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our souls; and therefore when fully tried, they shall often be more grieved for the sake of othdepart from him, though sorrowful and reluc-ers, than for ourselves; the consciousness of tant. (Note, Matt. 11:28-30. 19:16-22.)

own loss.

V. 15-22.

Nothing but a deep sense of the importance of eternal things, and a conviction of our guilt, and need of a Savior; nothing but that faith, which is inseparably connected with true repentance and hatred of sin, and which works by love of Christ, and his people, his truth, ordinances, and precepts; will, in such a world as this, carry a man through all possible temptations. And therefore the Lord proves those who profess themselves his disciples, by setting the consequences before them in his word, and by some experience of them in his providence; by which they, who have not faith, are discourag-¦| ed, and go back to their own people and idols: and this, though lamentable, is principally their 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 expected to defend. (Notes, Deut. 20:5—9. Judg. 7:2-7.) Especially we ought to examine, whether we ourselves are thus stedfastly minded, and determined to cast in our lot with the people of God, however poor, despised, or persecuted; and that living and dying, and for ever. We should inquire, whether this be our aim and prayer; whether the prospect of secular advantage have not some influence upon our minds; and whether, if that were withdrawn, or changed for the prospect of poverty and suffering, we should not be tempted to draw back. But if we are thus decided in our judgment for the Lord and his service and salvation, he will assuredly accept and provide for us; he will make up all our losses, support us under all our trials, and communicate unspeakable consolations; and while! many "draw back unto perdition, we shall believe unto the saving of our souls:" nay, we shall even grow more determined by their apostacy, and by our own difficulties and temptations. If reduced in our circumstances, we

our sins will teach us to submit to our trials, without murmuring; and our mourning will be mingled with heavenly sweetness.-While we remark, with compassion, the sad changes which numbers suffer, we should be reminded to prepare for changes ourselves, especially for our last great change; when the true believer, will certainly find that all things have worked together for his everlasting good. || (Note, Rom. 8:28—31.)

NOTES.

CHAP. II. V. 1. Marg. Ref.-Job 1:2,3. V. 2. When Naomi and Ruth were settled in some homely lodging at Beth-lehem; the latter, expecting nothing in Canaan but a life of hard labor and mean fare, proposed to go and glean in some field, where she might obtain permission, for her own subsistence, and that of her mother-in-law, who probably was unable to endure the fatigue and heat of such an employment. The Lord indeed intended other things for Ruth: but he was pleased thus to prove her sincerity, humility, industry, and patience; and her dutiful affection to Naomi for his sake. Orpah could not have stood this trial: but had she been assured of a settlement in Israel, as desir able as that which Ruth at length obtained, she would have come also, and have made a hypocritical profession of religion for the sake of secular advantage. (Note, Matt. 8:18—20.)

V. 3. Her hap.] This circumstance was with Ruth merely accidental, and not the result of choice or contrivance; but it was the effect of the Lord's secret direction, in whose providence great events depend upon apparently trivial incidents. (Marg. Ref.-Notes, Ec. 9: 11,12. Luke 10:30-37, conclusion.)

V. 4. The LORD be with you.] Note, Ps. 129:6-8.-This emphatical expression occurs here for the first time in Scripture.-(Marg. Ref. f.) The name of Boaz signifies, Strength is in him, (Note, 1 Kings 7:15-22.) and he was a "mighty man of wealth;" yet he personally su

9 Let thine eyes be on the field that || mother, and the land of thy nativity, and they do reap, and go thou after them: art come unto a people which thou knewhave I not charged the young men that est not heretofore. they shall not P touch thec? and when thou art athirst, a go unto the vessels, and drink of that which the young men have drawn,

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12 The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings

thou art come to trust.

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perintended his own reapers.-The pious and friends, to come to a people, with whom she affectionate language interchanged between had had no previous acquaintance, but against him and his reapers, and which appears to have whom she had been educated in prejudice and been familiar to them, shews that there were enmity; and to attach herself to a poor widow, many godly persons in Israel, notwithstanding whom by her industry she must help to mainnational defections: and it beautifully illustrates tain. This she had done, because she believed the genuine effect of true religion, in produc- that JEHOVAH was the only true God, and Israel ing affability in superiors, and respect and af- his people: and therefore she desired to be asfection in inferiors, and mutual unaffected good sociated with them, and to have the benefit of will in all. It is lamentably true, that such lan- the ordinances and instructions with which guage as this is seldom heard in our fields, while they were favored. (Note, Josh. 2:3—11. P. O. the bounty of Providence is gathering in: but Zech. 8:16-23.) Thus she came "to trust unfrequently the reverse; yea, whatever can in-der the wings of the LORD God of Israel;" deflame 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.

pending on his power, care, and love, both for the blessings of salvation, and for the things which were needful for the body; and seeking protection in every danger and alarm, as the chickens shelter themselves under the wings of the hen, from whatever incommodes or affrights them. (Marg. Ref. Note, Matt. 23:3739.) This conduct of a Moabitess had been greatly noticed; and Boaz had thence formed a very favorable opinion of her faith and piety. He therefore shewed her much kindness, encouraging her industry and affording her protection; and praying for her, "that the LORD would recompense her work, and give her a full reward."-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 prac tice of sin, for the pursuit of true holiness; selfdependence, for reliance in every thing on the mercy, grace, and providence of God; the expectation of felicity from the world, for his fa

V. 5-10. There is a beautiful simplicity in this narrative. The servant's account of Ruth was suited to give Boaz a high opinion of her modesty, humility, and industry; and the discourse of Boaz with Ruth exhibits genuine humanity, kindness, and consideration for the stranger and destitute.-It seems evident, that 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. (Notes, Gen. 11:6-9. Neh. 13:23-30.)-"Seeing I am a stranger." I am not of Israel, but a heathen, born and brought up; a Moabitess, un"worthy the regard, and unmeet for the society "of the people of God, even for that of the hand-vor as our portion; and the company of the 'maidens (13), the poorest of them; much less of "the attention of one so eminent in Israel as thou art.' (Note, Matt. 8:8,9.)

workers of iniquity, for the society of those who love and serve him. But many circumstances depend upon men's outward situation. Such as V. 11, 12. Ruth had renounced the idols of have godly parents and relations, are engaged Moab, and become the worshipper and servant in lawful and useful employments, and live in of the God of Israel. In proof of her sincerity, peaceable times, will not be immediately reshe had left "the land of her nativity," where quired to make the same sacrifices, as those she might have expected a comfortable settle-who are called out of the families of imbittered ment; and her parents, (who it seems were still opposers, from occupations inconsistent with living,) as well as her other relations and the precepts of Scripture, or in times of furious [7

d

reached her parched corn, and she did eat, and was sufficed, and left.

15 And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not:

she shewed her mother-in-law with whom she had wrought, and said, The man's name with whom I wrought to-day is Boaz.

20 And Naomi said unto her daughterin-law, Blessed be he of the LORD, who 16 And let fall also some of the hand-" hath not left off his kindness to the living fuls of purpose for her, and leave them, and to the dead. And Naomi said unto that she may glean them, and rebuke her her, The man is near of kin unto us, one of our next kinsmen.

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21 And Ruth the Moabitess said, He said unto me also, " Thou shalt keep fast by my young men, until they have ended all harvest.

my

22 And Naomi said unto Ruth her daughter-in-law, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field.

23 So she kept fast by the maidens. of Boaz to glean unto the end of barleyharvest and of wheat-harvest; and dwelt with her mother-in-law.

k 1 Kings 7:21.

Deut. 25:5-7. Job 19:25.

13:10. 2 Sam. 2:5. Job 29:12, n 7,8,22.
13. 2 Tim. 1:16-18.

m 2 Sam. 9:1. Prov. 17:17. Phil.

4:10.

† Or, one that hath a right to
redeem. 3:9. 4:6. Lev. 25:25.

o Prov. 27:10. Cant. 1:8.

‡ Or, fall not upon thee.

P Prov. 6:6-8. 13:1. Eph. 6:1

-3.

persecution. The more, however, men ven-pared to do it permanently; before a favorable ture, renounce, or suffer for the Lord's sake, turn, as to her wholly unexpected, was given the clearer evidence they have, that their faith to her affairs. is genuine, and that they shall "receive a full reward." The principle and the precept are in all cases alike; but the application varies, according as different trials are allotted in the providence of God. (Notes, Heb. 11:8-10,24|| -26.)

V. 14. (Marg. Ref.) The Midrasch,' (an ancient Jewish book,) makes these words, "Come "thou hither," to signify as much as Come to thy 'kingdom; and the morsel dipt in vinegar, to 'denote the reproaches and torments of the Messi'ah. Which is an argument, that they expect'ed such a King as should be exposed to such 'sufferings, as our blessed Savior endured; who saith in the Psalmist, "They gave me vinegar 'to drink." Bp. Patrick. The interpretation is indeed most absurd; yet it is remarkable as tending to prove that point.

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V. 15-17. Marg. Ref.-Note, Lev. 19:9,10. V. 18, 19. (Marg. Ref.) The quantity of barley which Ruth had gleaned, and the residue of her plentiful meal, which she brought to omi, shewed that she had met with uncommonly kind usage.

PRACTICAL OBSERVATIONS.

V. 1-10.

The distinctions which we are apt to form concerning the persons and affairs of men, do not comport with the judgment of the Lord: and the gleaning of a poor Moabitess, who trusted in him, was deemed more worthy of his condescending notice, than the transactions of the greatest princes then living, which are now almost entirely consigned to oblivion! We ought not therefore to "mind high things, but to condescend to men of low_estate."-Honest industry, humble patience in poverty and hardship, and a willingness to labor for aged parents, relations, or benefactors, who are unable to provide for themselves, if these spring from faith, are both honorable and acceptable to God.True religion will teach men to behave with propriety in every circumstance and relation of life: it will form kind masters, faithful serNa-vants, and harmonious families: it will produce mutual love among persons of different ranks; and while it engages the rich to condescension, it will teach the poor to be humble and respectful in their behavior to their superiors and benefactors: above all it will naturally express itself in prayer and praise. This return the poorest may render for favors bestowed; and for the neglect of it, no liberality can excuse the affluent.-The good examples of those placed in V. 22. If Ruth had gone into any other field eminent stations, and who employ many in to glean, it would have seemed a slight put upon their service, are most extensively beneficial. the kindness shewn her, as well as an evidence-With what gratitude to God and liberality to of an inconstant temper of mind, which might the poor, should the bounty of a kind Provhave given Boaz and his family an unfavorable idence be received by us unworthy sinners! opinion of her. (Note, Matt. 10:11-15.) Ruth and how inexcusable are those who abuse plenty persevered in her labor, and endeavored to in intemperance, or covetously neglect the inmaintain herself and Naomi, by her industrydigent, or allow themselves in wickedness, for a considerable time; and was evidently pre- when they are thus experiencing the goodness

V. 20. Boaz had been kind to Elimelech's family, before his removal to the land of Moab: and Naomi rejoiced that his care of her had revived after the death of her husband, when she so much needed his assistance; and she besought the Lord to repay him with his blessing. (Notes, 2 Sam. 9:1-3. Phil. 4:10—13.)

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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, f and did according to all that her motherin-law bade her.

7 And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet.

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of the Lord!-In shewing kindness to the des-ed for every good work.-Finally let us, in the titute, we ought ourselves to avoid, and try to prevent in others, every thing that may appear like reproaching them: for a generous mind in distress has very exquisite sensibilities.

V. 11-23.

All persons should be careful what connexions they form, and what places they frequent; but especially young women, both for conscience and credit's sake: and parents, and other superior relations should have a watchful eye over them, and require an account, where, and with whom, they have spent their time. In the path of duty is safety; and we should keep close to those employments and situations, in which the Lord has blessed us, without being desirous of change. He will not suffer those who trust in bim to want the necessaries of life, and will often far exceed their expectations; and an abundant recompense for every loss, and of every really good work, yea a full but gracious reward shall surely be given to all those, "who come to trust under the wings of the LORD our God."-A tender concern for each other's welfare, affectionate and edifying conversation, with true piety and contentment, will render the lowest circumstances and the meanest fare comfortable.-The Lord will prove those, who enter upon a religious profession, whether they are sound hearted, and willing to stoop and suffer for his sake; and then he will stir up the minds of his more experienced servants to speak comfortably to them, and deal kindly with them. This is a good work, which all Christians should embrace every opportunity of performing; especially to those who are cheerfully industrious, and willing to endure hardship for conscience' sake.-But to accommodate this subject, ought not parents to ask their children what they have gleaned from the sermons which they have heard, the books which they have read, and the conversation that they have joined in? May we not also ask ourselves the same question? He that would increase in wisdom must be always thus gleaning, and call himself frequently to account respecting it; determining if possible, to get some profitable hint from every person and occurrence. And those, who thus daily collect knowledge from others, and keep close to the word and ordinances of God, will become "thoroughly furnish

kindness of Boaz to Ruth, contemplate the kindness of Jesus to poor sinners; to whose meanness he most freely condescends; on whom, though most unworthy, he liberally confers his benefits; and whom he neither upbraids himself, nor suffers others to upbraid, with their former transgressions.

NOTES.

CHAP. III. V. 1-6. If the measure, here proposed by Naomi, had been of as ill appearance in those days, as it would be at present; it can hardly be supposed that she would have advised it, or that Ruth would have complied with it.-The law, concerning a man's marrying his brother's widow when he died childless, was by custom extended, as it seems, to the other near relations, when there were no brethren: and it required the woman to do several things, widely different from modern usages. (Note, Deut. 25:5-10.) This law gave Ruth, now prosely ted to the true religion, a legal claim upon Boaz, as Naomi supposed; who either did not know of another nearer kinsman, or was aware that it would be in vain to apply to him, (Note, 4:1-8.) It was customary for widows to assert this claim; and, considering Boaz's character and superiority of station, she supposed that this was best done in a private manner. She deemed herself bound to promote this desirable settlement for Ruth, and had an entire confidence both in her and Boaz; whose character in all respects appears to have been very excellent, and who seems to have been advanced in life. And as Ruth supposed Naomi to be well acquainted with the laws and customs of Israel, she implicitly followed her counsel. Yet, when all allowances are made, perhaps neither party can be entirely exculpated. At least, though their plan was graciously rendered successful, it was not recorded for imitation in the present state of society; nor must it be judged of by modern customs and maxims. (Marg. Ref.)

V. 7. When the work of the day was finished, it seems that Boaz feasted with his laborers; and, according to the simplicity and hardiness of the times, afterwards lay down to sleep on some couch prepared for him in the barn, or in an adjoining tent. It is said "his heart was

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9 And he said, Who art thou? and she || I do the part of a kinsman to thee, as P the answered, I am Ruth thine handmaid: LORD liveth: lie down until the morning. 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 shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich.

k

11 And now, my daughter, fear not; will do to thee all that thou requirest: for all the city of my people doth know that thou art a virtuous woman.

n

14 And she lay at his feet until the morning: and she rose up before one could know another. And he said, Let it not be known that a woman came into the floor.

15 Also he said, bring the veil that thou hast upon thee, and hold it. And when she held it, he measured six measIures of barley, and laid it on her: and she went into the city.

12 And now it is true that I am thy near kinsman: how beit, there is a kinsman nearer than I.

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13 Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will

b 2:10-13. 1 Sam. 25:41. Luke 1 1:8. 14:11.

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m Prov. 12:4. 31:10,29-31.
† Heb. gate.

n 4:1. Matt. 7:12. 1 Thes. 4:6.
o 2:20. 4:5. Deut. 25:5-9. Matt.
22:24-27.

16 And when she came to her motherin-law, she said, Who art thou, my daughter? And she told her all that the man had done to her.

17 And she said, These six measures of barley gave he me; for he said to me, Go not empty unto thy mother-inlaw. 18 Then said she, Sit still, my daughter, until thou know how the matter will fall: for the man will not be in rest, until he have finished the thing this day.

p Judg. 8:19. Jer. 4:2. 2 Cor.
1:23. Heb 6:16.

q Ec. 7:1. Rom. 12:17. 14:16.
1 Cor. 10 32. 2 Cor. 8:21.

1 Thes. 5:22. 1 Pet. 2:12. Or, sheet, or, apron.

r Is. 32:8. Gal. 6:10.

s Ps. 37:3-5. Is. 22 16 30:7.

merry;" but it may be translated, 'his heart was would. This he confirmed, for her fuller satisgood;' and may be used to mark his cheerful-faction, with a solemn oath; and in the morning ness, and thankfulness for the plenty which the he sent her away with a present to her motherLord had sent after the famine; and his subse-in-law (15). quent conduct shews that his feast was consistent with temperance and piety. In the mean time Ruth concealed herself, till he was left alone; and then lay down at his feet, waiting her opportunity of speaking to him; and by that very action she implicitly preferred a claim to be received by him into the marriage-rela

tion.

V. 14. Let it not be known, &c.] We may consider these words as containing his reasons for dismissing her so early; for he said within himself, "Let it not be known, that a woman came into the floor:" or as his caution to Ruth For it does not not to speak of it to any one. appear that there was any servant privy to the interview.

V. 15. This present was a token of the favorable construction which Boaz put upon the transaction, and of his affectionate regard for Ruth and Naomi.-It is not known of what quantity these measures consisted.

V. 16. Who art thou?] Or, "What hast thou done?" What has passed? For so the words may be interpreted.

PRACTICAL OBSERVATIONS.

V. 9. Spread... thy skirt.] This is supposed to have been a customary ceremony in contracting marriage, and implied the woman's being taken under the protection of her husband, and admitted to share all his comforts. (Note, Ez. 16:6-8.) It was therefore a direct claim upon Boaz to marry her; which she grounded on the law of God, and on his being the nearest relation of her deceased husband. V. 10-13. The conduct of Boaz in this transaction is worthy of the highest encomiums. It behoves aged persons to recollect their He neither attempted to take advantage of younger days, and not to exclude young perRuth's exposed situation, nor reproached her sons from those lawful satisfactions, of which with impropriety of conduct, nor disdained her themselves have given up all thoughts. (1:12.) as a poor destitute stranger, nor suggested that Indeed we ought not to make our own conduct she was swayed by interested motives in preferr- a standard for that of others, in any matter ing her claim. On the contrary, instead of which the law of God leaves to our choice; but suspecting her of any ill intentions, he imputed should, without censure, allow them in many her whole conduct to her affection to the family things which we deem inexpedient for ourof Elimelech, and to Naomi; as if she had thus selves.-The word of God has pronounced shewn her greater kindness, than in coming "marriage honorable in all;" and therefore with her into the land of Israel: and he com- those who from inclination, prudential regard mended her, for giving him, an elder man, the to the interests of their families, a pious desire preference to younger persons, whether rich of being more at leisure, and having more in or poor, Moabites or Israelites; and for her re- their power for the service of God, and prepargard to the law of God. Perceiving her con- ation for the eternal world, choose to abide in fused, as it is probable, upon the recollection a single state, should not condemn those, who of her situation, he also obviated her fears, ap-may have as good reasons for preferring a marplauded her as a woman of known and approved virtue, and made her a promise of marriage, in case a still nearer kinsman who had a prior claim, would wave it, as it might be supposed he

ried life. If they are imprudent, they "will have trouble in the flesh: but their brethren should spare them," and not censure what the divine law does not condemn. (Notes, 1 Cor.

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