CHAPTER III. Blessed be he of the LORD, who hath not left off his kindness to the living and to the dead. And We found it very easy, in the former chapter, to applaud the decency of Ruth's Naomi said unto her, The man is near of kin unto us, one of our next kinsmen. 21 And Ruth the Moabitess said, He said unto me also, Thou shalt keep fast by my young men, until they have ended all my harvest. 22 And Naomi said unto Ruth her daughter-inlaw, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field. behaviour, and to show what good use we may make of the account given us of it; but, in this chapter, we shall have much ado to vindicate it from the imputation of indecency, and to save it from having an ill use made of it; but the goodness of those times was such, as saves what is recorded here from being ill done, and yet the badness of these times is such, as that it will not justify any now in doing the like. Here is, I. The direction Naomi gave to her daughterin-law, how to claim Boaz for her husband, v. 1-5. II. Ruth's punctual observance of these directions, v. 6, 7. 111. The kind and honourable treatment Boaz gave her, v. 8-15. IV. Her return to her mother in law, v. 16-18. THEN Naomi her mother-in-law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee? 23 So she kept 'fast by the maidens of Boaz to 2 And now is not Boaz of our kindred, with glean unto the end of barley-harvest, and of wheat-whose maidens thou wast? behold, he winnoweth harvest; and dwelt with her mother-in-law. barley to-night in the thrashing-floor. q c. 3. 10. 2 Sam. 2. 5. Joh 29. 13. r2 Sam. 9. 1. or, that hath right to redeem. Lev. 25. 25. # Cant. 1. 7, 8. tor, fall not upon. t Prov. 13. 20. 1 Cor. 15. 33. a 1 Cor. 7, 36, 1 Tim. 5. 8. go to another shop. We lose divine favours, if we slight them. Some think Naomi gave her daughter-in-law a tacit rebuke; she had spoken (v. 21) of keeping fast by the young men ; "Nay," said Naomi, (v. 22,) “it is good that thou go out with his maidens, they are fitter company for thee than the young men.' But they are too critical: Ruth spake of the young men, because they were the principal labourers, and to them Boaz had given directions concerning her; and Naomi takes it for granted, while she attended the young men, her society would be with the maidens, as was fit. gleaned to-day? Note, Parents should take care to inquire into the ways of their children, how, and where, and in what company, they spend their time. This may prevent many extravagancies which children, left to themselves, run into, by which they bring both themselves and their parents to shame. If we are not our brethren's, yet surely we are our children's keepers: and we know what a son Adonijah proved, that had never been chidden. Parents should examine their children, not to frighten or discourage them, so as to make them hate home, or tempt them to tell a lie, but to commend them if they have done well, and with mildness to reprove and caution Ruth dutifully observed her mother's directions; she contithem if they have done otherwise. It is a good question for us nued to glean, to the end, not only of barley-harvest, but of the to ask ourselves in the close of every day, "Where have I wheat-harvest which followed it, that she might gather food in gleaned to-day? What improvements have I made in know-harvest to serve for winter, Prov. 6. 6-8. She also kept fast by ledge and grace? What have I done or gotten, that will turn the maidens of Boaz, with whom she afterward cultivated an to a good account?" acquaintance, which might do her service, v. 23. But she con(2.) Ruth gave her a particular account of the kindness she stantly came to her mother at night in due time, as became a had received from Boaz, (v. 19,) and the hopes she had of fur-virtuous woman, that was for working days, and not for merry ther kindness from him, he having ordered her to attend his ser-nights. And when the harvest was ended, (as Bishop Patrick vants throughout all the harvest, v. 21. Note, Children should expounds it,) she did not gad abroad, but kept her aged mother look upon themselves as accountable to their parents and to company at home. Dinah went out to see the daughters of those that are over them, and not think it a disparagement the land, and we know what a disgrace her vanity ended in; to them to be examined; let them do that which is good, and Ruth kept at home, and helped to maintain her mother, and they shall have praise of the same. Ruth told her mother what went out on no other errand than to get provision for her; and kindness Boaz had showed her, that she might take some we shall find afterward what preferment her humility and inoccasion or another to acknowledge it, and return him thanks; dustry ended in. Seest thou a man diligent in his business? but she did not tell her how Boaz had commended her, v. 11. Honour is before him. Humility teaches us, not only not to praise ourselves, but not to be forward to publish others' praises of us." (3.) We are here told what Naomi said to it. [1] She prayed heartily for him that had been her daughter's benefactor, even before she knew who it was; (v. 19,) Blessed be he, whoever he was, that did take knowledge of thee; shooting the arrow of prayer at a venture. But more particularly, when she was told who it was; (v. 20,) Blessed be he of the Lord. Note, The poor must pray for those that are kind and liberal to them, and thus requite them, when they are not capable of making them any other requital. Let the loins of the poor bless those that refresh them, Job 29. 13.-31. 20. And he that hears the cries of the poor against their oppressors, (Ex. 22. 27,) it may be hoped, will hear the prayers of the poor for their benefactors. She now remembered the former kindnesses Boaz had showed to her husband and sons, and joins those to this; he has not left off his kindness to the living and to the dead. If we generously show kindness even to those that seem to have forgotten our former favours, perhaps it may help to revive the remembrance, even of those which seem buried. V. 1-5. Here, NOTES TO CHAPTER III. I. Naomi's care for her daughter's comfort is, without doubt, very commendable, and is recorded for imitation. She had no thoughts of marrying herself, ch. 1. 12. But though she that was old, had resolved upon a perpetual widowhood, yet she was far from the thoughts of confining her daughter-in-law to it, that was young. Age must not make itself a standard to youth. On the contrary, she is full of contrivance how to get her well married. Her wisdom projected that for her daughter, which her daughter's modesty forbad her to project for herself, v. 1. This she did, 1. In justice to the dead, to raise up seed to them that were gone, and so to preserve the family from being extinct. 2. In kindness and gratitude to her daughter-in-law, who had conducted herself very dutifully and respectfully to her. "My daughter," (said she, looking upon her in all respects as her own,)" shall I not seek rest for thee," that is, “a settlement in the married state; shall I not get thee a good husband, that it may be well with thee," that is," that thou mayest live [2.] She acquainted Ruth with the relation their family was plentifully and pleasantly, and not spend all thy days in the mean in to Boaz; The man is near of kin to us. It should seem she and melancholy condition we now live in?" Note, (1.) A had been so long in Moab, that she had forgotten her kindred married state is, or should be, a state of rest to young people; in the land of Israel, till by this providence God brought it to wandering affections are then fixed, and the heart must be at her mind. At least, she had not told Ruth of it, though it rest: it is at rest in the house of a husband, and in his heart, might have been some encouragement to a young proselyte. Un- ch. 1. 9. Those are giddy indeed, that marriage does not con like to humble Naomi are many, who, though fallen into decay pose. (2.) That which should be desired and designed by themselves, are continually boasting of their great relations. those that enter into the marriage state, is, that it may be well Nay, observe the chain of thought here, and in it a chain of with them; in order to which, it is necessary that they choose providences, bringing about what was designed concerning well; otherwise, instead of being a rest to them, it may prove Ruth. Ruth names Boaz as one that had been kind to her; the greatest uneasiness. Parents, in disposing of their chilNaomi bethinks herself who that should be, and presently re-dren, must have this in their eye, that it may be well with them. collects herself; "The man is near of kin to us; now that I hear And be it always remembered, That is best for us, which is best his name, I remember him very well." This thought brings in for our souls. (3.) It is the duty of parents to seek this rest another; "He is our next kinsman; our Goel, that has the for their children, and to do all that is fit for them to do, in due right to redeem our estate that was mortgaged, and therefore time, in order to it. And the more dutiful and respectful they from him we may expect further kindness. That is the like are to them, though they can the worse spare them, yet they liest man in all Bethlehem to set us up." Thus God brings should the rather prefer them, and the better. things to our mind, sometimes of a sudden, that prove to have a wonderful tendency to our good. [3.] She appointed Ruth to continue her attendance in the fields of Boaz; (v. 22,) “Let them not meet thee in any other field, for that will be construed a contempt of his courtesy." Our blessed Saviour is our Goel; it is he that has a right to redeem: if we expect to receive benefit by him, let us closely adhere to him, and his fields, and his family; let us not go to the world and its fields for that which is to be had with him only, and which he has encouraged us to expect from him. Has the Lord dealt bountifully with us? Let us not be found in any other field, nor seek for happiness and satisfaction in the creaTradesmen take it ill, if those that are in their books, ture. II. The course she took in order to her daughter's preferment, was very extraordinary, and looks suspicious. If there was any thing improper in it, the fault must lie upon Naomi, who put her daughter upon it, and who knew, or should know, the laws and usages of Israel better than Ruth. 1. It was true, that Boaz, being near of kin to the deceased, and (for aught that Naomi knew to the contrary) the nearest of all now alive, was obliged by the divine law to marry the widow of Mahlon, who was the eldest son of Elimelech, and was dead without issue, v. 2. "Is not Boaz of our kindred, and therefore bound in conscience to take care of our affairs? Why should we not remind him of his duty ?" This may encourage us to lay ourselves by faith at the feet of Christ, that he is our near Kinsman, having 3 Wash thyself, therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor: but make not thyself known unto the man, until he shall have done eating and drinking. 4 And it shall be, when he lieth down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do. 5 And she said unto her, All that thou sayest unto me I will do. 6 And she went down unto the floor, and did according to all that her mother-in-law bade her. 7 And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the d 2 Sam. 14. 2. Ec. 9. 8. or, lift up the clothes that are on. e Judg. 19. 6, 9, 22. 2 Sam. 13. 28. Esth. 1. 10. Ec. 8. 15. 9. 7. 10. 19. end of the heap of corn: and she came softly, and uncovered his feet, and laid her down. 8 And it came to pass at midnight, that the man was afraid, and 'turned himself; and, behold, a woman lay at his feet. 9 And he said, Who art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman. 10 And he said, Blessed be thou of the LORD, my daughter; for thou hast showed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich. 11 And now, my daughter, fear not; I will do to tor, took hold on. Ez. 16.8. or, one that hath a right to redeem, c. 2. W. g c. 1. 8. that are heedless, though they be honest, which is a reason why men should be diligent to know the state of their own flocks, and look well to them. 2. When he had more than ordinary work to be done, he treated his servants with extraordinary entertainments, and, for their encouragement, did eat and drink with them. It well becomes those that are rich and great, to be generous to, and also to be familiar with, those that are under them, and employed for them. When Boaz had supped with his workmen, and been a while pleasant with them, he went to bed in due time, so early, that by midnight he had his first sleep, (v. 8,) and thus he would be fit for his business betimes next morning. All that are good husbands, will keep good hours, and not indulge themselves or their families in unseasonable mirth. The Chaldee paraphrase tells us, (v. 7,) that Boaz ate and drank, and his heart was good, (and so the Hebrew word is,) and he blessed the name of the Lord, who had heard his prayers, and taken away the famine from the land of Israel. So that he went sober to bed, his heart was in a good frame, and not overcharged with surfeiting and drunkenness. And he did not go to bed without prayer. Now that he had eaten, and was full, he blessed the Lord, and now that he was going to rest, he committed himself to the divine protection; it was well he did, for he had an unusual temptation before him, though he knew not of it. 4. He had his bed or couch laid at the end of the heap of corn; not because he had set his heart upon it, nor only that he might tend and keep it safe from thieves, but it was too late to go home to the city, and here he would be near his work, and ready for it next morning, and he would show that he was not nice or curious in his lodging, neither took state, nor consulted his ease, but was, like his father Jacob, a plain man, that, when there was occasion, could make his bed in a barn, and, if need were, sleep contentedly in the straw. taken our nature upon him, he is bone of our bone and flesh of our flesh. 2. It was a convenient time to remind him of it, now that he had got so much acquaintance with Ruth, by her constant attendance on his reapers during the whole harvest, which was now ended; and he also, by the kindness he had showed to Ruth in lesser matters, had encouraged Naomi to hope that he would not be unkind, much less unjust, in this greater. And she thought it was a good opportunity to apply to him, when he made a winnowing-feast at his thrashing-floor, (v. 2,) then and there completing the joy of the harvest, and treating his workmen like a kind master; He winnoweth barley to-night, that is, he makes his entertainment to-night; as Nabal and Absalom had feasts at their sheep-shearing, so Boaz at his winnowing, 3. Naomi thought Ruth the most proper person to do it herself; and perhaps it was the usage in that country, that in this case the woman should make the demand, so much is intimated by the law, Deut. 25. 7-9. Naomi therefore orders her daughterin-law to make herself clean and neat, not to make herself fine; (v. 3,) "Wash thyself and anoint thee, not paint thee, (as Jezebel,) put on thy raiment, but not the attire of the harlot, and go down to the floor," whither, it is probable, she was invited to the supper there made; but she must not make herself known, that is, not make her errand known, (she herself could not but be very well known among Boaz's reapers,) till the company was dispersed, and Boaz was retired. And upon this occasion, she would have an easier access to him in private, than she could have at his own house. And thus far was well enough. But, 4. Her coming to lie down at his feet, when he was asleep in his bed, had such an appearance of evil, was such an approach towards it, and might have been such an occasion of it, that we know not well how to justify it. Many expositors think it unjustifiable, particularly, the excellent Mr. Poole. We must not do evil that good may come. It is dangerous bringing the spark and the tinder together; for how great a matter may a little fire kindle! All agree that it is not to be drawn into a precedent; neither our laws nor our times are the same that were then yet I am willing to make the best of it. If Boaz was, as they presumed, the next kinsman, she was his wife before God, (as we say,) and there needed but little ceremony to complete the nuptials; and Naomi did not intend that Ruth should approach to him any otherwise than as his wife; she knew Boaz to be not only an old man, (she would not have trusted to that alone, in venturing her daughter-in-law so near him,) but a grave sober man, a virtuous and religious man, and one that feared God. She knew Ruth to be a modest woman, chaste, and a keeper at home, Tit. 2. 5. The Israelites had indeed been once debauched by the daughters of Moab, (Num. 25. 1,) but this Moabitess was none of those daughters. Naomi herself designed nothing but what was honest and honourable, and her charity (which believeth all things, and hopeth all things) banished and forbade all suspicion that either Boaz or Ruth would offer any thing but what was likewise honest and honourable. If what she advised had been then as indecent and immodest (according to the usage of the country) as it seems now to us,cordingly, and did not deal with his sister as with a harlot, Gen. we cannot think, that if Naomi had had so little virtue, (which yet we have no reason to suspect,) that she should have had so little wisdom, as to put her daughter upon it, since that alone might have marred the match, and have alienated the affections of so grave and good a man as Boaz from her. We must therefore think that the thing did not look so ill then as it does now. Naomi referred her daughter-in-law to Boaz for further directions. When she had thus made her claim, Boaz, who was more learned in the laws, would tell her what she must do. Thus we must lay ourselves at the feet of our Redeemer, to receive from him our doom, Lord, what wilt thou have me to do? Acts 9.6. We may be sure, if Ruth had apprehended any evil in that which her mother advised her to, she was a woman of too much virtue, and too much sense, to promise as she did, (v. 5,) All that thou sayest unto me I will do. Thus must the younger submit to the elder, and to their grave and prudent counsels, when they have nothing worth speaking of to object against it. V. 6-13. Here is, I. Boaz's good management of his common affairs; it is probable, according to the common usage, 1. When his servants winnowed, he was with them, and had his eye upon them, to prevent, not their stealing any of his corn, (he had no reason to fear that,) but their waste of it through carelessness in the winnowing of it. Masters may sustain great losses by servants II. Ruth's good assurance in the management of her affair. She observed her mother's orders, went and laid her down, not by his side, but overcross his bed's feet, in her clothes, and kept awake, waiting for an opportunity to tell her errand. When he awaked in the night, and perceived there was somebody at his feet, and inquired who it was, she told him her name, and then her errand, (v. 9,) that she came to put herself under his protection, as the person appointed by the divine law to be her protector. "Thou art he that has a right to redeem a family and an estate from perishing, and therefore let this ruin be under thine hand: and spread thy skirt over me, be pleased to espouse me and my cause." Thus must we by faith apply ourselves to Jesus Christ as our next Kinsman that is able to redeem us, come under his wings, as we are invited, (Matt. 23. 37,) and beg of him to spread his skirt over us. "Lord Jesus, take me into thy covenant, and under thy care: I am oppressed, undertake for me." III. The good acceptance Ruth gained with Boaz. What she did, had no ill effect, either one way or other, so that Naomi was not mistaken in her good opinion of her kinsman. He knew her demand was just and honourable, and treated her ac34. 31. For, 1. He did not offer to violate her chastity, though he had all the opportunity that could be for it. The Chaldee paraphrase thus descants upon it, He subdued his concupiscence, and did not approach to her, but did as Joseph the just, who would not come near to his Egyptian mistress, and as Phaltiel the pious, who, when Saul had given him Michal, David's wife, (1 Sam. 25. 44,) put a sword between himself and her, that he might not touch her. Boaz knew it was not any sinful lust that brought her thither, and therefore bravely maintained both his own honour and hers. 2. He did not put any ill construction upon what she did, did not reproach her as an impudent woman, and unfit to make an honest man a wife; she having approved herself well in the fields, and all her conduct having been modest and decent, he would not, from this instance, entertain the least suspicion of her character, or seem to do so; perhaps blaming himself that he had not offered the service of a kinsman to these distressed widows, and saved her this trouble, and ready to say as Judah concerning his daughter-in-law, She is more righteous than I. But on the contrary, (1.) He commended her, spoke kindly to her, called her his daughter, and spoke honourably of her, as a woman of eminent virtue. She had showed in this instance more kindness to her mother-in-law, and to the family into which she had matched, than in any instance yet. It was very kind to leave her own country, and come along with her CHAPTER IV. 17 And she said, These six measures of barley B. C. 1912. gave he me; for he said to me, Go not empty unto thy mother-in-law. thee all that thou requirest: for all the "city of my know how the matter will fall: for the man will not be 18 Then said she, Sit "still, my daughter, until thou in rest, until he have finished the thing this day. CHAPTER IV. stances of which there was something uncommon, which is kept upon record, for the illustration, not only of the law concerning the marrying of a brother's widow, (Deut. 25. 5, &c. for cases help to expound laws,) but of the Gospel too, for from this marriage descended David, and the son of David, whose espousals to the Gentile church were hereby typified. We are here told, I. How Boaz got clear of his rival, and fairly shook him off, v, 1-8. II. How his marriage with Ruth was publicly solemnized, and attended with the good wishes of his neighbours, v, 9-12. 111. The happy issue that descended from this marriage. Obed, the grandfather of David, v 13-17. And so the book concludes with the pedigree of David, v. 18-22. Perhaps it was to oblige him, that the blessed Spirit directed the inserting of this story into the sacred canon, he being desirous that the virtues of his great grandmother, Ruth, together with her Gentile extraction, should be transmitted to posterity, and the singular providence that attended her. THEN went Boaz up to the gate, and sat him down there: and, behold, the kinsman, of whom Boaz spake," came by: unto whom he said, gate. Prov. 12. 4. 31. 10. i c. 4. 1. k Deut. 25. 5. c. 4. 5. Matt. 22. 24, 25. m Rom. 14. 16. 1 Cor. 10.32. mother to the land of Israel, to dwell with her, and help to (2.) He promised her marriage; (v. 11,)" Fear not that I will slight thee, or expose thee; no, I will do all that thou requirest, for it is the same that the law requires, from the next of kin, and I have no reason to decline it, for all the city of my people doth know, that thou art a virtuous woman," v. 11. Note, 11. Exemplary virtue ought to have its due praise, (Phil. 4. 8,) and it will recommend both men and women to the esteem of the wisest and best. Ruth was a poor woman, and poverty often obscures the lustre of virtue: yet Ruth's virtues, even in a mean condition, were generally taken notice of, and could not be hid; nay, her virtues took away the reproach of her poverty; if poor people be but good people, they shall have honour from God and man. Ruth had been remarkable for her humility, which paved the way to this honour; the less she proclaimed her own goodness, the more did her neighbours take notice of it. [2.] In the choice of yokefellows, virtue should especially be regarded, known approved virtue; let religion determine the choice, and it will certainly crown the choice and make it comfortable. Wisdom is better than gold, and when it is said to be good with an inheritance, the meaning is, that an inheritance is worth little without it. (3.) He made his promise conditional, and could not do otherwise, for it seems there was a kinsman that was nearer than he, to whom the right of redemption did belong, v. 12. This he knew, but we may reasonably suppose Naomi (who had been long abroad, and could not be exact in the pedigree of her husband's family) was ignorant of it, otherwise she would never have sent her daughter to make her claim of Boaz. Yet he does not bid her go herself to this other kinsman, that had been to put too great a hardship upon her. But he promises, [1.] That he would himself propose it to the other kinsman, and know his mind. The Hebrew word for a widow, signifies one that is dumb; Boaz will therefore open his mouth for the dumb, (Prov. 31. 8,) and will say that for this widow, which she knew not how to say for herself. [2.] That if the other kinsman refused to do the kinsman's part, he would do it: would marry the widow, redeem the land, and so repair the family. This promise he backs with a solemn oath, for it was a conditional contract of marriage; (v. 13,) As the Lord liveth. Thus keeping the matter in suspense, he bade her wait till morning. Bishop Hall thus sums up this matter in his contemplations. "Boaz, instead of touching her as a wanton, blesseth her as a father, encourageth her as a friend, promiseth her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts, no less chaste, more happy, than she came. O admirable temperance, worthy the progenitor of Him in whose lips and heart there was no guile!" V. 14-18. We are here told, I. How Ruth was dismissed by Boaz. It had not been safe for her to go home in the dead of the night, therefore she lay at his feet (not by his side) until morning; but as soon as ever the day broke, that she had light to go home by, she got away, before one could know another, that if she were seen, yet she might not be known to be abroad so unseasonably. She was not shy of being known to be a gleaner in the field, nor ashamed of that mark of her poverty; but she would not willingly be known to be a night-walker, for her virtue was her greatest honour, and that which she most valued. himself one of the elders (or aldermen) of the city, for he was Ho, such a one! turn aside, sit down here. he turned aside and sat down. And 2 And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. 3 And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech's: 4 And I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it; but if thou wilt not redeem it, then tell me, that I may know; for there is none to redeem it besides thee; and I am after thee. And he said, I will redeem it. 5 Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance. b 1 Kings 21. 8. I said I will reveal in thine ear. c Jer. 32. 8, 25. city, who was grandson to Nahshon, prince of Judah; and his lying at the end of a heap of corn in the thrashing-floor the night before, was not at all inconsistent, in those days of plainness, with the honour of his sitting judge in the gate. But why was Boaz so hasty, why so fond of the match? Ruth was not rich, but lived upon alms; not honourable, but a poor stranger; she was never said to be beautiful; if ever she had been so, we may suppose that weeping, and travelling, and gleaning, had withered her lilies and roses. But that which made Boaz in love with her, and solicitous to expedite the affair, was, that all her neighbours agreed she was a virtuous woman; this set her price with him far above rubies, Prov. 31. 10. And therefore he thinks, if, by marrying her, he might do her a real kindness, he should also do himself a very great kindness; he will therefore bring it to a conclusion immediately. It was not court-day, but he got ten men of the elders of the city to meet him in the town-hall over the gate, where public business used to be transacted, v. 2. So many, it is probable, by the custom of the city, made a full court. Boaz, though a judge, would not be a judge in his own cause, but desired the concurrence of other elders. Honest intentions dread not a public cognizance. 2. He summons his rival to come and hear the matter that was to be proposed to him; (v. 1,) “Ho, such a one, sit down here." He called him by his name, no doubt, but the divine historian thought not fit to record it; for, because he refused to raise up the name of the dead, he deserved not to have his name preserved to future ages in this history. Providence favoured Boaz in ordering it so, that this kinsman should come by thus opportunely, just when the matter was ready to be proposed to him. Great affairs are sometimes much furthered by small circumstances, which facilitate and expedite them. 3. He proposes to the other kinsman the redemption of Naomi's land, which, it is probable, had been mortgaged for money to buy bread with, when the famine was in the land; (v. 3,) "Naomi has a parcel of land to sell, namely, the equity of the redemption of it out of the hands of the mortgagee, which she is willing to part with;" or, as some think, it was her jointure for life, and, wanting money, for a small matter she would sell her interest to the heir at law, who was the fittest to be a purchaser. This he gives the kinsman legal notice of, (v. 4,) that he might have the refusal of it. Whoever had it, must pay for it, and Boaz might have said, "My money is as good as my kinsman's; if I have a mind to it, why may I not buy it privately, since I had the first proffer of it, and say nothing to my kinsman?" No; Boaz, though fond enough of the purchase, would not do so mean a thing, as to take a bargain over another man's head, that was nearer a-kin to it; and we are taught by his example, to be not only just and honest, but fair and honourable, in all our dealings, and to do nothing which we are unwilling should see the light, but be above board. 4. The kinsman seemed forward to redeem the land, till he was told, that if he did that, he must marry the widow, and then he flew off. He liked the land well enough, and probably, caught at that the more greedily, because he hoped that the poor widow being under a necessity of selling, he might have so much the better bargain: "I will redeem it” (said he)" with all my heart" thinking it would be a fine addition to his estate, v. 4. But Boaz told him there was a young widow in the case, and if he have the land, he must take her with it, Terra transit cum onere-The estate passes with this encumbrance; either the divine law or the usage of the country would oblige him to it, or Naomi insisted upon it that she should not sell the land, but upon this condition, v. 5. Some think this does not relate to that law of marrying the brother's widow, (for that seems to oblige only the children of the same father, Deut. 25. 5, unless by custom it was afterward made to extend to the next of kin,) but it refers to the law of redemption of inheritances, (Lev. 25. 24, 25,) for it is a Goel, a redeemer, that is here inquired for; and if so, it was not by the law, but by Naomi's own resolution, that the purchaser was to marry the widow. However this kinsman, when he heard the conditions of the bargain, refused it; (v. 6,) “I cannot redeem it for myself, I will not meddle with it upon these terms, lest I mar my own inheritance;" the land, he thought, would be an improvement of his inheritance, but not the land with the woman, that would mar it. it was, 6 And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself: for I cannot redeem it. 7 Now this was the manner in former time in Israel, concerning redeeming, and concerning changing, for to confirm all things; A man plucked off his shoe, and gave it to his neighbour: and this was a testimony in Israel. 8 Therefore the kinsman said unto Boaz, Buy it for thee: So he drew off his shoe. 9 And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi. 10 Moreover, Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that d Gen. 23. 18. e c. 3. 13. f Deut. 25. 7-9. Perhaps he thought it would be a disparagement to him to marry such a poor widow that was come from a strange country, and almost lived upon alms; he fancied it would be a blemish to his family, it would mar his blood, and disgrace his posterity; her eminent virtues were not sufficient in his eye to balance this. The Chaldee paraphrase makes his reason for this refusal to be, that he had another wife, and if he should take Ruth, it might occasion strife and contention in his family, and that would mar the comfort of his inheritance. Or, he thought she might bring him a great many children, and they would all expect shares out of his estate, which would scatter it into too many hands, so that his family would make the less figure. This makes many shy of the great redemption, they are not willing to espouse religion; they have heard well of it, and have nothing to say against it; they will give it their good word, but at the same time they will give their good word with it, they are willing to part with it, and cannot be bound to it, for fear of marring their own inheritance in this world. Heaven they could be glad of, but holiness they can dispense with; it will not agree with the lusts they have already espoused, and therefore let who will purchase heaven at that rate, they cannot. 5. The right of redemption is fairly resigned to Boaz; if this nameless kinsman lost a good bargain, a good estate, and a good wife too, he may thank himself for not considering it better, and Boaz will thank him for making his way clear to that which he valued and desired above any thing. In those ancient times it was not the usage to pass estates by writings, as afterward, (Jer. 32. 10, &c.) but by some sign or ceremony, as with us by livery and seisin, as we commonly call it; that is, the delivery of seisin, seisin of a house by giving the key, of land by giving turf and a twig. The ceremony here used, was, he that surrendered, plucked off his shoe, (the Chaldee says, it was the glove of his right hand,) and gave it to him to whom he made the surrender, intimating thereby, that whatever right he had to tread or go upon the land, he conveyed and transferred it, upon a valuable consideration, to the purchaser; this was a testimony in Israel, (v. 7,) and it was done in this case, v. 8. If this kinsman was obliged by the law to have married Ruth, and his refusal had been a contempt of that law, Ruth must have plucked off his shoe, and spit in his face, Deut. 25. 9. But though his relation should in some measure oblige him to the duty, yet the distance of his relation might serve to excuse him from the penalty, or Ruth might very well dispense with it, since his refusal was all she desired from him. But Bishop Patrick, and the best interpreters, think this had no relation to that law, and that the drawing off of the shoe was not any disgrace, as there, but a confirmation of the surrender, and an evidence that it was not fraudulently or surreptitiously obtained. Note, Fair and open dealing in all matters of contract and commerce, is what all those must make conscience of, that would approve themselves Israelites indeed, without guile. How much more honourably and honestly does Boaz come by this purchase, than if he had secretly undermined his kinsman, and privately struck up a bargain with Naomi unknown to him. Honesty will be found the best policy. V. 9-12. Boaz now sees his way clear, and therefore delays not to perform his promise made to Ruth, that he would do the kinsman's part, but, in the gate of his city, before the elders and all the people, publishes a marriage contract between himself and Ruth the Moabitess, and therewith the purchase of all the estate that belonged to the family of Elimelech. If he had not been (ch. 2. 1) a mighty man of wealth, he could not have compassed his redemption, nor done this service to his kinsman's family. What is a great estate good for, but that it enables a man to do so much the more good in his generation, and especially to those of his own household, if he have but a heart to use it so? Now concerning this marriage, it appears, I. That it was solemnized, or at least published, before many witnesses; (v. 9, 10,) "Ye are witnesses," 1. "That I have bought the estate; whoever has it, or any part of it, mortgaged to them, let him come to me and he shall have money, according to the value of the land," which was computed by the number of years to the year of jubilee, (Lev. 25, 15,) when it would have returned of course to Elimelech's family. The more CHAPTER IV. the name of the dead be not cut off from among his 11 And all the people that were in the gate, and Boaz, by making a public declaration of this marriage and purchase, not only secured his title against all pretenders, as it were by a fine with proclamations, but put honour upon Ruth, showed that he was not ashamed of her, and her parentage, and poverty, and left a testimony against clandestine marriages. It is only that which is evil, that hates the light, and comes not to it. Boaz called witnesses to what he did, for it was what he could justify, and would never disown; and such regard was then had, even to the contemned crowd, that not only the elders, but all the people that were in the gate, passing and repassing, were appealed to, (v. 9,) and hearkened to, (v. 11,) when they said, We are witnesses. II. That it was attended with many prayers. The elders and all the people, when they witnessed to it, wished well to it, and blessed it, v. 11, 12. Ruth, it should seem, was now sent for, for they speak of her (v. 12) as present, this young woman; and he having taken her to wife, they look upon her as already come into his house. And very heartily they pray for the newmarried couple. The senior elder, it is likely, made this prayer, and the rest of the elders, with the people, joined in it, and therefore it is spoken of, as made by them all, for in public prayers, though but one speaks, we must all pray. Observe, 1. Marriages ought to be blessed, and accompanied with prayer, because every creature and every condition are that to us, and no more, that God makes them to be. It is civil and friendly to wish all happiness to those who enter into that condition; and what good we desire, we should pray for from the Fountain of all good. The minister who gives himself to the word and prayer, as he is the fittest person to exhort, so he is the fittest to bless and pray for, those that enter into this relation. 2. We doubt, congratulating the preferment of a virtuous woman, purely 1. Ruth a wife; Boaz took her, with the usual solemnities, for her virtues. We have reason to think that Orpah, who reto his house, and she became his wife, v. 13. All the city, no turned from Naomi to her people, and her gods, was never half so well preferred as Ruth was. He that forsakes all for Christ, shall find more than all with him; it shall be recompensed a hundred-fold in this present time. Now Orpah wished she had her own light. Boaz had prayed that this pious proselyte might receive a full reward of her courage and constancy from the God gone with Naomi too; but she, like the other kinsman, stood in of Israel, under whose wings she was come to trust; and now he became an instrument of that kindness, which was an answer to his prayer, and helped to make his own words good. Now she had the command of those servants with whom she had associated, and of those fields in which she had gleaned. Thus sometimes God raiseth up the poor out of the dust to set them with princes, Ps. 113. 7, 8. of the womb is his reward, Ps. 127. 3. It is one of the keys he was, to Naomi, who was so far from being forgotten, that she |