Ruths Recompense, Commentary on Ruth · Chapter 4 · Verse 18
Verſe 18. Now theſe are the generations of Pharez; Pharez begat Ram.
HEre is the laſt part of this booke, and the concluſion of this chapter, containing a genealogie from Pharez to Dauid, ten generations, as they be reckoned in order, in this and the reſt of the verſes from the father to the ſonne, and from the ſonne to the end of the tenth generation. The occaſion of this genealogie was from the laſt words of the former verſe, ſpeaking of Obeds being father to Ieſſe, and Grand-father to Dauid; and to ſhew this, the holy Ghoſt beginneth a genealogie from before Obeds time, in ſeuen of his Anceſtors, and deſcended to Dauid his Grand-child.
Now theſe are the generations.] Vſually the genealogies of the godly are recorded, but ſometime the generation of the wicked, as of Iſmael Gen. 25. 13 & 36. 9. & 21. 13. & 4. 17, 18, 19.and Eſau, are ſet downe; not ſo much for their ſakes, as to ſhew the truth of Gods promiſes made to the faithfull concerning ſome of them: or to ſhew ſome wicked inſtruments in their poſteritie, as in the genealogie of Cain. The genealogie of the godly is ſet downe for theſe ends. Firſt, to ſhew how God regiſtreth vp his people in a booke of remembrance, as being precious in his eyes. Secondly, to ſhew how hee hath had from time to time thorowout all ages, a race of righteous people, a peculiar generation to himſelfe, in deſpite of Satans malice and all his bloody inſtruments. Thirdly, for helpe to Chronologie, as may bee ſeene in Gen. 5. from the liues of the Patriarkes. Fourthly, to ſhew the deſcent from the firſt Adam to the ſecond, as appeareth in the Euangeliſts; where Matthew intitlethMat. 1. Luk. 3. his firſt Chapter, the booke of the Generation of Ieſus Chriſt, from Abraham to Ioſeph, and then Luke from Ioſeph to Adam. This genealogie here in Ruth is, to teach the truth of Iacobs prophecie, concerning Chriſts comming of the Tribe of Iudah, for here it beginneth at Pharez Iudahs ſonne, and deſcendeth to Dauid, the royall Prophet and type of Chriſt: Alſo to ſhew why the houſe of Pharez was ſo extolled in verſe 12. by the Elders and people: and thirdly, to let vsus know for what end this Story was written, not to praiſe and ſet out the vertues of a couple of poore women; but to ſhew from whom Dauid came, the figure of Chriſt, euen of Ruth, a Gentile, a Moabiteſſe. Laſtly, this may bee, to ſhew the efficacie of the prayer of the people at Boaz marriage, wiſhing by this ſeede Obed his houſe to bee as famous as Iudahs houſe was by Pharez, as it was indeed. For as Nahſhon and Salmon, Princes came of him, ſo of this Obed came Ieſſe and Dauid, and ſo a royall poſteritie.
Of Pharez.] The Catalogue beginneth here, and from this man, though miſbegotten inceſtuouſly, the honour of the families is fetched; for ſo in truth it was, the Lord▪ making Pharez renowned in his poſterity: whence not, Firſt, that the holy Writers are without partialitie, they write as things be; they omit not for feare of diſgrace that which is true, and ought to bee ſet downe; they will not ſpare any, friend, foe, farre off, nor neere, no not themſelues; Moſes will write his owne faults, his Wiues, his Brother Aarons and Miriams; Samuel will not ſlip ouer his ſonnes miſcarriage; nor Ionah his owne rebellion againſt God, and his peeuiſh brabbling with him; Ieremie will record his owne impatiencie, and Saint Paul his bloody rage againſt the Saints: for indeed they are led by a betterNam quis neſcit, primā eſſe historiae legē, ne quid falſi dicere audeat, deinde, ne quid veri non audeat, ne qua ſuspicio gratiae ſit inſcribendo, ne qua ſimultatis? Cic. de Orat. lib. 2. Vide Ieſephum, Antiq. lib. 16. ca. 11. vbi me…itò culpat Nichol. Damaſceni hiſtoriam, Herodis res falſis laudib. ornantem. Spirit, then that of the world; they alſo caſt off ſelfe-louelove, and they prefer the truth & Gods glorie aboue all: which may perſwade vsus to the reading of theſe holy Hiſtories full of varieties, and yet trueths not to bee found in any writings of men. And this ſhould teach ſuch as vndertake to write Stories, to deale truely, without fabling, and to auoide partiall relations, that wee may reade true Hiſtories, and not fictions and falſehoods, to the deceiuing of the poſteritie, which ſhould bee thereby inſtructed. Secondly, that men hold themſelues honored to come of ſuch as hauehave gained honour in the world, though otherwiſe ſtained in their birth: for ſo here it is accounted honorable to come of Pharez, as many with vsus doe; to come but into this Iland, which William the Conquerour obtained, how baſe ſo euer he was by his birth: for outward honour and glory procureth eſtimation, and becloudeth birth ſo, as that no notice is taken thereof. Now, if outward honor effect this, with what honour may we thinke our ſelues honoured, when God, the Emperor of Heauen and earth, is willing to acknowledge vsus to bee borne of him, and to bee called his Sonnes? But of this, few glory, becauſe it is onelyonly ſpiritually diſcerned, and for that ſuch as bee ſo honoured with God, finde here many croſſes, and ſo are in contempt with the worldly-minded.
Now, in handling the reſt of the names, I will ſhew you out of them, that as one naturally begets another; ſo the Elect of God are to be qualified, one grace, as it were, producing another. The firſt in this naturall generation is Pharez, which ſignifieth ſeparate: ſo in the ſupernaturall worke of Regeneration, the Elect muſt bee firſt Pharez, ſeparate by their effectuall calling by the Word, and by the holy Spirit in their conuerſation from the vaine world; for ſuch2. Cor. 6. 17. are the Children of God, and ſuch ought they to bee, as the Apoſtle exhorteth, elſe wee beeEphe. 5. 11. not of this ſpirituall Regeneration. Such then as are companions with wicked, and ſo liue, they are no Pharezes, and ſo none of Chriſts line.
Pharez begate Hezron.] So is it plaine, Gen. 46.Verſe 19. 12. Matth. 1. 3. 1. Chron. 2. 5. who went downeGen. 46. 26. with Iacob into Egypt, contrary to the opinion of ſome Popiſh writers: the name ſignifieth, in the midst of gladneſſe; and ſuch bee the Elect, after they become Pharezes, they muſt needs be Hezrons, full of ioy, when they feele the benefit of their ſeparation, they are a glad people, euen as the Iſraelites ſeparated from the Egyptians and their heauy bondage.
Hezron begate Ram.] 1. Chron. 2. 9. Matth. 1. This Ram or Aram was not Hezrons firſt borne, but Ierahmeel; to giuegive vsus to know, that the Lord tyed not himſelfe to the firſt borne, but he choſe ſometime the ſecond, as here, and ſometime the youngeſt, as Dauid: and ſo he doth at this day; which is the cauſe of the difference of Children from one Father and one Mother, hauing the ſame education, ſome doing well, other ſome ill. The name ſignifieth high: for ſo are the ElectDeut. 32. 10. Zach. 2. 8. with God, and being once Hezrons, ioyfull in the waies of God, they ſeeke and ſet their mindes on things aboue, as the Apoſtle exhortsCol. 3. …. all riſen with Chriſt to doe. They be not baſe-minded, to pore vponupon the world, as Earthwormes, but are high-minded towards God and things aboue; they are of a generous ſpirit, not ſuffering the things below to tread downe their affections, and to draw them from God.
Ram begate Aminadab.] 1. Chro. 2. 10. Matth. 1. He was Father in law to Aaron, who married hisExod. 6. 23. daughter Eliſhebah; this name ſignifieth my people is noble, or free, and ſo are the Elect: for hauing attain'd to this height, that they become Rams, or Arams, they free themſelues from the world, as far as it hindereth them from ſetting their minds on things aboue.
And Aminadab begate Nahſhon.] 1. Chron. 2.Verſe 20. Matth. 1. Who was brother in law to Aaron, the head and Prince of the Tribe of Iudah; which hoſt conſiſted of 74600. valiant men, the firſtNum. 1. 7. & 2. 3. and 7. 12. Standerd. This firſt offered to the dedication of the Altar: For the greatest ſhould be the forwardest to Gods ſeruice, and to aduance Religion. This alſo firſt ſet forward with his charge towards Canaan:Num. 10. 14. ſo ſhould the greateſt with their families ſet forward to Heauen. This ſignifieth experiment or triall; for the Elect of God hauing gotten to bee Aminadabs, and become free, they taſte of the Lords goodneſſe, and can ſay with Deuid; Come and ſee what the Lord hath done for my ſoule. They keepe in remembrance the kindneſſe of the Lord, and can ſpeake of his noble acts.
And Nahſhon begate Salmon,] 1. Chro. 2. 11. where he is called Salma: he married Rahab, Mat. 1. 5. Thus in the Line of Chriſt are brought in Gentiles, for our comfort, of whom he came, as well as of the Iewes; and is our kinſman, as well as theirs. This ſignifieth peaceable, and ſo are the Elect: for after they become Nahſhons, experienced in Gods goodneſſe, they hauehave a peaceable conſcience, they hauehave a quiet minde, without murmuring, without doubting, without gaineſaying the will of God in any thing, which may happen, though it croſſe them in this world neuer ſo much, they bee peaceable alſo towards others, becauſe the wiſedome fromIames 3. 17. aboue, with which they are indued, is peaceable.
And Salmon begate Boaz,] 1. Chron. 2. 11. ofVerſe 21. whom I hauehave ſpoken before. It ſignifieth in ſtrength: for when the Elect are Salmons, that they finde inward peace with God, and that they know God to bee with them, then they ſay to their ſoules, as the Angell to Gideon, Goe in this thy ſtrength: for in the Lord they are valiant, and by his helpe may doe worthily, being confident in God.
And Boaz begate Obed,] 1. Chron. 2. Mat. 1. Of this alſo before. It ſignifieth ſeruing: ſuch are the Lords Elect, they are his ſeruants: for when God hath made them Boazes, and put ſtrength of grace into their hearts to withſtand their ſpirituall aduerſaries, they wil become obediēt Obeds.
And Obed begate Ieſse,] 1. Chron. 2. 13. Mat. 1.Verſe 22. who dwelt at Bethlehem, and was an ancient man in the dayes of Saul. This ſignifieth a gift or 1. Sam. 16. 1.offering: and ſuch bee all true Obeds, when the elect become ſeruiceable and obedient, the ioy they feele in the Lords ſeruice, maketh them Ieſses, euen to offer themſelues to God, as holyRom. 12. 1 and acceptable ſacrifices.
And Ieſse begate Dauid,] 1. Chron. 2. 13, 15. Mat. 1. Of this Kingly Prophet and propheticall King, I might ſpeake more at large, then might ſeeme ſutable to this briefe expoſition: I therefore referre you to the Bookes of Samuel, and the firſt of the Kings, and the firſt of the Chronicles, and to the Booke of Pſalmes, which liuely ſet out this holy man, a man after the Lords owne heart. His name ſignifieth beloued: and ſuch are the Lords Elect; and they may know themſelues to be ſo, God witneſſing his louelove to them: for when they bee once Pharez, ſeparated from the vaine world; Hezrons, ioyfull and glad in this their ſeparation; Ram's, lifted vp in mind to heauenly things; Aminadabs, a free people from ſpirituall thraldome, hauing gotten the Spirit of Adoption; Nahſhons, experienced in Gods louelove; Salmons, peaceable; and Boazes, going on in this their ſtrength; and Obeds, obedient; and that freely, as Ieſses: what doubt is there, but that they bee Dauids, euen beloued of God?
To conclude this Chapter, and ſo this whole Hiſtory, we may here ſee, how from a meane estate, ſome can ariſe to great honour: as Ruth from gleaning, to be the wife of Boaz, and the Grand-mother of a King and Prophet. Thus poore Mordecai was exalted, and that on a ſuddaine, from ſack-cloth into ſilken Robes fit for a King; from feare and danger of death, to great honor, and to be feared. And thus came Ioſeph from a priſon, to be a Prince in Egypt; and Dauid from keeping ſheepe, to bee the King of Iſrael: all which is the worke of God, as Hannah ſingeth, Dauid publiſheth,1. Sam. 2. 8. Pſal. 75. 6, 7. & 113. 7. Daniel. 4. 17. and Daniel teacheth. It is eaſie with the Lord, ſuddainely to make a poore man rich, and to exalt him to honour. And therefore let ſuch as be low, not enuie the aduancement of others lifted vp; it is of God; and let them not repine, nor murmure to ſee themſelues neglected: for if God held it good for ſuch, and for his glory, to be lifted vp, as he can do it: ſo verily he would do it, as well as he doth others: for God reſpecteth no perſon, but doth what hee pleaſeth in heauen and in earth, & what is moſt for his glory, though we iudge, perhaps, otherwiſe. Another thing may wee note for the comfort of the godly, That great is the reward of Religion. Ruth was of the Lord mercifully rewarded, as we hauehave heard; ſo was Rahab by faith preſerued, and all with her, brought from among curſed Canaanites, to bee among the Iſraelites; yea, to become the wife of Salmon a Prince in Iſrael: and laſtly, to be vouchſafed this mercy, to bee recorded with the faithfull in the Catalogue of the moſt Renowned, yea, and to be mentioned with Abraham, for her good works,Heb. 11. the fruit of true faith. What got Dauid for hisIam. 2. vpright heart, though he ſeemed to be neglected of his parents, and ſent to keepe ſheepe, and not called to the Feaſt, till Samuel cauſed him to bee ſent for? Was not hee for all that, eſteemed of God, & choſen before all his brethren? The Lord will not let goodneſſe be vnrewarded: for godlineſſe hath the promiſe of this life, and of the Life to come. And in this, let all that truely feare God, comfort themſelues, and looke vp to the recompence of the reward, which in due time they ſhall receiue to the full, if they faint not. Bleſſed be God, and his Name be praiſed for euermore.
Amen.
FINIS.
End of the text · Richard Bernard, Ruths Recompense (1628)