8 And Naomi said unto her two daughters-in-law, Go, return cach to her mother's house: the LORD deal kindly with you, as ye have dealt with the dead, and with me. 9 The LORD grant you that ye may find rest, each of you in the house of her husband. Then she kissed them: and they lifted up their voice, and wept.

10 And they said unto her, "Surely we will

return with thee unto thy people.

11 And Naomi said, Turn again, my daughters; why will ye go with me? are there yet any more sons in my womb, that they may be your husbands? 12 Turn again, my daughters, go your way;

way, and help her as far as they went, for it does afterward went back to her gods, now seemed re-
not appear she had any servant to attend her, r. 7. | solved to go forward with Naomi. The sad cere-
kind and obliging, and had won their love, in her this protestation, but it did not hold. Strong
So Naomi, as became an Israelite, had been very mony of parting, and the tears shed, drew from
which she is an example to all mothers-in-law; passions, without a settled judginent, commonly
and Orpah and Ruth have a just sense of her kind-produce weak resolutions.
ness. Though they retained an affection to the 4. Naomi sets herself to dissuade them from
gods of Moab, (v. 15.) and Naomi was still faith-going with her, r. 11-13. If she had had any
ful to the God of Israel, yet that was no hinder- sons in Canaan, or any near kinsmen, whom she
ance on either side to love and kindness, and all could have expected to marry the widows, it might
the good offices the relation required. Mothers- have been some encouragement to them to hope
in-law and daughters-in-law are too often at va- for a comfortable settlement at Beth-lehem. Yet
riance, (Matt. 10: 35.) therefore it is the more this was not all, she not only could not propose
commendable if they live in love; let all in that to marry them, but she knew not how to maintain
relation aim at the praise of doing so.
them. The greatest grievance of that poor con-
dition to which she was reduced, was, that she
was not in a capacity to do for them as she would.
It grieveth me more for your sakes, than for my
own, that the hand of the Lord is gone out against
me. Observe, She judges herself chiefly aimed
at in the affliction: I am the sinner, it is with
me God is contending, I take it to myself.' This
will become us when under affliction; though
many others share in the trouble, yet we must
hear as if it spoke only against us, and to us.
She laments most the trouble that redounded to
them. She was the sinner, but they the sufferers.
It grieveth me much for your sakes. A gracious,
generous spirit can better bear its own burden,
than see it a grievance to others. Therefore
turn again, my daughters, for alas, I am in no
capacity to do you any kindness.'

2. When they had gone a little way with her, Naomi, with great affection, urged them to go back, v. 8, 9. Naomi suggests that their own mothers would be more agreeable to them than a mother-in-law, especially when their own mothers had houses, and their mother-in-law was not sure she had a place to lay her head in, which she could call her own.

She dismisses them, (1.) With commendation: Note, When we and our relations are parting, by death or otherwise, it is very comfortable, if

we have both their testimony, and the testimony of our own consciences for us, that while we were together, we carefully endeavoured to do our duty in the relation; this will help to allay the bitterness of parting, and while we are together we should labor so to conduct ourselves. 2. With prayer. It is very proper for friends, to part with prayer. She sends them home with her blessing; and the blessing of a mother-in-law is not to be slighted. In this blessing she twice mentions the name Jehovah, that she might direct her daughters to look up to Him as the only Founfor in faith, that God will deal kindly with those tain of all good. It may be expected and prayed that have dealt kindly with their relations; and, in particular, that they might be happy in marrying again. Note, [1.] It is very fit, that, according to the apostle's direction, the younger women, (and he speaks of young widows,) should marry, bear children, and guide the house. And it is a pity those who have approved themselves good wives, should not again be blessed with good 13 Would ye tarry husbands, especially those that, like these widows, for them till they were have no children. [2.] The married state is a grown? would ye stay state of rest, such as this world affords, rest in for them from having the house of a husband, more than can be expect husbands? ed in the house of a mother, or a mother-in-law. nay,

for I am too old to
have an husband. If I
should say,
I have
hope, if * I should have
an husband also to-
night, and should also

bear sons;

my

daughters: for fit griev-
eth me much for your
sakes, that the hand
of the LORD is gone
out against me.
14 And they lifted
up their voice, and
wept again: and Or-
pah kissed her mother--

[3.] This rest is God's gift. If any content and
satisfaction be found in our outward condition,
God must be acknowledged in it. Persons une
qually yoked, find little rest even in the house of
a husband. Let their affliction make those the
more thankful, to whom the relation is comforta-
ble; yet let God be the Rest of the soul, and no
perfect rest thought of on this side heaven. (3.)
She dismissed them with great affection; she kissed
them; wished she had somewhat better to give
them, but silver and gold she has none. However,
this parting kiss shall be the seal of such a true
friendship, as (though she never see them more)
she will, while she lives, retain the pleasing re-
membrance of. If relations must part, let them
thus part in love, that they may (if they never
meet again in this world) meet in the world of
everlasting love.

3. The two young widows could not think of
parting with their good mother-in-law, so much
had the good conversation of that pious Israelite
won upon them; they not only lifted up their voice
and wept, as loath to part, but professed a resolu-
tion to adhere to her, v. 10. Even Orpah, who

their apartments distinct from the men, where the daughters lived with their mothers, as the sons with their fathers.' PATRICK.'The widow had no legal right to a share in the estate of the deceased. The sons, however, or other relations were bound to afford her an adequate maintenance, unless it had been otherwise arranged in the will. She sometimes returned back again to her father's house, particularly if the support which the heirs gave her, was not such as had been promised, or was not sufficient. See Gen. 38: 11.' JAHN.

(9) Rest, &c.] A quiet, happy life, free from those cares, vexa

But did Naomi do well, thus to discourage her daughters from going with her, when, by taking them with her, she might save them from the idolatry of Moab, and bring them to the faith and worship of the God of Israel? Naomi, no doubt desired to do that. But, she would not have them only to oblige their friends and relations, or for come on her account; (those that profess religion, the sake of company, will be converts of small value and of short continuance;) but she would have them make it their deliberate choice, and sit down first and count the cost, as it concerns those to do, that take up a profession of religion. It is good for us to be told the worst; our Savior took this course with him who, in the heat of zeal, spoke that bold word, Mister, I will follow Thee whither soever Thou goest. Thoughts, ripened into resolves by serious consideration, are likely to be kept always in the imagination of the heart; whereas what is soon ripe, is soon rotten.

5. Orpah was easily persuaded to yield to her own corrupt inclination. They both lifted up their voices and wept again, (v. 14.) being much affected with the tender things Naomi had said; but it had a different effect on them; to Orpah was a savor of death unto death; and served as an excuse for her apostasy. But, it strengthened Ruth's resolution, and her good affection to Naomi, with whose wisdom and goodness she was never so charmed, as on this occasion; thus to her it was a savor of life unto life. (1.) Orpah kissed her mother-in-law; i. e. took an affectionate leave of her, bid her farewell for ever, which showed she was loath to part from her; yet she did not love her well enough to leave her country for her sake. Thus, many have a value and affection for Christ, and yet come short of salvation by Him, because they cannot find in their hearts to forsake other things for Him. They love Him, and yet leave Him, because they do not love Him enough, but love other things better. Thus thé young man went away from Christ, sorrowful Matt. 19: 22. But, (2.) Ruth clave unto her. Whether, when she came from home, she was re. solved to go forward with her or no, does not ap

in-law, but Ruth clave pear; perhaps she was before determined what to unto her.

b

[Practical Observations.] 15 And she said, Behold, thy sister-in-law is gone back unto her people, and unto her gods: return thou after thy sister-in-law.

16 And Ruth said, * Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God.

17 Where thou diest will I die, and there will I be buried: the LORD do so to me, and more also, if aught 'but death part thee and me.

18 When she saw that she was steadfastly minded to go with her, then she left speaking unto her.

19 So they two went until they came to

it

do, out of a sincere affection to the God of Israel,
and to his law, of which, by the good instructions
of Naomi, she had some knowledge.

6. Naomi persuades Ruth to go back, urging,
as a further induceinent, her sister's example, v.
15. Now, return; i. c. Ifever thou wilt return,
return now. This is the greatest trial of thy con-
stancy; stand this trial, and thou art mine for
ever. Such offences as that of Orpah's revolt,
sincere, may be inade manifest, as Ruth was on
must needs come, that they which are perfect and

this occasion.

7. Ruth ends the debate, by a most solemn pro-
fession of her immovable resolution never to for-
sake her, v. 16, 17. Nothing could be said more
fine, more brave, than this; she seems to have
sister was gone, and it is an instance of the grace
had another spirit, and another speech, now her
of God, inclining the soul to the resolute choice
of the better part. Draw me thus, and we will
run after thee. Her mother's dissuasions make
her the more resolute; as when Joshua said to
the people, Ye cannot serve the Lord, they said it
with the more vehemence, Nay, but we will.

against her going, v. 16.
(1.) She begs her mother-in-law to say no more
Note, It is a great vex-
ation and uneasiness to those that are resolved for
God and religion, to be tempted and solicited to
alter their resolution. They that would not think
of it, would not hear of it. Entreat me not. The
margin reads, Be not against me. Note, We are
to reckon those against us, and really our enemies,
that would hinder us in our way to the heavenly
Canaan. Our relations they may be, but they can-
not be our friends.

(2.) She is very particular in her resolution, and
speaks the language of one resolved for God and
Beth-lehem. And
heaven. She is so in love with her mother's wis-
dom, and virtue, and grace, which remained with
came to pass, when
her, even in her present poor and melancholy con-
they were come to dition, that she resolves to cleave to her. [1.]
Beth-lehem, that all She will travel with her; ' Whither thou goest I
the city was
moved will go, though to a country I never saw, and
about them; and they which I have been trained up in a low and ill opin-
said, P Is this Naomi?
ion of; though far from my own country, yet with
thee every road shall be pleasant.' [2.] She will
20 And she said unto dwell with her; Where thou lodgest I will lodge,
b Deut. 4:4. 10.20. Prov. 17:17. 18: though it be a lodging no better than Jacob had,
when he had the stones for his pillow.' [3.] She
will unite interests with her, Thy people shall be
my people. From Naomi's character she con-
cludes certainly, that that great nation was a wise
e Josh. 24:15. 2 Sam. 15:19,20. Luke and understanding people; she judges of them all

24. Is. 14:1. Zech. 8:23. Matt. 16: 24. John 6:66-69. Acts 17:34. Heb. 10:39. c Ps. 36:3. 125:5. Zeph. 1:6. Matt. 13:20,21. Heb. 10:38. 1 John 2:19.

d Judg. 11:24.

14:26-33.

Or, Be not against me.

f 2 Kings 2:2,4,6. Acts 21:13.

g 2 Sam. 15:21. Matt. 8:19. John 13: 37. Rev. 14:4.

h 2:11,12. Ps. 45:10. Is. 14:1.

i Josh. 24:18. Dan. 2:47. 3:29. 4:37.

1:9.

Hos. 13:4. 2 Cor. 6:16-18. 1 Thes. k 1 Sam. 3:17. 25:22. 2 Sam. 3:9,35. 19:2. 20:10.

19:13. 1 Kings 2:23. 2 Kings 6:31.

1 Acts 11:23. 20:24.

Heb. etrengthened herself. Acta 2:

42. Eph. 6:10.

o Matt. 21:10.

pl. 23:7. Lam. 2:15.

by her good mother, who, wherever she went, was
a credit to her country, (as all those should study
to be, who profess relation to the better country,
i. e. the heavenly,) therefore she will think her-
self happy if she may be reckoned one of them.
[4] She will join in religion with her; thus she
determined to be hers, to the very altars. I will
adore the God of Israel, the only living and true
God, trust in Him alone, serve Him, and in every
thing be ruled by Him; this is to take the Lord
for our God. [5.] She will gladly die in the same

bed, Where thou diest will I die: she takes it for
granted they must both die, and that, in all prob
ability, Naomi, as the elder, would die first, and
resolves to continue in the same house, if it might
be, till her days also were fulfilled; intimating
likewise a desire to partake of her happiness in
death; she wishes to die in the same place, in
token of her dying after the same manner. [6.]
She will desire to be buried in the same grave,
and to lay her bones by hers; There will I be
body carried back to the country of Moab, in to-
buried; not desiring to have so much as her dead
ken of any remaining kindness for it; but Naomi
and she having joined souls, she desires they may
mingle dust, in hopes of rising together, and be-
ing together for ever in the other world.
(3.) She backs her resolution to adhere to Naomi
of imprecation; this would leave a lasting obli-
with a solemn oath, which was an ancient form
gation on her, never to forsake that good way.
[1.] It is implied that death would separate be
tween them for a time. A dying hour is a part-
ing hour, and should be so thought of by us, and
prepared for. [2.] It is resolved that nothing
else should part them; kindness from her own
people, or unkindness from Israel.

I will never leave thee.'

We

God and religion; thus must we be at a point.
Now this is a pattern of a resolute convert to
We must take the Lord for our God. This God
is my Ged for ever and ever: I have avouched
Him for mine.' We must take his people for our
people in all conditions; though poor and despis-
ed, yet, if they be his, they must be ours.
must be willing to fare as they fare; submit to
the same yoke, and draw in it faithfully; take up
the same cross, and carry it cheerfully; go where
God would have us to go, lodge where He would
have us to lodge, die where He will have us to
die. We must resolve to continue and persevere,
and herein our adherence to Christ must be closer
than that of Ruth to Naomi; she resolved that
nothing but death should separate them; but we
must resolve that death itself shall not separate
us from Christ, sure that then death itself shall not
separate us from our happiness in Him. We must
bind our souls with a bond never to break these
pious resolutions, and swear unto the Lord that we
will cleave to Him. Fast hind, fast find. He that
means honestly, does not start at assurances.

Lastly, Naomi, when she saw she had gained her point, was well satisfied, and left off speaking. She could desire no more than that solemn protestation Ruth had just now made. See the power of resolution, how it puts temptation to silence. Those that are unresolved, and go in religious ways without a steadfast mind, tempt the tempter, and stand like a door half open, which invites a thief; but resolution shuts and bolts the door, resits the devil, and forces him to flee.

V. 14-22. Naomi and Ruth, after many a weary step, came at last to Beth-lehem very seasonably, in the beginning of the barley harvest, which was the first of their harvests, that of wheat following it. Now Naomi's own eyes might con

PRACTICAL OBSERVATIONS.

In every

V. 1-14. No judgment can be formed from mere outward pend on us. (Ps. 37: 3, 16, 17.) For our earthly trials or circumstances, whether we have, or have not, found favor with enjoyments are of short continuance; and we cannot too decidedly God;' for whom He loves He often chastens for their profit, and prefer those advantages which shall endure for ever. leaves his enemies to be hardened in prosperity.-Those who, by situation and relation in life, especially among such as are straninconveniences or hardships, are easily induced to change their gers to the truths of the Gospel, believers should aim to adorn situations, prove that they do not understand the real causes of the doctrine of God our Savior in all things.' (Tit. 2: 9, 10.) their uneasiness. For the displeasure of God, and the pride and Many feel an affection for such believers as have been kind to impatience of our hearts, cannot be avoided by change of place them, and entertain favorable sentiments of religion, who are not or situation; and while these remain, they will produce misery decided in renouncing all their worldly pleasures, connections, whithersoever we remove. Better would it be to be pinched with and prospects, and joining themselves to the poor and despised poverty, and worn down with labor, in the Lord's land, than to people of God, for the sake of Christ and his salvation. live in luxury and ease by hazarding the religion of those who de

(14.) Kissed.] The Jews observe three sorts of kisses that were usual and commendable; the kiss of reverence, that at meeting friends, [still used in France, Italy, &c.] and at parting: all others were wanton. Drusius thinks there was another, the kiss of prayer, in use in the primitive church.' CARPZOV, &C. Verse 15. 'The conversion of Ruth probably now commenced.'

GREENFIELD.

SCOTT.

Verse 16. 'This was an extraordinary attachment, evidently without any secular motive.' Dr. A. CLARKE,

Verses 19-21.

Perhaps Naomi considered herself as guilty, in not having left Moab immediately on the death of her husband. (17.) The Lord do so, &c.] This was a common form of an oath SCOTT. in those days and long after, both by God's people and the heathen

[8]

them, Call me not Naomi, call me † Mara: for the Almighty hath dealt very bitterly with me.

21 I went out full, 'and the LORD hath brought me home again empty: why then call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me?

vince her of what she had heard that the Lord
had visited his people in giving them bread, and
Ruth might see this good land in its best state;
winter. Our times are in God's hands; both the
and now they had opportunity to provide for
events, and the time of them.

Her old acquaintance gathered about her, to
inquire after her state, and bid her welcome to
Beth-lehem again; or perhaps, through fear lest
she should be a charge to the town, she looked
respectably, else she had not been so much noticed.
so bare. By this it appears she had formerly lived
Is this Naomi? The women of the city said it,
for the word is feminine. They could scarcely
believe her to be the same person they had formerly
seen, so fresh, and fair, and gay; If any asked
22 So Naomi return- this question in contempt, upbraiding her with
ed, and Ruth the Mo- her miseries, their temper was very base and sor-
abitess, her daughter- those that are fallen. But we may suppose the
did: nothing more barbarous than to triumph over
in-law, with her, which generality asked it in compassion and commise-
returned out of the ration. Note, Afflictions will make great and sur-
country of Moab: and prising changes in a little time. God, by his grace,
they came to Beth-le- fit us for all such changes, especially the great,
hem in the beginning change!
of barley-harvest.

CHAP. II. Ruth is led, without design, to glean in the field of Boaz, 1-3. He comes to see his reapers, and piously salutes them, and is saluted by them, 4. If shows kindness to Ruth; who behaves

respectfully towards him, 5-10. He states what he had heard of her,

prays for her, and shows her further

kindness, 11-17. She returns to Naen, and informs her of what had passed, 18-23.

AND Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name was * Boaz.

2 And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn

That is, Pleasant.
That is, Bitter.

The composure of Naomi's spirit is noticed. If some upbraided her with her poverty, she was not moved against them, as she would have been, had she been poor and proud; but, with much pious patience, bore that and all the other melancholy effects of her affliction, v. 20, 21. Thus does she bring her mind to her condition, which we all ought to do, when our condition is not in every thing to our mind. Observe,

1. How her change of state is described, with a pious regard to the divine providence, without

any passionate murmurings of complies when She went out full; so she thought herself when she had her husband with her, and two sons. Much of the fulness of our comfort in this world arises from agreeable relations. But she now came home again empty, a widow, and childless; probably, she had sold her goods, and of all the effects she took with her, brought home no more than the clothes upon her. So uncertain is all we call fulness in the creature, 1 Sam. 2: 5. Even in the fulness of that sufficiency we may be in straits. But there is a fulness, a spiritual and divine fulness, we can never be emptied of; a good part which shall not be taken from those that have it. (2.) She acknowledges the hand of God, his mighty hand, in the affliction. Nothing conduces more to satisfy a gracious soul under an af 88:15. fliction, than the consideration of the hand of God in it. 1 Sam. 3: 18. Job 1: 21. Especially to consider, that He who afflicts us, is Shaddai, the Almighty, with whom it is folly to contend, and to whom it is our duty and interest to submit. Luke It is that name of God by which He enters into covenant with his people, God All-sufficient, Gen. 17: 1. He afflicts as a God in covenant, and his

Gen. 17:1. 43:14. Job 5:17. 11:7.
Rev. 1:8. 21:22.

r Job 6:4. 19.6. Pe. 73:14.

Heb. 12:

Job 10:17, 13:26. 16:8. Mal. 3:5. 2:23. Ex. 9:31,32. 2 Sam. 21:9. ▲ 3:2,12.

b Deut. 8:17,18. Job 1:3. 31:25. 1 Chr. 2:10-12. Matt. 1:5. 3:32. Boox.

d Lev. 19:9,16. 23:22. Deut. 24:19

21.

all-sufficiency may be our support and supply under all our afflictions. He that emptics us of the creature, knows how to fill us with Himself. (3.) affliction had made on her; He has dealt very bitShe speaks very feelingly of the impression the terly with me. The cup of affliction is a bitter cup; even that which afterward yields the peaceable fruit of righteousness, yet, for the present, is not joyous, but grievous. Job complains, Thou writest bitter things against me. (4.) She owns the af Lord hath testifed against me. Note, When God fliction to come from God as a controversy; The corrects us, He testifies against us, and contends with us, (Job 10: 17.) intimating that He is displeased with us. Every rod has a voice, the voice of a witness.

2. Many that are debased and impoverished, vet affect to be called by the empty names and omi did not so; her humility regards not a glorititles of honor they have formerly enjoyed. Naous name in a dejected state; if God deal bitterly with her, she accommodates herself to the dispensation, and is willing to be called Mara, bitter. Note, It well becomes us to have our hearts humbled under humbling providences. When our condition is brought down, our spirits should be brought down with it. And then our troubles are sanctified to us, when we thus comport with them; for it is not an affliction in itself, but an affliction rightly borne, that does us good. So many calamities have been lost upon you, if you have not yet learned how to suffer. Sen. ad Helv. Tribulation works patience.

CHAP. II.-There is scarcely a ch. in all the sacred history, that stoops so low as this, to take

Moabitat of so humble a person as Ruth, a poor Moabitish widow, so humble an action as her gleaning corn in a neighbor's field, and the minute circumstances thereof. But all this was in order to her being grafted into the line of Christ, and taken in among his ancestors, that she might be a figure of the espousals of the Gentile church to Christ, Is. 54: 1. And this makes the story remarkable; and many of the passages of it are instructive, and very improvable.

V. 1-3. Naomi had now gained a settlement in Bethlehem among her old friends; and here we have an account,

1. Of her rich kinsman, Boaz, v. 1. The Chaldee reads, mighty in the law; If he was hoth, it was a most rare and excellent conjunction; to be mighty in wealth, and mighty in the Scriptures too, is to be mighty indeed. He was grandson of Nahshon, prince of Judah in the wilderness, and son of Salmon, probably a younger son, by Rahab, the harlot of Jericho; he carries might in his name, Boaz, in him is strength; and he was of the family of Elimelech, now reduced go low. 1. Let not those that are great in the world, be ashamed to own their kindred that are poor and despised, lest they be

PRACTICAL OBSERVATIONS.

V. 15-22. Nothing but a deep sense of the importance of expected to defend. (Notes, Deut. 20: 5-9. Judg. 7: 2-7.) eternal things, and a conviction of our guilt, and need of a Sa- Especially we ought to examine, whether we ourselves are thus vior; nothing but that faith, which is inseparably connected steadfastly minded, and determined to cast in our lot with the with true repentance and hatred of sin, and which works by love people of God, however poor, despised, or persecuted; and that of Christ, and his people, his truth, ordinances, and precepts; living and dying, and for ever. We should inquire, whether will, in such a world as this, carry a man through all possible this be our aim and prayer; whether the prospect of secular adtemptations. Therefore the Lord proves those who profess them- vantage have not some influence upon our minds; and whether, selves his disciples, by setting the consequences before them in if that were withdrawn, or changed, we should not be tempted to his word, and by some experience of them in his providence. draw back. But if we are thus decided in our judgment for the We ought indeed greatly to desire the increase of true Christians; yet we should be cautious in our endeavors to multiply professors, lest we engage those who will betray the cause, which they are

also, by which they imprecated some great evil to befall them if they
did otherwise than they said.'
ASSEMB. ANN.
Verse 22.

Barley harvest.] About the time of the passover, for they began
to cut barley after the offering of the sheaf, Lev. 23: 10, 11. on the
second day of unleavened bread,' PATRICK. The month Nisan,
answering to our March and a part of April. It is used here as an
introduction to the ensuing story.'
ID.
NOTES.

CHAP. II. V. 1. M. R.-Job 1: 2, 3.
Verse 2.

SCOTT.

Naomi was probably unable to endure the fatigue and heat of such an employment, as gleaning, and the Lord indeed intended other 0. T. VOL. II.

Lord, and his service and salvation, He will assuredly accept and provide for us; and while many draw back unto perdition, we shall believe unto the saving of our souls.' SCOTT.

after him, in whose
sight I shall find grace.
And she said unto her,
Go, my daughter.
3 And she went, and
came, and gleaned in
the field after the reap-
ers: and her hap was
to light on a part of the
field belonging
Boaz, who was of the

unto

kindred of Elimelech.
4 And, behold, Boaz
came from Bethlehem,
and said unto the reap-
ers, 'The LORD be with
you. And they ans-
wered him, The LORD
bless thee.

5 Then saidh Boaz unto his servant that was set over the reap ers, Whose damsel is this?

6 And the servant that was set over the reapers answered and said, It is the Moabitish damsel that came back with Naomi out of the country Moab;

of

I

7 And she said, pray you, let me glean and gather after the reapers among the sheaves: so she came, and hath m continued even from the morning until now, that she tarlittle in the

a

ried house."

8 Then said Boaz unto Ruth, Hearest thou not, my daughter? Go not to glean in another field, neither go from hence, but

e 1 Thes. 4:11,12. 2 Thes. 3:12.

Heb. hap, happened. 2 Kings 8:5:

Esth. 6:1,2. Matt. 10:29. Luke 10:
31.
129:8. Luke 1:28. 2

f P. 118:26.

Thes. 3:16. 2 Tim. 4:22. 2 John 10,

11.

g 4:11. Gen. 18:19. Josh. 24:15. 133:1-3. 1 Tim. 6:2.

Ps.

found therein proud, scornful, and unnatural. 2. 3. Of regard to her mother, though but her
Naomi, though a poor, despised widow, had rich mother-in-law; being loosed by death from the law
relations, whom yet she neither boasted of, nor of her husband, she might easily suppose herself
was burdensome to, nor now expected any thing thereby loosed from the law of her husband's moth-
from. Poor people that have rich relations, ought er, yet she is dutifully observant of her. She wil
to know that it is the wise providence of God not go out without letting her know, and asking
that makes the difference, (in which we ought to her leave. This respect young people ought to
acquiesce,) and that to be proud of our relation show to their parents and governors; it is a part
to such, is a great sin, and to trust to it, is great of the honor due to them. She did not say, 'Moth-
er, if you will go with me, I will go glean;' but,
folly.
Do you sit at home, and take your ease, and I
will go abroad, and take pains." Youth should
work. Let young people take advice from the aged,
but not put them upon toil.

4. Of dependence on Providence; intimated in that, I will glean after him, in whose sight I shall find grace. She knows not which way to go, nor whom to inquire for, but will trust Providence to raise her up some friend or other that will be kind to her. Let us always keep up good thoughts of the divine providence, and believe, that while we do well, it will do well for us.

II. Ruth's condition was very low and poor; a great trial to the faith and constancy of a young proselyte. The Bethlehemites had done well, had they by turns invited Naomi and her daughter-inlaw to their houses; (it would have been a great support to an aged widow, and a great encouragement to a new convert;) but, instead of tasting the dainties of Canaan, they have no way of getting necessary food, but by gleaning corn; and otherwise, for aught that appears, they might have starved. Note, God has chosen the poor of this world; and poor they are like to be, for though God has chosen them, commonly men overlook them. It did well for Ruth; her hap was to light on the She had now a fair occasion to return to Moab field of Boaz, v. 3. To her it seemed casual, she again; but no, the God of Israel shall be her God, knew not whose field it was, nor had she any reaand though He slay her, yet will she trust in Him son for going to that more than any other, thereand never forsake Him. Her request is, Let me fore it is said to be her hap; but Providence digo to the field and glean. Those that are well born, rected her steps. Note, God wisely orders small and have been well brought up, know not what events; and those that seem altogether contingent, straits they may be reduced to, nor what employ-serve his own glory, and the good of his people. ments they may be obliged to get their bread by, Many a great affair is brought about by a little Lam. 4: 5. When the case is thus melancholy, turn, which seemed fortuitous to us, but was dilet Ruth be remembered, who is a great example, rected by Providence with design. 1. Of humility; when Providence had made her V. 4-16. Boaz himself appears, with great poor, she did not say, To glean, which is in ef-decency of carriage, both toward his own servants, fect to beg, I am ashamed;' but she cheerfully stoops and this poor stranger. to the meanness of her circumstances, and accommodates herself to her lot. High spirits can more easily starve than stoop; Ruth was none of those, She does not tell her mother she was never brought up to live on crumbs. Nay, it is her own motion, not her mother's injunction; humility is one of the brightest ornaments of youth, and one of the best omens. Before Ruth's honor was this humility. Observe, how humbly she speaks of herself, in her expectation of leave to glean; Let me glean after him, in whose sight I shall find grace: that is, liberty to glean. Note, Poor people inust not demand kindness as a debt, but humbly ask it, and take it as a favor, though in ever so small a matter. It becomes the poor to use entreaties.

2. Of industry. She does not say to her mother-in-law, Let me now go a visiting, or go a walking in the fields to take the air, and be merry, I cannot sit all day moping with you.' She was one of those virtuous women that love not to eat the bread of idleness. This is an example to young people; let them learn betimes to labor, and what their hands find to do, do it with their might; a disposition to diligence bodes well, both for this world and the other. Love not sleep, love not sport, love not sauntering, but love business. It is also an example to poor people to work for their living, and not beg that which they are able to earn. We must not be shy of any honest employment, though it be mean. Labor is no reproach. Sin is a thing below us, but we must not think any thing else so that Providence calls us to. Verse 3. Her hap.] (M. R.-Notes, Ec. 9: 11, 12. Luke 10: 30-37, conclusion.) SCOTT. Verse 4.

h 4:21. 1 Chr. 2:11,12.

i Gen. 15:2. 24:2. 39:4. 24:45.

k 1:16,19,22.

5:21. 1 Pet. 5:5,6.

Matt. 20:8.

1 Prov. 15:33. 18:23. Matt. 5:3. Eph. m Prov. 13:4. 22:29. Ec. 9:10. Rom. n 1 Sam. 3:6,16. 2 Kings 5:13. Matt.

12:11. Gal. 6:9.

9:2,22.

The LORD be with you.] Ps. 129: 6-8.-This emphatical expression occurs here for the first time in Scripture.-M. R. f.)-The pious and affectionate language interchanged between Boaz and his reapers, and which appears to have been familiar to them, shows that there were many godly persons in Israel, notwithstanding national defections: and it beautifully illustrates the genuine effect of true religion, in producing affability in superiors, and respect and affection in inferiors, and mutual, unaffected good will in all. It is lamentably true, that such language as this is seldom heard in our fields, while the bounty of Providence is gathering in: but frequently the reverse; yea, whatever can inflame the passions and corrupt the morals. So that a stranger, who should be occasionally present, would be apt to form a very different opinion respecting the religion of England, than Ruth did concerning that of Israel, from the conversation and conduct of Boaz and his reapers. ID.

I. Toward his own servants, and the many employed for him in reaping and gathering in his corn, in busy harvest-time. Boaz is here an example of a good master.

1. He had a servant set over the reapers, v. 6. In great families, it is requisite there should be one to oversee the rest of the servants, and appoint to each their portion, both of work and meat. Ministers are such servants in God's house, and it is requisite they be both wise and faithful, and show their Lord all things, as he here, v. 6.

2. Yet he came himself, to see how the work went forward, if he found any thing amiss, to rectify it, and to give further orders. This was both for his interest, (the master's eye makes a fat horse,) and for the encouragement of his servants. Masters that live at ease, should think with tenderness of those that toil for them, and bear the burden and heat of the day.

3. Kind and pious salutations were interchanged between Boaz and his reapers, v. 4. Hereby they expressed, (1.) Their mutual respect; he to them as good servants, and they to him as a good master. He did not fall a chiding them, as if he came only to find fault and exercise his authority, but he prayed for them; The Lord be with you, prosper you, and give you health and strength, and preserve you from any disaster:' nor did they, as soon as ever he was out of hearing, fall a cursing him, as some ill-natured servants that hate their mas ter's eye; but they returned his courtesy, The Lord bless thee, and make our labors serviceable to thy prosperity!' Things are likely to go on well When will the time arrive, that an employer shall go forth to his field, and give and receive these sensible salutations, without being accused of hypocrisy, and laughed at for singularity, and that too by Christians? That is, when will a universal reference of ourselves to the Almighty, in every act, become so much a habit of thought, feeling, and action to this nation, as to form the foundation and frame-work of our manners? Compare the insignificant salutations of our daily intercourse, the 'how d've dos' and 'how are yous,' with those of Boaz and his reapers.' Why is it so fashionable in these modern times to appear to be ashamed of God? How absurd and monstrous must such a state of general society be in the view of angels! ED.

Verses 5-10.

There is a beautiful simplicity in this narrative.-It seems evident, the same language was understood by all parties, whether Moab, as descended from Lot and Heber, retained the language of their ancestors, or a dialect of it; or whether Ruth had learned the language of Israel, in Elimelech's family. (Gen. 11: 6-9. Neh. 13: 23-30.) SCOTT.

(5.) His servant.] A person set over the reapers to see that they

abide here fast by my maidens. 9 Let thine eyes be on the field that they do reap, and go thou after them: have I not charged the young men that they shall not P touch thee? and when thou art athirst, go unto the vessels, and drink of that which the young men have drawn.

10 Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, 'seeing I am a stranger.

in a house where there is such good-will as this be-
tween masters and servants. (2.) Their joint

dependence on the divine providence; they express
another. They show not only their courtesy, but
their kindness to each other by praying one for
their piety, and an acknowledgment that all good
comes from the presence and blessing of God, which
therefore we should value and desire above any
thing else, both for ourselves and others. Let us
hence learn to use, [1.] Courteous salutations, as
expressions of a sincere good-will to our friends.
[2] Pious ejaculations, lifting up our hearts to
God for his favor, in such short prayers as these.
Only, we must take heed that they do not degene-
rate into formality, lest in them we take the name
of the Lord our God in vain; but if we be serious
in them, we may in them keep up our communion
with God, and fetch in mercy and grace from Him.
wish reapers good speed, Ps. 129: 7, S.
appears to have been the usual custom, thus to

It

(1.) In ordering her to attend his reapers in every field they gathered in, for she should not need to go any where else to mend herself; (v. 8.) Abide were her fittest company. (2.) He charged all his here fast by my maidens; for these of her own sex servants to be very tender of her, and respectful to her, who, no doubt, would be so to one whom they saw their master kind to. (3.) He bid her welcome to the entertainment provided for his servants: ordered her, not only to drink of the water drawn for them, (for that seems to be the liquor he means, v. 9. from the famous well of Bethlehem, by the gate, the water David longed for, 2 Sam. 23: 15.) but at meal-time to come eat of their bread; (v. 14.) yea, and she should be welcome to their sauce too, Come dip thy morsel in the vinegar, to make it savory; for God allows us, not only nourishing but relishing food, not for necessity only, but for delight. And, for encouragement to her, and direction to the servants, he himself, hap4. He took an account from his reapers con-pening to be present when the reapers sat down to cerning a stranger he met with in the field, and meat, reached her parched corn to eat. It is no gave necessary orders concerning her, that they disparagement to the finest hand, to be reached should not touch her, v. 9. nor reproach her, v. 15. forth to the needy, and to be employed in serving He also ordered them to be kind to her, and let fall the poor. Observe, Boaz was not scanty in his some of the handfuls on purpose for her. Masters provision for his reapers, but sent them so muth should not tie up their servants from being charita- more than enough for themselves as would be enble, but give them allowance for that, with prudent tertainment for a stranger. Thus there is that directions. scattereth, and yet increaseth. (4.) He commended her for her dutiful respect to her mother-in-law, which, though he did not know her by sight, yet he had heard of, r. 11. Note, Those that do well, ought to have the praise of it. But what especially he commended her for, was, that she had left her own country, and was becoine a proselyte to the Jewish religion; for so the Chaldee expounds it. Those that leave all, to embrace true religion, are worthy of double honor. (5.) He prayed for her; v. 12. The Lord recompense thy work. Her strong affection to the commonwealth of Israel, to which she was by birth an alien, was such a work of divine grace in her, as would certainly be crowned with a full reward by Him under whose wings she was come to trust: the Jews describe a proselyte to be one that is gathered under the wings of the divine majesty; and those who by faith come under these wings may be sure of a full recompense of reward for so doing. Lastly, He encouraged her to go on in her gleaning, and' did not offer to take her off from that: for the greatest kinduess we can do our poor relations, is, to assist and encourage their industry. Boaz ordered his servants to let her glean among the sheaves, where other gleaners were not allowed to come, and not to reproach her, i. e. call her thief, or to suspect her of taking more than was allowed her, v. 15. All this shows Boaz to have been a man of a generous spirit, and one that, according to the law, considered the heart of a stranger.

her.

[Practical Observations.] 11 And Boaz answer- II. Boaz was very kind to Ruth, and showed ed and said unto her, It her a great deal of favor, induced to it by the rehath fully been showed port he had of her, and what he observed: God also me, all that thou hast inclining his heart to countenance her. Here is a done unto thy mother- very particular note of what passed concerning in-law since the death 1. The steward gave Boaz a very fair account, of thine husband; and proper to recommend her, v. 6, 7. She was a how thou hast left thy stranger, therefore one of those that by the law of father and thy mother, God were to gather the gleanings of the harvest, and the land of thy Lev. 19: 9, 10. she is the Moabitish damsel. She was allied to his family; she came back with Nanativity, and art come omi, the wife of Elimelech, a kinsman of Boaz. unto a people which She was a proselyte, for she came out of the counthou knewest not here- try of Moab, to settle in the land of Israel. She tofore. was very modest, and had not gleaned till she had asked leave. She was very industrious, and had continued close to her work, from morning even until now: (the poor, if industrious and willing to take pains, are fit to be encouraged:) in the heat of the day, she tarried a little in the house, or booth, set up in the field, to repose herself, or, as some, for devotion; but she was soon back, and, except that, kept close to her work, all day, though it was not what she was used to. Servants should be just in the characters and reports they give to their masters, and take heed they do not misrepresent any person, nor without cause discourage their masters' charity.

12 The LORD recompense thy work,

o Matt. 10:7-11. Phil. 4:9.

9 Gea. 20:6. Job 19:21. P. 105:15
Prov. 6:29. 1 Cor. 7:1. 1 John 5:18.
Gon. 18:2. 1 Sam. 25:23.

q Gen. 24: 18-20. Matt. 10:42. John
4:7-11.
2,13. 2 Sam. 9:8. 19:28. Luke 1:
43,48. Rom. 12:10.

t Is. 56:3-9. Matt. 15:22-28.

Luke 7:6,7. 17:16-18. 1:11,16,17. Ps. 37:5.6.

25-35.

F's. 45:10. Luke 5:11.28. 14:33. 18: y 1 Sam. 24:19 Pa 19:11. 58:11. Prov.

29,30. Heb. 11:8,9,24-26.

11:18. 23:18. Marg. Matt. 5:12.

6:1. 10:41,42. Luke 6:35. 14:12-14.

Col. 2:18. 2 Tim. 1: 18. 4:8. Heb. 6:10. 11:6,25.

2. Boaz was hereupon extremely civil to her.
PRACTICAL OBSERVATIONS.

V. 1-10. The distinctions we are apt to form concerning the and liberality to the poor, should the bounty of a kind Providence persons and affairs of men, do not comport with the judgment of be received by us unworthy sinners! and how inexcusable are the Lord: the gleaning of a poor Moabitess, who trusted in Him, those who abuse plenty in intemperance, or covetously neglect was deemed more worthy of his condescending notice, than the the indigent, or allow themselves in wickedness, when they are transactions of the greatest princes then living, which are now thus experiencing the goodness of the Lord!-In showing kindalmost entirely consigned to oblivion! We ought not therefore ness to the destitute, we ought ourselves to avoid, and try to preto mind high things, but to condescend to men of low estate.'-vent in others, every thing that may appear like reproaching them: True religion will teach men to behave with propriety in every for a generous mind in distress has very exquisite sensibilities. circumstance and relation of life.-With what gratitude to God

did the work, had suitable provision, and were paid their wages.' HORNE. The servant that was found most faithful and discreet was placed over the others.' JAHN.

(8.) Hearest thou not, my daughter?] A kind interrogation, sweetened with loving humanity.'-Maidens.] 'Not gleaners, but either reapers, or those that gathered up the corn, and bound it into sheaves.' Assemb. Ann.-'Maidens reaped as well as men, though some think they only came to bring provisions.' PATRICK. (10.) To take knowledge in Scripture, frequently signifies to show kindness.' DODD.

Verses 11, 12. (Marg. Ref. Note, Matt. 23: 37-39.) In all ages and nations, conversion is substantially the same: irreligion or false religion is exchanged for the spiritual worship of the true God, through the appointed Mediator, and in his instituted ordinances; the practice of sin, for the pursuit of true holiness; self-dependence, for reliance in every thing on the mercy, grace, and providence of God; the expectation of felicity from the world, for his favor as our portion; and the

SCOTT.

company of the workers of iniquity, for the society of those who
love and serve Him. But many circumstances depend on men's
outward situation. Such as have godly parents and relations, are
engaged in lawful and useful employments, and live in peaceable
times, will not be immediately required to make the same sacrifices,
as those who are called out of the families of imbittered opposers,
from occupations inconsistent with the precepts of Scripture, or in
times of furious persecution. The more, however, men venture,
renounce, or suffer for the Lord's sake, the clearer evidence they have,
that their faith is genuine, and that they shall receive a full reward."
The principle and the precept are in all cases alike; but the applica
tion varies, according as different trials are allotted in the providence
SCOTT.
of God. (Heb. 11: 8-10, 24-26.)

(12.) Wings, &c.] "A metaphor taken from the cherubim,' so some; or a comparison taken from the young of birds, seeking shelter and protection under the wings of their dams,' so others. See note, Ex. 25: 18. Wings were an Egyptian symbol of protection. ED.

[11]