Annotations Upon the Historical Books Part 2, Ruth – 1 Samuel
ANNOTATIONS Upon the book of RUTH.
CHAP. I.
NOw it came to paſſe in the dayes when the Judges ruled, &c.] This Hiſtorie of Ruth is an Appendix to that of Judges, in whoſe time it happened; yet it is put in a book apart by it ſelf, becauſe the ſtorie was of ſuch ſpeciall concernment, in that it relates ſome remarkable paſſages concerning the genealogie of David, of whom Chriſt the promiſed Meſſiah deſcended. By whom, and when this book was written, is no where expreſſed, onelyonly by the Genealogie of David ſet down in the end of this book; it is manifeſt that it was written after Davids time, unleſſe that were added to the book in ſucceeding times: Under which of the Judges this ſtorie happened we cannot ſay, neither; but yet they that referre it to the dayes of Deborah and Barak; or at the utmoſt, to the dayes of Gideon, have the faireſt probabilities whereon to ground their conjectures. For Boaz, who married Ruth, was the ſonne of Salmon by Rahab, Matth. 1.5. who was a woman grown, when the Iſraelites firſt entred Canaan; and Obed the ſonne of this Boaz, was the grandfather of David, and therefore the marriage of Boaz with Ruth, could not be long either before or after thoſe dayes of Deborah and Barak. That it was in the dayes of the Judges, is noted, that we might take notice, how by this famine God puniſhed the ſinnes of thoſe times, as he had threatned, Deut. 28.23, 24. And the heaven that is over thy head ſhall be braſſe, and the earth that is under thee ſhall be iron. The Lord ſhall make the rain of thy land powder and dust, &c. they were now fallen to idolatrie, and many other grievous ſinnes; and now this land which flowed with milk and honey, became barren; yea Bethlehem, that is, the houſe of bread, ſo called it ſeems, from the extraordinary fruitfulneſſe of the countrey where it ſtood, felt this ſcourge of God.
Verſ. 2. And the name of his two ſonnes, Mahlon and Chilion, Ephrathites of Bethlehem-Judah.] So called, becauſe this Bethlehem was formerly called Ephrath, Gen. 35.19. Bethlehem-Judah, to diſtinguiſh it from another Bethlehem in the tribe of Zebulun, Joſh. 19.15. and Bethlehem-Ephratha, becauſe the countrey where it ſtood was called Ephrata, Micah 5.2. Thou Bethleem-Ephrathah, though thou be little among the thouſands of Judah, yet out of thee ſhall he come forth unto me, that is to be ruler in Iſrael: And thus alſo there is a difference made betwixt them, and thoſe in the tribe of Ephraim who were alſo ſo called; for Jeroboam is called an Ephrathite, 1. Kings 11.26.
Verſ. 3. And Elimelech Naomies husband dyed, &c.] This is mentioned, as one of the great afflictions that befell Naomi, who is propounded as a pattern of patience to all ſucceeding times; and perhaps too (for ſo ſome Expoſitours conceive) as an occaſion of that which is next related, to wit, his ſonnes marrying with the daughters of Moab, which it may well be they would not have done, if their father had lived.
Verſ. 4. And they took them wives of the women of Moab, the name of one was Orpah, &c.] To wit, Mahlon took Ruth to wife, and Chilion Orpah: for chap. 4.10. ſhe is called Ruth the Moabiteſſe, the wife of Mahlon. If they had not imbraced the true religion before they marryed them, doubtleſſe they ſinned in taking theſe wives: Deut. 7.2. Thou ſhalt make no covenant with them, nor ſhew mercy unto them. Neither ſhalt thou make marriages with them, &c. Neh. 13.23. In thoſe dayes alſo ſaw I Jews that had married wives of Aſhdod, of Ammon, and of Moab, &c. and indeed by that ſpeech of Naomi, verſ. 15. Behold, thy ſiſter in law is gone back unto her people, and unto her gods: it ſeems that Orpah had not as yet imbraced the true Religion; and hence it may ſeem to have been, that they died within a while after, and that without children. For when Gods people walk out of Gods wayes, they uſually meet with ſore croſſes and troubles.
Verſ. 7. And they went on the way to return to the land of Judah.] Hereby it appears that both Orpah and Ruth did at firſt intend to have gone with Naomi into the land of Judah, though afterwards Orpah went back to her own friends, and onelyonly Ruth went along with Naomi.
Verſ. 8. And Naomi ſaid unto her two daughters in law, Go, return each to her mothers houſe.] The mothers houſe is mentioned, firſt, becauſe daughters, when they are in their fathers houſe, are wont to be moſt with their mothers: ſecondly, becauſe in thoſe times, the women of each familie did uſually live apart in a ſeverall dwelling by themſelves: and thirdly, becauſe herein is implied a reaſon to induce them to return to wit, that it was pitie they ſhould leave their own mothers, to go into a ſtrange countrey with a mother in law: and indeed though Naomi could not but deſire much to enjoy ſtill the ſocietie of her daughters, whom ſhe loved ſo dearly, yet becauſe they were like to endure much hardneſſe, if they went with her, who was poore, and left to the wide world; and this ſhe could not think on without grief: it is likely enough, that ſhe might ſeriouſly perſwade them to return; (for Ruth might have continued in the true Religion, though ſhe had remained ſtill in her own countrey) but yet withall ſhe might be moved thus to ſpeak to them, becauſe however ſhe ſhould by this means trie their affections, whether they would be content, knowing all that might be alleadged againſt it, to go along with her.
Verſ. 9. The Lord grant you, that you may find rest each of you in the houſe of her husband.] That is, the Lord provide you good husbands, and ſuch with whom you may live comfortably, and not meet with ſuch troubles as you have with my ſonnes undergone. Again ſingle women are uſually ſubject to many cares, troubles and wrongs, and when they meet with husbands that are lovingly tender over them, and carefull to defend them from injuries, and to provide things neceſſary for them, then are their husbands houſes reſting places; and hence Naomi might uſe this expreſſion to her daughters in laws.
Verſ. 11. Are there yet any more ſonnes in my womb, that they may be your husbands.] This ſhe ſpeaks with reſpect to that law whereby the widow was appointed to marry the brother of her deceaſed husband, Deut. 25.2. Either therefore theſe daughters of Moab had been made acquainted herewith by Naomi, or their husbands; or perhaps it was a cuſtome too in thoſe times amongſt other nations.
Verſ. 13. Nay, my daughters: for it grieveth me much for your ſakes, &c.] As if ſhe ſhould ſay, There is no hope of comfort this way from me, and therefore return home to your own land and friends, that there you may meet with husbands with whom you may live comfortably: for indeed, though the hand of the Lord be heavy upon me, it grieveth me not ſo much for my ſelf, as for you, that I am able to yield you no comfort at all.
Verſ. 15. Behold, thy ſiſter in law is gone back unto her people, and unto her gods: return thou after thy ſiſter in law.) Naomi was doubtleſſe ſeriouſly troubled that her daughters ſhould for her ſake leave their countrey and friends, to go along with her a poore deſolate widow, to ſhare in her miſerie; and therefore overſwayed with this her grief, might in the bitterneſſe of her ſoul propound to Ruth the example of Orpah her ſiſter (for they had married two brethren) thereby ſeriouſly to move her to return alſo, that ſhe might not be expoſed to that miſerie, which with her ſhe was like to undergo: (and the rather becauſe ſhe might hope that Ruth would be conſtant in the true Religion) but yet becauſe ſhe ſaw that Ruth was more bent to ſtay with her, then her ſiſter Orpah was, it it moſt probable, that this ſhe now ſaid to her, was chiefly intended to trie her; and therefore ſhe mentions Orpah her returning to her gods, thereby as it were to put her in mind, that ſhe muſt be content to leave both her people and gods too, that ſhe had formerly ſerved, if ſhe would go along with her; and therefore ought ſeriouſly to conſider of it what ſhe would do.
Verſ. 17. The Lord do ſo to me and more alſo, if ought but death part thee and me.] This form of ſwearing or imprecation, which Ruth here uſeth, The Lord do ſo to me and more alſo, was it ſeems familiar, not amongſt the Jews onelyonly, as we may ſee in many ſeverall places of the books of Samuel and the Kings, as 1. Sam. 3.17, &c. but alſo amongſt other nations, when they ſwore by their falſe gods, as it is evident, 1. Kin. 19.2. & 20.10. The drift of this imprecation was, doubtleſſe to expreſſe that they deſired ſome notable miſchief might befal them, if they did not do what they ſaid they would do, or what they deſired ſhould be done by others. But why did they not expreſſe the evil they deſired ſhould fall upon them? I anſwer, that it is very probable, that at firſt the cuſtome of ſwearing thus, without naming the miſchief they wiſhed, was taken up, either becauſe they were naturally afraid to mention the evil they wiſhed to themſelves or others; not daring to uſe ſuch deſperate expreſſions as bold wretches nowadayes uſe without fear, as God confound me, &c. or elſe, becauſe by this ſuppreſſing the evil they deſired might light upon themſelves, or others, they did purpoſely intimate how grievous the miſchiefs were they wiſhed to themſelves or others in caſe they did not what they vowed to do, or that others did not what they deſired of them; namely, that they were ſuch that they were afraid to name them.
Verſ. 19. All the citie was moved about them, and they ſaid, Is this Naomi?] That is, all the inhabitants of the citie were moved with much compaſſion and wonder, at the ſad condition wherein ſhe was come back from the land of Moab. It ſeems ſhe was a woman of good rank and note, above others in Bethlehem when ſhe went thence; and therefore the report of her being returned home in ſuch a poore plight, being ſoon ſpread about the city, every bodie wondred at it; and gazing at her as they had any occaſion to ſee her, they cried out Is this Naomi? as if they ſhould have ſaid, What an alteration is here? who would have ever looked to ſee Naomi in ſuch a condition? It ſeems, that not onelyonly her povertie, but even the wonderfull change of her countenance, by reaſon of exceeding much ſorrow, made all that ſaw her and had known her formerly, wonder at her.
Verſ. 20. Call me not Naomi, call me Mara; for the Almighty hath dealt very bitterly with me.] Though the complaints of the beſt in the houre of affliction are many times too full of paſſion, yet the ſingular pietie of Naomi makes it moſt probable, that ſhe ſpake not this by way of murmuring, or with charging God for dealing too ſeverely with her; but onelyonly to expreſſe, that the Lord had brought many bitter afflictions and ſorrows upon her; in regard whereof Mara, which ſignifies bitter, was a fitter name for her then Naomi, which ſignifies pleaſant, or merry.
Verſ. 21. The Lord hath testified againſt me, and the Almighty hath afflicted me?] Becauſe afflictions are ordinarily the manifeſtations of the Lords anger and diſpleaſure againſt his people for their ſinnes; whence is that of Job, chap. 10.17. Thou renewest thy witneſſes against me, and increaſest thine indignation upon me: and again, chap. 16.8. Thou hast filled me with wrinckles, which is a witneſſe against me; therefore it is, that Naomi ſpeaketh thus of her afflictions, The Lord hath teſtified againſt me, and the Almighty hath afflicted me.
CHAP. II.
Verſ. 1. ANd Naomi had a kinſman of her husbands, &c.] To intimate why Boaz at the firſt knowledge of Ruth, ſhewed her ſuch favour as is related in the following part of the chapter, this is here prefixed that he was a near kinſman of Elimelechs, Naomies husband.
Verſ. 2. Let me now go to the field, and glean ears of corn after him, in whoſe ſight I ſhall find grace.] Theſe laſt words, in whoſe ſight I ſhall find grace, are added to imply, that ſhe would be carefull no way to be offenſive to any, and that ſhe would not glean without leave; for which her modeſty, ſhe is expreſſely commended by Boaz his bayliffe, verſ. 7. She ſaid, I pray you let me glean and gather after the reapers amongst the ſheaves: whereby we may ſee, that though the gleanings of their corn, were by the Law of God appointed for the poore, Levit. 19.9. Thou ſhalt not wholly reap the corners of thy field, neither ſhalt thou gather the gleanings of thy harveſt; yet the poore were to take them as a matter of favour from the owners, if not to crave leave too when they went to gather them.
Verſ. 5. Then ſaid Boaz unto his ſervant that was ſet over the reapers, Whoſe damſel is this?] This he might ask, either becauſe▪ he perceived ſhe was a ſtranger; or becauſe he found her ſitting in the houſe: ſee the following note.
Verſ. 7. So ſhe came, and hath continued even from the morning, untill now that ſhe tarried a little in the houſe.] It may ſeem that Ruth in the heat of the day, did with-draw her ſelf to the houſe, or hovel, which was there in the field, wherein happely the harveſt men did eat their meat, that there ſhe might a while eaſe and refreſh her ſelf, and then return to her work again, (which might alſo be the chief occaſion that induced Boaz, ſeeing her ſit there, to enquire verſ. 5. whoſe damſell ſhe was) and therefore this ſervant was ſo carefull to inform Boaz of her diligence and induſtry, that from morning till that time, ſhe had followed her gleaning hard, onelyonly now a little while, ſhe had reſted her ſelf there in the houſe to refreſh her ſelf.
Verſ. 8. But abide here fast by my maidens.] Who were doubtleſſe imployed, not in gleaning, as ſome think (for the owners might not gather the gleanings of the fields, but were to leave them for the poore and for the ſtranger: Levit. 23.22. When ye reap the harvest of your land, thou ſhalt not make a clean riddance of the corners of thy field when thou reapeſt, neither ſhalt thou gather any gleanings of thy harveſt: thou ſhalt leave them to the poore and to the ſtranger) but either in reaping, or elſe in gathering the corn after the reapers, and binding the ſheaves.
Verſ. 12. A full reward be given thee of the Lord God of Iſrael, under whoſe wings thou art come to trust.] That is, to whoſe providence, care, and protection, thou haſt committed thy ſelf, in that thou haſt joyned thy ſelf to his Church and people. It is a figurative expreſſion taken from chickens, or other young birds that are ſheltred and cheriſhed under the wings of their dammes, and it is often uſed in the Scripture, as Pſal. 17.8. Keep me as the apple of the eye: hide me under the ſhadow of thy wings: and Pſal. 91.4. He ſhall cover thee with his feathers, and under his wings ſhalt thou truſt. Two reaſons are intimated in the words, why he deſired the Lord thus to bleſſe Ruth; the one is, becauſe ſhe had carried her ſelf ſo piouſly and well to her mother in law; the other, becauſe ſhe had taken the Lord God of Iſrael to be her God, and ſo had made him her hiding place, whereby indeed the Lord was the more engaged to cheriſh and protect her. Nor need we ſtumble at it, that the good he deſires from God for Ruth, is here termed a recompence and reward; for as a father may reward the ſervice of a child, who yet ows his father all the ſervice he can do him, ſo God is ſaid to reward the good works of his ſervants, of his own free grace and fatherly love, not becauſe their works can merit any thing at Gods hand.
Verſ. 13. Let me find favour in thy ſight, my Lord, for that thou hast comforted me, and for that thou haſt ſpoken friendly unto thy handmaid, though I be not like unto one of thy hand-maids.] That is, though I be meaner then one of thy hand-maids, and therefore unworthy of ſo great favour as thou haſt afforded me, even that thou ſhouldeſt ſpeak ſo comfortably unto me, and in ſo courteous a manner; yet be pleaſed to continue thy favour unto me, for this kind and gracious reſpect of me a poore deſolate widow, emboldens me thus to crave the continuance of thy favour, however unworthy I am in my ſelf.
Verſ. 14. And eat of the bread, and dip thy morſell in the vineger.] This laſt is added to imply, how freely and boldly he would have her make uſe of this liberty which he had now given her, of eating with his ſervants, that he would not have her be aſhamed, or loth to make too bold (as humble ſpirited men and women in this kind are) but that he would have her as freely take her ſhare of every thing amongſt the reſt, as if ſhe were at her own table.
Verſ. 14. And ſhe ſat beſide the reapers.] That is, when it was meal-time, ſhe came as Boaz had bidden her to eat with the ſervants, but did not boldly thruſt in her ſelf amongſt them, but modeſtly ſat down ſomewhere beſides them, as one that thought it fitting rather to receive what ſhould be given her, then to take what ſhe pleaſed her ſelf; and therefore it is added in the next words, that Boaz perceiving her modeſty, reached her parched corn, that is, new corn dryed over the fire, and made fit to eat, a food much in requeſt in thoſe times, and therefore likely to be the beſt proviſion that was now at the table, as we ſee 1. Sam. 17.17. And Jeſſe ſaid unto David his ſonne, Take now for thy brethren an ephah of this parched corn, &c. and 1. Sam. 25.18. and 2. Sam. 17, 28.
And ſhe did eat, and was ſufficed, and left.] Which ſhe carried to her mother, verſ. 18. ſo that this is added both to ſhew how plentifully Boaz had given her, and how carefull ſhe was to carry ſomewhat of that which was given, to her poore mother in law.
Verſ. 16. And let fall ſome of the handfulls on purpoſe for her, &c.] But why did not Boaz give Ruth ſome good quantity of corn, and ſo diſpatch her back again to her mother in law, rather then bid his reapers ſcatter ſome that ſhe might afterwards gather it up again? I anſwer, two reaſons may be given for this: for firſt, he might judge it the beſt courſe ſo to releive her wants, as withall to keep her in a way of labour, and taking pains for what ſhe got: and ſecondly, he might do it, as not deſiring there ſhould be any notice taken of his bounty in releiving her, but that ſhe ſhould gather it up, as if it had been caſually ſcattered.
Verſ. 17. And it was about an ephah of barley.] Which was almoſt a buſhel after our meaſure, ſee Levit. 5.11.
Verſ. 20. And Naomi ſaid unto her, The man is near of kinne unto us, one of our next kinſmen.] Or as it is in the margin of our Bibles, one that hath right to redeem, for the next kinſman had a right by the Law of God, to redeem any houſe or land which ſhould be ſold by thoſe of their kindred, if they were not able to redeem it themſelves, Levit. 25.25. And ſo alſo to marry the widow of him that ſhould die without children, that ſo he might raiſe up ſeed to his brother, Deut. 25.5. and thus ſhe gives Ruth a hint of that, which afterward ſhe more fully imparted to her, namely, that this Boaz was indeed by the Law of God to marry her, that he might raiſe up ſeed to her deceaſed husband.
CHAP. III.
Verſ. 1. MY daughter, ſhall I not ſeek reſt for thee, that it may be well with thee?] As if ſhe ſhould have ſaid, ſince by looking after it, there is little doubt to be made, but that Boaz may be brought to marry thee, as by the Law of God he is bound to do; ſhall I not do what I can to effect it? Hereby thou mayeſt come to live at reſt and plenty, whereas now thou indureſt much hardneſſe and ſorrow; and therefore I think my ſelf bound to do what I may, to accompliſh this for thee.
Verſ. 2. Behold, he winnoweth barley to night in the threſhing-floore, &c.] Naomi being to adviſe Ruth to go and lie down at the feet of Boaz, that night when he was a bed, and then to challenge of him the duty of the next kinſman, namely, that he ſhould marry her and raiſe up ſeed to her deceaſed husband, ſhe premiſeth this concerning his winnowing of barley that night, to ſhew, that by reaſon hereof, ſhe might now take as fit an opportunity both for time and place as could be expected, to put that in practiſe, which ſhe intended now to adviſe her to do, to wit, firſt, becauſe as it ſeems, it was the cuſtome of thoſe times, that either at the beginning or ending of their winnowing, the owner made ſome feaſt for his ſervants, friends, or neighbours, for that Boaz did ſo, we may with great probability gather from thoſe words, verſ. 7. When Boaz had eaten and drunk and his heart was merry, he went to lie down, &c. and it may therefore well be, that the meaning of theſe words, Behold, he winnoweth barley to night, &c. is this, that he kept that night his winnowing feaſt; after which Naomi might well hope, that a motion of marriage made to him by Ruth, would be the more readily accepted: ſecondly, becauſe their threſh-floors in thoſe times, where they winnowed their corn, and where happely alſo they kept this their feaſt, were uſually in the open fields, and therefore there ſhe might have the more eaſie and private acceſſe to him: thirdly, becauſe the chief time of winnowing in thoſe hot countreys was toward the evening, when the wind uſually begins to riſe, called therefore, Gen. 3.8. the wind, or cool of the day, the fitteſt time for this project which Ruth was now to be put upon: and fourthly, becauſe Boaz it ſeems, was wont to lodge all night in this time of winnowing in the threſhing floore; partly in regard of the late working of his ſervants, to take the advantage of the evening wind, and partly to ſecure his corn, whilſt it lay in ſo open a place.
Verſ. 3. Waſh thy ſelf therefore and anoint thee, and put thy raiment upon thee, &c.] That is, dreſſe thy ſelf handſomely in thy beſt attire, all which ſhe doubtleſſe directed her to do, that ſhe might be the more pleaſing in his eyes.
Verſ. 4. And thou ſhalt go in and uncover his feet, and lay thee down.] Doubtleſſe Naomies aim and intention in this advice ſhe gives her daughter in law, was lawfull and honeſt; for her aim was onelyonly to procure that Boaz, being as ſhe conceived the next of kinne to her deceaſed ſonne, might be brought to take Ruth to wife; that he might raiſe up feed unto the dead, as by the law of God he was enjoyned. And what fault was it in Ruth to challenge that from him, to wit, marriage, which by the Law of God was due to her? yea and much might be ſaid, both in regard of the age, and gravitie, and pietie of Boaz; and the experience ſhe had many years had of Ruths modeſtie and chaſtitie, to juſtifie or excuſe the way ſhe took for effecting her aims. But yet I conceive the way ſhe took in regard of ſome circumſtances was unwarrantable, and ſavoured much of womaniſh weakneſſe; firſt, becauſe there was an appearance of evil in it which is to be avoided, 1. Theſſ. 5.22. Abſtain from all appearance of evil: ſecondly, becauſe it was not a matter of good report; and therefore was Boaz loth to have it known, verſ. 14. And he ſaid, Let it not be known that a woman came into the floore: thirdly, becauſe it might have been an occaſion of ſinne: and fourthly, becauſe it ſtood not with the modeſtie of a good woman, thus in the night to caſt her ſelf down at a mans feet in his bed. And indeed beſides this, it might have been the means of alienating Boaz his affection from Ruth, by raiſing ſome ſuſpition in him of her immodeſtie and unchaſt life; had not God that over-ruled all, and had a ſecret guiding hand in this buſineſſe, turned it to good.
And he will tell thee what thou ſhalt do.] Hereby ſhe intimates how confident ſhe was, that Boaz would not refuſe the motion that was made to him, according to the Law of God; and therefore referres Ruth to the counſell he ſhould give her, for any thing that was further herein to be done.
Verſ. 7. And when Boaz had eaten and drunk, and his heart was merry, &c.] See the note above, verſ. 2.
Verſ. 9. Spread forth thy skirt over thy handmaid, for thou art a near kinſman.] That is, accept of me for thy wife, that thou mayeſt do the duty of a kinſman, in raiſing up ſeed to my deceaſed husband. And the ground of this phraſe (as ſome conceive) was a cuſtome amongſt the Iſraelites in thoſe times, that in their contracts the man did throw over the woman the lap or wing of his garment, in token that he took her into his protection: whence is that expreſſion alſo, Ezek. 16.8. When I paſſed by thee and looked upon thee, behold the time was the time of love; and I ſpread my skirt over thee, and covered thy nakedneſſe: yea, I ſware unto thee, and …tred into a covenant with thee, ſaith the Lord God, and thou becameſt mine.
Verſ. 10. For thou haſt ſhewed more kindneſſe in the latter end, then in the beginning, &c.] That is, thou ſhewedſt much kindneſſe to thy husband deceaſed, in leaving thine own countrey and people, and coming along with his mother for his ſake, though ſhe lived in a poore eſtate; but now to ſeek to match thy ſelf with an old man, and that for the dead ſake, to revive his name amongſt the people of God; this is a kindneſſe ſurpaſſing that.
Verſ. 16. And when ſhe came to her mother in law, ſhe ſaid, Who art thou my daughter?] By her voice her mother might know her to be a woman, but being not yet light ſhe could not diſcern her, and therefore ſhe asked who ſhe was.
Verſ. 18. Then ſaid ſhe, Sit ſtill my daughter, &c.] That is, ſtirre thou no further about the buſineſſe, but now wait for the iſſue of it; or ſtirre not abroad, that thou mayeſt be in a readineſſe whenever he ſhall ſend for thee.
CHAP. IIII.
Verſ. 1. THen went Boaz up to the gate, and ſate him down, &c.] Waiting there both for his kinſmans paſſing by, who was like to go forth into the field, or to return home from his buſineſſe abroad; and alſo for ſuch elders of the citie as might be called in to ſit in that place of judgement, for the hearing, determining, and witneſſing that great and weightie buſineſſe which he had in hand: and indeed accordingly it came to paſſe, as is expreſſed in the following words; And behold, the kinſman of whom Boaz ſpake came by; where this word behold, calleth the Reader to obſerve the providence of God herein, to wit, that immediately, even as Boaz expected, this kinſman came by, not being yet called or ſent for; and ſo was preſently brought to give his anſwer in this buſineſſe.
Ʋnto whom he ſaid, Ho, ſuch a one, turn aſide, ſit down here.] That is, calling him by his name, he deſired him to ſit down in the gate, that he might heare what he had to ſay to him; but the penman of the Spirit here leaves out his name, and ſupplies it with this indefinite clauſe (ſuch a one,) either becauſe it is not materiall that his name ſhould be expreſſed; or purpoſely, becauſe he deſerved to have his name forgotten, that took no care to raiſe up the name of his deceaſed kinſman, as God in his law had enjoyned him.
Verſ. 3. And he ſaid unto the kinſman, Naomi that is come again out of the countrey of Moab, ſelleth a parcell of land, &c.] It may be, that this ſale was merely pretended by Boaz for the triall of this their kinſman, that if he ſhould be forward to accept of this purchaſe, upon the right of being the next kinſman, he might thence the better be convinced, how juſt it was, that he ſhould perform the duty of a kinſman in one thing as well as in another. Yet the povertie of Naomi was not ſuch, but that ſhe might have ſome ſmall portion of land to ſell, left her by her husband by way of joynter or dowrie for term of life; and happely Ruth had acquainted Boaz with this beforehand, though it be not expreſſed. However becauſe where ſuch lands were to be ſold by any widow, the next kinſman to whom the inheritance was to come after the widows deceaſe, might redeem it before any other; therefore Boaz tendred him the redeeming this land, that if he did accept of it, he might then require of him to marry Ruth, to which upon the ſame ground of being the next kinſman he was alſo bound.
Verſ. 5. Then ſaid Boaz, What day thou buyeſt the field at the hand of Naomi, thou muſt buy it alſo of Ruth, &c.] As if he ſhould have ſaid, If you buy this land of Naomi Elimelechs widow, you muſt buy it alſo of Ruth, the widow of Mahlon, the ſonne of Elimelech, and ſo coming in as the next kinſman to buy her husbands land, you are alſo as the next kinſman to marrie her, that you may raiſe up ſeed to her deceaſed husband. Becauſe as we may probably conceive, when Naomi had enjoyed this parcell of land as Elimelechs widow, Ruth was alſo after to enjoy it for her life, as Elimelechs ſonnes widow; and he that would challenge from Ruth the priviledge of the next kinſman, in the purchaſe of her land, was alſo to perform the duty of the next kinſman in marrying her, that he might raiſe up ſeed to her deceaſed husband, and ſo continue his name in his inheritance: hence is it, that Boaz doth here wind up theſe two thus together in theſe words that he ſpake to the next kinſman, thou must buy it alſo of Ruth the Moabiteſſe, the wife of the dead, to raiſe up the name of the dead upon his inheritance.
Verſ. 6. And the kinſman ſaid, I cannot redeem it for my ſelf, leſt I marre mine own inheritance.] To wit, either becauſe his marrying with Ruth a poore widow, would be a great hinderance to him for his eſtate, which otherwiſe might be advanced by a rich wife; or elſe, becauſe if he ſhould happely have but one ſonne by her, that ſonne of his ſhould be called by the name of Mahlon, Ruths former husband, and yet carrie away his inheritance, and ſo his name ſhould be extinguiſhed; or if he had more, yet his inheritance ſhould not go to the firſt born of his body begotten; or rather, becauſe if he ſhould have many children by this young widow, having perhaps children already by another wife, this would be a means to marre and conſume his eſtate, by the great charge it would bring upon him; and it would alſo cauſe his inheritance to be ſhattered into too many ſeverall parcells, if it were to be divided amongſt all his ſonnes, as ſome think it was.
Verſ. 7. Now this was the manner in former time in Iſrael, concerning redeeming, &c. a man plucked off his ſhoe, and gave it to his neighbour, &c.] When the widow complained to the elders, and the kinſman notwithſtanding refuſed to marrie her, in that caſe the woman was to pull off his ſhoe and ſpit in his face: Deut. 25.9. Then ſhall his brothers wife come unto him in the preſence of the Elders, and looſe his ſhoe from off his foot, and spit in his face, and ſhall anſwer and ſay, So ſhall it be done to him that will not build up his brothers houſe. But here there was no ſuch thing, and therefore here the man pulled off his own ſhoe, as was the cuſtome in all other bargains of alienation. The ground of which cuſtome was this: the ſhoe ſignified the right he had to go and come at his pleaſure upon any parcell of land, as his proper demeans (for poſſeſſio, is quaſi pedum poſitio) and the pulling off a mans ſhoe and giving it to his neighbour, ſignified that he willingly did forego this his right, and reſigne it to his neighbour; and thence is that expreſſion concerning the poſſeſſing and treading down of Moab, Pſal. 60.8. Moab is my waſh pot, over Edom will I cast out my ſhoe.
Verſ. 10. That the name of the dead be not cut off from among his brethren, and from the gate of his place, &c.] That is, from amongſt the inhabitants of Bethlehem, who daily go in and out at the gates of the city, and upon all civill occaſions reſort thither as to the place of judgement.
Verſ. 11. The Lord make the woman that is come into thy houſe, like Rachel, and like Leah, which two did build the houſe of Iſrael.] Rachel is here ſet before Leah becauſe Rachel was Jacobs true and lawfull wife, and Leah was by deceit thruſt upon him; & in deſiring that Ruth might be to Boaz, what Rachel and Leah were to Jacob, they deſire, 1. that ſhe may be loving & amiable to him, as they were to Jacob: 2. that he might have a numerous progeny, as Jacob had by them: & 3. that by this his progeny, the Iſrael, the Church of God, might be built up and increaſed.
Verſ. 12. And let thy houſe be like the houſe of Pharez, &c.] That is, as Pharez (of whoſe ſtock thou art) was bleſſed in his poſterity (though his mother was a ſtranger, and not of the ſtock of Iſrael) ſo that his children, and childrens children have been moſt honourable in the tribe of Judah, ſo mayeſt thou be bleſſed in thy children begotten of this poore ſtranger, and may they uphold ſtill the honour of that houſe.
Verſ. 17. And the women her neighbours gave it a name, ſaying, There is a ſonne born to Naomi, &c.] That is, they gave their advice that his name ſhould be called Obed, becauſe this ſonne of Ruths was to raiſe up the name of her deceaſed husband (the ſonne of Naomi) and to be accounted his ſonne, rather then the ſonne of Boaz; therefore they do here ſay, there is a ſon born to Naomi. Indeed every where in the genealogies Obed is reckoned the ſonne of Boaz; but that is becauſe there it is fit the line ſhould be drawn according to the naturall deſcents, that we might truly know the anceſtours of whom Chriſt came, without any reſpect to this Legall proviſion: for doubtleſſe this child was reckoned the ſonne of Mahlon, Ruths deceaſed husband; and therefore when they would appoint a name for this child, to wit, not as taking to themſelves the power and authority of naming the child, but onelyonly as friends giving their advice; they called him Obed, which ſignifieth ſerving, to expreſſe the hope they had that he would, as a good child, ſerve and comfort Naomi in her old age.
Verſ. 21. And Salmon begat Boaz, and Boaz begat Obed, &c.] The principall end of ſetting down this genealogy here, is to ſhew the truth of Jacobs prophecy concerning Chriſts coming of the tribe of Judah; and therefore it begins with Pharez Judahs ſon, ver. 18. and ſo deſcendeth to David, of whoſe ſtock it was alſo known the Meſſiah was to come. How to compute the time from the birth of Boaz to the birth of David, is a matter of great difficulty: for from the going of the Iſraelites out of Egypt, to the building of the temple, it was 480. years, and therefore from the Iſraelites entring the land of Canaan, to that time, it was 440 years, out of which deducting 24 years for the age of Solomon when he began to build the temple, & 50. years for the age of David when Solomon was born (which is moſt probable) it will then be found that it was 366. years from the Iſraelites entring into Canaan to the birth of David, and it was not ſure long after the Iſraelites took Jericho, ere Salmon married Rahab by whom he had Boaz. But yet granting that both Boaz begat Obed when he was a very old man, and ſo Obed Jeſſe, and Jeſſe David, it might well be that in 366. years there might be no more then theſe generations.