleek salaum. They which salute are to be re-saluted. Note this against some Anabaptists and the Quakers. Those places, #2Ki 4:29 Lu 10:4, make nothing for them, as enjoining only haste to be made in matters so weighty. Nor that, #2Jo 1:10, as meant only of desperate heretics, such as was Marcion, to whom Polycarp, Agnosco te primogenitum diaboli. As for others, "Charity hopeth all things," and if they be not sons of peace, our peace returneth to us.

{a} Plin., lib. viii. cap. 6.

{b} Domini vestigia stercus optimum. -Arist. Oecon., lib. i.

Ver. 5. Unto his servant that was set over the reapers.] His villicus, his bailiff, whose office was to see that the rest were painful and faithful. The Jews have a saying, Marbe gnabhadim, marbe gezel, He that multiplieth servants, multiplieth thieves. How idle and wasteful are many! An overseer, therefore, is but necessary.

Whose damsel is this?] Observing her by her habit or complexion to be a stranger, and with it laborious, he maketh this inquiry.

Ver. 6. And the servant.] He gives a ready answer, a good account, Rationem cum domino crebro putet, saith Cato {a} concerning a steward.

It is the Moabitish damsel.] He commendeth her for her virtues, little thinking that shortly she should be his mistress. This was fair, and not ordinary. Vituperant homines quam collaudant promptius. Malignity and morosity reigneth everywhere.

{a} De Re Rust, cap. v.

Ver. 7. I pray you, let me glean.] {See Trapp on "Ru 2:2"}

And gather after the reapers.] She thrust not herself in before or among the reapers as an impudent, bold housewife, pretending that now God’s barn door was open, and she might take where she could, &c., but begged leave to follow after them, to gather up the loose ears. This was her honesty, modesty, and humility, to her great commendation.

And hath continued even from the morning.] "Not slothful in business," {#Ro 12:11} but assiduous and constant at it. {#Ec 10:18} This is praiseworthy, -in a minister especially, who is bidden to be instant, or to stand over his work, to stand close to it, {#2Ti 4:2} {a} to live and die upon it. Oportet Episcopum conscionantem mori, said Bishop Juell.

Until now, that she tarried a little in the house.] For necessary repast and repose, in the heat of the day. Excepa modica sessione eius in tugurio; so Munster rendereth it.

{a} επιστηθι.

Ver. 8. Hearest thou not, my daughter?] q.d., Hear and heed what I say to thee; be advised by me. Audite senem iuvenes, &c. Neither showed Boaz his love "in word or in tongue only"—such love is good cheap—"but in deed and in truth." {#1Jo 3:18}

Abide here fast by my maidens.] Who were there, either as reapers, binders, or takers: or if they gleaned, it was for themselves, because they were poor and indigent.

Ver. 9. Go thou after them.] Mercy is not miserly: charity is no churl. Love is full of good works. This age aboundeth with mouth mercy, {#Jas 3:15,16} but a little handful were better than a great many such mouthfuls.

That they should not touch thee.] With a wanton touch, as young men are apt to do, or otherwise wrong thee. Let masters of families make Nebuchadnezzar’s law, that nothing be said or done, by those under their charge, against the God of heaven.

Drink of that which the young men have drawn.] Not without hard labour in those hot and high countries: the courtesy, therefore, was the greater.

Ver. 10. Then she fell on her face, &c.] Here shine forth her humility, modesty, and many other graces: {a} she was, as Gualther saith of the Lady Jane Gray, Pietatis, prudentiae, et modestiae delicium. Yea, caelum quoddam lucidissimis virtutum stellis exornatum, as Bucholcer saith of Joseph. All the people of her city soon knew that she was a very virtuous woman, {#Ru 3:11} and hence it was that she found so much favour, for true goodnass is very lovely: οττι καλον φιλον εστι.

That thou shouldest take knowledge of me.] Non sum dignus, Domine, quem diligas, saith Augustine. Every saint may say with admiration as he did in #Joh 14:22, "Lord, how is it that thou hast manifested thyself to us, and not unto the world?"

{a} Rutha tanquam lucidum speculum multarum virtutum nobis proponitur. -Lavater.

Ver. 11. It hath fully been showed me.] Her faith to God and love to her mother-in-law was much noted and noticed. See #1Th 1:8. Fame {a} followeth virtue, as the shadow doth the body, at the heels. "Since thou hast been precious in my sight, thou hast been honourable." {#Isa 43:4} By faith those "elders obtained a good report," {#Heb 11:2} as Abel, who, "being dead, yet speaketh," or, is spoken of, as some render it, {#Heb 11:4} and as Abraham, who forsook all, and followed God into a strange country; so did this daughter of Abraham, and was famous for it, yea, renowned. See #Ps 37:6 112:6.

All that thou hast done unto thy mother-ln-law.] A sure sign of thy true love to thy late husband, and how greatly thou prizest holiness in his mother, a happy instrument of thy conversion. Ruth was lovely, and therefore loved: Ut ameris amabilis esto.

{a} "If there be any virtue, if any praise."—#Php 4:8.

Ver. 12. The Lord recompense thy work.] Though Ruth lacked the world’s wealth, yet she lacked not good works, such as God regarded and rewarded too. Many Papists, and some as silly, have shrunk up good works to a hand-breadth, to giving of alms. Ruth had no alms to give, and yet her work was with the Lord, who heard this good man’s prayer for her, and gave her a full reward, yet not of merit, but of free grace and fatherly love, as a father rewardeth his son that serveth him.

And a full reward be given thee.] Fiat merces tua solida. {a} It was so when she became his wife, which he little thought of, when he thus heartily prayed for her, but especially when she came to heaven; whither that proud merit monger never came who said, Caelum gratis non accipiam, If I may not earn heaven, I will never have it of free gift. Let us "look to ourselves that we lose not the things that we have wrought, but that we receive a full reward." {#2Jo 1:8}

Under whose wings thou art come to trust.] A metaphor usual in Scripture, from young birds hovering and covering under the dam’s wings. Ruth "coming to God, believed that God is, and that he is a rewarder of those that diligently seek him." {#Heb 11:6} Fides est quae te pullastram, Christum gallinam facit, ut sub pennis eius speres; nam salus in pennis eius. {b}

{a} Vatab.

{b} Luther.

Ver. 13. Let me find favour in thy sight, {a} my lord.] May I be so happy as still to continue high in thy love and favour, though I be never so unworthy. See #2Sa 16:4. {See Trapp on "2Sa 16:4"}

For that thou hast comforted me, ] viz., By thy praising me, praying for me, and speaking kindly unto me.

“Οργης νοσουσης εισιν ιατροι λογοι.’’—Aeschylus.

Comfortable words "do good like a medicine."

To thine handmaid.] He had called her "daughter": she thinks not the better of herself for that; she is his "handmaid" still, yea, she addeth, "Though I be not like one of thy handmaidens."

{a} Habeas me tibi commendatam.

Ver. 14. And Boaz said unto her.] Here gratiarum actio erat ad plus dandum invitatio. Ruth’s thankfulness was rewarded with more kindness. Efficacissimum genus est rogandi, gratias agere, saith Pliny. {a} As a little water poured into the pump when the springs lie low, bringeth up a great deal more together with it; so is it here.

And eat of the bread, and dip thy morsel in the vinegar.] Here was plain fare. Nature is content with a little; and hunger hunteth not after delicates.

And she sat beside the reapers.] She sat to a side, and did not thrust in saucily amongst them, though favoured.

And he reached {b} her parched corn.] Which was great dainties in those days (#1Sa 17:17 2Sa 17:28). Now-a-days, what marvel is it that we die so fast? saith Seneca, qui tot mortibus vivimus, who do live by the death of so many other creatures.

{a} In Panegyr.

{b} Sept., εβουνισεν αυτη, He reached unto her by heaps.

Ver. 15. And when she was risen up to glean.] After thanks returned, first to God, and then to Boaz, she returneth to her labour. Eat she did to live, not live to eat.

Boaz commanded his young men.] These he bound to the good behaviour, as being apt enough to be unruly.

Reproach her not, ] sc., By rebuking her {#Ru 2:16} as too forwardly.

Ver. 16. And let fall also some of the handfuls.] Boaz could have given her at first an ephah of barley, and it had been no more charge to him. But he will have her use her endeavours to gather, and glean, and beat out. And that labour of hers should be the price she should pay for it. So God gives knowledge and grace. The heathen could say, Dii laboribus omnia vendunt.

Ver. 17. Until even.] Strengthening herself to her labour, as that good housewife, {#Pr 31:17} and laying her bones to work.

About an ephah.] Almost a bushel, her back burden.

Ver. 18. And gave to her that she had reserved.] Ruth was not like that pamphagus παμφαγος, alldevouring Nabal, all whose logic was little enough to conclude for himself.

Ver. 19. Where hast thou gleaned today?] The recording of these small matters showeth how dear to God are his saints, and how he is taken with everything they say or do if not sinful.

Ver. 20. Blessed be he of the Lord.] As health is the poor man’s patrimony, so prayers are the poor man’s requital.

To the living, and to the dead.] Dead Elimelech and Mahlon were after a sort gratified in Naomi and Ruth. God never leaveth off his kindness to his living and dead servants. Bless him therefore.

The man is near of kin unto us.] This she had never told her till now. She delighted not to brag of her rich kindred.

Ver. 21. He said unto me also.] She further setteth forth his courtesy, but not a word of what he said in her commendation.

Ver. 22. It is good, my daughter.] Thus the elder woman must advise the younger, and say,

“ Thesaurum cum virgo, tuum vas fictile servet,

Ut fugias quae sunt noxia, tuta time.”

That they meet thee not.] Or, Fall not upon thee, or solicit thee to folly. Vulgo dicitur castam esse quam nemo rogarit.

Ver. 23. So she kept fast.] According to her mother’s counsel, which she esteemed as an oracle.

Chapter 3

Ver. 1. Shall I not seek rest for thee?] There is in most a propension to the nuptial conjunction. Requirit vir costam suam, requirit faemina sedem suam, say the Rabbis. The man misseth his rib; the woman would be in her old place again, under the man’s arm or wing. Non est requies mulieri donec nupserit, saith Aben Ezra. The unmarried life is trouble and disquietment. Hence marriage is called Portus iuventutis, the haven of young folk, who are usually tossed by lustful lingerings, as a ship is with waves; hence the Greeks call young men ηιθεοι of αιθω to burn, and αιζηοι of ζεω to boil. Hence they are called upon to put away evil from their flesh, {#Ec 11:10} that is, to mortify fleshly lusts: and admonished by the apostle, that "it is better for them to marry than to burn." {#1Co 7:9} Marriage being God’s medicine, which, if rightly applied, will cool and heal unruly lusts that war against the soul.

That it may be well with thee.] That thou mayest arrive at those fair havens of a happy match: that marriage may be to thee a merry age. At Athens the bridegroom was wont to sing,

“εφυγον κακον, ευρον αμεινον.”

I have changed a worse estate for a better. It was as it proved; for of some it may be said as it was of Sulla, that they had been happy, if they had never married: but this is from man’s corrupt heart, that like a toad, turneth all it taketh into rank poison. "It is not good for man to be alone." Indeed, those that will marry shall be sure of "trouble," and that "in the flesh" too: {#1Co 7:28} but as it is said of Egypt, that as no country hath more venemous creatures, none more antidotes; so marriage hath many troubles, but with it many helps against trouble.

“Coniugium humanae divina Academia vitae.”

Ver. 2. Behold, he winnoweth barley tonight.] By night they winnowed, ad auram nocturnam, as the Chaldee here hath it: (1.) Because more cool, as #Ge 3:8; (2.) Because then they had a better wind. Naomi remindeth Ruth of this opportunity, and willeth her to improve it. A well chosen season is one of the best advantages of any action. It may seem that Boaz himself had a hand in the work, howsoever an oversight. See #Ru 2:4. He might be of the mind of that Emperor {a} who said, Quo maior fuero, tanto plus laborabo: the greater I am, the more pains I will take.

{a} Maximinus.

Ver. 3. Wash thyself therefore.] A sudore et sordibus, ne male oleres, from wet and filth, that thou smell not amiss, as slothful sluts use to do.

And anoint thee.] That thou mayest smell well albeit, Optime olet faemina, quae nihil olet, said one; she smelleth best, who smelleth of nothing.

And put thy raiment upon thee.] Thy very best, that may render thee most amiable. Use all lawful means to ingratiate. Hanc homines decorant quam vestimenta decorant.

And get thee down to the floor.] Serve God’s providence by demanding marriage of him; which in those days, and in Ruth’s case, was neither unlawful nor immodest. {#De 25:5} Consilium hoc est re legitimum, specie inhonestum, saith Junius here: Naomi’s counsel to Ruth was indeed honest, but seemingly not so. Diodat saith, that albeit the end she aimed at was good; yet it seemeth to be a womanish provision, somewhat less than honest, to bring it to pass: which was notwithstanding tolerated, directed, and blessed by God; as was also that in #Ge 27:9. Some ancients censure it for scandalous and dangerous. One saith {a} that he doubteth not but all this was done by instinct from God; or else such holy women would never have done and spoken so. Let none be encouraged hereby to enter into God’s ordinance through the devil’s portal, lest they smart and smoke for it.

Until he shall have done eating and drinking.] This they did more liberally at such times, and thereby were more merrily disposed, and apt to speak more freely.

{a} Auth, Imperf. Oper.

Ver. 4. And it shall be, when he lieth down.] He lay on the floor, as best liked himself, without bed or pallet. Hollinshead saith, that some old men he knew who told of times in England, that if the good man of the house had a mattress, or flock-bed, and a sack of chaff to rest his head on, he thought himself as well lodged as the lord of the town: for ordinarily they lay upon straw pallets covered with canvas, and a round log under their heads instead of a bolster. Pillows, they said, were only for women in child birth.

And uncover his feet.] Naomi well knew the piety and chastity of both Boaz and Ruth, and confidently trusted that he would give the young widow good counsel. Otherwise this was a bold adventure: since people are so prone to fleshliness, and unbridled lust, like the wild fig, will soon mount over the wall: it is a "law of the members" in a double sense, as one saith.

Ver. 5. All that thou sayest unto me I will do.] The respect Ruth bare to her mother-in-law, and the hope of a good husband, made her thus submissive. Lyra and Carthusian seem to blame the counsel of Naomi, though they excuse the fact of Ruth, because a stranger, and a new convert.

Ver. 6. And she went down unto the floor.] Though a woman, and a stranger, yet she ventureth hard: where desire is, there nothing can hinder or abate the spirit, or daunt the heart. {a}

{a} Bernard.

Ver. 7. And when Boaz had eaten and drunk.] More freely than ordinary; as at such a feast he might. God alloweth his people an honest affluence, and "there is a time to be merry."

And his heart was merry.] Heb., Good; that is, frolic and free from cares.

At the end of the heap of corn.] {See Trapp on "Ru 3:4"}

And she came softly, and uncovered his feet.] Or, Lifted up the clothes that were at his feet.

“ O prisca simplicitas!…

Integritas ubi prisca! profana o tempora!”

Ver. 8. That the man was afraid.] Timor est constrictio cordis ex sensu mali instantis. Fear is a passion of the soul, shrinking in itself from some imminent evil. The Greeks call it δειμα, quasi ligamentum, a bond: quasi gelu astringit, saith Nazianzen, it binds up the heart as a frost doth the earth. Boaz might possibly fear that it was some evil spirit that had assumed a body, and got to bed to him. Alexander from Alexandria {a} telleth of such things that have happened. And another writeth of a gallant, who meeting with a beautiful dame, and having enjoyed his fleshly desires of her, found her in the morning to be the dead body of one that he had formerly sinned with, which had been acted by the devil all night, and left dead again in the morning.

And turned himself.] Or, Took hold on: sc., her clothes, or her headgear; whereby he perceived that it was a woman. But he was a mortified man, and an elder, πρεσβυτης, that is, one in whom the fire of lust was put out.

{a} Lib. ii. cap. 9; lib. iv. cap. 19.

Ver. 9. Spread therefore thy skirt.] Tostatus thinketh that by this speech she desired him to lie with her; which is gross. Rather, hereby she desired him to marry her—see #Eze 16:8, -and as a husband to nourish and cherish her; {#Eph 5:29} and he understandeth her no otherwise, as appeareth by his answer.

For thou art a near kinsman.] And so hast the right of redemption, and reason to raise up seed to my deceased husband. Let us go boldly to Jesus Christ our elder Brother, and say to him in like sort, Thou, Lord, art my near and dear kinsman, Oh spread thy skirt over me, &c.

Ver. 10. And he said, Blessed be thou, &c.] He did not reproach her, for coming in that manner, and at that time of night, as a light housewife; nor harbour any evil suspicion of her, as unfit to make an honest man’s wife; but considering her former behavior, which was commendable, {#Ru 3:11} and her present kindness to the living and to the dead, he candidly interpreteth what she had done, and calling her "daughter," comforteth and commendeth her, as here.

Blessed be thou.] Or, "Blessed art thou of the Lord." {as #Lu 1:28}

My daughter.] She calleth herself his "handmaid," he calleth her his "daughter." There is nothing lost by humility. The humble shall have "riches, and honour, and life." {#Pr 22:4}

For thou hast showed more kindness in the latter end.] True goodness is of a growing nature. Thyatira’s works were better at last than at first. The righteous are "as the shining light, that shines more and more unto the perfect day"; {#Pr 4:18} when blazing stars go out in a snuff and infect the air; so apostates.

Inasmuch as thou followedst not young men.] More suitable to thy age, as being more vigorous and personable. Ruth followed not the law of lust, but the rules of reason and religion: this she is praised for.

Ver. 11. And now, my daughter, fear not.] That I will either reproach thee, or reject thee; mine affection is no whit alienated from thee by thy present practice; which though it hath a show of evil, yet I know that it proceedeth not from lightness or lust.

I will do to thee all that thou requirest.] The desires of the righteous shall be satisfied. {#Pr 10:24} Let men bring but lawful requests and honest hearts, and they may have anything. Here Boaz betrotheth Ruth conditionally.

For all the city of my people know.] Heb., All the gate. Her works had praised her in the gates: {#Pr 31:31} she was eminently and eximiously virtuous.

That thou art a virtuous woman.] Praised by all, and therefore prized by me "above rubies." But now-a-days, Virtus post nummos. In suits both of law and love: money carrieth it.

“ Haud facile invenias multis e millibus unum,

Virtutem precium qui putat esse sui.”

Ver. 12. And now it is true.] He easily yieldeth to the truth of her allegation, as being φιλαληθης, a lover of truth—a title given to Arrian the historian—and a promoter of it, as it is said of Vespasian.

Howbeit there is a kinsman nearer than I.] Whose first right unto thee I freely acknowledge, and to whom thou shouldst first have addressed thyself. This was justice, -to give to every one his own.

Ver. 13. Tarry this night.] He saith not, Come up hither, for I mind to marry thee: but tarry till morning, lest thou suffer as a night walker, &c. Let none presume to leap into the married estate, or to abuse themselves unchastely before marriage; but deliberate, and be sure to come clear to it, if thou expect comfort.

If he will perform unto thee the part of a kinsman.] Let "no man go beyond, or defraud his brother in any matter, because that the Lord is the avenger of all such," {#1Th 4:6} and no man would himself be deceived or wronged.

As the Lord liveth.] This was an oath. {#Jer 4:2} A private oath may be taken, but sparingly and warily, not but upon a necessity, for the satisfaction of the other party, {#Mt 5:37} and in matters of great importance. Thus Jacob sware to Laban, the spies to Rahab, Jonathan to David, &c. But let such oaths be rare, reverent, well advised, &c.

Lie down until the morning.] She was risen up, it seemeth, to be gone; but he thought it not fit: and found in himself strength, by God’s grace, to resist a temptation; though it be true that

“ Nox et amor vinumque nihil moderabile suadent:

Illa pudore vacat, liber amorque metu.’’—Ovid.

Ver. 14. And she lay at his feet until the morning.] A rare example of chaste and continent behaviour! O quam hoc non est omnium! Joseph denied his wanton mistress, but Judah solicited Tamar on the first sight of her: and Lot, alone with his daughters, committed incest. Uncleanness is, as Reuben, the eldest child of old Adam’s strength, bearing name of the mother, which is called in general lust or concupiscence. The devil also findeth men weakest in resisting temptations to these sensual sins. Shun therefore the occasions, as much as may be. It is not safe being at Satan’s mess, though our spoon be never so long. They that venture upon the occasion, do as it were tempt the devil to tempt them, which needs not.

And she rose up before one could know another.] Either out of joy of heart, or to prevent obloquy: which also was Boaz’s care. For,

He said, Let it not be known, &c.] Et caste et caute. Men must look to their credit as well as to their conscience, and "abstain from all appearances of evil," all shows and shadows of sin, quicquid fuerit male coloratum, whatsoever looketh but ill-favouredly: because men are generally suspicious, and apt to speak the worst. {a}

“ Tu id quod boniest excerpis: dicis quod mali est.’’—Terent.

Some make this to be Boaz’s saying within himself; and that therefore he made Ruth rise before it was day.

{a} Bernard.

Ver. 15. Also he said, Bring the vail that thou hast.] Pallium, peplum: some render it the mantle, others the apron, others the sheet. Our west country women wear mantles when they go abroad: the women of the Isle of Man sheets, as was before observed out of Speed.

He measured six measures of barley.] Six ephahs, saith Bibliander: six gallons, saith Bunting. The Hebrew is, Six barleys; as much as she could well carry. God also sendeth not away his suitors without their bosoms full of blessings, even as many as they can bring faith to bear away. And in that Boaz gave not Ruth this at random, but measured it out, one well observeth, that liberality is not lavish of God’s blessings, but giveth in judgment, and not without consideration: for every virtue either is or should be guided with prudence.

Ver. 16. And when she came to her mother-in-law.] To whom she now made haste for three reasons, as is well observed: {a} (1.) For the danger of the way, being so early before day; (2.) The burden she bare, to be eased thereof; (3.) Her joy, to impart to her mother her happy success. The same reasons should prevail with us, to flee home to heaven: (1.) The danger we are in while in this dark world; (2.) The burden of sin; (3.) The joy we conceive of our future happiness.

Who art thou, my daughter?] Poor folk fear no robbing. It is bootless, we say, to rob a spittle.

All that the man had done unto her.] That is, Said unto her. Dei (sic et bonorum) dicere est facere. A good man’s promise is a done thing, as we call it.

{a} Bernard.

Ver. 17. These six measures.] Love is liberal, it will not be hid:… quis enim celaverit ignem?

For he said to me.]

“ Dat bene, dat multum, qui dat cure munere vulture.”

Go not empty.] This was to lay up treasure in heaven, to lend to the Lord, to lay hold upon eternal life. "A liberal man deviseth liberal things, and by liberal things he shall stand."

Ver. 18. Sit still, my daughter.] Stir not abroad, divulge not the business, -some women cannot but be tattling, -but wait upon God, and be ready whensoever thou art called to the accomplishment of this marriage.

How the matter will fall.] How God’s providence will work. Commit thyself to God in well doing. {#Ps 37:5} "Cast thy care upon him." {#1Pe 5:7} It is thy work to cast care: God’s work to take care: let him alone with his work, which is then only well done, when done by himself.

For the man will not be in rest, &c.] Naomi knew him to be homo quadratus, a right honest man, such a one as accounted promise to be due debt, and would not rest till he had paid it.

Chapter 4

Ver. 1. Then went Boaz up to the gate.] Which was the place of judicature among the Jews; as for other reasons, so to put all that entered into the city in mind of their duty, whilst they were imminded, that

“ Hic locus odit, amat, punit, conservat, honorat,

Nequitiam, pacem, crimina, iura, bonos.”

And sat him down there.] As a judge, and a principal person; for he took place. The Hebrews make him the same with Ibsan, as was forenoted.

And, behold, the kinsman of whom Boaz spake came by.] Not without a guiding hand of divine providence: hence it is set forth with a behold, as with a starry note.

Unto whom he said, Ho, such a one!] Heus tu: (ω δεινα). Boaz called him by his name, doubtless, for he also was a man of quality, and sat next to Boaz above the other ten elders or senators; but the Spirit of God nameth him not, haply because he would not continue the name of his deceased kinsman upon his inheritance, but being totus in se, like the snail, that is still in his house, he loved land better than the law of his God, desiring the one, but not caring to obey the other.

Ver. 2. And he said, Sit ye down here.] Elders they were called for their gravity and authority. Ten, haply, to immind them of the Ten Commandments, the rule of their sovereignty. Sit they must, to teach them to be of a sedate and considerate spirit, in hearing and determining controversies.

Ver. 3. And he said unto the kinsman.] Without a pleader, without preface or passion, in few and fit words he propounds the cause and brings it to an issue. Men should not go lightly to law, or spin out their suits to that length they do.

Naomi, that is come again, … selleth a parcel of land.] Boaz, having to do with a wily worldling, dealeth warily with him for prevention of further strife; telling him first of the land, and then of the wife that must go along with it. How forcible are right words!

Ver. 4. And I thought to advertise thee.] Heb., I said I will reveal in thine ear: so the Latins say, Aurem tibi vellam. Honesty promoteth to plain dealing.

And before the elders of my people.] For more assurance, ratification, and confirmation. Thus also amongst us many acts betwixt private persons are done before a judge or public notary for like reason.

And he said, I will redeem it.] This showeth that he was rich, ready for a purchase after so long a famine; but wretched, not willing to part with a penny to his two poor kinswomen, as good Boaz did. Many are, the richer the harder.

Ver. 5. What day thou buyest the field.] Here God is making provision for these two widows, his clients; maintenance for Naomi, and marriage for Ruth. Henceforth it shall be no more Marah, but, as heretofore, Naomi: and while Orpah lacked bread in her own country, Ruth is grown a great lady in Israel. "Who would not serve thee, O King of Nations?" &c.

To raise up the name of the dead.] This Boaz kept in till now at last; at the hearing whereof, the other relinquisheth his right in the land, since it was so encumbered. It is a witty and pious advice that a grave divine giveth; When thou art making a covenant with sin, saith he, say to thy soul as Boaz did to his kinsman, At what time thou buyest it, thou must have Ruth with it. If thou wilt have the pleasure of sin, the wages of wickedness, thou must also have the curse that is due to it. And let thy soul answer as he there doth, No, I may not do it, I shall mar and spoil a better inheritance.

Ver. 6. I cannot redeem it.] And again, I cannot redeem it. Note here: (1.) His verbosity; see the like, #Ec 10:14; {See Trapp on "Ec 1:14"} (2.) His levity and inconstancy, aliud stuns, aliud sedens, erewhile he could, but now he cannot. {a} And why so?

Lest I mar mine own inheritance.] Oh! take heed of that by any means: this is the worldling’s greatest care; he preferreth haram domesticam arae domicae, a swine sty before a sanctuary: and feareth more iacturam regionis quam religionis, the loss of his part in Paris, than of his part in paradise, with that carnal cardinal. But what meant this man by marring his inheritance, in marrying the widow? First, she was poor; and then the old woman must be kept too, which would be a double charge. More than this: she might fill him with children, and so weaken his inheritance, while it was divided among so many. Or if he had but one child only by her, he should lack an heir to bear his own name: for the child must bear the name of his kinsman deceased: he should but beget children on another man’s bed, &c. Quae vero illa fuit vel impudentia vel audacia? saith Lavater here. What strange impudency was it thus to reason, and thus to resolve! Would this man be wiser than God? Is it not he who preserveth families, and blesseth those that obey his commandments, &c. But this fellow hath many fellows in these our days, &c.

{a} Una eademque de re contraria loquitur. -Lav.

Ver. 7. Now this was the manner.] Tyrannus ille trium literarum, Mos, permultum apud omnes gentes invaluit. Several nations have their several customs and ceremonies. In this, there was some resemblance of that which had been appointed by Moses, {#De 25:9} but only there was some alteration crept in. {a}

A man plucked off his shoe.] In token of giving place to another; whence some will have it that David went barefoot from Jerusalem when Absalom was up against him. And others herehence expound that speech of his, #Ps 60:8. Possessio est quasi pedum positio. In taking possession, a man goeth and setteth his foot upon the possession: and the giving his shoe to his neighbour, is a symbol of foregoing his right to him, so that he may not pass that way, but upon sufferance. Among us, a man may sue another for treading upon his grass: but such extremity is utterly void of charity.

{a} Diodat.

Ver. 8. So he drew off his shoe.] See #Ru 4:7. Answerable hereunto is that custom amongst us, of giving possession by turf and twig, by taking up a piece of earth and laying it upon the deed or writing, &c.

Ver. 9. Ye are witnesses this day.] Fit witnesses ye are, because eyewitnesses: and faithful I hope ye will be, if I need your testimony. Boaz’s care was to make all sure in his new purchase: so it was Abraham’s. {#Ge 23:13-18 Jer 32:10,11,25}

Ver. 10. Moreover Ruth the Moabitess.] But a proselyte: not such as were Solomon’s mistresses of Moab, who caused him to sin, {#Ne 13:26} but such as was Jether, by nature an Ishmaelite, {#1Ch 2:17} but by his faith and religion an Israelite. {#2Sa 17:25}

Have I purchased to be my wife.] Neither could he pay too dear for such a purchase, since procul prae unionibus precium eius, "her price is far above rubies." {#Pr 31:10} A good wife was one of the first real and royal gifts bestowed on Adam.

And from the gate of his place.] Hence some note that Elimelech had been a man of authority among them, an elder and judge in the gate.

Ver. 11. We are witnesses.] And will be ready to help the truth in necessity. "A faithful witness will not lie," saith Solomon. Among the Turks, those that bear false witness have their tongues shaved and washed in vinegar.

The Lord make the woman.] Marriage, though no sacrament, as Papists make it, yet is it to be solemnised, as here, and sanctified with prayer; as being a holy ordinance, and an honourable estate.

That is come into thy house.] Or, Shortly is to come, and to share with thee in all. The heathen truly saith, that every man when he marrieth bringeth either a good or an evil spirit into his house; and so maketh it either a heaven or a hell.

Like Rachel and like Leah.] Amiable as Rachel, fruitful as Leah: both are from God, and to be prayed for, as here. Love is the inward cement of married couples: fruitfulness furthereth love betwixt them.

And do thou worthily in Ephratah.] Te fortem et strenuum praebe; show thyself a worthy man, as #1Ki 1:52; do good among thy people, as #Eze 18:18; be public spirited, though to private disadvantage, and this way get renown. Some render it, Compara tibi opes, vel potestatem, Get thee riches or power: for marriage requireth maintenance, neither is it a little that the gulf of housekeeping swalloweth up.

And be famous {a} in Bethlehem.] Fame waiteth upon worth. The poets feign that Achilles’s sepulchre in Sigaeum is surrounded with green amaranth. Agesilaus, being asked how ενδοξια, renown, may be attained, answered, Si quis loquatur quae sunt optima, et faciat quae sunt honestissima. If a man set himself to say well and do well; but especially the latter. Cicero worthily preferreth Cato before Socrates, Quoniam huius dicta, illius facta laudantur, because the latter is famous for his sayings, the former for his doings.

{a} Heb., voca nomen. Chald., sis vocans tibi famam.

Ver. 12. And let thy house be like the house of Pharez.] That breach maker, as the midwife called him, because he would needs be born before his brother, and carried away the first birthright: and afterwards became happy in a numerous and honourable posterity, though he were basely begotten, and that in incest also. {#Ge 38:15,18,29} {See Trapp on "Mt 1:3"} This prayer of the people for Boaz and Ruth God graciously heard and granted: for they: had children, and wealth, and honour: of them came many and mighty kings, yea, "Messiah the Prince," "who is over all, God blessed for ever, Amen." {#Ro 9:5}

Of the seed which the Lord shall give thee.] Children are called seed: as if the parents were but the husk only. Here I cannot but insert what I read in the Life of Luther, {a} that he being present at the marriage of Philip, duke of Pomerania, with Mary, daughter to the elector of Saxony, prayed heartily for a blessing thereupon; and taking Philip by the hand, said, The Lord God be with you, and keep your posterity from failing. But his wife continuing barren four years, all his male stock was like to be extinct. Yet at length, by God’s blessing, according to Luther’s prayer, he had seven sons by her, which wonderfully enlarged that noble family.

{a} Luth. Life, by Mr Clark.

Ver. 13. So Boaz took Ruth.] Solemnly, in the face of that assembly, where, it appeareth by the former verse, she was personally present.

And when he went in unto her.] A modest expression of the marriage act. {a} Note this against those broad spoken barbarologi qui dum spurcetias Veneris eliminant, non aliud quam podicem ex ore faciunt.

The Lord gave her conception.] By Boaz an old man: whereas by her first husband, a young man, she had no child. This was, therefore, a singular act of God’s blessing.

And she bare a son.] Which was greater joy than to have born a daughter; not only because he was columen familiae, the upholder of the name and family, but especially because they looked for the Messiah of the line of Judah. And this was, indeed, the end wherefore this Book of Ruth was written, to continue and declare the genealogy of Christ, and what patriarchs lived from Judah (to whom Shiloh was promised) to David, to whom that promise was renewed. But how blank were the foolish Jews when they saw the long hoped for issue of their late Jewish virgin turned to a daughter!

{a} Lingua Hebraica ideo vocatur sancta, quod nulla in ea inveniantur propria nomina, quae significent pudenda utriusque sexus, coitum, excrementa, &c. Sed res turpes aliqua pudica periphrasi circumloquatur. -Munster in Deut. xxiii.

Ver. 14. And the women said unto Naomi.] This was a holy way of gossipping. So #Lu 1:58. God was praised and called upon: the time was not wasted in idle chat and frivolous prattle, much less in scurrility and ribaldry.

Which hath not left thee this day without a kinsman.] So good a kinsnmn, or redeemer, as Boaz, so hopeful a kinsman as Obed, to take charge of thee, and care for thee.

That his name may be famous in Israel.] This the men had wished, {#Ru 4:11} and now the women second it. This cheered up the old woman’s heart exceedingly, whose last years were very happy, as were likewise Jacob’s, Joseph’s, Esther’s, &c. The Jews, after their seventy years’ captivity, had seven seventies of years (Daniel’s weeks) granted for the enjoyment of their own country.

Ver. 15. And he shall be unto thee a restorer of thy life.] A joyless life is a lifeless life. Mortis habet vices quae trahitur vita gemitibus. Such had been Naomi’s life for a long while, till now that God had raised her up a restorer. "Now we live," &c. {#1Th 3:8}

And a nourisher of thine old age.] Children should nourish their old parents, and supply their wants, αντι πελαργων. Storks and mice feed their dams when old: boughs incline and bend down toward the root; and in summer, receiving from the root leaves, flowers, and fruit, they let them fall again in winter, to the fatting and nourishing of the root. Unkind and unnatural children are like kites, {bird of prey} which, when grown strong, expel their dams, and with their bills and wings beat them out of the nest.

For thy daughter-in-law, which loveth thee…hath born him.] And it is to be hoped that he will not degenerate, or grow out of kind: for partus sequitur ventrem, the birth followeth the belly, as the proverb is.

Ver. 16. And Naomi took the child, and laid it in her bosom.] Next her heart, to show her great love and tender affection, though she were but mother-in-law to his mother. What, then, may we think of Ruth, own mother to Obed? There is an ocean of love in a parent’s heart.

“φιλτρω μεν συνεδησε θεος γονεας τε τοκους τε.”

Grandfathers and grandmothers oft love their grandchildren better than their own, for love descendeth.

And became his nurse.] A dry nurse no doubt, a foster nurse, a faithful nurse, as the Hebrew word importeth, not a milk nurse, for she was too old to give it suck. That was a miracle, if true, that is reported of the old woman of Bolton in Lancashire, who, when that town was plundered by Prince Rupert in our late unnatural wars, took up a child that lay pitifully crying at the breasts of her slain mother, and having neither food for herself nor for the infant in that common calamity, to still the child, laid it to her breast: and although she were aged above seventy years, and had not given suck above twenty years before, yet the child sucking, milk came into her breasts wherewith she nourished it, to the admiration and astonishment of all beholders. This, saith my reverend author, {a} is attested by three godly ministers, and various others of good credit, who were eyewitnesses of the same.

{a} Mr Clark’s Mirror, edit. 2, p. 16.

Ver. 17. And the women her neighbours gave it a name.] Those good women, spoken of before, {#Ru 4:14} persuaded the parents to give the child that name, either when it was born or when it came to be circumcised, which was the usual time.

There is a son born to Naomi.] Now no longer Marah, but a joyful mother; for grandmothers also are so called; and this child was born for her good and comfort. See a like phrase in #Isa 9:6, "Unto us a child is born, unto us a son is given."

And they called his name Obed, ] i.e., A servitor, a servant of God, -a Theodulus, as Lavater gives the reason, -who hath promised to spare his people, as a man spareth his own son that serveth him. {#Mal 3:17} Others say he was so called because he should serve as a comforter to old Naomi, as the the women said. {#Ru 4:15}

He is the father of Jesse.] Who was Vir bonus et honestus, saith one, minus tamen clarus {#2Sa 17:27} He is also called Nahash; and that for his serpentine prudence, saith the Chaldee Paraphrast.

The father of David.] God’s darling, as his name signifieth, a notable type of Christ, and his most famous progenitor.

Ver. 18. These are the generations.] This catalogue showeth that Shiloh came of Judah, according to the promise.

Ver. 19. Hezron.] Who went down with Jacob into Egypt. His firstborn, Jerahmeel, {#1Ch 2:9} is passed by in this catalogue.

Ram begat Amminadab.] Whose daughter Elishebah became wife to Aaron.

Ver. 20. Nahshon.] Prince of Judah, the first standard.

Ver. 21. And Salmon begat Boaz.] Whom the Chaldee calleth that just man, by whose prayers the land was freed of the famine.

And Boaz begat Obed, ] i.e., Obedient. The Prince of Wales’a word is Ich Dien, I serve.

Laus Deo

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4