A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on the book of Ruth · Chapter 4
Ruth, CHAP. IV.
Verſe 1. THEN Boaz went up to the Gate.] This was the place of Judicature among the Jews, and the likelieſt place to meet this Kinſman, either going out to, or coming in form his buſineſs in the Field. Hence
Obſerv. 1. The moſt probable means ought judiciouſly to be uſed in order to the accompliſhing of our purpoſed ends. Thus Boaz being reſtleſs for obtaining his Promiſed end Chap. 3. laſt, uſes the likelieſt means to obtain his End: And he makes a judicious choice Of ſitting down in the Gate, where he might not only meet ſooneſt with his Friend, but alſo, where he might have the aſſiſtance of the Aldermen, or Elders of the City. to Hear, Examine and Judge of the matter in hand.
N. B. Many a Man loſes a good end, for want of right means tending to the end. The Serpent beguiled Eve in directing her to wrong means for the propoſed end; (Ye ſhall be as Gods) was the end; but the means uſed to obtain this end, was more likely to make them Devils than Gods.
[Behold the Kinſman came by.] This remarkable paſſage of Providence hath a (Behold) upon it. Hence
Obſerv. 2. A marvelous Providence doth attend Gods Servants, that do wait upon God in the way of Obedience. The guiding hand of God doth make many an happy hit in the occurrences of his People. As before ſo here, the Man whom he wanted, and waited for, muſt needs come by at ſuch a ſeaſonable time, and ſo give an expeditious Iſſue of the cauſe depending.
N. B. 'Tis our loſs not to obſerve what we gain, by many an happy hit of Providence; as one to my ſelf this Day, and on many other Days. Chriſt muſt needs go through Samaria, John 4.4. Oh! happy are they, that (as the Samaritan Woman) are juſt in the way: That Christ muſt needs go; Christ will look upon ſuch. Thus the comely contexture of various Providences, are very marvelous to thoſe that make obſervation of them.
[Ho ſuch a one.] Peloni Almoni. Hebrew Oquidam ſingularis: Both thoſe Words Daniel contract into one, in (Palmon) calling Chriſt, [Palmoni Hamadabbar,] or moſt Singular Speaker, or one above all Names, Dan. 8.13. Almoni comes from Alam mutus, to ſignifie we are mutes as to asking after Christs name, ſeeing it is Secret, Judg. 13.18. And wonderful, Iſa. 9.6. and Jupiter [Amon] among the Heathens; ſignifies, H…ns tu, Quis es! Oh thou, who art thou! According to the Inſcription upon the Athenian Altar, to the unknown God. Act. 17.23. Hence,
Obſerv. 3. God and Chriſt are Incomprehenſible: 'Tis one of the Attributes of God: His Nature cannot be comprehended by any Name; hence the Spouſe Names him not, but crys Emphatically [Oh thou whom my Soul Loveth!] Cant. 1.7. And Mary calls [Him, him, him] Three times over without a Name, Joh. 20.15. and Chriſt ſaith to Manoah, [Why askeſt thou thus after my Name, ſeeing I am called, as I am called, and ſuch is thy weakneſs that it ſurpaſſeth thy Conception. As Gods Being ſurmounteth all Created Beings, ſo his Nature ſurpaſſeth all Names and Notions.
N. B. But heré, […eloni Almoni] which have no proper ſignification, but are uſed as our [Hear you Sir] parallel to thoſe Phraſes, [in ſuch, and ſuch a place,] 1 Sam. 21.2. 2 King. 6.8. Do ſhow that the Spirit of God will not vouchſafe to name the Name of ſuch a notorious Worlding that preferr'd his own Land before God's Law; which commanded him to continue the Name of his Deceaſed Brother, by Marrying his Widow, Deut. 25.6, 7, 8. Hence,
Obſerv. 4. That wicked Worldings which love their own Land, better than God's Law, are not worthy of a name; either of God or Man: No doubt but Boaz knew well enough the Name of this Kinſman, he being a Man of Quality, and ſate next to Boaz, above all the Ten Aldermen, or Elders; yet the Holy Pen-man of this Scripture, (though Inſpired by the Holy Spirit, 2 Pet. 1.21.) doth not vouchſafe him a Name, as a Puniſhment for his Pride and Ingratitude; who was ſo over ſtudious of his own Name, that his Dead Neighbours Name he regarded not at all, yea he deſpiſed that Vertuous Woman Ruth; neither did he mind the Law of his God: Therefore is he not worthy to be Named. Solomon ſaith, the Name, and Memory of the wicked ſhall rot (and ſtink too) Prov. 10.7.
V. 2. [He took ten Men of the Elders:] Theſe were the Saned…im, or Court of Judicature, poſſibly ten; to mind them of the Ten Commandments, which was to be the Rule of their Ruledom: Thoſe muſt hear the Cauſe tryed, be witneſſes of their proceedings, and likewiſe be Judges of the whole matter between them. Hence,
Obſerv. 1. Courts of Judicature (If not Neighbourly Arbitrations) muſt be the end of Controverſies: Some Men are of ſuch a litigious Life, that neither Amicable Arbitrations, nor Decrees in Courts of Common Pleas, or (yet) of Chancery, will make them deſiſt from Law Suits, but ſtill they purſue their ſueing of their peaceable Neighbours, until they come to be ſtigmatized, and branded with the black name of Common Barretors God uſually fills men with the evil of their own ways, Prov. 14.14. They are paid home in their own coin, and are oft brought to a Morſel of bread. [Sit ye down here.] Sitting muſt be the poſture of thoſe that Judge of differences. Hence,
Obſerv. 2. Arbitrators, and Judges, ought to be of a Sedate, and compoſed Temper in hearing, and determining Controverſies. Here they are commanded to ſit, that is, to be of a Sedate Spirit, for Men uſually ſtart up from their ſeat when they are tranſported with Anger. Thoſe Elders to whom God directs this very Caſe and Cauſe for Judgment, Deut. 25.7, 8. muſt be conſiderate.
V. 3. [And he ſaid unto the Kinſman,] Without an Advocate, or Pleader at the Barr upon Fee; he opens his Cauſe, and ſtates the Caſe himſelf, and that in few and fit words, ſo brings it to a ſpeedy Iſſue; ſuch was the ſimplicity and down-right honeſty of that day. Hence.
Obſerv. 1. The Simplicity of former times, doth much condemn the wicked wilineſs, and corrupt cunning and craftineſs of latter and our preſent times.
N. B. The Law now is become a craft and myſtery; there is more plain dealing (as to ſuits at Law) in other Lands, than in our Land, as in Denmark, &c. 'Tis the partys work there to ſtate his own Caſe, whereupon the Law is Read, and ſo they determine the matter. Oh! What a ſhame it is, that Men (among us) will go to Law about every light and trifling occaſion; yea, and ſpin out their Suits to ſuch a …gth, as poſſibly may laſt Seven Years. Inſomuch that it may be truly ſaid, no Suit (made of the ſtrongeſt Cloth) will laſt a Man ſo long as a Suit in Chancery may: This is for lamentation.
[Naomi ſ…lletha parcel of Land.]
Boaz, having to deal with a wily Worldling, deals warily with him in opening his Cauſe, for he mentions Naomi only that had the Land to ſell. As if it were her Dowry, or Joynture, but not a word of Ruth, the widow, who muſt go along with the Land according to the Law. Hence.
Obſerv. 2. Holy wiſdom is wonderfully helpful in managing Affairs with a wily and wicked World. Our Lord's caution is, to be ware of Men, and bids us, be wiſe as Serpents, and harmleſs as Doves, Math. 10.16.17. The head of a Serpent, and the heart of a Dove, are two neceſſary Ingredients, wherewith to make up the Compoſition of a Chriſtian.
N. B. There muſt be neither too much, nor too little, either of the Serpent, or of the Dove; Piety without policy, is too ſimple to be ſafe; and policy without Piety, is too ſubtle to be good: Boaz, here was a juſt compound of both; who was both Innocent and prudent too, in telling the Kinſman of the Land, but not of the Wife, that muſt go along with the Land; at the firſt, while he ſoundeth his mind by an Ambiguous Speech He ſpeaks not a word of Marrying Ruth, yet without any purpoſe of deceiving him; becauſe, This latter was neceſſarily implyed in the former; ſeeing he was bound to accept or reject both, if he accepted, or rejected either.
V. 4. [And he ſaid, I will redeem it.]
This ſhews, he gaped for the Land, and was prepared for the purchaſe, being a Rich Man as well as Boaz, but nothing ſo kind, as he, to his Kindred. Hence,
Obſerv. Near Affinity may be without dear Affection: Solomon ſaith, better is a Neighbour near hand, than a Brother a far of, Prov. 27.10. This narrow Soul had a wide Purſe his Coffers were ready to fly open, at the tydings of a purchaſe of Land: Yet, Oh! How Hidebound is he towards his poor Relations: He was nearer in Affinity than Boaz, yet further off in Affection: He is not willing to part with a Penny to his two Poor Kinſwomen, as Boaz did.
V. 5. [What day thou buyeſt the Field, &c.]
This marred the Market of this Churle, and 'twas well it was ſo, for poor Ruth, who might never expect comfort in ſuch a Miſers Boſom. Hence,
Obſerv. Our concerns are better carried on in Gods hands, than in our own: Naomi and Ruth, might have challenged, and choſen their next Kinſman by courſe; but God is making better Proviſion here for both the Widows, Maintenance for Naomi, and Marriage for Ruth, and both comfortable. God lays the neareſt Kinſman aſide, and takes the next to him, that both the Widdows (which are Gods Clients) might be well provided for: Naomi ſhall no more be Marah, but Naomi again. And while Orpah wants Bread in Moah, Ruth becomes a Lady in Canaan: Oh! Who would not wait upon God in his own way?
V. 6. [I cannot redeem it.]
Oh Inconſtancy! 'twas before I will, and I can, but now 'tis I cannot [leſt I marr, &c.] 'tis our duty to Anſwer Satan ſo; but not Christ ſo. Pleaſure and pain: Piety and perſecution go together. Hence,
Obſerv. 1. A mere Worldling is full of empty Words: A Man of Verboſity is a Man of Vanity; A Fooliſh and loquacious Man is this carnal Kinſman: Solomon ſaith, A Fool is full of Words, Eccleſ. 10.14. and multitude of words wants not Sin; Eccleſ. 5.3. Eſpecially the Sin of Lying and Vanity, as here, his Verboſity in uttering thoſe contrary Speeches, about one and the ſame matter, [I will, and I will not, I can, and I cannot] muſt needs have vanity, yea and lying in it.
Obſerv. 2. Is, Carnal Worldlings, want not levity and inconſtancy, in their ſayings and doings: They ſay and do, [Aliud Stantes, Aliud Sedentes,] one thing ſtanding, and another thing ſitting; change of poſtures procures change of mind, and of manners in ſuch fickle and unſtable Souls: One while they will, and another while they will not; one while they can, and another while they cannot, as here, and why ſo? 'Tis leaſt [I marr my Inheritance.] Hence,
Obſerv. 3. A carnal Worlding, prefers his own Intereſt before Obedience to Gods Precepts: He prefers [Haram Domeſticam, Arae Dominicae] a dirty Swine-ſtye before an Holy Sanctuary; he ſeareth more [Jacturam Regionis quàm Religionis] the loſs of his Land, than the loſs of his Lord: Saying with that curſed and carnal Cardinal in France, I would not loſe my part in Paris, for my part in Paradiſe; for indeed no ſuch wretch could have any part (at all) in Gods Paradiſe; no ſuch dirty Dog ſhall ever tread upon that Golden Pavement, Revel. 21.21. and 22.15.
Obſerv. 4. Carnal Worldings will be wiſer than the moſt wiſe God. This Worldly Muck-worm, Reaſons, and Reſolves here, as if the Father of all the Families both in Heaven, and on Earth, Eph. 3.15. would have undone his Family by a diſpleaſing precept, he makes himſelf wiſer than God, who ſets the ſolitary in families, Pſal. 68.6. and preſerveth them in that ſtate by his providence, which can never be contradictory to his precept, nor his precept to his providence. Yet thus he Argues, [Should I Marry Ruth?] Alas, ſhe is a poor Widdow, and brings no Addition to my Eſtate, and then the Old Woman (Naomi) muſt be maintained too, which will be a double charge; yea further, ſhe being Young, may fill my Houſe with Children; ſo weaken my Inheritance, when divided into many Streams; or if ſhe brought him but one Child, he would want an Heir to bear his own Name, but Mahlons (that was deceaſed) it muſt bear, and ſo he ſhould beget a Child upon another Mans-bed; and therefore he thought to obey God (who bleſſeth thoſe that obey him) would blaſt his Patrimony, and thus (with his carnal Reaſonings, and for Worldly Reſpects) he diſpenſeth with his Diſobedience to the expreſs Law of God. Deut. 25. ver. 5, 6, 7. Whereas 'tis our duty to ſee always better things in Gods, will than in our own, and to believe Wiſdom where we cannot behold Love.
V. 7. [Now this was the manner in former time concerning Redeeming.]
Here the Rites of Redemption (or Alienation of Lands) are Related, bearing ſome Reſemblance with thoſe preſcribed in Moſes's time, Deut. 25. yet with difference. Hence,
Obſerv. 1. Old Cuſtom is of great Authority with all People. Cuſtom is not only a Second Nature, but 'tis alſo a prime Law to many; as Tully ſaid, thoſe Cuſtoms I received by Tradition from my Anceſtors [Nullius unquam me Movebit Autoritas] no Authority ſhall ever remove me. Mos (which ſignifies cuſtom) is called [Magnus Trium literarum Tyrannus] a mighty Tyrant of Three Letters, that mightily prevails every where; as amongſt thoſe Barbarians that have a cuſtom of throwing ſtones one at another once in the year; and this cuſtom they cannot be perſuaded to lay down, becauſe they received it by Tradition from their Anceſtors. But Jeremy tells us, The Cuſtoms of the People are vain, Jer. 10.3. old cuſtoms (without a conſonancy to the Truth and Word of God, Joh. 17.17.) are but mouldy errors: So then the Jus Conſuetudinarium (cryed up by the Romaniſts) ought to be Abandoned in as much as it Agrees not with the Truth. To make cuſtom the chief Magiſtrate or Law of our Life, is to make our ſelves no better than dead Images, that are moved and carried on upon the Wheels of cuſtom.
Obſerv. 2. Succeſſion of time is very apt to alter primitive Inſtitutions: Here ſome alterations were crept in, ſince the appointment of Moſes, in Deut. 25. for there, the Widdow (refuſed by the next Kinſman) complained to the Elders of the injury offered her, but here, Ruth makes no ſuch complaint. There, The Woman pull'd off his Shoe, but Here, The Man pulls off his own Shoe (himſelf) and gives it to his Neighbour the Goel or Redeemer; There ſhe Spits in his Face to diſgrace him: But here, no ſuch matter is done, ſave only his delivering the Shoe to Boaz; whereby he renounced his own Right, ſo much as to tread upon that Land (without ſufferance) and reſigned all up to the Redeemer. Thus Alterations from the firſt Inſtitution, and Innovations, are very apt to creep in upon us in Matters of Religion: Our Lord ſaith, [non crat ſic ab Initio] it was not ſo from the beginning, Mat. 19.8.
[This was a Teſtimony in Iſrael.]
That is, it was entred upon Record, that the Redeemer ſhould ever hold his Right to the thing redeemed. They made ſure Bargains for the Earth. Hence,
Obſerv. 3. If Earth, much more Heaven ſhould be aſſared. Oh what ſure work was made about Anathoth's Field! Jer. 32. See v. 9. more of this.
V. 8. [So he drew off his Shooe.]
This was for confirming the Bargain, according to the cuſtom of the Countrey, in giving Poſſeſſion by Turf and Twig, or by Sod and Straw, laying them upon the Deed or Evidence, &c. Hence,
Obſerv. 1. To put off the Shoes of our Defilements is a Bleſſed Evidence of an Holy Reſignation of our ſelves to God. Thus Moſes was commanded to put off his Shoes, Exod. 3.5. And thus was Joſhuah alſo, Joſh. 5.15. not ſo much becauſe they ſtood upon Holy Ground as that both of them muſt deſign themſelves to an Holy God: Oh that we could do ſo! inaſmuch as that Ceremony of Spitting in the Face of this Refuſing Kinſman, was either omitted, or remitted, yet the Bargain was firm in Iſrael. From hence ariſes,
Obſerv. 2. Religion may be firm and right Religion without ſome Ceremonies. As this Bargain was a right and firm Bargain without that Ceremony, for either it was become Obſolete, and out of uſe, or Ruth referr'd the whole concern to Boaz. Oh it were an happy thing, if the Worſhip of God were now accounted a right and firm Worſhip of God, without being ſo cloathed and clogged with ſo many Ceremonies over and above the nakedneſs and ſimplicity of the Goſpel!
N. B. 'Tis pity they ſhould be called but indifferent to Salvation, yet be accounted ſo neceſſary to preferment: Thoſe indifferent things muſt not now either be omitted, or remitted (though they have been for ſome time out of uſe) but are impoſed as neceſſary things (though not mentioned amongſt ſuch, Acts 15.28.) whereby they loſe the very Nature of Indifferency.
V. 9. [Ye are Witneſſes this Day.]
'Twas Boaz's care to make his new Purchaſe with good aſſurance, Caveat Emptor; the Buyer muſt take heed that all be right, faſt and firm: Thus Abraham did in his purchaſe, Gen. 23.16. Thoſe were fit Witneſſes, becauſe they were Eye-Witneſſes of the Bargain, and Ear-Witneſſes alſo. Hereby he provided for his own ſecurity, and for the quietneſs and peace of his Poſterity alſo, who otherwiſe might have been diſpoſſeſſed of it: 'Twas therefore an act of great prudence, and ſhall not we be as prudent for Heaven (that purchaſed Inheritance ſo call'd, Eph. 1.14.) as Abraham was of his Purchaſe, if we be the Sons and Daughters of Abraham? Thus Jeremy (as before) made ſure work, by Evidences both Subſcribed, (or Signed) and Sealed and Delivered before Witneſs; yea, and two Copies for preventing Quarrels, and after-Claims, Jerem. 32.9, 10, 11, 12. Men love to be upon ſure Grounds in things that are Temporal: Oh that they were as wiſe in things that are Spiritual and Eternal!
V. 10. [Moreover Ruth the Moabiteſs have I purchaſed, &c.]
And 'twas a good Purchaſe, even the beſt part and main cauſe of his Purchaſe. Hence,
Obſerv. 1. A Godly Wife is a good Purchaſe. Boaz could not think he paid too dear for this Purchaſe, ſeeing ſhe was one that feared God, and the price of ſuch an one is far above Rubies, Prov. 31.10. A good Wife was one of the firſt real and Royal Gifts beſtowed upon Adam. Though Ruth was a Moabiteſs (of that curſed Stock that were excluded from the Church, to the Tenth Generation, Deut. 23.3.) hence ſome do cenſure Boaz for Marrying Ruth but uniuſtly, for ſhe was a Proſelyte, and a Vertuous Woman, and came to truſt under the Wings of the God of Iſrael: She was not as Solomon's Miſtreſſes, of Moab, that ſtole away his heart from God, Neh. 13.26.
V. 11. [The Lord make the Woman, &c.] This is their Prayer for a Bleſſing on his Marriage. Hence,
Obſerv. 1. Though Marriage be not a Sacrament (as the Romaniſts reckon it) yet ought it to be Solemnized and Sanctified by Prayer; as it is both an Holy Ordinance of God, Prov. 2.17. and an Honourable Eſtate to Man, Hebr. 13.4.
[That is come into thy Houſe,] To poſſeſs it, as a good, not an evil Spirit. Hence
Obſerv. 2. Marriage is either a Marr-Age, or a Merry-Age: The Heathen could ſay, every Man at Marriage brings into his Houſe, a good or an evil Spirit, ſo makes it an Heaven, or an Hell thereby.
[Like Rachel and Leah.] Beautiful as Rachel, Fruitful as Leah. Hence,
Obſerv. 3. Beautifulneſs and Fruitfulneſs are two Marriage-Bleſſings, which God gives to them that Marry in the Lord. Both thoſe are the Gifts of God, and ought to be pray'd for by Man, and both theſe are Bleſſed Cements betwixt Married Couples, Gen. 24.16.67. Rebeccah was very fair, and Iſaac loved her, and Gen. 30.20. and Job 19.17. Children are ſtrong Cements both with Jacob and with Job, &c.
Query 1. Why is it not ſaid, [like Sarah or Rebeccah?]
Anſwer 1. Becauſe thoſe two, Rachel and Leah, left their Countries, as Ruth did. 2. They deſired Off-ſpring as ſhe did. 3. From them ſprang the Twelve Tribes only, but the Edomites were from Sarah and Rebeccah. 4. The Bethlemites were from Leah and Rachel. Rachel's Sepulchre was in the Suburbs of the City Bethlehem, Gen. 35.19.
Query 2. Why is Rachel ſet firſt?
Anſwer. Becauſe dearer to Jacob, and his firſt Thoughts.
[Do worthily in Ephratah, &c.] All this was become a Jewiſh Form of Prayer.
Obſerv. 4. Every Man ought to do worthily in his place and ſtation. All Men ſhould be ſerviceable to God, and profitable to Man, not Inutile pondus terrae; as if Born only, Fruges Conſumere, to no purpoſe, or to bad purpoſe; they are to bad purpoſe, by whom no body is better, but ſome body worſe. See Ezek. 18.18.
V. 12. [Like the Houſe of Pharez,] Who was the Bethlemites Progenitor, Gen. 38.29. of a Numerous and Honourable Family; ſee v. 18. and the Bleſſing of this Peoples Prayers, came upon the Head of Boaz and Ruth. Hence
Obſerve, 'Tis good to have a ſhare in the Prayers of others. God graciouſly heard the Prayers of this People, for this Couple; for they had Children, Wealth and Honour, of them deſcended many and Mighty Princes, eſpecially Meſſiah the Prince: The two grand priviledges of a Child of God. Are,
Firſt, To be born upon the Wings of Prayer while he lives. And,
Secondly, Upon the Wings of Angels when he Dies.
V. 13. [Boaz took Ruth.] This was done before ſolemn Witneſſes. Hence,
Obſerv. 1. Clandeſtine Marriages are not warranted by the Word; ſome Daughters are ſtolen away without Parents Conſent: Boaz took her to be his Wife, not his Whore.
[He went in unto her:] A modeſt Expreſſion of the Marriage Duty. Hence,
Obſerv. 2. No corrupt Communication ſhould proceed out of our Mouths, Eph. 4.29. No Borborology, no Obſcene, or filthy Speeches: The Hebrew Tongue is called Holy, (ſome ſay) becauſe there is not one proper Name in it that ſignifies the Privities of either Sex, or the Act of Copulation, but it uſes a modeſt Phraſe, or Periphraſis.
[The Lord gave her Conception.] Hence,
Obſerv. 3. The Key of the Womb (as of Heaven, of Hell, and of the Heart) hangs at God's Girdle: She had been Married to a Young Man, yet had no Child; now ſhe is Married to an Old Man, yet hath a Child; this was by the ſingular Bleſſing of God, yea, and a Son too (which was more than a Daughter) to uphold the Name and Family even to the Birth of Chriſt.
V. 14. [And the Women ſaid to Naomi.] Hence,
Obſerve, Women's Meetings ought not to be ſpent in vain and frivolous Chat, and idle Prattle; much leſs in Ribaldry and Scurrility: Here was an Holy way of Goſſiping, ſo Luke 1.58. the time was not waſted, but ſpent in Praying, and praiſing of God.
[That his Name may be famous.] The Men had pray'd thus before, now the Women pray for the ſame. Hence,
Obſerv. 2. 'Tis an happy time when Men and Women do (even apart) pray for the ſame Bleſſing, Eſther 4.16. Zech. 12.12. Mercy would then come to God's Family, and to our own.
V. 15. [A Reſtorer of thy Life, &c.] Hence,
Obſerve, Children ought to be Reſtorers of Life to their Aged Parents, and nouriſhers of their Old Age. Oh what a ſhame it is, that ſo many Children bring down the Grayhairs of Parents, with Sorrow to the Grave! Gen. 42.38. Many break the Hearts of their Parents, few are Reſtorers and Comforters, or Nouriſhers, foreign, Storklike ſo famous for Gratuity to their Dam, &c.
V. 16. [Naomi took the Child and laid it in her Boſome.] To wit, next her Heart. Hence,
Obſerve, Love hath a deſcending Nature, as the Beams of the Sun, it deſcends better than aſcends. Naomi was but Mother-in-Law to its Mother, yet behold her Affection to it. 'Tis oft found, that Grand-mothers love their Grand-Children better than their own, from the deſcending Nature of Love. Hereupon ſhe became Dry-Nurſe to it. Oh the Ocean of Love that deſcends from Parents to Children!
V. 17. [The Women gave it a Name.]
To wit, thoſe good Women, v. 14. perſwaded the Parents ſo to Name it either at the Birth, or at the Circumciſion, as uſual.
[They call'd him Obed:] A Serviter, ſo he was to Naomi, whom he ſerved with Comfort and Reſtoration; and ſo he was to God, a Serving Son: Obed, i. e. Obedient. The Name Obed put him in Mind of his Obedience and Service to God and his Parents, Mal. 3.17. as the Prince of Wales's Motto, [Ich Dien,] I ſerve, to ſuppreſs his Pride, &c.
V. 18. Though he was Mahlon's Legal Son, yet was he Boaz's Natural Son; the Catalogue of whoſe Generation is ſet down to ſhew, that Shiloh came of Judah, according to the Promiſe, which Matthew tranſcribes, Matth. 1.3, 5. Pharez, a Breaker, a Type of Chriſt, who broke the power of Death and Hell, and the Partition-Wall, then Zarah the Jew comes forth again, Gen. 38.29, 30. Boaz begot of Rahab, Matt. 1.5. as Obed of Ruth, &c. The Chaldee call Boaz the Good Man, by whoſe Prayers Canaan was freed from the Famine that drove out Naomi, &c. Laus Deo. Finis.