Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · Ruth – 1 Samuel
The Book of RVTH.
CHAP. I.
WHo wrote this little Booke, is uncertaine, some say Hezekiah, some Esdras, but most Samuel. The Hebrews make no distinct booke of it, but an Appendix to the book of Judges, because these things, as the first verse sheweth, were done in the dayes of the Judges. It is entituled Ruth, because the history of Ruth is herein set forth, and was thought worthy to have a place amongst the holy Scriptures, because the line of King David, and consequently of Christ is herein set forth, and this is the chiefe scope of all the holy Scriptures, to shew him unto his people, and that hee was the blessed seed promised. It is placed next unto Samuel, and after all the history of the Judges, because Samuel writeth of David the King, who was the sonne of Jesse, the sonne of Obed, the sonne of Booz and Ruth, as is shewed in the end of this Booke; wherefore it was most fit that it should come betwixt the Judges and Kings, as a preparative to the history of Jesse and of David his son, the most famous King of Israel.
It came to passe in the dayes when the Judges ruled, that there was a famine in V. 1.the Land, &c. The things set forth in this Book were done, as hereby appeareth, in the dayes of the Judges, but in what Judges times is uncertaine. Josephus, Josephus Schol. Hist.Comestor, and Zonaras say, that this was in the dayes of Eli, who judged Israel, forty yeares, but this cannot bee, because Obed must needs bee very aged when he begat Jesse, and Jesse of great yeares, when he begate David, as by and by shall bee shewed; but if Obed were borne after the tenth yeare of Elies government, as upon the premises must bee granted, because v. 4. Ruth dwelt in Moab 10 yeares, before shee came to bee marryed to Booz, hee could bee but 40 yeares old when David was borne. The Rabbins and Lyra hold Rabbini, Lyra.Booz to have been that Judge who was called Abesan, Judg. 11. Gallianus, Abimelech and Tola to have been Judges that ruled when these things were done. The Chronicle of the Jewes called Seder Olam, that these things began Seder Olam. Tostatus.under Ehud. Tostatus, at the end of Barak, or the beginning of Gedeon. But the best way to finde out the time, as neare as wee can, is to goe by the genealogy set downe, Ch. 4. 18, 19, &c. Judah begate Pharez, Pharez Hezron, Hezron Ram, Ram Aminadab, Aminadab Salmon, Salmon Booz, Booz Obed, Obed Jesse, and Jesse David. And Matth. 1. 5. Salmon is said to have begotten Booz of Rahab, so that these things must be done at such a time after Rahab, as may agree with the time that David was borne, to finde out which, wee must have recourse to 1 King. 6. 1. where it is said to bee 480 yeares from the time of their coming out of Egypt, to the fourth yeare of Solomons reigne: out of these then deduct 40 yeares of Moses, 4 of Solomon, 40 of David's reigne, 2 Sam. 5. 4.and 30 of his age when he begun his reigne, together 114, there will remaine 366, which must bee divided between Salmon the husband of Rahab, Booz, Obed, and Jesse, and the greatest age that may be for generation must be allowed to each of them, or else the time will not agree. Reckon we then that Rahab bare Booz being 80 yeares old, for Sarab bare Isaac at 99. and in our dayes that are so declining, some women have borne children being above 60. and if shee were 20 at the taking of Jericho, 60 of these yeares will goe to her time, then allow 102 to Booz, and as many to Obed and Jesse, when each of them had these sonnes born unto them, and the whole time will bee made up. Neither is it incredible, that they should have children at so great an age, seeing many hundreths of yeares since, even in these our times wee doe read of one Petrus Ernestus that begat a child after So yeares of his age; and not long before in Thuringia, there was a man aged 150, who was confirmed by the Bishop of Bamberge; and in this our land this very yeare 1635. dyed one Thomos Parre at London, being 152 yeares old, and 9 moneths, in the history of whose life it is said, that hee did penance for incontinency, being aged 105 yeares. And if according to this account wee reckon to Rahab 60 yeares after the Israelites comming into Canaan; and to Booz, when hee begate Obed of Ruth, 102 yeares, the whole will bee 162, and from their comming out of Egypt 202, whereof 40 were spent in the time of Moses, 17 of Joshua, 40 of Othniel, 80 of Ehud, 25 of Deborah, who judged 40 yeares. In her time then most probably happened this great famine, when Jabin so sorely oppressed Israel 20 yeares, and Elimelech with Naomi his wife and children were forced to goe into Moab to so journe there, staying 10 yeares, till that by meanes of Deborah and Barak the times grew more prosperous, and then Naomi with her daughter in law Ruth returned, and at length obtained a good husband Booz her kinsman for Ruth. Hugo Cardin. standeth for that opinion, that Booz was Hugo Card.the Judge Abesan, and so doth Lyra, and so hee saith hold the Hebrewes, and that Ruth was the daughter of Eglon King of Moab, whom Ebud slew; but Abesans or Ibsans time was not till above 100 yeares after Deborab, as yee may see in the computation which I have made upon Josh. 24. 32. And Eglon was slaine long before that, so that he could not have a daughter now living to marry and beare a childe. That none therefore might be carryed away with this, or that of Josephus and others, so grossely erring, I have taken these paines to finde out the time. Now although the time of these things was towards the beginning of the Judges, yet they are not there set forth, but after and immediately before the history of the Kings for the arguments sake, matters touching the Progenitors, of King David, whose history followeth soone after: Whereas Lyra and others make 3. in this line of the name of Booz to avoid the necessity of reckoning so many yeares to him and Obed and the rest, before they begat, I have already confuted it in my first Text: Motth. 1. This booke is compared by Hugo to a little Bee, great in fruitfulnesse for the waxe and honey, which it gathereth for light and medicine, for the history is little, but the mystery touching Christ and his Church herein set forth is great.
Touching the famin here said to bee in the land, that is, in all the land of Canaan, as the Chaldee expresseth it, by reason whereof Elimelech with his wife and children went into Moab to sojourne, it seemeth, that it was a very great one, seeing Elimelech, who is thought to have beene a rich man, was forced to seeke reliefe in another country, and hee dying there and his two sonnes, his wife Naomi with her daughter in law Ruth returned not, till after 10. yeares, when shee first hea…d of the fruitfulnesse of the land of Canaan againe. This famine then must needs last above 10. yeares, because it is not to bee thought, that a man of ability would immediately goe out of his owne country for food, but having first spent his owne provision at home, which could not be little, and therefore not spent in a little time. But admitting it to be of 10. yeares continuance onelyonly, it was a very great famine, and so a great judgement, but the people were exceedingly wicked and idolatrous in those dayes, as wee may see in the foregoing history of the Judges, when this happened, and therefore it is to be held, that this great judgement was sent, a fruitfull land was turned into barrennesse for the wickednesse of them that dwelt therein. For so it was threatned, Levit. 26. 19. Deut. 28. 16. Psal. 107.The Hebrews, saith Lyra, affirme, that the Sun stood still a certaine time to move the people to repentance, and then there being no amendment, at the Lyra.fight of this prodigy, this grievous famine followed, and Elimelech, one of the Nobles of Israel being weary of the multitude of poore people, that came begging to his gate, went away into the Country of Moab with all his goods, but there hee consumed and grew poore, and dyed both hee and his two sonnes through Gods just judgement. Thus hee, and yet 1 Chron. 4. 22. following Ieroms translation, which hath it, who made the sunne to stand, et viri mendacii, for that, which is in our translation, Jokim and the men of Chozebah, hee expoundeth the first of Elimelech, that hee by his prayers made the Sun to stand still for a signe to that wicked generation, as Joshua had done, that they might bee hereby moved to repentance, but they not being moved, a fore famine was sent, whereby hee was forced to goe with his family into Moab: the other, viri mendacii, hee expoundeth of his two sonnes Mablon and Chilion, who are said to be men of lyes, because taking each of them a wife, they yet had no children. Now if Elimelech were so gracious with God, that hee could cause the Sun to stand still for a time, it is strange, that hee should be so hard hearted to the poore, and after this so notably judged. To passe this over then, as a figment of the Rabbins, whereof they are full, Elimelech forced by the famine went to Moab to sojourne, *H. Bunting Patriar. travailea, saith Moab was 40. miles from Bethlehem.which was not farre from those two Tribes and halfe on the other side of Iordan, for there lay the plaines of Moab, and hee and his two sonnes and wife are said to be Ephrathites of Bethlehem Iudah. They are called Ephrathites, because of the City Deut. 1. 5. V. 2.of Ephrata, otherwise named Bethlehem; for it was first called Ephrata, saith Hugo, from Ephrata, the wife of Caleb, who was buryed there, afterwards Bethlehem for the fruitfulnesse thereof, for Bethlehem signifyeth the house Hugo Cardin.of bread: this Ephrata also, saith he, was Miriam, the sister of Moses, and called Ephrata, that is, shee saw fury, because the Lord in his wrath had smitten her with the Leprosy, but according to others this City was called Ephrata, because it saw wrath in the time of this famine, but Bethlehem afterwards, because made fruitfull againe. But all these are vaine speculations, seeing this City had both these names long before this, Gen. 35. 19. Elimelech comming to Moab dyeth, his two sonnes take wives of the women V. 3, 4, 5.of Moab, one called Orpah, and the other Ruth, and after 10. yeares they both dye. Here although Ruth be named last, yet she was the wife of the first Mahlon, see Ch. 4. 10. and Orpah of Chilion, so Josephus expresly affirmeth. The Rabbins unto that tale of Ruth, that she was the daughter of Eglon King Rabbini.of Moah, adde another touching Orpah, that shee was afterwards the mother of Goliah, which is most absurd: for shee was of Moab, hee of Gath, and shee lived divers ages before him. But they were deceived by the name of Goliah 2 Sam. 21.his father Arapha, being somewhat neare to Orpah, which is grosse, the difference also of these names being more in the Hebrew. A question may here be Qu. moved, whether Mahlon and Chilion sinned not in taking these wives of the heathen? Answ. The Moabites were not of those heathen, which were forbidden them to make marriages with, Deut. 7. 3. but because they were idolaters, the same reason was of force against marrying with them, that was against marrying with the Canaanites, and that Orphah and Ruth were both such, when these men tooke them, and still when they were dead, appeareth by the speach of Naomi unto them, v. 15. Behold, thy sister is gone backe unto her people and unto her gods, returne thou also. Howsoever then it had not beene unlawfull for Mahlon and Chilion to marry them if they had beene converted, yet in that case it was unlawfull, as also Tostatus teacheth, and happily for this sinne Tostatus.God slew them, and gave them no issue. But when Booz marryed Ruth, she was converted, and so the case was altered: Yet because Deut. 23. 3. it is said, a Moabite shall not enter into the congregation to the tenth generation, it may be doubted whether Boaz his marriage with her be justifyable: but, as hath beene already shewed upon that place, that law concerned the men, & not the women, if they were made proselytes. Tostatus also moveth two other questions before this about Elimelech: 1. Whether he and his family might not alwayes have dwelt in Moab? 2. Whether Israelites dwelling in other countreys were bound to resort Qu. to the temple 3. times in the yeare? To the first he saith, they might not, for the danger of idolatry, and for feare of forgetting the law by continuall absence; and lastly, because they could not fulfill that law of appearing at the Temple 3. times in the yeare: affirming in answer to the second question, that all Israelites, wheresoever they dwelt, were bound so to doe. But forsomuch as this was a thing impossible for the length of the way betweene some Countreys, where the Iews dwelt, and Ierusalem, except they should doe nothing else but travaile from one end of the yeare to the other, and they that were in a journey, were excused from comming up to Numb. 9. 10.the principall of these feasts, the passeover, it is certaine, that they were not bound to come every time from all places, but at some times, as the length of the way, and their other necessary occasions would permit. And thus the Jews have understood this law, witnesse Iosephus, who saith, Joseph. Anti{que} lib. 16. c. 4.that they sent their tribute money for the Temple, which they were to pay yearly, by some other faithfull persons, if they dwelt farre off, which they would not have done, if every one had gone up in his owne person. And in another place speaking of those that were bound to come up thrice a Antiq. 4. c. 8.yeare, he saith, they ought to come from all the limits of the land held by the Jews. And Philo saith, that they, who dwell farre off, or be in a farre Philo lib. 3. de vita Mosis.journey, although they come not to sacrifice with their Countreymen, yet they shall not be deprived of their common honour, because this is no sinne in them, seeing one Countrey cannot containe so populous a Nation, but they must necessarily send out colonies into other lands. And Tostatus himselfe confesseth, that Elimelech during the time of his abode in Moab, was not bound to come to Ierusalem to these three feasts, because it being a famine, hee could not be supplyed with necessaries for such a journey. And as for his answer to the former question, there is no reason, if one might goe and dwell in another Countrey 10 yeares together, but that, need requiring, hee might goe and dwell there alwayes. And Acts 2. wee read of Jews devout Persons, that dwelt in all Countreys, who were at Jerusalem at Pentecost.
After 10. yeares abode in Moab, Naomi having lost her husband & both her sons V. 6, 7, 8. &c.prepareth to returne with her daughters in law into the land of Iudah. But upon the way she willeth her daughters to returne home againe, wishing well unto them. Tbey being much affected unto her offer to goe on with her, but at length Orpah is perswaded to return, but Ruth clave constantly unto her, and would not be parted from her by ought, but death. For the words of Naomi used to her two daughters in law, when shee perswaded them to returne, v. 8. Goe, returne each to her mothers house, Lyra saith, that shee spake so, because either their fathers …were dead, or daughters doe more familiarly converse with their mothers. And for her next words, v. 11. Are there yet more sonnes in my womb, that they may bee your husbands? hee saith, that this was spoken according to that law whereby it was provided, that a brother dying without issue, his brother should take his widow and raise up seed unto his brother. Lastly, touching the speach of Naomi to Ruth, when her sister was gone backe, v. 15. Behold, thy sister in law is gone backe to her people and to her gods, returne thou after her, to which she answereth: Entreat mee not, for whither thou goest, I will goe, and where thou lodgest, I will lodge; thy people shall bee my people, and thy god my god, and where thou dyest, I will dye, and there will I bee buryed. Seeing Ruth inclining to her religion and to turne one of Gods people, shee most earnestly disswaded her and propounded unto her the hard conditions, that they must bee subject to, that would turne Jews, that hereby shee might prove the stedfastnesse of her resolution, as it is necessary, that they who will turne to the true religion, should first bee acquainted, what is required of such. Shee therefore, as the Hebrews say, told her first, that the Jews must not goe out of their owne Countrey, except in the case of great necessity. 2. That a woman must not bee alone with a man, unlesse hee be her husband. 3. That the precepts of the law, to which a Jew is subject, are very many, even 613. 4. That it is unlawfull for a Jew to serve divers Gods. 5. That there were divers kindes of death appointed for offenders amongst them, as stoning, burning, strangling, and killing with the sword. And according to these particulars Ruth directed her answer: to the first, whither thou goest, I will goe, that is, I will not goe out of the countrey, unlesse with thee: to the second, where thou lodgest, I will lodge, that is, I wil alwayes be in thy company, and therefore with no man alone: to the third, thy people shall be my people, that is, I will be as they are, subject to all the laws: to the fourth, thy God shall bee my God, that is, I will worship none other, but him alone: to the fifth, where thou dyest, will I dye; that is I will be subject to the law to bee put to death, if I deserve it, as thou art. God doe so to mee, and more also, if ought but death part thee and mee. Here Ruth bindeth herselfe by oath never to leave Naomi, for this was an usuall forme of swearing amongst the Hebrews, God doe so, that is, judge mee so, as hee hath threatened the transgressors of his laws, or as severely as ever hee hath judged any.
Naomi therefore suffered Ruth to goe with her, and they came together to V. 19.Bethlehem, &c. From hence to the end of this Chapter nothing else is rebated, but the trouble that was amongst the Bethlehemites at the returne of Naomi, to see her in times past a wealthy woman having an husband and children, now to come out of Moab alone without wealth or attendants, poore and a widow and childelesse. They aske therefore amongst themselves not without admiration, is this Naomi? but shee biddeth them not to V. 20.call her Naomi, that is, faire or pleasant, but Marah, that is, bitternesse; and thus the Vulgar Latin hath it expressely. And this her returne was at the beginning of barly harvest, that is, about the time of the passeover, and therefore V. 22.the Chaldee hath it, in the ascension of the paschall day, for the day after the Passeover they were appointed to offer a shease unto the Lord, and not to Lev. 23. 10, 11.eate any of their corne of that year, till this was done.
Mystically by Elimelech, saith Hugo, understand Christ, for Elimelech signifieth The Mystery. Hugo Cardin.my God the King, and hee was born in Bethlehem; by Naomi, the Church, which is beautifull; by their two sons, two companies, one of the Prophets, by Mahlon, signifying, from a window, because they opened a window, as it were, to give the first light; and the other of the Apostles, by Chilion, signifying perfection, because they perfectly understood, and taught the mysteries of the Gospel: by the two wives of these two men, the Jewes and the Gentiles, viz. the Churches gathered together by both these companies amongst the Jewes and Gentiles. By Elimelech dying, Christ dying; by his two sons dying, the Prophets and Apostles dying after that: the Church Naomi then remaining desolate, prepareth to returne to her heavenly Countrey; and Orpah, that is, the Church of the Jewes, leaveth her, but Ruth, that is, the Church of the Gentiles, cleaveth still unto her, by constancy in the true faith. Whereas Naomi her disswading of her daughters from going with her, may not seem to agree to our mother the Church, because she perswadeth all to the Faith, and disswadeth none from comming, hee saith, that either this is to bee understood, as spoken by way of tryall, for wee must try the spirits, disswade from comming, to prove how earnestly they are bent to come; or the very case of the Church after the death of Christ, and the Apostles, was very disswasive from comming to it, because it was under bitter persecution, contemned and despised. For her two danghter-in-laws following her for husbands, by whom they might have issue, this setteth forth particular Churches desiring good Pastors to bee set over them, but when the universall Church groweth old, and past childebearing, or to that, that shee hath no children ready, but they must stay till they be growne up, shee telleth her daughters, that she hath no worthy Pastors for them, and if there bee any Pastors to come, of which there may bee hope afterwards, there would be danger in staying for them, as whilst Thamar stayed for Shelah, of falling into the sinne of fornication: This is verified in the declining, time of the Church, wherein some Parish Churches are without worthy Pastors, and some have the young Nephews of Bishops put upon them, they taking the profits, in the meane season, whilst they grow up, and those under unworthy Pastors are in as bad case, because they seek not issue, but their owne worldly profit. And here hee further compareth Bishops preferring their brethren and kinsmen to Benefices, unto Lot begetting of his two daughters, Ammon signifying, my people, and Moab, from my father; but this was done in the night, to shew, that to doe thus is a work of darknesse, and such Bishops follow the Shechemites preferring Abimelech their kinsman to their Judg 9.owne confusion. Naomi her bringing of Ruth to Bethlehem in the beginning of barley harvest, which was the time of the Passeover, setteth forth the Primitive Church bringing the Church of the Gentiles to the benefits of Christs passion then undergone, for hee suffered about that time, and instituted his Supper.
CHAP. II.
HEre it is shewed how God provided for Ruth, that for pieties sake forsooke her owne Countrey to live with her poore mother in Law Naomi an Hebrew in the land of Israel, by marrying her unto Booz. The first V. 1.ground of this marriage was, Booz was a kinsman of Elimelechs, and hee was a mighty man of wealth. The Hebrews, saith Lyra, affirme, that Salmon the Lyra.father of Booz, and Elimelech were brethren, and so the husband of Ruth, and Booz were cousin germans, and to this hee inclineth: And whereas the time of Salmon agreeth not with Elimelech, who must needs bee too long after Salmon, hee resolveth it, by making three of the name of Booz, the grandfather, father, and sonne, and the last he saith marryed Ruth. But if this bee granted, which I have shewed elsewhere, is but an imagination, it maketh Elimelech never a whit the elder or nearer the time of Salmon, and so is nothing to the purpose. Elimelech more probably was the sonne of Salmons brother, and so his sonne the kinsman of Booz once removed, for there was one nearer, as is shewed, Ruth 3. 12. To the field of this Booz Ruth came accidentally to gleane, whereby her V. 2.poverty appeareth. Of leaving Corne for the poore to gleane and gather, see the laws, Levit. 19. 9. & 23. 22. Deut. 24. 19. After a while Booz commeth amongst his reapers, and said, The Lord bee with you, whereby wee may see, V. 4.that the custome of saluting those whom a man meeteth, is very ancient, and also of such as we come unto, as the Angel comming to the Virgin Mary, began his message with a salutation.
Then hee enquireth touching Ruth, and is certified who shee was. Now it V. 5. Lyra.may seeme strange, saith Lyra, that hee should enquire rather of her then of any other gleaner there, but according to the Hebrews he observed some singular modesty in her, which was, that shee gathering the standing eares of corne that were left standing, sate downe to gather them that were falne, lest by stooping any part of her legs should bee seene, but this is ridiculous: hee might rather enquire of her, because shee was a stranger, and either in habit or complexion differing from the Israelitish maids.
Booz hearing who shee was, speaketh kindly to her, and biddeth her to stay V. 8.by his Maidens, and not to gleane in any other field all the harvest, and when shee was anthirst, to goe and drinke at the Reapers bottles. Whereas hee speaketh of his Maidens, and her going out with them to gleane, is spoken of, ver. 22, 23. it is not to bee thought that they gleaned for Booz, for that had been against the Law, whereby the scatter was alotted to the poore, but being poor Maid-servants, he gave them leave to gleane for their own benefit.
Ruth hearing Booz speake so kindly to her, bowed her selfe downe to the V. 10, 11, 12.ground, admiring his curtefie to her being a stranger, and hereby hee was moved to be yet more kinde unto her, both in words, telling her what hee had V. 13, 14.heard of her, and praying to God for her; and in deeds, as hee had before bidden her to come and drinke with his servants, when shee was thirsty: so now hee added, At meale time come hither, and eate of the bread, and dip thy V. 15, 16.morsell in the vinegar; and hee reached her parched corne, and shee had enough and to spare. Lastly, he bade his servants to suffer her to gleane amongst the sheaves, and to let fall some Corne for her. Whereby wee may learne, as Ruth, Note. to be thankfull for favours received, and that reverence and thankfulnesse to Benefactors procure yet more favour. For these words, v. 13. Let mee finde favour in thy sight, the Vulg. Latine hath it, I have found favour; the Hebrew, I shall finde favour, for it is in the future tense, and so it may have a good sense thus, I doubt not, but I shall finde favour henceforth with thee, seeing thou hast already thus comforted mee, although most unworthy, as being inferiour to any of thy Maids. Whereas at dinner time hee bade her eate bread, and dip her morsell in the vineger, it is to hee understood, that by bread any kind of food is set forth, and vineger served to coole them in that hot Countrey, and specially in the hottest time of the yeare, as in harvest. The Chaldee understandeth Chald. Paraphr.bread properly, and by vineger pulse made with vineger, and eaten with bread. And hee reached her parched corne, the Vulg. Latine, shee gathered together parched corne unto her self; but the word is a masculine, and therefore cannot bee expounded by her, but by him, that is, Booz, most probably, as the Chaldee hath it expresly; the Sept. render it foreign Booz, Booz reached unto her by heapes.
When the evening did come, Ruth did beat out the corne which she had gleaned, and it was an Ephah, that is, a bushel, as hath been shewed upon Exod. V. 17.16. where an Omer is said to be the tenth part of an Ephah. Then she took it up, and went home to Naomi, and told her where shee had gleaned, &c. whereat shee rejoyceth, and telleth her, that Booz was one of their next kinsmen, saying, Blessed bee hee of the Lord, who hath not left off his kindnesse to V. 20.the living and to the dead: the Vulg. Latine, who hath shewed the same kindnesse to them being dead, that hee did to them living, that is, to Elimelech and Mahlon living, and now they being dead, to Naomi and Ruth their widowes. In saying that hee was one of their next kinsmen, Hebr. foreign of our redeemers (for so the next kinsmen were called, for the right which they had to redeem either land or wife, or to bee revenged for bloodshed, see Levit. 25. Numb. 35. 12. she intimateth some hope that he might redeeme the land of Elimelech, and so Ruth his sonnes wife being without issue to bee his wife.
Mystically by Booz, wee may againe understand Christ; by the comming The Mystery. Glos. Ordin.of Ruth into his field, the Church of the Gentiles working with him in gathering sentences of the holy Scripture set forth by the eares of corne let fall by the reapers, who are his Ministers: Booz his charging Ruth not to goe to any other field to gleane, setteth forth Christs giving a charge to the faithfull amongst the Gentiles to cleave to the truth received, and not to goe away to any Gentilish errors any more. Ruths humbling of her selfe, setteth forth the humility of the faithfull, as not comparing with Gods Primitive church. Lastly, Ruths going on to gleane in the fields of Booz, till all the barley and wheat-harvest were brought into the barnes, the Churches feeding and gathering of Divine knowledge even unto the end.
CHAP. III.
HEre Naomi deviseth a way to preferre Ruth her daughter in law, in marriage with Booz, and to this end shee directeth her to wash, annoint, and to cloath her selfe with her best apparell, and so to goe down to the floore where Booz winnowed barley, and lodged, and there when hee was in bed, to lye downe at his feet; all which shee did accordingly. And hee finding her there at midnight, and hearing who shee was, and for what end shee came, viz. to desire him to doe the office of a kinsman unto her, and to marry her, praised her therefore, and promised to fulfill her desire, and so early in the morning hee dismissed her with six measures of barley, that is, as one hath it, six H. Bunting Tatriar, travailes.gallons.
Shall I not seeke rest for thee? that is, saith Lyra, to preferre thee to a rich V. 1. Lyra.marriage, that thou maist not have need for want to toyl and labour so much, and thou maist have the comfort of issue, which yet thou wantest, and is a thing so much desired by women.
Behold hee winnoweth barley to night in the threshing floore. At the time of winnowing, V. 2.say the Hebrews, as also of sheep-shearing and the vintage-ending, men used to make feasts for their servants and workmen, and a great heape of corne being dressed up, the Master thereof stayed all night at the floore after the feast ended, taking up his lodging there, that his corne might bee kept more safely, and according to this custome Naomi speaketh, behold hee winnoweth, that is, hee hath a winnowing of corne, which is ended this night, and therefore he will now feast and lodge there.
Wash thy selfe, and annoint thee, and put thy raiment upon thee, &c. the Vulgar Latine induere cultioribus vestibus, for more expression, as it is most probable, that V. 3.shee meant, shee should deck up her selfe in the best manner, that shee might find the more favour in the eyes of Booz. If this shall seeme not to agree with the time, seeing it was darke night, and so her neatnesse could not bee discerned: I answer, it was uncertaine, as carefull as shee was to conceal her selfe, whether shee should not bee seen. 2 In the morning shee might be seen, and although shee made haste away, yet shee returned not so early, but that Booz could see to measure her six measures of barley, and therefore might see her also. For annointing, it was much used of old, as we may see, 2 Sam, 12. 20. 2 Sam. 14. Psal. 104. 15. Psal. 45. Isa. 61. Judith 10. 3. Hest. 2. 12. Matth. 6. 17. and it was of the head and face, to make the countenance the more chearefull and pleasant, but not to alter the colour or complexion, as annointing and painting is used by vaine and proud women now adayes, more like unto Jezabel then Ruth, by the ruine of the former of which soone after this vanity following, it were to bee wished that all other women would take warning. For her going to lye downe at his feet, it is to bee understood, that threshing floores were open, and so free for any to come into, even in the night season; onelyonly a tent happily might be pitched for the time to shelter the corn and men from the raine and dew that might fall in the night. But for the thing here counselled by Naomi to bee done, a question may be made, whether it was not unlawfull to advise a woman to goe to a man alone in the night season, and to lye there neare unto him, yea, under the same covering, and to use such speeches unto him, as whereby he might be allured to lye with her; For this was to doe the office of akinsman, howsoever not out of marriage, but in marriage, and all this when he had made his heart merry with eating and drinking, in which case there is the more danger. Lyra, and Dionysius Carthusianus seem to blame the counsell of Naomi, although they excuse the fact Lyra. Dionys. Carthus.of Ruth, because there was another nearer of kin to her then Booz, who must first refuse, and to seek to get an husband in this manner was scandalous and dangerous, but for Ruth, shee being a stranger, and newly converted, and so not knowing the laws of marriages amongst the Jewes, seeing shee did nothing but follow the directions of Naomi, who shee thought could better instruct her, shee was free from all blame. Contrarywise Theodoret, and Tostatus, Theodoretus. Tostatus.and others justifie them both, because Booz was well known to bee righteous and of good government, so that hee would not offer to commit that sin; and Ruth to bee so vertuous that shee would not suffer it. And if there were another man nearer akin to Ruth, yet happily, either Naomi knew it not, or else shee had no hope of preferring her in marriage with him, but Booz had already shewed her such favour, that shee presumed upon his good will. Neither was there any thing done that was immodest herein, for by the Law Ruth might require the next kinsman, who in the Hebrew phrase is called a brother, to doe the duty of a kinsman by raising up seed unto his dead brother, and to this end to marry her. For her going to this end to lye Deut. 25. 5.downe at his feet, and to desire him to spread the skirt of his garment over her, by this phrase nothing else was meant, as Lyra hath it, but that he would Lyra.take her to wife, for when a man marryed, hee laid his skirt over her. Tostatus thinketh that shee desired him to lye with her, which is grosse; and by Booz his answer it appeareth, that shee meant onelyonly that hee would take her to wife, &c. Neither did shee put off her cloaths to lye down, but lay downe apparelled as shee came forth; and she lay not by his side, but at his feet; and the Scripture in concluding this history, freeth them both from any act of incontinency, by saying, Shee lay at his feet untill the morning, and then rose up before one could know another, that is, suddenly. One saith, that he doubteth Author imperfect. operis, Chrysost.not but all this was done by instinct from God, or else such holy women would never have done and spoken so.
And it came to passe, at midnight the man was afraid, and turned himselfe, and behold a woman lay at his feet: the Vulg. Latine, and hee saw a woman lying at V. 8.his feet; that is, saith Lyra, following R. Solomon, hee reached out his hand and felt upon her head, whereby he knew that it was a woman, but hee feared Lyra.that it had been some evill Spirit, or a Theef; and if so, hee saw, is put for he found or perceived. But in the Hebrew there is nothing, but, behold a woman lying, &c. so that it is not necessary to hold that he discovered her sex till she spake.
And Booz said, Blessed be thou of the Lord, for thou hast shewed more kindnesse V. 10.at the latter end, then at the beginning, in as much as thou followedst not young men, &c. Booz is so farre from taxing Ruth, as hee would have done, if shee had immodestly desired him to lye with her, as some thinke shee did, when shee said, spread thy skirt over mee, as that he greatly praiseth her, because she was not carryed by carnall lust, but onelyonly by the desire of issue, to seek an husband, which appeareth, for that shee followed no young man to this end, but one aged, and because in seeking to a kinsman of her dead husbands to raise up seed unto him, and so to continue his memoriall and name, she shewed the greatest kindnesse unto him that might bee; she had shewed kindnesse to him in his life time, by living lovingly with him, but then he could requite it with the like, but he being dead, and she of another Country, to forsake it to seek issue for him in the land of Israel, this was a kindnes in her far greater.
For all the City of my people knoweth, that thou art a vertuous woman: this V. 11.was spoken by Booz, to shew, that hee would without doubt yeeld to her desire, but that hee must not doe any thing to wrong another man, who was nearer to her then he, as he sheweth, v. 12. For, all the City of my people, Hebr. Chald. Paraphr.is; all the gate of my people, that is, saith the Chald. Paraphr. the whole Sanedrin, or bench of Judges and Rulers, for they sate in the gates to give Judgement: so likewise Vatablus and others; but the Sept. render it, the whole tribe of my people; and Pagninus by a Synecdoche, the whole City; and because all the City came together also to the gate for Judgement, it is best to take it thus generally. For the man, who he saith, was nearer to her, Lyra saith he is not named, V. 12. Lyra.because unworthy, for that he would not raise up seed unto his brother; but the Rabbins ready to determine any thing, because they would seem to be ignorant of nothing, lay hold upon the word foreign v. 13. signifying well, and say that his name was …ob. V. 14. And shee rose up before one could know another; V. 14.that is, before it was light, in the very dawning of the day, so that if a man should have met her, he could not know her by the face. And herein both he and she were carefull to prevent all scandall, because men are generally suspitious, and apt to speak the worst.
And he said, Bring the vaile that thou hast upon thee, and hold it, and he measured her V. 15.fix measures of barley, &c. This vaile was a covering which she put upon her most outward, made of linnen, and therefore the same word used but once more onelyonly in all the Bible, viz. Isa. 3. 22. is by Jerome rendred linteamina; the Sept. here render it foreign; it was most probably her apron, in which it is not unusuall for a woman to carry things. For six measures of barley, Hebr. it is six barleys, Lyra.as Lyra rightly observeth, so that it is uncertaine what measures they were, but that they were very small, appeareth, because shee was able to carry them all away together. By these six, saith R. Solomon, were set forth the six blessings upon R. Solomon.the Messiah, that should come of her, which are reckoned up Isa. 11. 1. The spirit of wisdome and counsell, &c. The Chald. Paraph. for six measures, hath 6 sata, which make two Ephaes; the Tygurin Interpreters have six Ephaes, both which are most improbable, sith that neither her apron could hold the least of these quantities, being two bushels at the least, neither could she carry it.
Mystically Booz his winnowing of barley at the threshing floor setteth forth The Mystery. Lyra. Hugo Card.Christs living and preaching amongst the Jews, for he is said to have his fanne in his hand, and throughly to purge his floor, after which he did eat and drink at his last Supper with his Disciples, as Booz with his servants, and then laid him downe to sleep the sleep of death, when hee was crucified. By Ruth washing her and anointing and cloathing her in the best manner, the Church of the Gentiles washing by repentance, anointed with grace, and cloathed with righteous acts, coming to Christ after his death, for they received not the Faith before; and then uncovering the place of his feet, by looking into the mystery of his Incarnation, she lyeth down by constant meditating hereupon, and is comforted in her thus doing, and bidden to continue thus doing, till the morning of the resurrection, the Lord promising then unto her marriage in heaven, by her so much desired, before the light of which morning, before one could yet see another, he measureth unto her 6 singular gifts, reckoned up Isa. 11. 1.
CHAP. IV.
THen went Booz up to the gate, and sate down there, and behold the kinsman of whom V. 1.Booz spake, came by; and he said, O such an one turn aside and sit downe here, &c. The gate was the place of Judgement, as hath been noted before, and therefore to this place Booz now commeth to treat before the Elders of the City about the redeeming of Elimelechs land, and of Ruth his sons wife together, which thing Deut. 25. 27.ought publikely to bee done, as many acts betwixt private men are done amongst us before a Judge or publike Notary for the greater assurance. And here Booz sate downe, because hee was one of the Elders, and so happily was that other kinsman, and therefore he sitteth down also. For his comming by at this time it seemeth plainly to have been accidentall, hee peradventure going through the gate of the City about some other businesse. For these words, O such an one, whereby Booz calleth him, Hebr. foreign which are Vatablus.words, as Vatablus hath it, that signifie nothing, but are put for the name of the man, whose name is not expressed, and therefore they are not the words which Booz used, for hee certainly knew his name, and called him by it, but the writer of this Book either not knowing it, or not willing to set it down, expressed it by these common words; as the Lawyers put cases by the names of John a Stiles, or John a Nokes. They being set there together, and other Elders of the City also comming together by this time, to the number of ten, hee propoundeth the matter to this kinsman before them, thus; Naomi who came out of the Countrey of Moab, selleth a parcell of Land which was our brother Elimelechs; V. 3.and I thought to advertise thee thereof, that thou mightest buy it before the Elders of my people; and if thou wilt redeem it, redeem it, and if not, tell me, that I may know; V. 4.for there is none to redeem it but thou and I am after thee, &c. In saying Naomi selleth, he meaneth, she is about to sell, that is, having an estate in her husband Elimelechs land during life, after which it was to go to the next kinsman, she is now willing to sell her time away, being grown poore, and not being able to stock or occupy it, or to stay till another year to reap fruit of it: In which case the nearest kinsman was to have the first offer, and if hee refused to buy it, then the next to him might, and if no kinsman, then it might bee sold to any other man till the year of Jubilee, at what time it was to return to that family again. Levit. 25. Tostatus.Tostatus, because Hebr. it is a preterperfect tense, hath sold, gathereth, that Naomi had already sold it, and therefore Booz advertising this kinsman to buy it, meaneth to redeem it from him that had already bought it. But this cannot be gathered from the tense, because the enallage of the tense is usuall amongst the Hebrews, saith Bonfrerius; or these words, she hath sold, may admit of this Bonfrerius.exposition, she hath set to sale, because she could not sell to any other except the kindred first refused; but by what law such a sale is forbidden, I cannot finde, but onelyonly that if it be sold to another, the kinsman hath liberty to redeem it, Levit. 25. 25. And therefore were it not for the words following, v. 5. What day thou buyest it of the hand of Naomi, thou must buy it of Ruth also; I should have concluded with Tostatus, but seeing these words make it plaine that it was yet to be bought of Ruth and Naomi, I understand the preterperfect tense here, as the present, for which it is often put, because the Hebrews have no present. Naomi selleth, or is now upon selling.
The kinsman hearing the Land propounded, said, he would buy it, but then Booz telling him of Ruth, whose name hee had hitherto purposely concealed, V. 4, 5, 6.saying, that hee must together take her to wife, to raise up seed unto his dead brother, her former husband; he said he could not redeem it, lest hee should marre his own inheritance. For the better understanding of which, it is to be known, that if one brother dyed without issue, the next unto him must take Deut. 25. 5.his wife, and raise up seed unto his brother; and the first born springing from this marriage, was to be counted the dead mans son, and to enjoy his inheritance; and if the man marrying a brothers wife should never have any more sons, he must carry both the inheritance of his legal father, and of his naturall father also; and thus his naturall father should have his name quite put out, seeing he was not reputed his son, neither was called by his name, but by the name of his mothers former husband. And hereupon it is that this kinsman refuseth Ruth, because as it seemeth, having yet no children, hee might bee in danger of losing his inheritance, the son of another carrying it away, and by this meanes to have his name put out also. The like danger to which was not to Booz, because hee being ancient, happily had other sons before by other wives. Yet upon any occasion it was a fault in the next brother to refuse to take his brothers wife being childlesse, because it was against Gods law, and he that refused, if the woman required him, was publikely to have this disgrace by her done unto him, viz. to have his shooe pluckt off, and to be spitted in the face. But the fault of this kinsman was not so great, because Ruth required not him but Booz, and therefore he refusing her was not so served; but onelyonly it is said, This was the manner in former time in Israel, concerning redeeming and changing, V. 7.to confirme all things, a man plucked off his shooe, and gave it to his neighbour, and this was a testimony in Israel, viz. that he had given up his right unto him; so the kinsman V. 8. Iosephus Anti{que}drew off his shooe and gave it to Booz, as is to bee understood. Josephus therefore erroneously relateth this history, when hee saith, that Ruth plucked off his shooe, and spat in his face, for there was a peculiar law for that made by God, Deut. 25. and it was not to confirm or passe away any thing to another Man, but onelyonly in a singular case of a brother refusing to take his brothers wife to raise up seed unto him, whereas the plucking off here mentioned was upon a custom, and no law in every passing away of a mans right to another in any thing. This was an ancient custom, and it seems was stil used, but afterwards left, which made Josephus, being ignorant hereof, as is likely, so to erre. And it seemeth to have been a fit symbole or signe of a mans giving up his right to another, because in taking possession, hee goeth and setteth his foot upon the possession, Possessio being quasi pedum positio; and therefore by treading under foot, having dominion over is commonly set forth, Psal. 110. 1. Deut. 33. ult. Luke 10. 9. and contrarywise to pluck off the shooe, and to give it to his neighbour, was an apt symbole of dispossessing himselfe, that hee might take possession. Quinquarboreus for shooe, hath glove, because the Chaldee rendreth it by Quinquarboreusforeign a glove, but the Rabbins sometime expound that word by sheath, or case containing any thing, and so it may bee a shooe as well as a glove, and the Hebrew word foreign is every where rendred a shooe.
Booz then calleth the Elders and people to witnesse, that he had bought the V. 9, 10.land of Elimelech, Mahlon, and Chilion, and Ruth Mahlons wife to bee his wife, that is, he had now right to buy it of the hand of Naomi, and to hold the possession untill an heire should be born of Ruth to enjoy it afterwards. Whereas it may seem that Booz did not take Ruth to wife, as he pretended, viz. to preserve the name of Mahlon, and that his name might not bee put out in Israel, because Obed that came of this marriage, is not called by Mahlon, but by Booz in the genealogies. I answer, this doth not prove that hee intended it not, but because hee was a mighty man of wealth, Mahlons name, by whom the childe might at the first be called, was soon drowned by his name; and it may bee also that the genealogy was thus set forth to grace Booz for his piety, by putting him into the holy line, and thus also it is best understood, whose naturall son Jesus was, and how he came of Judah according to Gen. 49. 10.
Then all the people and the Elders blessed Booz, and prayed, that Ruth might V. 11. V. 12.build up his house, as Rachel and Leah did Israel's; and that his house might be like the house of Pharez, which Pharez was born by Thamar to Judah, and of whom Booz came. They mention Rachel and Leah in blessing, because they were most fruitfull, and by bearing many children they built up the house of Israel; whereas their maids Zilpah and Bilhah were fruitfull also, they are not yet spoken of, because they were servants, and their children were counted to their Mistresses. Sarah and Rebekah were not so fruitfull, and therefore passing them over, they mention these. And Rachel is placed before Leah, because shee by Lyra.right was Israel's first wife. And of Pharez mention is made, because from him the line of David is begun, by whom hee was made famous, so Lyra. And hee was also famous for the numerosity and principallity of his children, amongst Numb. 2: 3.their brethren of the tribe of Judah; and because hee was the founder of the people of Bethlehem, otherwise called Ephrata, whereby the blemish was done away, that was by the incestuous copulation of Judah with Thamar, whereof Pharez came. Doe thou worthily in Ephrata, and bee famous in Bethlehem; the vulg. Latine, ut sit exemplum virtutis in Ephrata, & habeat celebre nomen in Bethlehem; referring it to Ruth, the Chald. Sept. and Tygurine agree with ours, referring it to Booz, in the second person, and so goeth the Hebrew text.
Then Booz tooke Ruth to wise, and shee bare him a son, by whom the neighbors V. 13.comforted Naomi, and called his name Obed. And here the Lord is said to have given Ruth conception, because she was marryed to an old man, and yet conceived with childe so soon, whereas before being married to a young man Mahlon, Lyra.shee conceived not all the time that he lived with her, so that this was a singular act of Gods blessing. And Naomi became nurse unto it, that is, dry-nurse, V. 16.for otherwise she could not nurse it by giving it suck; the Vulg. Latine to expresse this, hath nutricis & gerulae fungebatur officio. But how did the women her neighbours say unto her, that Ruth was better to her then seven sons? Answ, A certain number is put for an uncertaine, seven for many, and in bearing this son, which might be a cherisher of her in her old age, seeing he was like to bee wealthy enough, comming of such a father; Ruth was better to her then many sons, if she had had them by Elimelech, who was poore. And they called his V. 17.name Obed, that is, serving or ministring, because he should minister unto Naomi of his substance.
Now these are the generations of Pharez. &c. From henceforth to the end is V. 18.the genealogy of David from Pharez, to prepare to his History following in the next Book.
Mystically, by Booz going up to the gate, and sitting there, both Lyra and The Mystery. Lyra. Hugo Cardin.Hugo understand Christ conceived in the Virgins womb, which was mystically set forth by the gate of the Temple, Ezek. 44. 2. by which it is said no man should enter, because the Lord had come in by it, but it should bee shut up as the wombe of the Virgin Mary; by the kinsman that came by, John the Baptist, who was before him, and whom he caused, as it were, to sit down by him, when he had familiar conference with him, but he disclaimed being Bridegroome to Ruth, the Church; he was not worthy to unloose the latchet of Christs shooe, but hee looseth his own, and giveth it him, when as hee openeth the mystery of the faith in him, and giveth way unto him, and willeth him to take the Bride, when as he sought by praising him, as the Bridegroom, to draw all men unto him. So Christ tooke the Church, and begat Obed, that is, a faithfull people of the Gentiles, observing and obeying the Lord. And Naomi was nurse, that is, the ancient Church of the Jewes, which now can have no children of her own, yet she nourisheth up the Church of the Gentiles, when as by the holy Scriptures by her set forth and preserved, this Church is confirmed in the faith, and excited to a vertuous and holy life.