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CHAP. IV.

Boaz proposes to the kinsman of whom he had spoken to redeem Elimelech's land, and to marry Ruth; which he declines to 12. She bears Obed the grandfather of David, 13-17. The genealogy from Pharez to David, 18-22.

do, 1-8. Boaz buys the inheritance and marries Ruth, 9

a

HEN went Boaz up to the gate,

h

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 beside thee; and I am after thee. And he said, I will redeem it.

5 Then said Boaz, What day thou

Tund whim down there: and, be buyest the field of the hand of Naomi,

b

c

hold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one, turn aside, sit down here. And he turned aside, and sat down.

2 And he took ten men of d 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:

f

4 And I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people.

a Deut. 16:18. 17:5. 21:19. 25: 7. Job 29:7. 31:21. Am. 5:10 -12,15.

b 3:12.

e Is. 55:1. Zech. 2:6.

d Ex. 18:21,22. Deut. 29:10. 31: 23. 1 Kings 21:8. Prov. 31:23.

7:25-28.

Lam. 5:14. Acts 6:12.

e Ps. 112:5. Prov. 13:10.

If

*Heb. I said I will reveal in

thine ear.

f Jer. 32:7-9. Rom. 12:17. 2
Cor. 8:21. Phil. 4:3.

g Gen. 23:18. Jer. 32:10-12.

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tice, and regard to the law of God, their wealth may be pronounced blessed, and their use of it honorable.-We must not, however, rest satisfied even with a clear conscience in the sight of God; but should endeavor to preserve a clear character, and to avoid whatever may occasion slander, or excite suspicion: (2 Cor. 8:20,21. 1 Thes. 5:22.) and we ought to be as tender of the reputation of others as of our own.-In every undertaking we should be diligent in using proper means, and then calmly leave the whole to the Lord's decision.-But without any impropriety, we poor polluted sinners may apply to Jesus Christ, our nearest Kinsman and Brother, as dwelling in human nature, to spread his skirt over us, and to espouse our souls to himself; to take us under his almighty care, and to admit us to share in all his unsearchable riches. If we truly desire to be his, though many defects and mistakes attend our application to him, he will not reject descend to encourage and assist us; and graciously accept all our endeavors to serve him; and most kindly notice our love to him, and our desire of his salvation. When we have applied to him, he will not rest till he has accomplished our desires; and in the mean time he will communicate blessings to us and ours, in answer to our prayers: nor can we too earnestly desire and seek this same rest for our children and friends, that it may be well with them also. (Note, Matt. 11:28-30.)

1 Tim. 5:13-15.)-The married state, when properly entered into, is a rest, as much as any thing on earth can be so called; seeing it ought to fix the affections, and form a connexion for life; it therefore should be engaged in with great seriousness, and with earnest prayers for the direction and blessing of God upon it, and with an eye to his precept and providence: and parents should carefully advise their children in this in portant concern, "that it may be well with them," especially as to the interests of their souls.-The more willing any one is, for conscience' sake, to renounce worldly interests, the greater care should others employ in promoting his advantage. But good intentions will not justify improper means; and it is well for us, that we have to do with a God of mercy, who takes better care of our interest, purity, credit, and peace, than we often do of our own and of each other's.-Parents should be very cautious what injunctions they lay upon their children; lestus; we cannot do it unseasonably; he will confilial affection and deference should ensnare their consciences, and lead them into temptation: for the authority even of a parent will not justify a sinful action.-Few men have such command of their passions, and candor of mind,|| as to injure neither the virtue nor the reputation of females, who indiscreetly put themselves in their way: and yet to take advantage of a woman's affection and confidence, for her irreparable detriment, is much baser than defrauding those who implicitly trust in us. They, however, who value either their chastity or their character, should flee from such situations; in which they can only be preserved by the same power, that preserved the young men in the fiery furnace. All our plenty should be shared with the poor and industrious: and all our feasting should be so moderated, that it may neither unfit us for our ordinary employments, nor for the exercises of devotion. When in such circumstances, men can retain the dominion over their passions, and conduct themselves with tenderness, prudence, piety, jus

NOTES.

CHAP. IV. V. 1-8. Considerable difficulties arise, in explaining this transaction consistently with the laws before given; and indeed it does not appear in whose possession the estate of Elimelech was at this time. It is however probable, that it had been sold till the year of jubilee: (Notes, Lev. 25:14-17,25-28.) and as Elimelech had no male issue surviving, and it could not be alienated from his family, the nearest relation would have a right to re.

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9 And Boaz said unto the elders, and unto Judah,) of the seed which the unto all the people, Ye are witnesses LORD shall give thee of this young wo 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, m have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that "the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day.

11 And all the people that were in the gate, and the elders, said, We are witnesses. P The LORD make the woman that is come into thine house like 4 Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Beth-lehem:

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man.

13 So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son.

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the elders of his city, by legal process, gave up his claim; Boaz, by marrying Ruth, possessed the whole right of Elimelech. Yet according to the law of God, and the custom in Israel, the eldest son of this marriage must be considered as the heir of Elimelech, and of Mahlon the former husband of Ruth: so that the land would be called by the name of one of them, and not by that of Boaz, that the family might not be considered as extinct.

deem it, by repaying the proportion of the purchase-money; except as Ruth, Elimelech's daughter-in-law, was entitled to his inheritance, according to the law given in the case of those who left daughters only. (Notes, Num. 27: 1-11.)-To obviate therefore all doubt and difficulty in this matter, Boaz proposed to this kinsman of Elimelech, that he should both redeem the estate and marry Ruth; in which case the estate would certainly belong to his eldest son by her: but if he was unwilling to do it, he V. 11, 12. Gale.] (Marg. Ref. on v. 1, a.desired him to renounce his claim, and he Note, Job 29:7-11.) The public recognition would marry her, and redeem the land for him- of Boaz's taking Ruth to wife, by the elders of self. The kinsman however was not willing to his city, accompanied by benedictions and marry the poor widow, lest he should injure his prayers, may be considered as the customary circumstances, or create himself disturbance; method of distinguishing honorable marriage for perhaps he had at this time a wife and fam- from illicit connexions. It is observable, that ily: he therefore resigned all claim to the estate only Rachel and Leah are mentioned, as havalso. This transaction respects all the several ing "built the house of Israel;" and that Bilbah laws above referred to; and doubtless the whole and Zilpah, Jacob's concubines, are not named. was settled in the most regular, legal, and cus--The law, forbidding the admission of Moabtomary manner: and as the pulling off the shoe was not done by Ruth with the prescribed ceremonies, but, as it appears, by the kinsman himself; it seems not to refer merely to the law about refusing to marry a brother's widow, but to have been the custom in transferring inheritances. (Note, Deut. 25:5-10.)-The manner in which Boaz brought forward this business, evinced a strict regard to openness, fairness, and equity; and also an affection for Ruth, whom it is evident he was desirous of marrying, provided the kinsman was willing to relinquish his prior claim.

V 9, 10. As Orpah had preferred her connexions in Moab to her prospects in Israel, she was not considered in this transaction; and Naomi transferred all her claim to Ruth. Consequently, when the nearest kinsman, before

ites into the congregation of Israel, seems not to have related to marriages with such as embraced the true religion; especially in such peculiar circumstances: for there is no intimation in Scripture that Boaz acted improperly on this occasion. (Note, Deut. 23:3-5.)

V. 13-15. Naomi was congratulated on this occasion, more than either Boaz or Ruth; as she had the ruins of her family thus providentially repaired, and her old age solaced after the death of her husband and sons, through her daughter-in-law, who had loved her, and been a greater blessing to her than seven sons. The piety of the language, and the conduct of all parties on this occasion, should not pass unnoticed.-The term kinsman, or redeemer, seems here applied to Naomi's grandson, as inheriting the rights of the whole family. (14,15.)

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19 And Hezron begat i Ram, and Ram begat Amminadab,

h1 Chr. 4:1. Matt. 1:3. Luke | i 1 Chr. 2:9,10. Matt. 1-4. Luke
3:33. Phares. Esrom.
3:33. Aram. Aminadab.

V. 17. The women named the child, less by the approbation of all parties. "Obed" signifies a servant, or serviceable; probably intimating a confidence, that Obed would be very useful to his family and people. From him Christ descended: and thus peculiar blessings and honor redounded to Boaz, who had not disdained the low estate of Ruth, but had paid due honor to his deceased relations, and their decayed family; while the kinsman, who refused so to do, is not allowed a name in the book of God, but is disgracefully consigned to oblivion.

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11 Chr. 2:11. Salma. Matt. 1:5. o 1 Chr. 2:15. Matt. 1:6. Luke
Luke 3:32.
3:31.

doubt-entirely their own; as the Lord will raise up
other friends for such as love and trust in him,
and especially for those who have shewn them-
selves willing to bear hardship for his sake.
Nay, such persons, however poor, are a blessing
to all connected with them. Especially they
are to be valued in the marriage-relation: "A
prudent wife is from the LORD," and "the price
of a virtuous woman is above rubies." (Notes,
Prov. 19:14. 31:10.)-As marriage is honorable
in the sight of God, it ought to be publicly con-
tracted and recognised, that it may be distin-
guished from those deeds of darkness which re-
quire concealment: and it is likely to be com-
fortable when the law of God is regarded, and
his blessing supplicated. In this important
concern, (as in all others,) pious people should
pray for each other, that the parties may live
together in peace, be good examples, do wor-
thily in the church and in the world, and train

V. 18-22. Pharez was born about 1714 years before Christ, and David was born about 630 years after, and ten generations seem too few for such a length of time. But the difficulty is very greatly increased, when it is recollected, that Salmon married Rachab, (doubtless the same as Rahab, Matt. 1:5.) about i450 B. C. leaving 365 years or more, to only four gener-up ations! Some learned men have attempted to shew, that possibly Salman, Boaz, Obed, and Jesse, were remarkably long-lived; and that Boaz, Obed, Jesse, and David were born in the extreme old age of their respective fathers: but this at least is not probable, and it is certain that Jesse lived till David arrived at full manhood. (Notes, 1 Sam. 17:12,13. 22:3,4.) It is therefore much more natural to suppose, that some names are omitted in the genealogy; as we know the case to have been in the genealogies given by the evangelists. (Note, Matt. 1: 2-17.)

PRACTICAL OBSERVATIONS.

families for future usefulness, when they have served their generation, and are fallen asleep.-The birth of children also calls for united prayers, that they may be indeed a comfort to their parents, blessings to society, and blessed themselves: for without the blessing of God, none of these things can be expected; and the general disuse of this pious language and behavior, by professing Christians, too plainly evinces that true religion is at a low ebb among us.-We should never promise ourselves much comfort from any earthly object; for our heaviest trials often arise from those quarters whence we expected most satisfaction, and our greatest sɔlace from those whence we expected none: indeed one truly Christian friend may be better Diligence in business, punctuality to engage- to us, than all our children and relations.-But ments, integrity, and fair dealing in the affairs if these streams are so refreshing, what may we of common life, not only adorn a profession of not expect from the Fountain? Let us then godliness, but tend to prosperity in the ordina- look to Jesus, our Redeemer, who "though he ry course of Providence.-Men are generally was rich, for our sakes became poor," and at ready to embrace opportunities of increasing the price of his sufferings both ransomed our intheir estates, but few know the value of godli- heritance, and purchased us to be espoused unness: nor can it be expected, that those, who to him in truth and righteousness; not induced supremely value carnal things, will make a due by our worthiness or excellence, but by his estimate of spiritual excellency in the charac- own unfathomable love to our polluted souls. ter of others. Such are frequently the wise To this union he invites the perishing sinner: men of this world; they do not attend to the this relation to the poor despised believer, he concerns of their souls, and they reject the sal- avows and glories in. May we therefore joyvation of Christ, for fear of "marring their in- fully accept of his salvation, expect all our feheritance!" Indeed, selfishness not only oblit-licity from him, and devote ourselves to his sererates all charity and justice, but extinguishes natural affection; and causes men to treat with disdain their nearest relatives, however excellent, if poor and in need of their assistance. But the loss, in the final event of things, will be

vice; and, being "bought with a price, let us glorify him with our bodies and spirits, which are his;" obeying his commandments, imitating his example, and recommending him and his salvation by word and deed to all around us!

[13

THE

FIRST BOOK OF SAMUEL,

OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THIS book and the following form but one in the Hebrew canon, and derive their name from Samuel; though he could not write more than the former part (perhaps twenty-four chapters) of the first book.-The remainder of them is, with great probability, ascribed to the prophets Nathan and Gad: for we read in Chronicles, "Now the acts of David the king, first and last, behold they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer." (1 Chr. 29:29.) It is therefore very reasonable to conclude, that Samuel wrote the first acts of David; and Nathan and Gad, continuing the history after Samuel's death, wrote his last acts, or the records of his reign till near his death; and that the whole was formed into one book, which was ascribed to Samuel, as the more eminent person, and as the latter part formed a sort of appendix to the history which he had begun. It may also be observed, that in the time of Samuel a new epoch commenced: the government by judges was changed for that of kings: and Samuel' anointed both those kings whose history is here given, and was himself a principal person in all these transactions. From the Vulgate Latin translation, these books are also called "The first and the second books of Kings;" and consequently the two following are "The third and fourth books of Kings." When Eli was judge and high priest of Israel, Samuel was born: and while Eli's indulged sons were bringing destruction on themselves and their family, and almost on the nation; Samuel was growing up in wisdom and piety, to be an illustrious prophet, and the reformer, deliverer, and judge of Israel. Yet the people, at length ungratefully weary of his mild government, desired a king: and Saul having been placed over them, his family was soon set aside for his disobedience to God; and David was anointed as his successor. The rest of the book is taken up with an account of David's illustrious actions, and the harassing persecutions which he endured, till the death of Saul opened his way to mount the throne. It is not agreed, how many years elapsed during these events; some confining them within eighty years, and others extending them to a hundred and fifteen.-It is evident that this book was extant, when the first book of Kings was written. (Compare 2:35,36. with 1 Kings 2:27.) Almost every subsequent part of Scripture refers to the events recorded in it, as of undoubted certainty: especially very many of the Psalms are poems made on occasion of one or other of them. Our Lord and his apostles quote it, as a part of the sacred Oracles. (Matt. 12:3,4. Acts 7:45,46. 13:21,22.)-The history of David, the son of Jesse, forms a sort of introduction to all the prophecies concerning his family; and especially concerning Christ, who sprang from the root of Jesse, was distinguished as the Son of David, and inherited the throne of David. (P's. 2: 72: 89:19-37. Is. 9:6,7. 11:1-10. Acts 2:25-31.) The narrative itself may in some sense be considered as prophetical, recording many typical events, which had their accomplishment in Christ. The book likewise contains several direct prophecies concerning the families of Eli and Saul, which were speedily fulfilled: and the song of Hannah concludes with a prophecy of our Lord, in which he is, for the first time, predicted expressly as the Messiah, the anointed of God. (2:10.)

B. C. 1140.

CHAP. I.

Elkanah a Levite has two wives, 1, 2. He goes yearly to wor ship at Shiloh, S. He favors and comforts Hannah, when in

sulted by Peninnah on account of her barrenness, 4-8. Han

nah in grief prays for a son, and vows to devote him to God as a perpetual Nazarite, 9-11. Eli through mistake at first re

bukes, but afterwards blesses her, 12-18. She bears Samuel,

stays til! ne is weaned, and then presents him to God, according to her vow, 19-23.

NOTES.

CHAP. I. V. 1. Elkanah appears to have been a Levite of the family of Kohath. (Marg. Ref.)

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2 And he had two wives; the name || LORD, so she provoked her: therefore she of the one was Hannah, and the name wept, and did not eat.

f

e

of the other Peninnah: and Peninnah had children, but Hannah had no children.

g

3 And this man went up out of his city * yearly to worship, and to sacrifice unto the LORD of hosts in Shiloh: and the i two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there.

4 And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions.

5 But unto Hannah he gave a † worthy portion: for he loved Hannah: but the LORD had shut up her womb.

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6 And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb.

7 And as he did so year by year, I when she went up to the house of the

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it is supposed to have been divided into two parts, upon distinct hills. The word "Zophim" signifies watchmen, perhaps because some watchtowers and watchmen were stationed there; for "Ramah" signifies exaltation: or it might be so called from Zuph, Elkanah's ancestor.-Ephrath is the same as Beth-lehem; and probably Elkanah, or his ancestor Zuph, was called an Ephrathite, from being allied in the female line to a family of the tribe of Judah, whose inheritance lay there; or because he was born at Ephrath. (Gen. 48:7.)

V. 2. Hannah seems to have been the first wife of Elkanab: but as she was barren, he probably took Peninnah, (as Abraham took Hagar,) from an impatient desire of children: (Nole, Gen. 16:1-3.) but the event shewed, that in deviating from the original law of marriage, though in a manner then tolerated, he little consulted his own peace and comfort.

V. 3. The stated worship at Shiloh was observed, but probably in an irregular manner; otherwise Elkanah, a Levite, would have had employment at the sanctuary. In those times of apostacy and idolatry, when "men abhorred the offering of the LORD," through the wickedness of Eli's sons, (2:17.) it was commendable in Elkanah to go up, though but once a year, perhaps at the Passover, to worship the Lord; the original words, however, may mean, that he went up at stated times, probably at the three great feasts. The Israelites were confined to one place, one altar, and one priesthood; and therefore Elkanah could not go else where. But, though the wickedness of ministers does not deprive the pious Christian of the blessing, nor furnish a sufficient excuse for neglecting the ordinances of God; yet we, not being under a similar limitation, should certainly prefer at

8 Then said Elkanah her husband to her, Hannah, P why weepest thou? and why eatest thou not? and why is thy heart grieved? I am not I better to thee than ten sons? [Practical Observations.]

9 So Hannah rose up after they had eaten in Shiloh, and after they had drunk: (now Eli the priest sat upon a seat by a post of the temple of the LORD:)

8

10 And she was in bitterness of soul, and prayed unto the LORD, and wept sore.

u

11 And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man-child, then I will give him unto the LORD all the days of his life,

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tending on the ministry of those, who appear at least to be walking heaven-ward themselves, as well as teaching others the true way thither, and not countenance either heretical teachers, or ungodly men. (Notes, Prov. 19:27. 1 John 4:1-3. 2 John 7—11.)

V. 4-7. After the other appointed sacrifices had been brought, the peace-offerings were presented, on part of which the offerer feasted with his family, having given to each a portion. On these occasions Elkanah shewed his pecul iar attention to Hannah by the customary in dications; which probably excited the envy and jealousy of Peninnah, as well as her proud contempt of Hannah's barrenness; and thus great uneasiness was occasioned. (Notes, Gen. 16:4-6. 37:3.) For Hannah laid it far more to heart than she ought; and her perpetual sorrow distressed Elkanah, and greatly interrupted the comfort and benefit of their religious ordinances; and this might be one reason why Hannah refused to partake of the sacrifices, lest the Lord should be displeased with her for eating them mourning. (Deut. 26:14. Hos. 9:4. Mal. 2:13. Notes, Neh. 8:9-12.)

V. 8. Elkanah seems to have endured Peninnah's angry and malevolent tempers and conduct with great patience: and he most tenderly remonstrated with Hannah concerning ber immoderate grief; and reminded her, that, though she had no children, she possessed his affection, which would conduce more to her real comfort than ten sons would without it: and that there. fore her situation was more desirable than that of Peninnah.-This gentle rebuke prevailed with her to repress her grief, and perhaps to partake of the sacrifice: but that did not comfort her heart, till she had poured it out in prayer. (18. Note, 9-11.)

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