A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on the book of Ruth · Chapter 2
CHAP. II.
Verſe 1. AND Naomi had a Kinſman of her Husband's.] Hence,
Obſerv. 1. God never wants his Inſtruments of Succour unto thoſe that truſt in his Mercy. Some Relation (either Natural, or Spiritual) God will raiſe up to relieve his in their deepeſt Extremity: Here God raiſes up a Kinſman to relieve diſtreſſed Ruth and Naomi: David ſaith it, as his own experience (which poſſibly may not be every Man's Experience, as it was David's,) That he never ſaw the Righteous forſaken, nor his Seed begging Bread, Pſal. 37.25. God ſtill upholds them with his Hand, v. 24. he reſerves his hand for a dead lift, when he hath exerciſed their Faith with divers Tryals and Tentations, Prov. 24.16 2 Cor. 4 9. and rather than fail his Prophet in Priſon (his Jeremy in the Dungeon) when none of Iſrael dare befriend him, God ſtirs up the Spirit of an Aethiopian to draw him up out of the Dungeon, Jer. 38.12.
N. B. Ebedmelech, Hebr. ſignifies, [The Servant of the King,] yet was he not more the King's Servant than he was Gods and his Prophets, who being but a Proſelyte and a Stranger, yet was he more merciful to God's Servant than all of the Jewiſh Nation, who yet gloried of their Priviledges above all other Nations, Rom. 2.26, 27. He was a Jew inwardly in his ſaying, [Thoſe Men have done very evil, and he is like to die for hunger in the Dungeon,] ver. 9. 'Twas a ſweet Providence of God ſo to encline the Heart of that Effeminate, Impious and Inconſtant King to hearken to the Motion, and to give order for the Prophet's Deliverance from ſo deſperate and deadly a danger; yea, and the Work and Labour of Love in this Aethiopian's ſaving the Lord's Servant, (and that with ſo much tenderneſs of not hurting Jeremy in his drawing up) is not only recorded in Scripture (for his Eternal Commendation, and for others Imitation to act vigorouſly in a good cauſe, and for God, though they be alone, and have to Encounter with divers Difficulties) but 'tis alſo richly Rewarded by the Lord himſelf, Jerem. 39.16, 17, 18. There he had the Prophet's Reward, [For ſaving my Prophet's Life, thou ſhalt have thine own Life ſaved.] Oh what a ſtay of Mind would it be to us, if God did ſay thus to us (in a common Calamity) perſonally and particularly, as he ſaith to this Aethiopian: Yet little leſs doth God ſay to us in Zeph. 2.3. [It may be ye ſhall be hid in the Day of the Lord's Anger,] that precious Promiſe (with its peradventure) we muſt appropriate it by our Faith: 'Tis true indeed, good Men may be compelled to crave their Bread, as David (himſelf) did and Elijah the Prophet, yet God ſtirs up Abimelech the High Prieſt to relieve the former, and the Widow of Sarephtah the latter, but they are never Vagrants or Vagabonds, to beg their relief from the Ungodly.
[A Mighty Man of Wealth,] Gibber Chail, Hebr. Potens opum. Hence,
Obſerv. 2. Some Rich Men may yet be Religious Men; though indeed they be rare Birds, yet Riches and Religion are not [foreign] inconſiſtent things; Abraham himſelf is for an Example; who is ſaid to be exceeding heavy with Gold and Silver, as the Hebr. Reading is, or as our Tranſlation is, he was very Rich, Gen. 13.2. yet was he the Righteous Man of the Eaſt, Iſa. 41.2. and the Father of the Faithful, Rom. 4.11. Therefore though it be hard for Rich Men (as Chriſt ſaith) to hit of Heaven, yet are not all Rich Men rejected of God for their Riches: There is room for both Rich and Poor in Heaven; poor Lazarus lies in the Boſome of rich Abraham, Luke 16.22. Riches neither further nor hinder in themſelves, but as they are uſed, and as they are truſted in and over-loved, Matth. 19.23, 24, 25. Boaz was a Rich Man, and yet Religious, as appears in the whole Story of his Life: Wealth if well uſed, is an Encouragement to Duty, and an Inſtrument of much good; all the danger lies in loving it too well, and truſting in it too much, making Gold our Confidence, Job 31.24. 1 Tim. 6.17. Mark 10.24. 'Tis hard for them that truſt in Riches, to enter into the Kingdom of God: And this many Rich Men do, thinking themſelves both better and ſafer for them: Pride breeds in Wealth, as the Worm doth in the Apple: Heaven is a ſtately Palace, with a narrow Portal, and there is no entring in without ſtripping and ſtraining, till this Camel's-Bunch (this burden of thick Clay) be done off, no one can get through this ſtrait Gate: Have them a Man may, yea, and uſe them too, but when a Man paſſes over his Heart to them, then they become a Miſchief: Boaz here was none of them, &c.
[Whoſe Name was Boaz;] that is (in the Hebrew, ſtrength, or fortitude: He was ſtrong in the Lord, and in the power of his Might. Hence
Obſerv. 3. 'Tis a brave attainment to be Rich in this World, and to be Rich in Good Works too. So Boaz was. The Rich Man's Wealth, is his ſtrong City, ſaith Solomon, Prov. 18.11. Boaz did not make Gold (but God) his Confidence; he did not fall down to Worſhip that Golden Idol, but was Rich in Faith, Jam. 2.5. and Rich to God, Luke 12.21. Boaz (which ſignifies ſtrength) made the Joy of the Lord his Strength, Neh. 8.10. not his Riches (though ſtrong and mighty in them too) well knowing that Man's Life conſiſts not in them, Luke 12 15. he can neither live upon them, nor lengthen his Life by them; a Man, like a Ship, may have enough to ſink him, but not enough to ſatisfie him.
V. 2. [Ruth ſaid to Naomi, Let me go now into the Field to glean.] Hence,
Obſerv. 1. God oft raiſes high Buildings upon weak Foundations. Great things oft come from ſmall Beginnings; God put ſmall thoughts into Ruth's Heart of gleaning in the Field: And hence God order'd her great preferment to be the Great-Grandmother of God-Man, the Saviour of the World: Small thoughts in the Mind of Ahaſuerus, Eſth. 6.1. and of our Henry VIII. brought forth mighty things.
[Let me now go into the Field.] Hebr. Elekah na has hadah. Si 'Jubes, ut permitte me hoc facere. Hence,
Obſerv. 1. All Daughters ought to be Dutiful Daughters unto thoſe Mothers whom God hath ſet over them, they ſhould ask their Counſel, and obey their Commands, as Ruth did here her Mother in Law Naomi: The words of a Mother ſhould be as a Law to both Sons and Daughters, Prov. 1.8. as well as their Fathers Inſtructions; and 'tis very remarkable, that in one place of Scripture, to wit, Levit. 19.3. God gives the Right hand to the Mother, before the Father, [Fear every Man his Mother and his Father,] becauſe their Birth is more coſtly to their Mother (who always brings them forth with ſorrow, as Jabez's Mother did him, and therefore call'd him Jabez, a ſorrowful Son, 1 Chron. 4.9.) Then it ever is to their Father, and becauſe their Mothers are generally more neglected, than their Fathers, as Rebecca by profane Eſau in his ſaying, [The Days of my Mourning for my Father are at hand, and then will I ſlay my Brother Jacob,] which imports, he ſtood but in little awe of his good Mother, in his not regarding her at all; yea, and Children, by being ſo familiar with their Mothers, do moſtly contemn them: If Ruth here could be ſo dutiful a Daughter to Naomi, who was but her Mother in Law, how much to be condemned are all thoſe Children that are Undutiful to their own Mothers which bare them with Sorrow!
[Let me go now.] Here's not a word of Ruth's murmuring againſt the God of Iſrael, in the midſt of her Worldly Wants. Hence
Obſerv. 2. That Poverty ſhould not make any Perſon have low Thoughts of Piety: Ruth doth not grudge at God for keeping his Servants no better, as Argoland (King of Saragoſſa) did againſt the God of the Chriſtians, (when he ſaw the many poor People that expected Alms from the Table of Charles the Great) neither had ſhe the leſs eſteem of true Piety, becauſe of her own Worldly Poverty, but ſhe had learnt to be in want, Phil 4.11. The Lord had made her willing to want what her wiſe Heavenly Father would have her to want; ſhe ſaw better things in God's Will, than in her own, [Ʋnder God's Wings ſhe was reſolved to truſt,] v. 12. who (ſhe well knew) would turn her Water of Affliction into the Wine of Conſolation, when he pleaſed.
[Into the Field to Glean,] 'Twas an honeſt way to relieve her wants. Hence
Obſerv. 3. All Honeſt Endeavours ought to be uſed for ſupplying of Wants, but not by any wicked ways whatſoever: Ruth here reſolves not to return to Moab under her preſent Wants, as …ſrael did under their Wilderneſs Wants to return to Egypt; neither doth ſhe think of ſuch wicked Ways of ſtealing, to ſatisfie her Hunger, or of ſetting her ſelf to Sale in a common Stew for her Livelihood, as too many Wanton Young Women do in our Day, proſtituting their Souls, and Conſciences, as well as their Bodies to the Devil's Devotion, and ſo fitting themſelves two-fold more to become the Firebrands of Hell: Neither yet doth Ruth reſolve to take up the Begging Trade, as too many Luſty Vagrants and Vagabonds do in our time, but ſhe rather reſolves (according to the Apoſtle's Advice) to labour with her Hands, [Dum Vires Annique ſinunt] while ſhe had Blood in her Veins, and Marrow in her Bones, that ſhe might thereby adminiſter to her own Wants, and to the Wants of her dear and much honoured Mother, Eph. 4.28. Poverty oft prompts Perſons to Indirect and Unlawful Practices, Prov. 30.9. and 6.30. yet an Honeſt Heart will rather Starve than Steal, and rather die than do wickedly; as Ruth here, ſhe durſt not turn Stones into Bread, at Satan's bidding, and rather falls to labour with her Hands, in this painful, (yet Honeſt) Employment of Gleaning, and ſo depend upon the good Providence of God therein.
[After him, in whoſe ſight I ſhall find Grace.] Ruth would not Leaſe, without leave and good liking. Hence
Obſerv. 4. That even Lawful Liberty ought not to be uſed without Modeſty and Humility in asking leave: A good Heart enquireth after thoſe three things. 1. An Liceat? 2. An Deceat? 3. An Expediat? Is it Lawful, Decent, and Expedient? The Law of God made Gleaning Lawful to the Poor and Stranger, Levit. 19.9. and 23.22. and Deut. 24.19 20. Ruth had both thoſe Qualifications, yet will ſhe not make uſe of this benefit allowed her by the Law, without the leave and liking of the Owner, ver. 7. not as ſome bold Houſwives and Thieves do in our Day, that ſay, when God's Barn-door is ope, in Harveſt-time) or any door, they may fetch Wheat where they can, &c. Oh how God regarded and rewarded Ruth's Modeſty and Humility, and will do ſo others alſo! Hence
Obſerv. 5. Such as find Grace and Favour in the Sight of God, ſhall undoubtedly find no leſs in the ſight of Man: God will ſpeak in the hearts of Men, for all ſuch as wait on him in the way of his Providence, labouring with their hands, Jerem. 15.11. Prov. 16.7, &c.
[Go my Daughter.] Hence
Obſerv. 6. A meek Spirit gives forth mild Speeches. Some Perſons have quick and hot Spirits, yea, even good Perſons, as thoſe two Brethren, the Sons of Thunder, alas, how ſoon was their Choler up! Luke 9.55. Naomi had undoubtedly that meek and quiet Spirit, which is [foreign] of great price in the ſight of God, 1 Pet. 3.3, 4. 'Tis of great value with God, becauſe 'tis moſt like himſelf, and his own Spirit that deſcended in the ſhape of a Dove: 'Tis of ſuch great reckoning with God, that he promiſes Earth to the Meek as he doth Heaven to the Violent, Matth. 5.5. and 11.12. Heaven is had by the Violent, Earth is Inherited by the Meek; one would think that Meek Men are moſt like to be Sworn out of their Patrimonies, as honeſt Naboth was, but the leſs that Meek Moſes was moved at Miriam's Murmurings, ſo much the more did God ſtrike in for him, Numb. 12.1. &c. That Naomi ſhould be thus meek in her Miſery was much, for Miſery is a moroſe thing of it ſelf, and unhinges the Spirit; yet Sanctified Affliction contributes much to meeken even a Cholerick Mind. David, till he had mourned for his ſin, was mightily ſevere againſt the Ammonites, 2 Sam. 12.31. Yet after this how meek was he to Shimei, &c! Meekneſs is the fruit of Mourning, Matth. 5.4.5. The Hebr. words that ſignifie to be Meek, and to be in Miſery, grow both upon the ſame Root, to wit, Gnani and Gnana, which are of ſo great Affinity, that ſometimes the Septuagint renders the one for the other, as Pſal. 36 11, &c. Oh how happy might many Families be with more Meekneſs in them! How many are Troublers of their own Houſes? Prov. 15.27. Thou ſtout, and I ſtout, as ſaith the Proverb, and hard with hard never makes good Wall; a ſoft Anſwer turns away Wrath, Prov. 15.1. Soft Rains doth beſt allay the moſt boiſterous Winds, and a Flint is moſt eaſily broken upon a Pillow. 'Tis eaſier to ſtir ſtrife than to ſtint it: God knows, there be many ſuch Trouble-Houſes, Troublers of their own Fleſh, Prov. 11.17. and Troublers of their own Houſes, ver. 29. they and their Houſes never live at Hearts eaſe and content, but rather all in Paſſion and Contention, all in haſte and in an hurry, as no doubt were in the Houſes of Worldly Laban and Nabal, which two Names are one, if turn'd back in reading.
V. 3. [And her Hap was,] Vaiiker Mikreah, Hebr. [Her hap happened,] 'Twas hap or chance in reſpect of Ruth, but it was the Work of Providence in reſpect of God▪ Hence
Obſerv. 1. Thoſe very things that are caſual and contingent as to us, are yet neceſſary and unavoidable as to God: Ruth did not purpoſely intend to glean in Boaz's Field, as being altogether ignorant what Field did belong to him, but ſhe went out with a Reſolution to glean in any Man's Field, that would give her leave to glean there.
[In whoſe ſight (ſoever) I ſhall find favour.] Yet was it ordered by the ſecret working of Divine Providence, that ſhe lights upon Boaz's Field, rather than upon any other Mans, and this was done to make way for her Marriage to the Maſter of this Field: Thus we read, Luke 10.31. [foreign] by chance there came by a Prieſt, &c. That chance was no other than God's Providence, which over-rules all Matters, even thoſe that are merely caſual and contingent to us: The Greek work [foreign] is related to [foreign] which ſignifies the Lord; and ſo the word may be read, [It was thus ordered by the Lord:] 'Tis God's Providence that orders all things: Man's way is not in himſelf, Jerem. 10.23. and 'tis ſaid, Pharaoh will go, &c. Exod. 7.15. 'Tis God's Providence (not the Goddeſs Fortune) that orders all, even thoſe things that fall out to us, [Ex improviſo & praeter prepoſitum,] unexpectedly and beyond our purpoſe: The ſame hand of Providence that cauſed Saul's Javelin to miſs David's Body, 1 Sam. 18.11. and other times; did alſo cauſe David's Sling-ſtone to hit Goliah's Forehead, 1 Sam. 17.49. as alſo the Syrian Arrow (which was drawn in a Bow at a venture) to hit betwixt the very Joints of Ahab's Harneſs, 1 Kings 22.34. The ſame Act which is caſual and contingent to Men, is yet neceſſary unto God: 'Tis remarkable, when Nebuchadnezzar came into Syria, to a place where two ways met, he uſed his Heatheniſh Divination to know which way he ſhould take, whether againſt the Ammonites, or againſt the Jews, both which had Revolted from him: God over-ruled the Matter ſo, that he came againſt Jeruſalem, not againſt Rabbah; this was above Man, and from God, Ezek. 21.21. &c. How God may order the French King againſt us we know not, Oh pray that God may not Hiſs for them, Iſa. 7.18.
[And ſhe came and Gleaned.] 'Twas a Mean (yet an Honeſt Employ; yet this humble Soul buckles to it, though undoubtedly ſhe had never been brought up with it, her Mother Naomi (who went out full, ch. 1.21. and ſo had Means ſufficient to maintain her ſelf and Family in a ſtrange Countrey) had not uſed Ruth to any ſuch low Offices, yet not ſhe humbly owns it, and acts in it, and the Lord turn'd it to her great Advancement. Hence
Obſerv. 2. Even Mean Employments humbly and honeſtly ſtoop'd unto, do by the good Providence of God, prove notable ſteps to very high Preferments: God reſiſts the proud (whoſe Minds are above their Means) but he giveth Grace to the Humble, Jam. 4 6. [foreign] God ſets himſelf in Battle Aray againſt all ſuch, (as the Greek word ſignifies) above all other ſorts of Sinners; the Proud are principal Invaders in their [foreign] or becoming Gods to themſelves, as Satan early inſinuated, Gen. 3.5.) of the Divine Prerogative, and are the chief Invaders, or Plunderers of God's beſt Flowers of his Crown and Dignity: Therefore we muſt pray to be preſerved from that perilous Pinacle of Pride and Preſumption: God defieth ſuch as Deifieth themſelves; he beholdeth the proud afar off, Pſal. 138.6. he cannot abide the ſight of them; but ſuch as humble themſelves under the Mighty Hand of God, (as Ruth did here) God will exalt them in due time, 1 Pet. 5.6. The lower the Ebbe is, the higher will the Tide be; the lower that the Foundation is laid, the higher will the Superſtructure and Roof be over-lay'd: A diligent perſon never liveth long in a low place, Prov. 22.29. He ſhall ſtand before Kings, &c. But ſuppoſe ſuch a Soul live low all his Life, yet if his diligence proceed out of Conſcience, he ſhall ſtand before the King of Kings (which is far better) at his Death, there (Angel-like) to behold the Face of God for ever: When Saul was little in his own ſight (to ſeek the loſt Aſſes) 1 Sam. 15.17. God prefer'd him to a Kingdom; and David from the Sheep-fold, was brought to the Throne: Thus the Lord looked upon the low Eſtate of his Hand-maid Mary, Luke 1.48. upon Ruth here, and ſo he will do upon others alſo.
V. 4. [And behold Boaz came from Bethlehem.] The Adverb [behold] is a Note of Attention, calling up our Minds to obſerve carefully this ſpecial paſſage of Providence. Hence.
Obſerv. 1. The Works of God's Providence, are very Wonderful Works: There is a [behold] put upon this paſſage. Oh the wonderful Concurrence of theſe Occurrences! Here Ruth is ordered by Providence into Boaz's Field, and Boaz is ordered by the ſame Providence to meet Ruth in his Field, and all this in tendency to accompliſh a great deſign of their two Matching and Marrying together, Infinitely above both their Thoughts: It would plainly Aſtoniſh us to obſerve diligently the ſtrange Occurrencies and Concurrencies of Divine Providence, and 'tis our great loſs to live ſo little in the Obſervation of every paſſage and Footſtep thereof; thoſe Footſteps would drop much fatneſs to us, Pſal. 65.11. Oh what a ſweet Providence was in that paſſage, that Eſau ſhould come in, as ſoon as Iſaac had done, and Jacob was gone, and no ſooner! Gen. 27.30. What a ſweet Providence brought Joſeph out of his Priſon? God ſends a Dream into Pharaoh's Heart, which none could Interpret, &c. What a ſweet Providence was that which brought Pharaoh's Daughter to the Water-ſide to do that which ſhe little did dream of, Exod, 2.5. No leſs ſweet is this of bringing Boaz (a Rich Maſter) and Ruth (a poor Gleaner) together. All works for good to them that love God, Rom. 8 28.
[Boaz came from Bethlehem:] To wit, to look to his Countrey Affairs. Hence
Obſerv. 2. 'Tis Comely and Commodious for Maſters to mind perſonally their own concerns. Thus Boaz here did: Wife Cato could ſay, That Man which minds not his Vintage, or Harveſt, the further he is from his Labour, the nearer he is to his loſs; and our Proverb is well known, [The Eye of the Maſter feeds the Horſe, and makes the Field fruitful:] Thus, though Boaz had a Bailiff over his Husbandry (as Joſephus ſaith) that was both careful and painful, yet we find his own Eye upon all himſelf: And his Eyes are every way, and every where.
Firſt, Upon the Servants.
Secondly, Upon the Reapers.
Thirdly, Upon the Gleaners. Yea, and
Fourthly, Not only looking to, but even Lodging in the midſt of his Labourers; if he did not alſo labour himſelf in Winnowing Work, chap. 3.2, 4.
[He ſaid, The Lord be with you:] That is, The Lord proſper your Work; as Pſal. 129 9. The Bleſſing of the Lord be upon you; we Bleſs you in the Name of the Lord. Hence
Obſerv. 3. Chriſtianity is no Enemy to Comity and Courteſie; or, Civil Salutations are conſiſtent with true Sanctity in Humane Society.
[The Lord be with you:] Piety not only ſtands with Civil Courteſie, but alſo requireth it, Matth. 10.12, 13. 1. Pet. 3.8. Luke 10.5. God hath his Ethicks, and commands good Manners, as well as good Conſcience: [When ye come into an Houſe Salute it,] ſaith Chriſt, and [be [foreign] Courteous;] that is of a Friendly Mind, and of an Amicalbe Carriage, ſaith Peter: Chriſtian Salutations (that are not for bare Complement, but for Piety) be oft-times effectual Benedictions; as that in Pſal. 129.8. [We Bleſs you in the Name of the Lord:] And here, [The Lord be with you.] to Bleſs your Labours. 'Twas a Laudable Cuſtome of the People of God in that time, to crave God's Bleſſing on their Harveſt, and on all their Harveſt Labours; for 'tis God's Bleſſing that gives the Joy of Harveſt, and the ſucceſs of all our Labours; and therefore 'tis to be both expected and deſired.
[The Lord Bleſs thee:] This the Reapers anſwered to Boaz, giving him Salutation for Salutation. Hence
Obſerv. 4. Civil Salutation ought to be paid again in the ſame Coin, Saluting for Saluting: This the very Barbarous Turks do practiſe among themſelves, whoſe Salutation is [Salaum Aleek] anſwerable to the Hebrew, [Shalom lek] Peace be to thee, and the Reply is, [Aleek Salaum,] which ſhows they judge (even in their Mahometaniſme) that they which do Salute, ſhould be re-ſaluted; much more Courteous ſhould true Chriſtianity conſtrain us to be, ſeeing our Lord Chriſt was Courteous to all: Therefore the Sowre, Sullen and Moroſe Spirit of ſuch as are againſt all Civil Salutations, is not to be commended but condemned, for it opens Bad Men's Mouths to ſpeak evil of Religion, as if it were an Enemy to Civil Manners, as if it removed all Comity and Courteſie; whereas indeed it both preſcribes and rectifies them by reſtraining Flattery and Treachery from them: Eliſha's prohibition of Salutation, 2 Kings 4.29. and Chriſt's, Luke 10.4. make nothing for them, as enjoyning only their ſpeedy haſte in ſo weighty Matters: Their Task being long, and their time but little; beſides ſome Rabbins ſay, Gehazi ſtood Tattling in the way, boaſting that he was going to raiſe a dead Child, &c. and that 2 John 10. [Bid him not God ſpeed,] is meant only of Deſperate Hereticks, ſo makes not for them.
This Courteous Cuſtome of Salutation, is plainly Angelical, as well as Evangelical: 'Twas the Holy Angel Gabriel that did Salute the Bleſſed Virgin with, [foreign] Hail, Oh thou that are highly favoured, Luke 1.28, 29, 30. This paſſage the Blind Papiſts do pervert into a Prayer: 'Tis a great abuſe to turn a bare Salutation into a Supplication, as they do in their Ave-Mary's, which they muſt pray when their Ave Mary-Bell rings, whereever they are, or whatever they are in doing: Though the Angel ſaid, ſhe was Bleſſed among Women, yet did he not ſay, That ſhe ſhould be honoured as God, by Invocation. &c. For how can we call upon thoſe in whom we have not believed? Rom. 10.14. God the Creatour muſt be believed in only, and not the Creature, no, not the beſt of Creatures; neither did they ſay here, The Virgin Mary Bleſs you, as the Romaniſts do, but the Lord be with you, and the Lord Bleſs thee. It follows alſo, That if Gabriel (the Strength of God) as the Name (Hebr.) ſignifies, being the ſame Holy Angel that told Holy Daniel of Chriſt's Birth, Dan. 9.21, &c.) did uſe a Salutation to Daniel, (calling him [Iſh-Chamudoth] a Man of Deſires, or greatly Beloved, ver. 23. and to this Holy Virgin Mary alſo: If this be not below an Angel (call'd the Strength of God) why ſhould it be below a Man, Poor, Sorry, Weak Man? Into what Abſurdities are Men tranſported? If we do happily thus Salute ſuch as are not Sons of Peace, our Lord hath told us, That our Peace ſhall return to us again, Matth. 10.13.
V. 5. [He ſaid to his Servant, ſet over the Reapers.] Boaz had his Bayliff, to ſee the reſt of his Servants were painful and faithful, whom he ſpeaks to here, whom Joſephus calls, [Procuratorem Agri,] the Steward of his Affairs. Hence
Obſerv. 1. Such Perſons as employ many Hands in Labour, had need of a Faithful one, to Overſee the reſt. The Jews have a Saying, [Marbe Gnabadim, Marbe Gezelim,] he that multiplyeth Servants, multiplyeth Thieves. Many Men of great Eſtates have been Impoveriſh'd by Idle, Waſtful and Unfaithful Servants: Therefore ſuch as cannot overlook their own Affairs, (and the many Hands they employ therein) in their own Perſons, 'tis neceſſary they ſhould do it by ſome careful Proxy, as Pharoah and Potiphar did by Joſeph; &c.
[Whoſe Damſel is this?] Her Habit poſſibly, (if not her Complexion alſo) diſcovered her to be a Stranger, yet laborious with all, which Boaz obſerving, he (by a marvelous Providence) maketh Enquiry after her. Hence
Obſerv. 2. Every ſtep of Divine Providence is in order to the accompliſhment of ſome Divine Decree: God's Decree is big-belly'd, and will bring forth either good or evil, Zeph. 2.2. though the breakings forth of its particular Iſſues be not at all underſtood by us.
Ver. 6. [And the Servant ſaid.] Hence,
Obſerv. 1. Servants ought to give ſpeedy Anſwers to their Maſters Queſtions: Here this Steward [Reddit rationem] gives a good account of his Stewardſhip, of all perſons whom he ſuffered to glean in his Maſters Field.
N. B. Oh! that we could give a good account of our Stewardſhip to our Lord and Maſter, Matth. 25.14, 19. There is our Lords returning, and the Servants reckoning; and, Oh! that we had a ready Anſwer for thoſe that ask us a reaſon of the hope that is in us, 1 Pet. 3.15. that we may make a bold, yet wiſe profeſſion, and witneſs alſo a good confeſſion, as Chriſt did, 1 Tim. 6.13. who yet anſwered not every trifling Queſtion, that was propounded to him. Laſtly, As this Servant gives a good Anſwer to his Maſter; ſo let Servants learn hence to beware of thwarting Anſwers, for ſo they are commanded, Not to Anſwer again. Tit. 2.9.
[This is the Moabitiſh Damoſel, &c.] He gives a fair Character of her Conſtancy to Naomi, little dreaming the tendency of this Providence. Hence,
Obſerv. 2. The Ordination of God brings ſtrange things to paſs, far above the Expectation of man. Little did Boaz think, that this poor Gleaner ſhould become his Wife, or his Steward little thought that this Moabitiſh Damoſel ſhould become his Miſtreſs: Had he ſpoke reproachfully of her to his Maſter, Ruth might rationally have requited him accordingly after her advancement; malignity and moroſeneſs may be met withal, And have the ſame meaſure meted out to them, that they have meted out to others, Matth. 7.1, 2, 12. Men uſually Reap as they Sow, Drink as they Brew, and be ſerved with the ſame Sawce, and paid home in their own Coin: God loves to give men their own, as good as they bring, to be froward to thoſe that deal frowardly, and to the merciful to ſhew Mercy, Pſal. 18.26. No doubt but Ruth reſpected this Servant, after ſhe was made his Miſtreſs, who had carried ſo complaſantly towards her in her low condition. Learn hence to carry fair and courteouſly to all; we know not how Providence may order affairs hereafter.
Ver. 7. [She ſaid] to wit, to me thy Steward;
[I pray you let me glean.] She did not boldly intrude upon us, (as ſome confident perſons dare do;) but ſhe did firſt modeſtly and humbly beg leave of me; and that not to run [before] (or among the Reapers, as ſome impudent Houſwives will do) but to gather [after] the Reapers, to gather up the looſe Ears that did fall from their hands. This is the candid account which he gives of Ruth to his Maſter Boaz. (Whereunto I have ſpoke on ver. 2.) And he gives as commendable a Character of Ruths Induſtriouſneſs, as of her Modeſty in his ſaying,
[She hath continued even from the Morning until now.] 'Tis probable that Boaz came to viſit his Reapers at Noon, and finding a ſtrange Woman reſting her ſelf among his Servants, or beſides them in the Tent, (rear'd up for reſt and ſhade in the heat time of the Day;) he asks who ſhe was: and his Bailiff gives the Account aforeſaid, and withal declares to his Maſter how diligently Ruth had followed her buſineſs ever ſince ſhe came into the Field, even from the Morning until that time,
[Save that ſhe tarried a little while in the Houſe.] Several Interpreters underſtand by this Houſe to be the Houſe in the City where Ruth lived with her Mother Naomi: But this cannot conſiſt with that account we have in ver. 12. which ſaith, that at Even when Ruth returned home with her Gleanings, Naomi asked her,
[Where haſt thou been to Day, &c.] which would have been made known to her before, had Ruth gone to her own home in the heat of the Day. Hence the beſt Interpreters doth underſtand the word [Batth] for [Succa] the Houſe for a Tent erected in the Field for neceſſary repaſt and repoſe in the heat of the Day. And this candid Character the Steward gives of this ſtrange Damoſel to his Maſter, that ſhe was one who minded her concerns, Not ſlothful in buſineſs, Rom. 12.11. but was inſtant and conſtant at it, ſave only that the extream heat of the Day enforced her, and not only her, but all Boaz's Labourers to retire themſelves into the ſhade of the Tent, either for ſome ſhelter from the violent heat, or for ſome little reſpite from Labour, whereby to fit themſelves the better for taking pains the remaining part of the Day: Neither could it be of any plauſible proſpect for Ruth to continue gleaning among the ſheaves, while all the Reapers were reſting in the Tent; undoubtedly there would have been an Appearance of evil in it, which ought to be avoided, 1 Theſ. 5.22. All thoſe circumſtances related of Ruth to Boaz, makes her ſtand Fairer in his Eye.
Ver. 8. [Hearest thou not my Daughter?] This kind interrogation is a kind of ſtrong obligation, that Ruth might heed him, as well as hear him. Hence
Obſerv. 1. There may be an hearing without an heeding. Many are (only) bare hearers of the word, but few there be that are right heeders of it; There may be an Attention of the outward Ear, without an Intention of the Inward Heart; that is, when the Word of God goes out at one Ear, as it comes in at the other, and never ſinks down into the Heart, Luke 9.44. into an honeſt and good heart, Luke 8 15. eſpecially, young People ſhould always heed as well as hear the grave and ſolid Advice that Old Experienc'd Perſons give them, as Ruth did Boaz.
[Go not to Glean in another Field:] That is, thou art come to my Field, and thou art welcome; not only for this Day, but for every Day ſo long as the Harveſt laſteth. Hence.
Obſerv. 2. Loving kindneſs to neceſſitous Perſons ought not to be ſhown in Word and Tongue only, but alſo in deed and truth, 1 John 3.1.
N. B. Boaz's kindneſs was Real, as well as Verbal. Mouth-Mercy, and Lip-Love, is good-cheap, and aboundeth every where in our Age; but alas, thoſe Sprinklings with Court Holy-water (ſo called) or bare Courting with Complements, have ſeldom the Heart and Tongue to be Relatives in them, But God is faithful that hath, promiſed, Rom. 4 21. and 2 Tim. 2.13.
N. B. God is kinder to thoſe that glean in his Goſpel-Fields, than ever Boaz was to Ruth; he will not put us off with Mouth-Mercy (which is light cheap) only, but will make himſelf known by his Name Jehovah, as well as by his Name of God Almighty, Exod. 6.3. He will give a being to his Promiſes, by turning them into Performances: And as God putteth not as off with bare words, ſo neither ſhould we put off others in neceſſity; bare words will not diſcharge Duty, good words are good in themſelves, (and many go not ſo far) but they are not good enough alone without Deeds; Words are but a cold kind of pity, Jam. 2.14, 15, 16. Complements coſt nothing, and God ſhould not be ſerved with that which coſts nothing, 2 Sam. 24.24. David would Honour God with his Subſtance, as Prov. 3.9. and be at coſt for him, as ſhe was with her Spikenard of great price, John. 12.3. Such as give the Poor good words, do acknowledge Charity is a Duty, but if they proceed not from Words to Deeds (that do coſt ſomething) it argues they have not Hearts to the Duty ſo acknowledged; to ſay, Be ye warmed; But with what? With a fire of words: And be ye filled; But with what? With a Meſs of Words: Such Airy Complements and Courteſies, are but a mocking of the Poor; Venter non habet Aures, the Belly neither hears thoſe empty Complements, nor can be filled with airy words: Nay, 'tis a ſort of mocking God as well as Men; but God will not be mocked, Gal. 6.7. to wit, by thoſe that withhold from poor Miniſters, nor from poor Men; God will not be Robbed, but they ſhall hear from him, who ſaith, Ye are curſed with a Curſe, Mal. 3.8, 9. They are not Chameleon-like to live (with Ephraim) upon Wind, Hoſ. 12.1. to be fed with empty words.
[Go not to Glean in another Field.] Hence
Obſerv. 3. God's Gleaners ſhould have their proper and peculiar Goſpel Fields to Glean in: They ſhould not go to glean in the Fields of Strangers; a Stranger Chriſt's Sheep will not hear, for they know not the Voice of Strangers. John 10.5, 8. They have their Senſes exerciſed to diſcern good and evil, Heb. 5.14. the Wheat from the Chaff, Jer. 23.28. Chriſt's Sheep, are rational Sheep, and their ſervice is rational ſervice, Rom. 12.1. yea, they have a Spirit of diſcerning, 1 Cor. 12.10. whereby they do diſcern the Mind of Chriſt (from the Matters of Antichriſt) 1 Cor. 2.16. this makes them hate every falſe way, Pſal. 119.104. So that 'tis impoſſible they ſhould be fully and finally deceived, Matth. 24.24 As they ſhould not be found gleaning in the Field of another, that is Heterodox, ſo nor conſtantly, or commonly in the Field of another, that is Orthodox, with neglect of gleaning in their proper Field: Duties are Reciprocal; where a Paſtor is obliged to Preach to a People, there that People are obliged to hear ordinarily and uſually where Circumſtances of time and place, impartially conſidered, diſoblige not, there may they expect the gleanings of beſt Bleſſings, even in their Sion. Pſal. 128.5. and 134.3.
As the Lord hath ſaid, That ſuch Prophets, as be Stranger, ſhall not profit his People, Jer. 23.22. to 32. So there be proper and peculiar paſtures for God's People to be found in, where God delights moſt to Communicate himſelf to them: Thither will I come (ſaith the Lord) and there will I Bleſs you, Exod. 20.24. And the Lord Bleſſed Jacob there, Gen. 32.29. at Peniel, v. 30. There be ſome Paſtures for God's People, which they ſhould moſt eſpecially both enquire after, and attend upon, Cant. 1.7. There commands he the Bleſſing, Pſal. 133.3. which undoubtedly Wanderers, that are fixed to no place or People do want: The Bird that wanders from her Neſt, (ſaith Solomon) Prov. 27.8. may meet with a Snare inſtead of Food. 'Tis good to wait upon God in thoſe places where God's Providence hath placed you. I know in many caſes God will have Mercy, and not Sacrifice; Old Age, Weakneſs, diſtance of Habitation, admits of a Diſpenſation; yet 'tis a great truth, Members of Churches ought moſtly to meet with their own Churches. For,
Firſt, Chriſt is the God of Order, not of Confuſion, 1 Cor. 14.33. Diſorder is from the Devil, and not from God, who is neither the Author nor the Fautor of Confuſion.
Secondly, The Church is a Body Politick, and as it is unpracticable in the Natural Body to have one Member of it in one place, and another in another place (a Hand in London, and a Foot in Weſtminſter) no more is it practicable in this Political Body the Church.
Thirdly, This is ſolemnly promiſed at our Admiſſion, to give up our ſelves to ſuch a Church.
Fourthly, 'Twas the practice of the Primitive Chriſtians, they all were with one accord in one place, Act. 2.1.46. and they went to their own, that is, to their own Company, Acts 4.24. and 5.12.
Fifthly, How can Paſtors have a care of ſuch Members as wander they know not whither, unto whoſe Watching over them, they ſhould ſubmit, 1 Theſſ. 5.12. Hebr. 13.17.
Sixthly, Where Chriſt hath Bleſſed a Man's Miniſtry to a Member's Soul (whereby that Member hath been brought into the Church) ſuch ſin away a further Bleſſing, by neglecting that Miniſtry.
Seventhly, This forſaking to Aſſemble our ſelves, &c. Hebr. 10.25. is the forerunner of wilful ſinning, v. 26.
Eighthly. If one Member may wander, then another may, and another alſo, ſo none are fixed; then the Paſtor may wander too, ſo farewel all Fellowſhip of Churches.
The very next words further, confirms this great Truth.
[But abide faſt by my Maidens,] Both for thy Society, and for thy Safety: She muſt keep to her Company, whether Reapers, or Rakers, or Binders, or Gleaners; God will certainly be kind to thoſe that keep faſt to their own Company; he will ſcatter ſome handfulls for ſuch Gleaners, and forget ſome good Sheaf or other for them, Deut. 24.19, 20.
V. 9. [Go thou after them.] Mercy is not Miſerly, and Charity is no Churle, as before at large, Obſerv. 2. from v. 8.
[Have not I charged the Young Men not to touch thee?] To wit, with either a wanton, or a wronging touch. Thus the Lord charges an evil World not to wrong his Church, for he is Lord of both, Pſal. 105.15. Act. 10.36. Hence alſo learn this,
Obſerv. 1. That Maſters of Families ſhould ſo charge and govern their Families, that no wicked thing ſhould dwell with them: Thus Job 11.14 and 22.23. Thus David, Pſal. 101.2, &c. Every Maſter of a Family ſhould make Nebuchadnezzar's Law, That nothing be ſaid, or done by thoſe under their Charge againſt the God of Heaven, Dan. 3.29.
[Drink of that which the Young Men have drawn:] To wit, not without hard Labour in thoſe hot Countries; and therefore the Courteſie and Kindneſs of Boaz to Ruth, was the greater herein; yet nothing to the Kindneſs of God, who gives the Water of Life to Thirſty Souls, John 4.10. Hence
Obſerv. 2. God's Kindneſs is greater to us, than that of Boaz to Ruth. For,
Firſt, He gives Waters of Life, that Revives a Swooning Soul.
Secondly, He gives it freely to every one that is a thirſt, without Money, or without Price, Iſa. 55.1. and Revel. 22.17. not only to a Ruth, but to all Comers, yea, to the Unworthy, Ezek. 16.6, 8.
Thirdly, Such Living Waters God gives to us as makes us never to thirſt again, John 4.14. to wit thirſt after the Vanities of the World; and ſurely ſuch as thirſt after the Worlds Fooleries, have not yet taken an hearty Draught of thoſe Bleſſed Waters.
Fourthly, He gives us not only Water but Blood, yea, the Blood of God, Acts 20.28. and his Blood is Drink indeed, John 6.55.
[Which the Young Men have drawn.] Hence
Obſerv. 3. As Boaz, ſo God hath his Water-drawers; to wit, out of the Wells of Salvation, Iſa. 12.3, 4. He hath ſuch famous Fountains as that was, Numb. 21.18. Which the Princes digged, called thereupon Beer-Elim, the Well of the Mighty Ones, Iſa. 15.8. God hath his [Bartholomew's] which ſignifies, Water-drawers, his Miniſters of the Goſpel, which draw Water, to wit, The words of Eternal Life, John 6, 68. The rich and precious promiſes, whereby we are made Partakers of the Divine Nature, 2 Pet. 1.4. and of the Holy Spirit, ſo frequently and fitly compared unto water, Pſal. 42.1, 2, Iſa. 44.3, 4. Ezek. 36.25. John 8.11. and John. 3.5. The Spirit is a Coeleſtical Water, that doth not only waſh white, and makes fruitful, but alſo cools and quenches our Thirſts after Righteouſneſs: 'Tis the Work of God's Bartholomew's, or Water-drawers, to draw out this Bleſſed Water for Thirſty Souls, and that with much Mirth and Melody (as they did with Singing, Numb. 21.17. and with Joy, Iſa. 12.3, 4.) as well as with much Sweat both of the Brow and of the Brain.
N. B. And 'tis very obſervable, that no leſs than Three Thouſand of God's Water-drawers, or Bartholomew's, were ſuſpended from their publick Water-drawing, upon that famous Black-Bartholomew-Day, ſo call'd, that very Water-drawer Day (as the word Bartholomew ſignifies) gave a ſtop to ſo many Water-drawers, from drawing Water out of the Wells of Salvation in their publick Miniſtry, not only tying their Hands, but alſo ſtopping their Mouths by an Act of Uniformity: And 'tis remarkable alſo, that this Bartholomew-day ſo call'd, was that very Black and Bloody Day of the Pariſian Maſſacre in France, wherein many Thouſand Proteſtants were Murdered by the Red-Letter Romaniſts.
V. 10. [Then ſhe fell on her Face, &c.] Here ſhineth forth Ruth's Grace of Humility, wherewith ſhe was clothed, 1 Pet. 5.5. and with many other Graces. Hence it was that ſhe found ſo much favour in Godly Boaz's his Eyes, to exalt her from her low Eſtate as followeth. Hence
Obſerv. 1. The moſt lowly ſhall be the moſt lofty; ſuch as humble themſelves under the mighty, Hand of God, God will exalt thou them in due time, 1 Pet. 5.6. Self-Abaſement is the readieſt way to right Advancement: They that duly and truly abaſe themſelves, ſhall be ſooneſt advanced of God: When Job abhorr'd himſelf in Duſt and Aſhes, then God turn'd again his Captivity, Job 42.6.10. and David when low and little in his own Eyes, was brought to the Crown and Kingdom of Iſrael, &c.
[That thou ſhouldeſt take knowledge of me.] This Ruth admired as one altogether unworthy to find favour in his fight, being but a poor ſtranger; how much more ſhould we admire, that we ſhould find grace in he ſight of God? Hence
Obſerv. 2. God's manifeſting his Love to (poor) us, and not to others in the World, is matter of great admiration. How did the Apoſtle cry out with Admiration, John 14.22. How is it Lord &c? We may all ſay with Ruth here, Why? And what cauſe hath moved thee, thus to caſt an Eye of favour on me, who am but a Stranger, a Stranger to God and to all goodneſs at firſt, yet that time is a time of Love, Ezek. 16.4, 8. Non ſum dignus, Domine, quem diligas, Auſtin. What is Man, that thou art mindful of him? Pſal. 8. And what is Man, when thou art unmindful of him? Hebr. [Anochin Nochria] I am a Stranger, we may all ſay.
V. 11. [It hath fully been ſhewed me all that thou haſt done, &c.] Her Faith to God, and her Love to Naomi was much noted, and noticed. Hence
Obſerv. 1. True Piety cannot want its due praiſe. Fame follows Vertue, (as the Shadow doth the Body) at the very Heels: If there be any vertue, there will be ſome praiſe, Phil. 4.8. By faith the Elders obtainted a good report, Heb. 11.2. Though they be dead (as Abel) yet ſpeaketh, or are ſpoken of, ver. 4. and the Faith and Works of the believing Theſſulonians, ſounded out, as an Eccho, [foreign] into the World, 1 Theſſ. 1.8. Thus all the People of Bethlehem ſoon knew that Ruth was a Vertuous Woman, Ruth 3.11. Hence alſo,
Obſerv. 2. 'Tis a bleſſed evidence of true Piety to prize highly the Piety we behold in others, eſpecially in the Inſtruments of our Converſion. Thus Ruth highly prized that Holineſs ſhe ſaw in her Mother-in Law, that had been the means of turning her from the Idols of Moab, to the God of Iſrael, and therefore ſhe ſticks cloſe to her in all Offices of Love.
V. 12. [The Lord recompenſe thy Work.] 'Tis Boaz's hearty Prayer for Ruth, who wanted the World's Wealth, yet wanted ſhe not good Works, ſuch as God both regarded and rewarded. Hence
Obſerv. 1. Every labour of Love (even in thoſe that have not Alms to give) the Lord regardeth, and (in due time) richly rewardeth. The blind Romaniſts have ſhrunk up good Works, even to an hand breadth, as if it conſiſted only in giving of Alu…s; Ruth had none to give, yet her good works (in her Pious, Loving, and Courteous Carriage to her Mother-in-Law in her Old Age) were with the Lord, Iſa. 49.4. who gave her a rich Reward (according to this good Man's Prayer for her) yet not out of merit (either de congruo, or de condigno, as the Romiſh Doctrine phraſeth it) but of his free Grace, and Fatherly Love, as a Father rewards his Son that ſerveth him, Mal. 3.17.
[A full Reward be given thee.] Hence
Obſerv. 2. Such as ſhew the kindneſs of God to the Saints in diſtreſs, the Lord will ſhew the kindneſs of God (in giving a full Reward) to them. Thus Jonathan had ſhown the Kindneſs of God to David in diſtreſs, 1 Sam. 19.2. and 20.2.4.42. [A God-like kindneſs,] and David judged himſelf obliged to ſhew the kindneſs of God to Jonathan's Seed and Son, 2 Sam. 9.3. Jonathan ſwore David to ſhew him the kindneſs of the Lord, 1 Sam. 20.14. Such kindneſs as the Lord ſheweth to his People, and ſuch as they that have their Hearts ſoak'd in the kindneſs of the Lord towards themſelves, do ſhew one to another, loving mutually, out of a pure heart fervently, 1 Pet. 1 22. Thus Ruth had ſhown the kindneſs of God to Naomi and Boaz, prays that the Lord would ſhew the kindneſs of God to Ruth for ſo doing, and give her a full Reward, which was given to her (even) in this World, (when ſhe became Wife to that Rich and Religious Man that thus prayed) but eſpecially in a better World, when ſhe became a Glorified Saint in Heaven, where the full Reward is given indeed, and that as a free gift, Rom. 6.23. therefore that proud Merit-Monger, who cryed (Coelum gratis non accipiam) I'll not have Heaven on free Gift, I will either earn it, or never have it, [Vegas] miſt this full Reward, Oh that we loſe it not! 2 Ep. John v. 8.
[Ʋnder whoſe Wings thou art come to truſt.] 'Tis a Metaphor taken either from young Birds that ſhadow and ſhelter themſelves under the Wings of their Dams; or rather, from the Ark of the Tabernacle, which was covered with the Wings of the Cherubims ſtretched forth over it, Exod. 25.20, 21. The Ark covered the Law within it, which curſeth us, Gal. 3.10. The Mercy-Seat cover'd the Ark, as the lid, or covering of it, and the Wings of the two Cherubims covered all, to Typifie Chriſt's covering the Curſes of the Law, in whom is the ground of all Mercy, which deep Myſtery the very Angels deſire [foreign] to peep and pry into, 1 Pet. 1.12. Thus Ruth is ſaid (by Godly Boaz) to leave her Idolatrous Countrey, and come to Iſrael, where ſhe might ſhade and ſhelter her ſelf under the Wing of Divine Promiſe, providence and protection, (as the ſhiftleſs Chicken under the Wings of its Dam from the devouring Kite) from the Curſes of the Law, againſt Idolatry and all other ſins. Hence
Obſerv. 3. The Wing of Divine Providence and Protection is the moſt bleſſed ſhadow and ſhelter to truſt our ſelves under. There is healing under his Wing, Mal. 4.2. or ſafety and Salvation: Faith is an act of Truſt, whereby we ſhrink our ſelves out of our ſelves, and out of all ſin, into Chriſt, and under the ſhadow of his Wing: Fides est (ſaith Luther) quae te pullastrum, Chriſtum Gallinam facit; Faith makes thee the poor, ſilly, helpleſs Chicken, and Chriſt the bleſſed Hen, to cover thee with his Wing from all danger, Matth. 23.37. From the heat, from the cold, and from the Kite; this Man (Chriſt) is our hiding place, Iſa. 25.4. and 32.2. Ruth here coming to God, did believe that God is, and that God is a Rewarder of thoſe that diligently ſeek him, Heb. 11.6. She joyns her ſelf to God's Church, and commits her ſelf to God's Care and Providence: We ſhould all pray with David, Lord hide me under the ſhadow of thy Wing, Pſal. 17.8. Ʋnder his Wings we ſhould truſt, Pſal. 91.4. Oh how excellent is God's Loving Kindneſs? Therefore the Children of Men put their truſt under his Wing, Pſal. 36.7. Hence it was David's purpoſe and promiſe to hide himſelf in God's Tabernacle for ever, and to trust under the Covert of his Wing, Pſal. 61.4. Yea, in the ſhadow of his Wings would he make his Refuge, until thoſe Calamities be over-paſt, Pſal. 57.1. Oh that we could go and do likewiſe; ye that wander, be not under the Wing.
V. 13. Let me find favour in thy ſight, my Lord.] Emtſah Chen begneneka, Hebr. it may be read, I ſhall, or I have, as well as let me find favour; the ſenſe is, as I have found favour (meerly out of thy Grace and Goodneſs, and not out of any Merit in me) ſo my hope is, I ſhall find further favour from thee; Oh let me be ſo happy as to continue high in thy Reſpects, although I be unworthy of them. Hence
Obſerv. 1. The favour of God is more from meer Grace and good will, than from any Deſert, or Merit in us: If it was ſo from Boaz to Ruth, much more from God to us, where there is a greater diſtance, Natural and Moral.
Obſerv. 2. The Favour of the Giver is more to a right Receiver, than the Gift received. This was the thing that moſt affected the Soul of Ruth, whereupon ſhe ſaith,
[Thou hast comforted me.] Gnal leb. Hebr. thou haſt ſpoken to the Heart of thy Handmaid. Boaz's ſpeaking kindly to her, both praiſing of her ſo freely, and praying for her ſo fully, was a warm Cordial to her Heart, far above all her Gleanings of his Corn, or drinking of his Bottle: We ſhould highly eſteem the Gifts of God, but much more the Favour of God, from whence thoſe Gifts flow. As David accounted one caſt of God's Countenance, better than all the increaſings of Corn and Wine, Pſal. 4.6, 7. Yea, better than-his own Life, Pſal. 63.3. Cyrus's Kiſs to Chryſantas (in Token of ſpecial favour) was accounted by Artabazus, better Gold, than the Cup of Gold that Cyrus had given him: So a Kiſs from Chriſt's Mouth, Cant. 1.2. is the main and Mother-Bleſſing, that ſweeteneth and ſugareth all other Bleſſings.
[Ʋnto thy Handmaid.]
Boaz had call'd her Daughter, v. 8. She is not puffed up with that Title, but ſtill calls her ſelf [his Handmaid,] yea, and far below the meaneſt of his Handmaids. Hence
Obſerv. 3. All ſorts of Complements are not to be condemned: This is too moroſe, and too ſowre ſeverity to cenſure all for nought, this of Ruth here, and that of Abigail, 1 Sam. 25.41. were (both of them) lowly, and yet lovely Complements; the latter did proceed from a ſtrong Faith, thus to court David ſo highly, when he was ſo low as an hunted Exile.
V. 14. [At Meal-time come thou hither.] Hence
Obſerv. 1. Thankfulneſs for former and leſſer Mercies is an excellent way of procuring further and greater Mercies. Here Ruth's thankfulneſs for liberty given her to go to Boaz's Bottle, when thirſty, was rewarded with further kindneſs of Liberty to come to Boaz's Basket, and to his Bread.
[And eat of my Bread.]
Gratiarum Actio eſt ad plus dandum Invitatio. Efficaciſſimum eſt Rogandi genus, gratias agere, ſaith Pliny, Thankfulneſs for old Mercies is a notable means to procure new ones. God will ſay of ſuch, even the God of Mercy will ſay, this is a thankful Perſon, a thankful Family, they ſhall have more of my Mercies: As a little water poured into the Pump when the Spring lies low, brings up with it a great deal more; even ſo it is in this Caſe.
[Eat of the Bread, and dip thy Morſel in the Vinegar.] Hence
Obſerv. 2. A plain Fare, and a frugal Dyet is moſt Connatural, and Conducing to an Healthful Conſtitution: The Frugality of this Age in this mean proviſion of Meat at Meal-times doth much condemn the profuſeneſs and prodigality of our Age: Temperance is certainly the moſt excellent preſervative of Health, Plures pereunt gulâ, quàm gladio, more dies by Gluttony, than by the Sword: Nature is content with little, and Grace with leſs. Hunger hunts not after Delicates. Hence our Lord gives this Caution even to his own Diſciples, who had the common poiſon of faln Nature, and ſo were obnoxious to the moſt Reproachful evils. [Take heed your hearts be not over-charged with Surfeiting, &c.] Luke 21.34. All that can be ſaid (to qualifie our Exorbitancies in our Extravagant Proviſions) is, that our Climate is colder, (ſo requiring greater Suſtenance and fuller Accommodations) than this hot Countrey where Vinegar, which refreſhes thoſe that are oppreſſed with heat, as Pliny ſaith) was uſed as a Sawce to dip their Morſels of Bread in.
[She ſate beſide the Reapers.] Hence,
Obſerv. 3. Modeſty in Woman-kind is very comely. Ruth did not ſaucily thruſt her ſelf in amongſt them (though thus Invited) to take her ſhare with the beſt, but to receive what they would ſpare her; neither did ſhe ſit over againſt them, for the Young Men to caſt their Wanton Eyes upon her Comely Countenance; but ſhe ſate to a ſide.
[And he reached her Parched Corn] which was an uſual food in thoſe Countries, 1 Sam. 17.17. and 25.18. and 2 Sam. 17.18. Boaz obſerving her Modeſty ſerves Ruth with his own hand; of this [far toſtum,] baked Bread, Corn, which was a great dainty in that Day. Hence,
Obſerv. 4. Feeding upon the Fruits of the Earth kept thoſe perſons in better Health, in longer Old Age than feeding upon the Fleſh of the Creature, whether Beaſts, Birds, or Fiſhes. People in thoſe days lived to a great Age, now we in our Days do Die faſt and Young. 'Tis no marvel, (ſaith Seneca) that perſons Die ſoon (quia tot mortibus vivunt;) becauſe we do Live upon the Dying of ſo many Creatures to become our Food.
[And ſhe did Eat and was ſufficed, and left thereof.] Hence,
Obſerv. 5. Maſters of Families ought to make ſufficient proviſion for their Servants and Labourers. Here's Boaz's bounty very obvious; if this poor Gleaner (that came to Meat by courteſie only) Did Eat and were ſufficed, much more his Menial Servants and hired Labourers.
[And left thereof.] Boaz's Charity was no Churl to Ruth, eſpecially according to the Septuagint [foreign] he reached out to Ruth by heaps and handfuls, therefore had ſhe more than enough, and this ſhe reſerved to carry home to her Mother. Hence,
Obſerv. 6. In the midst of our fulneſs we ſhould have ſympathizing thoughts for thoſe in want, eſpecially for thoſe of our own Relations. Ruth forgot not her poor Mother at home, while ſhe enjoyed plenty abroad. Oh! how many bad Husbands, &c. not only fare well abroad, but even too well (in Riot and Revelling) while their poor Families are pinched with penury at home?
N. B. And as it is thus in Temporals ſo in Spirituals: You that have liberty to come into Goſpel fields, and unto Goſpel-tables. Oh! remember you carry ſomething home for ſuch as ſtay by the ſtuff: 'Twas Davids Law, 1 Sam. 30.22, 24. ſuch as be ſerving us, while we are ſerving God; ſure I am, God hands out better heaps and handfuls to us, if prepared to meet him, than ever did Boaz to Ruth. Beſides there is no envy in Spiritual things (as in Temporal,) becauſe they may be divided (in ſolidum) enough for all at home and abroad.
V. 15. [When ſhe aroſe to Glean.] Hence,
Obſerv. 1. Meat at meal-times ought to be received with moderation, that is, ſo as to fit us, not to unfit us for our labour. Thus Ruth roſe up to her labour after ſhe had eaten ſufficient, ver. 14. and after thanks returned firſt to God and then to Boaz: She did not fill her ſelf ſo as to indiſpoſe her to her duty [impleturs venter non vult ſtudere libenter] when the belly is full the bones would be at reſt. Ruth doth not lay down to ſleep after her ſufficient eating, but ſhe roſe up to work; ſhe did not Live to eat, (as many do, inutile pondus terrae, unprofitable burdens of the Earth; fruges conſumere nati, as if born only to conſume the fruits of the Earth) but ſhe did Eat to Live, and to work too.
[Boaz commanded his young Men.] Hence.
Obſerv. 2. Maſters of Families ought to lay Gods charge upon their Servants in their Families to behave themſelves well in all their Actions. Here Boaz (as it were) bound his young men (who are apt enough to be unruly) to their good behaviour; Oh that all Maſters would do ſo! See above on v. 9. more.
[Let her gather among the ſheaves.] This was great kindneſs, and a ſpecial favour [Gam ben hagnamarim, Hebr.] not beſides or after the ſheaves, but amongſt them; this was a peculiar reſpect to Ruth, not vouchſafed to other common Gleaners. Hence.
Obſerv. 3. As Boaz, ſo God hath his common and his peculiar favours, Pſal. 106.4. and 119.132. and John 14.17. Oh! pray that you may be Gods Ruths, and be admitted this day to Glean among the ſheaves, and not (in this Goſpel-Field) to be put off with common Kindneſſes.
[And reproach her not.] Hence,
Obſerv. 4. Kindneſs muſt not be ſhewed with any upbraiding. Any Upbraiding would have put this modeſt Damoſel to the Bluſh; and ſo the Hebr. word is [Shame her not,] or upbraid her not. God gives and upbraids not, Jam. 1.5. and Godly Boaz doth ſo; nay, he will neither upbraid her himſelf, nor ſuffer any of his Servants to upbraid her. God never upbraids, ſave only in caſe of unthankfulneſs, and then he will take his own and be gone, Hoſ. 2.8, 9. Matth. 11.20. Man is apt to upbraid and [qui exprobrat repoſcit] he that twitts recals his kindneſs, and this twitting eats out the worth of the gift; but God doth not ſo, for he is never wearied with doing us good: Hence David ſaith, This is not the manner of Men, O Lord God, 2 Sam. 7.19. ſhould God do to man as oft as we do to God, we ſhould ſoon weary him: Withdraw thy foot, &c. leſt he be weary of thee, &c. Prov. 25.17. The Hebrew Proverb is, at firſt thou may be [Oreach] welcome as a Traveller that ſtays for a Day: If thou tarry longer [Toreach,] charge or burden: But if thy ſtay be long, thou becomes [Boreach] an out-caſt hunted out of that Houſe thou haſt ſo uncivilly haunted. But God draws out the line of his love to the length of our Lives, and hath an unwearied Infiniteneſs, Pſal. 36.10.
V. 16. [Let fall alſo ſome of the handfuls:] De Industria, on ſet purpoſe. This was much beyond the kindneſſes of the Levitical Law, Lev. 19.9. and 23.22. and Deut. 24 19. Hence
Obſerv. 1. There is a diſpenſation, to wit, that of the Goſpel, that far exceeds in grace and goodneſs, [to man] that diſpenſation of the Law. This is the Apoſtles deſign to demonſtrate in 2 Cor. 3.6, 7, 8, 9, 10, &c. that the Law of Moſes hath nothing ſuch abundant glory, as the Goſpel of the Meſſias in both its Freeneſs and Fulneſs of Grace to fallen Man: This is the diſpenſation that purpoſely ſcatters handfuls for poor Gleaners to gather up. Chriſt is ever kinder to ſuch than Boaz was to Ruth.
[And rebuke her not] as one that was over forward. Hence,
Obſerv. 2. As Boaz was, ſo Chriſt is very tender that his moſt ſincere and laborious Gleaners even of handfuls or rather heartsful of Grace, ſhould not be diſcouraged. Let this comfort all ſuch as are truly ſedulous in improving every Goſpel Advantage to the beſt, though the mad World (ever beſide it ſelf in point of Salvation) caſt never ſo much contempt upon you; ſay with David, If this be to be vile, I will be more vile, 2 Sam. 6.22. (opto me ſic in aeternum delirare,) I wiſh this manner of madneſs always ſaid Baſil once.
V. 17. [Ʋntil evening.] Ruth laid about her and laſted in her. labour Ʋntil the Evening, Pſal. 104.23. Hence.
Obſerv. 1. Gleaners in Goſpel-fields ſhould continue in their Gleaning-work from Morning to Evening. How many are but Half-Sabbath-folk, that can ſpare to ſpend a morning in Sabbath-ſervice, but are for their Paſtimes or Recreations after that, or for lazineſs all the Morning, and ſpare the Afternoon a little time for Gods ſervice; Ruth was none of thoſe lazy Gleaners, but begins in the Morning and holds out untill the Evening. He that regardeth a Day, ſhould regard it to the Lord, Rom. 14.6. Man goeth forth to his work and to his labour until the Evening: He ſhould labour either manually or mentally, and Eat his Bread either in the ſweat of his Brows or Brain until the time appointed for Reſt and Refreſhment come upon him, Pſal. 104.23. And this Woman Ruth doth as the good Houſwiſe, Prov. 31.17. She girdeth her Loins with ſtrength; So holds out to the end. They are but looſe Profeſſors (not having the loins of their mind girt up, Luke 12.35.) that ſpend not the Sabbath From Even to Even, &c. Lev. 23.32. there be few ſuch Sabbatarians that keeps the Sabbath from Morning to Evenning, much leſs from Sun ſetting to Sun-ſetting.
[About an Ephah of Barley.] About one of our Buſhels, a good days work for a Gleaner, and a great burden for her to carry Home upon her Shoulder. Hence
Obſerv. 2. Though God be very bountiful to us, yet will he have us to uſe all the means in a way of ſubſerviency to his bounty. As Boaz dealt with Ruth here; he could have given her an Ephah of Corn ready made up to her hand without any more adoe, and 'twould have been no more charge to him; but he will have Ruth to gather, glean all the Day, and Threſh out at night all ſhe had got together, and all this labour of hers muſt be all the price ſhe ſhould pay for it.
N. B. Thus God deals with us in the way of his bounty, he will have us to be buſie in a careful and conſcientious uſe of the means; 'tis eaſie with the Lord to give us a whole Ephah or Buſhel full of Grace at once, without any further trouble to us, ſave only to carry it away; but he will have the care of the Means to belong to us, as he is content that the care of the End ſhould belong to him. God will give us at the ſecond hand what he would not give us at the firſt hand; He will give us Grace and Knowledge by the uſe of the means, which he gives not immediately from himſelf. Dii laboribus omnia Vendunt, God ſells all for labour, ſaith Heſiod.
V. 18. Relates only Ruths kindneſs to Naomi, (whereof I have ſpoken before, v. 14.) She carried ſomething Home (in her Scrip or Bag) of her own earnings. Hence.
Obſerv. No man ought to be for himſelf only, but alſo for the good of others. Charitas eſt a ſe ipſo, Charity may indeed begin at home, but it muſt not end there; it muſt walk abroad.
V. 19. [That did take knowledge of thee.] That is ſpoke to in ver. 14. to wit, Boaz's kindneſs to Ruth.
[Where haſt thou been to Day?] From whence,
Obſerv. The Saints are ſo dear to God, that both their perſons and performances are precious in his ſight, Iſa. 43.4. God is pleaſed to record in ſacred writ, all their ſayings and doings as 'twere, when the mighty Monarchs (with all their great Atchievements) are paſſed over with ſilence in Scripture Hiſtory. God hath a great complacency, and is much taken with all that the Saints ſay and do in this World, if not ſinful.
V. 20. [Bleſſed be he of the Lord] Thus Naomi prays for Boaz. Hence,
Obſerv. 1. Prayer is the poors requital; as Health is their patrimony, ſo Prayer is their recompence. The bleſſing of the poor came upon Job, Job 29.13. they gave him many good words and wiſhes, as the poor (when relieved) uſe to do; and God hears the Prayers of the poor, and extraordinarily bleſſed Job according to the poors Prayers.
[To the Living and to the Dead.] Hence,
Obſerv. 2. Dead Relations are Honoured, and as it were Gratified, in kindneſſes ſhown to the Living. Thus Boaz was bleſſed for doing good to Naomi, and Ruth for the ſake of Elimelech and Mahlon: How much more ought God to be bleſſed for taking care of the Fatherleſs and Widow, Jer. 49.11. for the ſake of the Dead?
[The man is near of kin to us,] our Goel, Hebr. The Right of Redemption is his, Lev. 25.25, 26, 47▪ 48. and Deut. 25.5, 6, 7▪ Mark 12.19. Hence,
Obſerv. 3. Chriſt is our Goel, our Redeemer, to Redeem our perſons ſold under ſin, and to Redeem Morgaged Heaven for us. Chriſt is our Brother, Fleſh of our Fleſh, &c.
V. 21.22, 23. Are but a recital of what paſſed before: From all which jointly,
Firſt obſerve, (Over and and above what hath been obſerved already.) Modeſt Naomi hitherto had not bragg'd of her Rich Kindred.
Secondly, Modeſt Ruth relates Boaz's Courteſie to her, but not a word of his Commendation of her.
Thirdly, The elder Women ſhould counſel the younger: Naomi's Mouth was Ruth's Oracle in all caſes, &c.