A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on the book of Ruth · Chapter 3
CHAP. III.
Verſe 1. SHALL I not ſeek Reſt for thee?] Hence,
Obſerv. 1. A Married Eſtate is a State of reſt unto Young and Ʋnmarried People. There is a Natural Propenſion in moſt to the Nuptial Conjunction. If God may be Judge in the caſe; 'Tis not good for Man to be alone, Gen. 2.18. This is againſt a Monaſtick Life: And 'tis not good alſo for the Woman to be alone; there is no reſt for their roving Affections, until they come to the Centre of Marriage. The Man is reſtleſs while he miſſeth his Rib, and the Woman is as reſtleſs until ſhe come to ſettle and center in her old place again, to wit, under the Mans Arm or Wing, and become a Side-fellow to an Husband: Hence Plutarch calls Marriage (portus Juventutis.) The Haven or reſting place of young People, who are uſually toſſed with roving and rambling Affections as a Ship is at Sea with Waves, but lies ſtill and reſts in the Harbour.
[That it may be well with thee.] Hence,
Obſerv. 2. That Parents and Guardians, (who are in Parents ſtead) ought to ſeek Reſt and Weal for ſuch as are committed to them. They ſhould certainly do their beſt endeavours to provide ſuitable and comfortable Matches for their Children: Not thruſt them into Nunneries. To give them in Marriage, ſo as that It may be well with them, which is indeed as it proves: For Marriage is as Merry-Age to ſome, and as Mar-Age to others. It was ſaid of the Roman Sylla, that he had been happy, if he had never been Married; and the ſame, no doubt, may be ſaid of many others. Yet this comes not from Marriage it ſelf, (for it is Gods Ordinance and Inſtitution, and a Divine Medicine, which, if Rightly applied, would heal thoſe inordinate Luſts that War againſt our Souls,) but from Mans own corruption, which like a Toad, turns all it takes into Poiſon. Marriage indeed hath many troubles, 1 Cor. 7.28. but withal it hath many helps againſt troubles, if God bleſs it.
N. B. Oh! that all ſuch as have young ones under their care and cuſtody, would exerciſe ſuch a good Conſcience, as Naomi doth here, taking all care, and making all proviſion for their Weal in both Worlds; not only that they may live in peace and plenty, and not be expoſed too long unto the diſquietment of Poverty, Widowhood and want of Children in this Life; but alſo that it may be well with them in the Life to come.
V. 2. [Behold he winnoweth Barley to night.] Hebr. Halailah Sub noctem: They winnowed at night, becauſe,
Firſt, It was then Cooler, Gen. 3.8. and heat would not then hinder the ſore labour of the Winnowers.
Secondly, Then had they a brisker Wind which was better for Winnowing. Naomi mindeth Ruth of this fair opportunity of accompliſhing her Deſire. Hence,
Obſerv. 1. That there is a convenient time for all Actions, Eccleſ. 3.1. and a well choſen ſeaſon is an excellent advantage to any Action. Naomi bids Ruth obſerve carefully, that God by his Providence did offer to her a ſeaſonable opportunity, having a fit time and convenient place of acquainting her ſelf better with him, and ſhe wiſheth her to improve it.
[Behold [he] Winnoweth.] Hence.
Obſerv. 2. None are too great or too good for proper work (either of the Brow or of the Brain) in the World. 'Tis probable, Boaz (himſelf) had a hand in the work, or at the leaſt, an overſight, Ruth 2.4. Maximilian, the Emperor, could ſay, Quo major fuero tantò plus laborabo: The greater Man that I am, the more pains will I take. All ſhould do ſome Generation work, Act. 13.36.
V. 3. [Waſh thee therefore and Anoint thee.]
That is, make thy ſelf as Amiable as thou canſt, that thou may'ſt find favour in his ſight. She muſt,
Firſt, Waſh her ſelf, A Sudore & Sordibus, from Sweat and Filth,
[N. B. Oh! that we may Waſh and Anoint every Supper-Day eſpecially, &c.] That thou may'ſt not ſmell like a ſlothful Slut.
Secondly, She muſt Anoint her alſo, (according to the cuſtom of thoſe Countries, Pſal 104.15. 2 Sam. 14.2. Matth. 6.17.) that ſhe might look with a more Lovely and Brisker Countenance. Hence
Obſerve, All Lawful means are to be uſed in a way of ſubſerviency to Gods Providence. Thus Ruth did here:
Firſt, In Waſhing off all ſpots with Water.
Secondly, In Annoiting her Face with Oyl, to make her look both Bright and Chearful.
Thirdly, She muſt put upon her the very beſt of her Garments, to put her ſelf into a comely and deſirable Dreſs.
Fourthly, She muſt go down to the Barn-Floore, &c.
V. 4. [And uncover his Feet, &c.] This ſhe was to do;
Fifthly, And ſo demand Marriage of him, which in thoſe Days, and in Ruths caſe, was neither unlawful nor immodeſt, Deut. 25.20. And Clandeſtine Marriages were not then forbidden.
The Queſtion ariſes here, Whether this were good Counſel for Naomi, that was a Godly Matron to give, and for Ruth that was a Modeſt Damoſel to take?
Anſwer, Firſt, The end and intention of Godly Naomi, was undoubtedly good; Namely, To have her Daughter Married to her next near Kinſman according to the Law of God forementioned on Chap. 2.20. that ſeed might be raiſed up to him, and ſo continue his Name, and enjoy his Inheritance in Iſrael. But
Secondly, All the doubt lies about the means to obtain the End. The Antients do indeed Cenſure them, as dangerous and ſcandalous: And that Naomi's advice might have ſpoil'd her deſign, for Grave Boaz, might have utterly rejected Ruth as a Wanton Woman, unſuitable to his Gravity; and ſo ſhe would have loſt all hope of his Marrying her; but 'tis thus defended; all this was done by Inſtinct from God (tho' ſeemingly inconſiſtent with Modeſty) and therefore was bleſſed by God (as that was Gen. 27.7.) to become effectual means for accompliſhing the end. Now Naomi, being well aſſured both of Boaz's Piety (eſpecially now being old) and of Ruth's Chaſtity, gives this advice, and Ruth takes it, which had it not been good, and of God, ſuch Godly Women (as Naomi and Ruth were) would never have dared to ſay and do thus: However this encourages none to enter into God's Ordinance by the Devil's Portal: God will make ſuch ſmart and ſmoak for it, if they firſt Bed, and then Wed, &c.
[And he will tell thee what thou ſhalt do:] Meaning, I ſhall not need to give thee any further direction, for Boaz (himſelf) is ſo pious, prudent, able and honeſt, that he will preſcribe to thee all lawful means for Conſummating this Marriage betwixt you, according to the Law of God.
N. B. Thus God tells us all we ſhould do to Marry Chriſt; all which do ſhow, that Naomi's Counſel was not Carnal, but Godly Counſel, and not to be Condemned (as Lyra and Carthuſian doth) for thus laying a Temptation unto ſin before Boaz. Hence,
Obſerve, 'Tis an undoubted evidence of ſtrong Grace, when Tentation draws not out Corruption, when there is both time and place convenient for ſinning againſt God. Thus it was with Godly Boaz, as appeareth plainly after, v. 8. Ruth was a Morigerous and Obſequious Daughter to her much Honoured Mother, and (in hope of a good Husband) doth adventure far; yea, and not only promiſeth to do, but alſo performeth all that her Mother directed her, v. 6.
N. B. Oh that we were as Docible, Tractable and Morigerous in adventuring far and hard, to bring about our Souls Matching and Marrying with Chriſt: Where earneſt deſire is after Chriſt (as in Ruth after Boaz) nothing will daunt the Spirit, or diſcourage the Heart; but the ſaying is, [Ingens gloria calcar habet,] difficulty of Duty in Honeſt, Honourable and Glorious Enterprizes, rather whets up, and ſpurs on, rather Animates than Exanimates an Heroick Soul, as it did great Pompey (croſſing the Adriatick in a great Storm to relieve a Beſieged City) ſaying to the diſcouraged Pilot, [Neceſſe eſt ut Vadam non ut Vivam,] 'tis neceſſary I ſhould venture, not that I ſhould ſurvive the danger: Thus,
V. 5. Ruth ſaith, [All that thou biddeſt I will do.]
N. B. Oh that we could ſay thus to God, All that thou commandeſt me to do for the obtaining of Chriſt, I will do. See how the Spouſe ventures far for Chriſt, Cant. 3. and ch. 5. and ch. 8.1. to the loſs of her Vail, and to wounding. Hence
Obſerve, Chriſt muſt be had at any rate; we cannot Live, we dare not Die without him.
V. 6. [She did all her Mother bid her do.] Hence
Obſerve, Ruth's Ʋniverſal Obedience to Naomi, will riſe up in judgment againſt many Diſobedient and Rebellious Children, that inſtead of doing all things their Parents lawfully command them (according to the Fifth Commandment) they ſcarce do any thing, or (it may be) juſt nothing; how can ſuch read that Scripture, [Deut. 21.18, 19, 20, 21.] without trembling! Alas there be but few Children that can ſay, as that Elder Son (in Luke 15.29. ſaid to his Earthly Father, Lo theſe many Years have I ſerved thee, neither have I at any time tranſgreſſed thy Commandment.
N. B. And likewiſe how will this Ruth's [doing all that Naomi commanded her,] condemn [all us,] for want of Ʋniverſal Obedience to our Heavenly Father? Alas, we have not reſpect to all God's Commandments (as David had) Pſal, 119.6. And if we have not reſpect for all, we can never yield ſubjection to all; poſſibly we may ſay, with Ruth, [All that thou commandeſt me, I will do,] but we will not do with Ruth, even all that ſhe was commanded; we may promiſe, but not perform; we are good at promiſing, (as Iſrael was in ſaying to Moſes, all that God commandeth, we will do, Exod. 19.8. but bad at performing, as they were, who were oftentimes repining, and ſometimes rebelling; like that Son in the Parable, that cryed, [I go, Sir,] yea, [But when, Sir?] He went not at all, Matth. 21.30. We Vow, but pay not, Pſal. 76.11.
V. 7. When Boaz had eaten and drunken, and his heart was merry, or Hebr. made good, to wit, frollick, free from cares, and chearful, by feeding liberally, and feaſting more freely than ordinary, as at ſuch an Harveſt, or Vintage-Feaſt he might lawfully do. Hence
Obſerv. 1. God allows his own People an honeſt Affluence, they may delight themſelves in God's great goodneſs, Neh. 9.25. There is a time for all things, a time to Rejoyce, and a time to mourn, Eccleſ. 3.4, 12, 13. The time of Joy is threefold in Scripture. 1. The Joy of Harveſt. 2. The Joy of Marriage. 3. The Joy of Victory. The firſt of thoſe was this of Boaz, as their manner was, Pſal. 4.7. Iſa. 9.3. and 16.9, 10. Judg. 9.27.
[And ſhe came ſoftly and uncovered his Feet:] Or lift up the Cloaths that were on his Feet, Hebr. Hence,
Obſerv. 2. Seeming Immodeſty may be attended with real Innonency. Here the means to bring on the Match, were at leaſt ſeemingly immodeſt, and not altogether free from [Scandalum datum] Offence given, and from danger of ill Report; yet had this been really ſo, ſuch a grave and godly Matron (as Naomi was) would never have given it in direction to her young Daughter (Ruth) a ſtranger, and a new Convert; yea, ſhe was ſo confident of the Innocency and Honeſty of both Old Boaz, and Young Ruth, that ſhe knew no real cauſe to diſcourage her in this courſe, no way inconſiſtent with true Piety, yet every way effectual to bring on the Marriage, ſeeing withal ſhe uſed that Secrecy therein, which the place and time of Night afforded, to avoid [Scandalum acceptum,] that others might not take offence, and that themſelves might not come under an ill Report, for thus doing: O priſca ſimplicitas.
N. B. Surely there was more real Simplicity, Innocency and Honeſty in this day, than can well be found in our Day.
V. 8. [The Man was afraid.] Fear is a Paſſion of the Soul, whereby it ſhrinks [in] it ſelf from ſome imminent evil. Hence,
Obſerve, The ſubduing of ſtrong Corruption, even in an hour of Temptation, and opportunity of ſinning, is a manifeſt token of great Mortification.
N. B. Oh what a Mortified Man was Young Joſeph, being about Twenty Seven Years old, when he refuſed to commit that Sweet Sin (as Wicked Men call it) with ſo much ſecurity and ſecrecy, when his Wanton Miſtreſs did ſo Wickedly and Impudently ſollicit him! Gen. 39.7, 8, 9. The ſailor's Iron entred into his Soul, Hebr. Pſal. 105.18. but Satan's Temptation could not enter his Conſcience, for it was fraught with the fear of God, which is a pure Grace, Pſal. 19.9. and hates evil, ſaith Solomon: Few of Joſeph's Years would have done what he did: Oh what a Mortified Young Man was Timothy, that could exhort the Younger Women with Chaſtity! 1 Tim. 5.2. not with ſome (only) but with all purity; not ſo much as one Impure Motion, or Unchaſte Thought in the mean while creeps into his Heart: To refuſe proffered Pleaſures is as ſound a tryal of the truth of Grace, as to endure the Tortures of the Rack; Temptation is but as the Tap to give vent to Corruption.
N. B. And Old Boaz was a Mortified Man, and one in whom the fire of Luſt was ſtrangely and ſtrongly extinguiſhed, yea, one that feared where others would have Loved and Luſted, ſeeing there is ſuch a natural propenſion to be Carnally minded, and Unbridled Luſt, like the Wild Figg, will ſoon mount over the Wall of Divine Precepts. There is the Law of the Members, in a double ſenſe, to wit, in the Body as well as in the Soul, in the outward, as well as inward Man.
N. B. Some think that Boaz feared it was ſome evil Spirit, that had aſſumed a Body, and was got to Bed to him: Hiſtorians tell us, that the Devil hath play'd ſuch Pranks with Young Gallants ſometimes; yea, Boaz his Mortification was the more in this Circumſtance, inaſmuch as he now had been frollick with Feaſting; alas, how was godly Lot expoſed to a double Temptation in his frollicking too much with Wine, forgetting himſelf to be a Father, Gen. 19.32, 34.
[Eſt Venus in Vinis, Ignis in Igne furit,]
Sine Cerere & Baccho friget Venus.
Yet the Tempter may ſtrike fire long enough for Boaz, he will not find him any dry Tinder; his Heart was good, Hebr. or Merry.
V. 9. [Spread thy Skirt over me.]
This Toſtatus underſtands, as if hereby ſhe deſired him to lie with her; this is too groſs a Slander to fix upon Godly Ruth, who deſired no more (by this Proverbial Speech) but that he ſhould Marry her, Ezek. 16.8. and as an Husband to nouriſh and cheriſh her, Eph. 5.29. conſult theſe two places.
V. 10. [Bleſſed be thou, &c.] As Luke 1.28. he did not call her a Light-Skirts, nor ſuſpected her unfit to make an Honeſt Man's Wife. Hence,
Obſerv. 1. 'Tis our duty to ſay thus to Chriſt, ſpread thy Skirt over me, for thou art my near Kinſman.
Obſerv. 2. Chriſt will call all ſuch as ſay ſo to him, thou art the Bleſſed of the Lord, thou art welcome,
[My Daughter.] Hence,
Obſerv. 3. Humility is the happieſt way to Honour; ſhe calleth her ſelf [his Handmaid] and he calleth her [his Daughter.] Nothing is loſt by Humility; before Honour is Humility, Prov. 15.33. Abigail muſt think it an honour to become a Laundreſs to the meaneſt of David's Servants, before ſhe can be honoured to become David's Wife. 1 Sam. 25.41. and David [himſelf] muſt be brought to ſay, [I am not haughty,] Pſal. 131.1. before he be brought to the Throne of Iſrael. Humility hath at the heels of it, Riches, Honour and Life, Prov. 22.4. Moſes muſt be Forty Years a Stranger in Midian, before he be King in Jeſurun. Surely, as the lower is the Ebb, the higher is the Tide; ſo the lower any deſcend in Humiliation, the higher they ſhall aſcend in Exaltation; the lower this foundation of humility ſhall be laid, the higher will the Superſtructure and Roof of Honour be over-laid: This is God's Method.
[For thou haſt ſhewed more kindneſs, &c.]
That is, this thy later Love is greater than thy former, while thy Husband was alive, and could requite thee. Hence,
Obſerv. 4. True Grace and Goodneſs is of a growing Nature. Thyatira's Works were better at laſt than at firſt, Revel. 2.19. Happy is that Soul that hath no Spiritual Witherings, and ſenſible decays of the inward power of Grace, but is as the ſhining light, that ſhines more and more to a perfect Day, Prov. 4.18. when Apoſtates like Blazing-Stars, go out in a ſnuff and ſtench; yea, and infect the Air, &c. The Righteous ſhall hold on his way, and wax ſtronger and ſtronger, Job 17.9. not only perſevere, but proceed and make progreſs, not only holding their own, but alſo getting more Grace, adding to Faith, &c. 2 Pet. 1.5.
[Inaſmuch as thou followeſt not Young Men.]
Which are more ſuitable to thy Age, being more Vigorous and Viewable, Perſons of a better preſence than I am, being an Old Man: This was chaſte Love. Hence,
Obſerv. 5. The Lawleſs Law of Luſt, ought not to direct in Matches and Marriages, but the right Law of Reaſon and Religion. This Ruth followed, and not that, for no doubt but ſhe might have found Wanton Young Men (either poor or rich) in her own Countrey, and never have come to Canaan, to be Married to Old Boaz; ſhe did not as too many Wanton Young Widows, (which are dead while they live, 1 Tim. 5.6. that being impatient of delay, marry the firſt that come to their hand, and (as the vulgar Saying is) take their former Husband's Winding-ſheet (before he be well cold in the Grave) to make a Shift, or Wedding Shirt for her following Husband: This is not of good report to ſober Minds.
V. 11. [And now my Daughter fear not.]
That is, of failing, or falling ſhort of thy deſire, or hope; or thus, do not fear that I will reproach thee, or reject thee for this preſent practice, which though it have an appearance of evil in it, ſo far as to affright me, yet now I better underſtand, it proceedeth not from any Unlawful Luſt, or Wanton Lightneſs; this was a Candid Conſtruction, and a comfortable Anſwer to this Diſtreſſed Expectant. Hence,
Obſerv. 1. As Ruth's Goel, or Redeemer conſtrues all candidly, and anſwers comfortably unto her, even ſo, and much more then ſo doth Chriſt our Goel and Bleſſed Redcemer, all this unto (poor) us. Oh what a candid Conſtruction is that of God! Deut. 22.26, 27. [There is in the Damoſel no ſin, for ſhe cryed out, ſhe ſhall not die.] 'Tis preſumed from the very circumſtance of the place, that ſhe cryed out, and ceas'd not to do ſo, till ſhe could hope no longer of any help, or ſuccour; ſhe falls before the Fornicator, as the Honeſt Traveller before the High-way Robber. Now how could this be known, that there was Violence on the one ſide, and Innocence on the other, ſeeing as there was none to ſave her, ſo there was none to hear her in her crying out. God teaches Moſes to preſume it, and to take it for granted, ſilence (in ſuch a caſe) giveth conſent. And Oh what a comfortable Anſwer did Chriſt give that Syrophaenian Woman, [Be it unto thee, even as thou will,] Matth. 15.28. although he had firſt (at leaſt ſeemingly) reproached and rejected her for a Gentile Dog, yet after gives her (as it were) the Key of his Treaſury (where fulneſs of all things, both Throne-Mercies, and Footſtool-Mercies, are laid up) and bids her take up what Mercy ſhe pleaſeth.
[I will do unto thee all that thou requiretſt,] ſaith Boaz to Ruth here. Hence.
Obſerv. 2. The deſires of the Righteous ſhall be granted, Prov. 10 24. Let Perſons that pray, bring but honeſt Hearts, and lawful Requeſts in the Name of Chriſt, and they may have what they will, even any thing their Hearts do wiſh for, or their Needs do require, either in Heaven or Earth, even betrothing Loves from Jeſus Chriſt, as Ruth had here from Boaz a promiſe of Marriage conditionally, I will be thy Redeemer, thy Goel, thy Husband, Iſa. 54.4, 5. eſpecially if Chriſt can but ſay of us as Poaz ſaid of Ruth, Ye are Vertuous Souls.
[For all the City of my People knoweth that thou art a Vertuous Woman.]
[Chi Eſheth Chail,] A Woman of Vertue, that hath (Godly) Strength (as the word Chail] ſigniſies) to withſtand Ungodly Temptations; thou art one praiſed by all, and therefore praiſed by me above all, even above the choiceſt Rubies. Hence,
Obſerv. 3. All Women ought to be Vertuous Women. They ſhould have Ruths Character on them, who is called [Eſheth Chail,] and they ſhould be known to be ſo by all the City of their People.
N. B. But woe and alas, how many Women are Vitious (not Vertuous) Women, and known too to be ſo by the People of this Great City! Wherein are found ſo many notorious Bawdy-Houſes, and whole Streets or by-Allies of proſtituting Whores. We ſhould mourn in ſecret for this, as it contracts great guilt, and will bring great Plagues on the City, if not Repented of and Reformed. Solomon ſaith, many Daughters have done Vertuouſly; Prov. 31.29. but alas, we may ſay in our day, that many Daughters have done Vitiouſly, in proſtituting their Bodies to the Whoremonger, and their Souls to the Devil, never conſidering that all ſuch Unclean Perſons ſhall be ſhut out of Heaven, 1 Cor 6.10; 11. no ſuch defiled Dogs (or Bitches) ſhall ever trample upon that Golden Pavement. Revel 21.21, 27. with 22.15. but all ſuch wickedneſs ſhall be thruſt down, and turned into Hell; (yea though there be whole Streets, whole Cities, or whole Nations of them;) Pſal. 9.17. prepared for the Devil and the Damned, Matth. 25 41.46.
Obſerv. 4. Good men ſhould promiſe Marriage only to Vertuous Women. Thus Boaz promiſes Ruth, here upon this very ground, that ſhe was a Vertuous Woman; Alas, the Worlds Rule is, [Virtus poſt nummos] Money carrieth the maſtery more than Vertue. And the Queſtion that is firſt asked, is, What hath ſhe for Caſh? not, What is ſhe for Vertue: [Dos non Deus] 'tis Portion, not God maketh moſt Marriages, but they commonly prove unhappy Marriages, where Men Marry either by the ſight of their eyes for fading beauty, or by their fingers ends, in telling over a great Portion: I have given (in my Chriſtian walk upon Family duties) Seven qualifications whereby to chuſe a fit Wiſe, to wit, Grace, Race, Face, Arts, Parts, Portion and Proportion. Grace is the firſt (as tis the beſt) of thoſe Qualifications, and Portion is the laſt but one: This is Boaz's way, and 'tis God's way, though it be not the Worlds way. For ſaith the Poet.
Hand facilè Invenias multis e millibus Vnum,
Virtutem preeii qui put at eſſe ſui.
Not one of a Thouſand do reckon Vertue as a good Portion, as Boaz did here, &c.
N. B. 'Tis (indeed) good to be a Vertuous Woman, but 'tis better to be a Gracious Woman, Prov. 31.29, 30. Vertue without Faith is but a beautiful Abomination, and a ſmoother way to Hell and Damnation; when 'tis only Moral (not Theological) Vertue, a drachm of Grace is worth a pound of Vertue with the Lord. Morally Vertuous Women (yet in an unregenerate ſtate, although they be never ſo witty, ſo well worded, and ſo well deeded too) are but like thoſe wild Creatures tamed (the Camel, the Elephant, &c) they do the work of tame Creatures, yet have they the Nature of wild ones. Many Daughters have done Vertuouſly, but the Gracious Woman excels them all: The Woman that feareth the Lord, ſhe ſhall be praiſed, for the Paragon of beauty, all glorious within, Pſal. 45.11. The Female Glory, and the wonder of the World, as well as of Women kind, to all thoſe that have Spiritual Eyes wherewith to behold the beauty of Holineſs, which only can be, Spiritually diſcerned, 1 Cor. 2.14. To fear the Lord, is the Crown of all commendation, and makes Amiable to God and good Men.
V. 12. [Now it is true.] Hence.
Obſerv. 1 Truth Alle…gea ought readily to be aſſented unto: Every good Man ſhould be both a lover and promoter of truth be it for or againſt him; hence the form of that Oath (which ſhould be the end of all ſtrife) thou ſhalt Swear the Truth, the whole Truth, and nothing but the Truth; yea and in common communication, our yea ſhould be yea, and our nay, nay, 2 Cor. 1.17, 18. No lightneſs, much leſs lying, ſhould be.
[Howbeit there is a Kinſman nearer than I,] and therefore hath the Right of Redemption before me, according to the Law, Deut. 25.5. Hence,
Obſerv. 2. 'Tis a juſt and righteous thing to give every one his own. Hence foreign, Lex ex foreign diſtribuo, quia lex ſuum cui que diſtribuit, the Law ſhould give every Man his own; Defraud not thy Brother in any matter, for God is the avenger of ſuch. 1 Theſſ. 4.5. Boaz was a Juſt and Righteous Man, and he would not Rob his Brother of his Right; Thou ſhalt not remove thy Neighbours Land-Mark, Deut. 19.14. to take from another for enlarging thine own, as wicked Ahab did Naboths Vineyard, 1 King. 21.3.
V. 13. [Tarry this Night.]
He ſaith not; come up hither, that I may Lie with thee now, having ſo fair and ſecret an opportunity, but tarry till God's time; he will not take the Devil's time Hence,
Obſerv. 1. Marriage Comforts and Priviledges ought to be charitably and chaſtly come to. Behold Boaz's Charity and Chaſtity unto Ruth; ſhe lies beſide him, and in the Night ſeaſon too, when no Eye could behold him; yea, all his People were faſt aſleep in the Barn-floor, (ſo that it was not known, a Woman came into the Floor,) yet did he not unchaſtly touch her; for he well knew, that God's All-ſeeing Eye did behold him, 2 Chron. 16.9. The very Night is light to him, and he ſeeth all our ways, Pſal. 139.2, 3, 5, 7, 8, 9, 11, 12. And therefore doth he chaſtly conclude with chaſte Joſeph, How can I do this great wickedneſs, and ſin againſt God? Gen. 39.9. Yet withal doth he Charitably promiſe her Marriage, and by conſequence, the Duty of Marriage, to be accompliſh'd in God's due time and way: Let no perſons therefore preſume to leap into the Married Eſtate by any Unchaſte Actings before Marriage, but be careful to come clear and clean to it, if ever ye expect God's Comfort and Bleſſing in it.
[As the Lord liveth.]
He promiſeth her Marriage, (if the other Kinſman refuſed) and confirm'd it with an Oath. Hence,
Obſerv. 2. A private Oath may be taken upon ſome emergent, neceſſary and Important Occaſions: That, to ſay, [The Lord liveth,] was an Oath, Jerem. 4.2. doth ſhew; for none can be ſaid properly to live, or originally, but the Lord: Joſeph had corruptly learnt in Aegypt, to Swear by the Life of Pharaoh, as the Spaniards do now by the Life of their King; but 'tis not in Judgment, Righteouſneſs and Truth, to ſwear by any Creature, is to give to the Creature, the Glory of the Creator, which God will not allow of, Iſa. 48.11. Our Lord (indeed) ſaith, Let your Communication be yea, yea, and nay, nay; for whatſoever is more than theſe, cometh of evil, Matth. 5.37. and ſwear not at all, v. 34. and above all things, ſwear not, Jam. 5.12. That is, not at all by the Creatures, nor yet by the Name of God in common Talk, Lightly, Raſhly, Irreverently, or Jeſtingly. Such as Swear in jeſt, may go to Hell in earneſt; for ſuch Swearing the Land mourueth, Hoſ. 4.2. Alas how are loud Oaths (to ſay nothing of thoſe common Complements of Faith, Troth and Marry) become now the Phraſes of Gallantry, and the goodlieſt Grace of a Gentleman, never conſidering how the Word of God threatens a great many Woes againſt thoſe whoſe Excrements come out at their Mouths, and they are not ſenſible of it; as likewiſe it tells them of a large Roll Ten Yards long, and Five Yards broad, all top full of Curſes againſt the Swearer, yea, reſting upon his Houſe, Zech. 5.2, 3. Job 18.15. Some ſwear to ſave their Credit, but that Credit is too dear bought, that is got by ſin: A good Man's Oath is needleſs, a bad Man's is bootleſs, but he that feareth not an Oath, neither will he ſcruple a Lye, but Credit will always follow Honeſty; yet this of Boaz's is not a ſinful, but a Religious Oath, though not impoſed by a Magiſtrate, but when a private Perſon cannot have otherwiſe a neceſſary truth demonſtrated to them: Thus Jacob ſware to Laban, the Spies to Ralab, Jonathan to David, and here Boaz to Ruth: Yet ſuch Oaths muſt be rare, reverent, well adviſed, warily and ſparingly uſed, not as Food, but as Phyſick, only upon urgent neceſſity, and in matters of great importance.
V. 14. [And ſhe lay at his Feet till the Morning.]
This was done not only with his conſent, but by his counſel, v. 13. for ſhe was then riſen up to be gone, as it ſeemeth, but he advis'd to the contrary, leſt ſhe ſhould be taken up for a Night-Walker. Hence,
Obſerv. 1. 'Tis our Duty to look to our Credit as well as to our Conſcience: Our Credit and good name before man muſt be cared for, as well as our Conſcience before God, Acts 24.16. Rom. 12.17.2 Cor. 8.21. Thus Boza counſels her.
[That it might not be known a Woman was with him.]
Et Caſtè & Cautè egit, he acts both Chaſtly and Cautelouſly, to avoid ſcandal; he might probably think an evil report might be raiſed, if this had got abroad: Hence are we commanded, To abſtain from all Appearances of evil. 1 Theſ. 5.22. all ſhews and ſhadows of ſin; becauſe bad men Muſe as they Ʋſe, they are generally jealous of the worſt, and will never ſpeak of the beſt: Therefore Boaz makes Ruth riſe before Day.
Obſerv. 2. From his adviſing her [To lie at his Feet all Night.] is this, 'Tis the great Grace of God that ſtrengthens Frail Man to reſiſt Temptation. No doubt but Boaz found Gods ſtrengthening Grace to enable him for reſiſting the Temptation, or otherwiſe he had led himſelf into a Temptation (which we pray God may not do ſo with us) by this Advice, and been a Tempting the Tempter to Tempt him; which needs not, ſeeing our own Hearts will Tempt us without the Devil, Jam. 1.14, 15.
V. 15. [Bring the vail, &c.] The Apron, Sheet or Mantle: Women in ſome Countries do wrap themſelves in ſuch kind of Plads or Mantles when they go abroad. It muſt be ſome capacious thing to contain Six Meaſures of Barley. Hence
Obſerv. 1. True Vertue or Grace makes perſons Univerſally good. Boaz was a Gracious or Vertuous Man, as Ruth was a Vertuous Woman; he is not good in one kind or reſpect only, but in other reſpects alſo. He is good in his Charity as well as in his Chaſtity, he adds one Grace to another, 2 Pet. 1.5. As he robbs not Ruth of her Chaſtity, ſo he beſtows upon her his Charity; ſaying to her, Bring the Vail, that I may fill it with my Corn, not to take it from her, as the Churliſh Watchmen did to Chriſts Spouſe, Cant. 5.7.
[He meaſured.]
Not fill it at random, but took time to meaſure it out; It may be, that he might keep an exact account of the increaſe of his Field, and of Gods bleſſing therein; that he might know how near he came to Iſaac's bleſſing, whoſe Field brought him an hundred-fold, Gen. 26.12. which is the utmoſt (that Chriſt mentions) of increaſe in the Parable of the Sower, Mat. 13.23. Hence
Obſerv. 2. Gods bleſſings beſtowed on us ſhould be recieved by us in an exact reckoning; we ſhould receive them (pondere, menſurâ & numero) by number, weight and meaſure, to take the tale, to ponder the weight, and to behold the quantity of them, is an excellent way to get a Thankful Heart and a Rendring Diſpoſition with David, Pſal. 116.12.
[Six meaſures of Barley.]
So that he knew what he gave her, he gives not hand over head, as one in haſt. Hence
Obſerv. 3. As Charity is no Churle, ſo neither muſt it be Blind or Extravagant: His liberality is not laviſh in laying out Gods bleſſings, but he giveth in Judgment and with Diſcretion, not without conſideration: Prudence is the General Guide and Univerſal Miſtreſs in all Acts and Exerciſes of Vertue, Pſal. 112.5. The Hebrew is (Sheſh Segnorim) Six Barleys: Had he given her ſix Barley Corns, his gift had been more niggardly than bountiful. The former ſubſtantive being cut off by an Ecclipſis, 'tis ſupplied by adding a Buſhel or an Homer; it cannot be the former, for it was not poſſible for Ruth to carry ſix Buſhels of Barley (which weighs one hundred and ſixty pound weight,) neither could her Mantle contain it. This meaſure therefore muſt be an Omer, which is the tenth part of an Ephah, Exod. 16. v. laſt, which came nigh to our Buſhel; which alſo her Mantle might hold, and her Shoulders might bear; however, 'tis doubtleſs as much as ſhe could well carry: Boaz will not ſend her away empty but laden home. Hence
Obſerv. 4. As Boaz, ſo much more our God, never ſends home true ſuitors empty. He giveth, and he giveth liberally, he giveth Grace, he giveth more grace, Jam. 4.6. and more Grace, even a boſom full of bleſſings, even as many as they can bring Faith to bear away: Every Sabbath, and Sermon, or Sacrament, Chriſt cries to us as Boaz to Ruth (his ſuitor) bring hither thy Vail, (not a little but a great Faith) that I may fill it; Open thy mouth wide that I may fill it, Pſal 81.11. Faith is the receiving Grace, God proportions his performing to our believing: As thou believest ſo be it unto thee, Matth. 8.13. The greater that the Veſſel or Water-pot is which is carried to the Well, the more Water it bringeth home in it: The greater that the ſacks were which the Patriarchs (in the Famine) carried with them into Egypt; the more Corn they contained to carry home in them, for themſelves and for their Families.
V. 16. [When ſhe came to her Mother,] who probably knew her not (it being yet Dark,) and therefore asked Who ſhe was? This ſhows that Ruth haſted home for three Reaſons.
Firſt, For the Danger of the way, it being ſo early and before Day.
Secondly, For the burden ſhe bare to be disburthened.
Thirdly, For her Joy, that ſhe might communicate to her Mother her happy ſucceſs▪ Hence
Obſerv. 1. As Ruth did, ſo every good Soul ſhould baſten home; to wit, to Heaven, we ſhould have Pauls (Cupio diſſolvi) I deſire to be diſſolved and to be with Chriſt, which is far, far better, Phil. 1.23. and that upon the ſame cogent Reaſons that made Ruth haſt home.
N. B. Firſt, The Danger we are in, while we are in this Dark, Forlorn World.
Secondly, The Burden of Sin we carry upon us. Here
Thirdly, The Joy we hope for at our Fathers Houſe hereafter.
[Who art thou?]
This Queſtion Naomi asked before ſhe opened Ruth the Door, who in the dark could not well be diſcerned, though poor People fear not Robbing. Hence
Obſerv. 2. As Naomi, ſo Gracious Souls ſhould look well to their Doors; examine all comers, ſaying, Who art thou? Keep the Door of your Hearts, Prov. 4.23. And cover it, Numb. 19.15.
[All that the Man had done to her.] That is, ſaid unto her. Hence
Obſerv. 3. A good Mans ſaying is looked on as good as doing; as Gods Dicere eſt facere, The Lord ſpake and it was done, Gen. 1. often. And his benedicere eſt benefacere, his bleſſing is benefiting: He is faithful that hath Promiſed, Rom. 4.21. 2 Tim. 2.13. Heb. 10.23. and 11.11. So when a good Man hath once promiſed any thing, we then ſay 'tis as good as done. Hence.
Obſerve laſtly, 'Tis Saints Duty to exchange their experiences; to be telling one another what the Lord hath ſaid to, and done for their Souls, Pſal. 66.16. as Ruth did to Naomi here, what the man had ſaid to her, or done for her. Happy is that Soul which can ſay Chriſt hath promiſed me Marriage, hath contracted with me to ſpread his skirt over me.
V. 17. [He ſaid to me] His Heart and Tongue were relatives in this liberal Love. Hence
Obſerv. 1. Love in the Heart will diſcover it ſelf every way: In the Eye, in the Mouth, and in the Hand too; Eat not the Bread of him that hath an Evil Eye, Prov. 23.6. Dat bene dat mulltum, qui dat cum munere vultum.
He put her not off with cold Complements, Jam. 2.15, 16. ſaying, be warmed with a fire of words, or be cloathed with a ſuit of complements. If Love be in the Heart, 'twill be in the hand too.
[Go not empty.] This liberal man, Deviſeth liberal things, Iſa. 32.8. By liberal things ſhall he ſtand. Hence
Obſerv. 2. Giving not Getting, Handing out, not Hoarding up, is the true way of right Thriving, One would think that a man of a publick ſpirit, who is more for laying out (in doing good to others) than for laying up (only for his own good;) is moſt likely to fail and fall, but God hath promiſed he ſhall ſtand by liberal things; for this is Lending to the Lord, Prov. 19.17. 'tis a Laying up Treaſure in Heaven, and a laying hold of Eternal Life, 1 Tim. 6.17, 18. The Lord gives command that Maſters ſhould be liberal to Old Servants, Deut, 15.13, 14. Thou ſhalt not ſend him empty away, but give ſome liberal acknowledgment that God hath bleſſed thee by his Labours.
N. B. How then ought People to be liberal (according to their Ability,) to the Servants of Chriſt, eſpecially Old Miniſters, that hath laboured long in Word and Doctrine!
V. 18. [Sit ſtill my Daughter.] That is, ſtir not abroad to be (as ſome Women would be) tattling the matter to others, but reſt in what is done, and wait on God for the Iſſue. Hence
Obſerv. 1. When lawful means are rightly uſed, then ſhould we wait upon God for the End. The care of the means belongs to us, but the care of the end belongs God, 'Tis good to be active in reſpect of the means, and to be Paſſive in reſpect of the End: We muſt commit our ſelves in all well doing to the Lord, Pſal. 37.5. 1 Pet. 4.19.
[Ʋntil thou know how the matter ſhall fall.]
'Tis ſaid to fall, becauſe all Earthly concerns (as it were) falls down out of Heaven according to the Heavenly Decree: And whatever God hath ordained to be done, (or to fall out in the World) by his Divine Decree before all Time, the ſame he brings to paſs by his Divine Providence in the fulneſs of time. Hence
Obſerv. 2. All matters concerning Mankind are appointed by a Divine Decree in Heaven, before they be accompliſhed by a Divine Providence upon Earth: Even all Matches and Marriages are made in Heaven, before ever they come to be ſolemnized on Earth: Godly Naomi looks upward (and teaches her Daughter to do ſo) to take ſpecial notice how Gods Providence would work, in this matter. So Caſts this burden upon the Lord, that they (both) might be ſuſtained, Pſal. 55.22. 'Tis our work to caſt care, and 'tis Gods work to take care; Caſting all your care upon him, for he careth for you, 1 Pet. 5.7. We muſt let God alone (until his Big-belly'd Decree bring forth, Zeph. 2.2.) with his own Work, which is then only well done, when 'tis done by himſelf.
[The Man will not be at Reſt.]
She knew he made Conſcience of his Promiſe, and would be reſtleſs till he had paid that Due Debt▪ Hence.
Obſerv. 3. Conſcientious Perſons ſhould be reſtleſs until they make good payment of their Promiſes. Alas, how few Boaz's are in the World, who pay what they promiſe.