Ruth 4

Chap. IV. Ver. 1—22. Boaz buyeth the inheritance, and mar- Judges, or, in modern terms, a police office, where the magistrates sat to determine all controversies in a summary manner. Hither Boaz repairs, and meets, as he no doubt expected, the nearer kinsman, whom he calls into court, without appearing immediately to recollect his name. On explaining the business, the nearer kinsman makes no objection to redeem the estate, till he finds there is a wife to be taken with it, and that her children were to be reckoned to her former husband; upon hearing this, he immediately declines the bargain, having a family of his own which would thereby be injured. Boaz, therefore, undertakes it according to his promise, and the agreement is at once concluded with all the due formalities of law.

The law of the case we have already seen, ((Deuteronomy 25:5-9).) and the case before us affords the most perfect illustration of that law; only here the contemptuous ceremony of spitting in the face, or rather before him, (see note on (Deuteronomy 25:9).) who refused to purchase, is omitted, as the arrangement with Boaz appears to have been satisfactory to all parties. The pulling off the shoe (or sandal) however was attended to, as necessary toa transfer of the land. The marriage of Ruth hecomes of course connected with the redemption of the estate, and Boaz, immediately on the purchase, receiyes the congratulation and blessing of all present. Ruth being taken home, speedily proves pregnant, and on bearing a son, Naomi, her mother-in-law, receives the warmest congratulations from her own sex, and they bless God on her behalf for such a kinsman as she had found in Boaz.

The whole of this narrative is extremely simple, beautiful, and pathetic; but nothing more so, perhaps, than the circumstance respecting Naomi, near the close: she ‘took the child, and laid it in her bosom, and became nurse unto it.’ Never was woman more delighted, or pe eS ek a ee ee ee ee Se shoe was not pulled off by Ruth, but by the kinsman himself. ‘The Targumist, instead of his shoe, renders “ his night hand glove,” it probably being the custom, in his time, to give that instead of a shoe. Jarchi says, ‘‘ When we purchase any thing new, it is customary to give, instead of a shoe, a handkerchief or vail.” ]—Bagster.; Ver. 14. Left thee this day without a kinsman.—For a full account of this remarkable law, (sometimes called the Levirate law,) see Michaelis’s Comment.

on the laws of Moses, (by Smith.) That this law was more ancient than {The authenticity and canonical authority of this sacred book cannot be questioned; and the Evangelists, in describing our Saviour’s descent, have followed its genealogical accounts. To delineate part of this genealogy appears to be the principal design of the. book: it had been foretold that the Messiah should be of the tribe of Judah, and it was afterwards revealed that he should be of the family of David; and therefore it was necessary, to prevent the least suspicion of fraud or design, that the history of that family should be written before these prophecies were revealed. And thus this book, these prophecies, and their accomplishment, serve mutually to illustrate each other.

The whole narrative is extremely interesting and instructive; and is written with the most beautiful simplicity. ‘The distress of Naomi; her affectionate concern for her daughter-in-law; the reluctant departure of Orpah; the dutiful attachment of Ruth; and the sorrowful return to Bethlehem, are very beautifully told. The simplicity of manners, likewise, which is shown in the account of: Ruth’s industry and attention to Naomi; of the elegant charity of Boaz; and of his acknowledgment of his kindred with Ruth, afford a very THE FIRST BOOK OF THE {In the Hebrew canon, this and the following book form but one, and derive their name from the prophet Samuel; whose history and transactions are re- Jated in the first book, and by whom, it is highly probable, the former part of it, as far.

as the twenty-fourth chapter, was written; while the latter part, as well as the second book, are ascribed to the prophets Gad and Nathan, (see (1 Chronicles 29:29).;) and in this opinion the Jews acquiesce. Others, with Calmet, suppose these books to be much more recent than these persons; but that they were composed out of their memoirs. The equality of the style, the frequent eulogiums on the character and conduct of Samuel, the connexion of the materials, particular quotations and remarks on certain events, are, Calmet supposes, proofs sufficiently clear of what he assumes. These books, it is said, contain remarks and expressions eo could only proceed from a contemporary author, and others which are evidences of a much later age.

It is probable, however, ‘that these supposed marks of posteriority may easily with his dedication to the Lord.—The specimen we have of po- Chap. I. Ver. 1. Rasmathaim-zophim.—titerally, “ The two high-places of the watchmen,” or watch-towers built on contiguous hills.—Dr. Clarke. [This ancient town, now called Ramla is, according to Phocas, about 36 miles west of Jerusalem; and according to modem travellers, about 9 miles from the time of Moses, is evident from the history of Tamar; see note on (Genesis 38:8-10). and it is a curious fact, that, a_custom very similar prevails among the Mongolian Tartars, as remarked by Michaelis, in the work just reerred to. Ver. 15. Better than seven sons.—That is, one such daughter as Ruth is © better than seven sons, who might die childless, like Mahlon and Chilion.

BA we Obed.—That is, ‘‘ a servant;” alluding to his being the nourisher of her old age. CONCLUDING REMARKS ON RUTH. pleasing contrast to the turbulent scenes described in the preceding Book. And, while it exhibits, in a striking and affecting manner, the care of Divine Providence over those who sincerely fear God, and honestly aim at fulfilling his will, the circumstance of a Moubitess becoming an ancestor of the Messiah seems to have been a pre-intimation of the admission of the Gentiles into his Church. It must be remarked, that, in the estimation of the Jews, it was disgraceful to David to have derived his birth from a Moabitess; and Shimei, m his revilings papinst him, is puppoces by them to have tauntingly reflected on his’descent from Ruth.

This book, therefore, contains an intrinsic proof of its own verity, as it reveals a circumstance s0 little flattering to the sovereign of Israel; and it is scarcely necessary to appeal to its admission into the canon of Scripture, for a testimony of its authentic character. to which, that the native, the amiable simplicity in which the story is told, is a sufficient proof of its genwineness. There are several sympathetic circumstances recorded which no forger could have invented; there is too much of nature to admit any thing of art.|—Bagster. THE FIRST BOOK OF SAMUEL, OTHERWISE CALLED, be accounted for, on the supposition that they were added by Ezra when he formed the canon of Scripture. In the Septuagint and Vulgate, they are called the First and Second Book of Kings.

The first book consists of thirty-one chupters, containing an account of the birth of Samuel; with the thanksgivin song of Hannah; the mal-administration of Eli’s sons; the call of Samal, an the denunciation against Bli’s house; the capture of the ark by the Philistines, and the completion of God’s judgment against the house of Eh; the chastisement inflicted on the Philistines for retaining the ark; its return, and the punishment of those who profaned its panciins the repentance of the people at Mizpeh, and the subduing of the Philistines; the election of Saul fora king, in consequence of the iii advised desire of the Israelites; the wars of Saul with the Philistines; his sins and rejection; the anointing of David; his victory over Go ath; his unjust persecutions by Saul; the death of Samuel, whom Saul consults by means of the witch of Endor; the defeat, death, and burial of Saul and his sons.

]—Bagster. Samuel, | ourimitation. Nothing is more natural, then that rival wives Joppa, and a league ftom Lydda, between which it is situated. It is built op d fot oo a rising ground, on a rich plain, and contains about two thousan Ver. 2. Hannah. and Peninnah.—Names in the East are often should vex each other, and at the same time embitter the situation of their husband. Elkanah appears to have been a wise and good man, particularly attached to Hannah, for her amiable disposition and pious character, though not, so far as appears, deficient in tenderness to any part of his family. accounted for: instea to Hannah, her arb gary and discontent is very sufficiently id, however, of returning the unkindness of her rival or meditating revenge, she betakes herself to prayer, and her prayers eventually are heard.

But Eli evidently mistakes her character; he saw her, as it appears, under very suspicious circumstances; her Hine 00s but her voice was not heard: and as she had been eating drinking with her husband, it was not unnatural to suppose she might be intoxicated. Hannah, however, modest, and a pious answer: “No, my lord, of a sorrowful spirit,” and in great distress; but ‘ drunk neither wine nor stron infer, that she had drank only water, but she had “ poured out her soul before the Lord,” and was therefore greatly griev- Hannah signifies kind, or gracious; Peninnah, a pearl, or pered, to be thus taken for ‘‘a daughter of Belial;’’ a wicked and profligate woman, of which we shall soon find there were too many loitering about the doors of the tabernacle.

When the venerable high riest hears this, he is satisfied; and therefore gives her his blessing; and she returns in peace, and is no more sad. Her prayer is heard, and her request granted; and unlike too many, who neither wait an answer nor return thanks for i she records her gratitude in the name she gives her son; an so soon as he can be weaned, she takes ea with a liberal rovision for sacrifice, and brings him to Eli, to remain under is care, and serve the Lord for ever. ‘And he” (Samuel) was no sooner returned unto the Lord, than he “there worves a sober, a shipped,” and devoted himself to the Lord’s service, and to am a woman attendance on his high priest, Eli. Happy is it when parents, considering their children as given them by the Lord, seriously devote them to his service; and doubiy happy they, whose rink;””

from which me may children no sooner enter the threshold of the tabernacle, than they begin to worship. Ver. 8. Better than ten (1. e. many) sons.—Compare (Ruth 4:15). profane sons.—Wannah is now richly recompensed for all he sufferings. She is endowed with the spirit of prophecy, and delivers one of the finest odes in all the Old Testament, and which is evidently the foundation of that beautiful magnificat of our Lord’s mother, ((Luke 1:4)s—55.) in which many of the same images occur, as do others of them in the Song of Simeon. This song requires no commentary to explain it, nor can it be needful to any reader of taste or piety, to point out its beauties. Two things only shall be here remarked.

1. A beautiful poetical delineation of the divine providence. in the government of the world, not only independent of all human aid, but absolutely regardless of it; raising beggars to a throne, and casting monarchs into the dust. “Here he exalts neglected worms To sceptres and a crown; Anon, the following page he turns, And treads the monarch down.”— Watts’ Lyrics. 2. A spirited prediction of the coming of Messiah. “ The adversaries of the Lord shall be broken to pieces; Out of heaven shall he thunder upon them. The Lord shall judge (to) the ends of the earth.” This passage may be prophetic of, or at least may receive a beautiful illustration from, the victory obtained over the Phia great thunder upon the Philistines, and discomfited them ‘a (Chap.

vii. 10.) so that their strength was completely broken; and in similar language is the coming of Messiah described. ((Psalms 2:5-9).) “He shall speak unto them in his wrath, and vex them in his sore disvleasure. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.” Then follow these expressive lines: “ He shall give strength unto his king, And exalt the horn of his anointed,” or Messiah, Hereby is plainly meant the establishment of Christ’s kingdom upon the ruins of all opposing powers. (See (Luke 1:69).) After delivering this fine ode, and leaving a co y feo Taig in the hands of Eli, Hannah returned to her fae ut coming up, year by year, to the sacred feasts, brought her son annually a little coat, as the testimony of her affection; and at the same time received from Eli the most pleasing accounts of his character; while unhappil y the conduct of Eli’s own sons, Hophni and Phinehas, was direntiy the reverse.

They were “sons of Belial;” they profaned the service of the Lord, and so shamefully treated those who came to offer sacrifices, that they abhorred to bring them. Not only so, but they committed lewdness with the women that attended at the door of the tabernacle, and probably “assembled in troops’? to meet

Notes on the verses

Ver. 11. All the city.—Hebrew, ‘‘ Gate;” i. e. the elders who presided there. Ver. 15. Vail.—[{Or, sheet, or apron. The word, mitpachath, has been variously rendered. The LXX. translate it an apron, an Vulgate, a cloak, By the circumstances of the story, it must have been of a considerable size: and uccordingly Dr. Shaw thinks it was no other than the hyke, the finer sort o which, such as are still worn by ladies and persons of distinction_among the Arabs, he takes to answer to the peplos, or robe, of the ancient Greeks. —— Siz measures.—The quantity of this Farley is uncertain. The Targum renders it shith sein, “six seahs.”” A seah contained about two gallons anda half, sixof which must have been a very heavy load for a woman; and so the Targumist thought, for he adds, ‘‘ And she received strength from the Lord to carry it.”

]—Bagster. CuHap. IV. Ver. 6. I cannot redeem.—\The Targum seems to give the proper sense of this passage: ‘I cannot redeem it, because I have a wife alf| ready; and it is not fit for me to bring another into my house, lest brawling and contention arise in it; and lest 1 hurt my own inheritance. Do thou redeem it, for thou hast no wife, which hinders me from redeeming it." ]—B. Ver. 7. Plucked off his shoe.—(This custom does not refer to the law about refusing to marry a brother’s widow, but was usual in the transfer of inberitances: for this relative was not a brother, but simply a kinsman; and the haps ruby. The former being denominated from her temper, the latter from ber complexion. Ver. 3.

The Lord of hosts.—This is the first time this phrase occurs; for its import, see the exposition of (Genesis 32:24-32).: Ver. 5. A worthy portion.—Margin, “ A double portion trully “ A portion of two faces.’’ These portions were probably peace-offerings; and the action itself appears to have had “two faces,” or objects, the one to express his love to Hannah, and the other in hopes (through this double portion) that she might be favoured with offspring. eat: Ver. 6. Heradversary (i. e. Peninnah) provoked her.—Margin, ‘‘ angered her.” It was too customary for women that were fruitful, to reproach, and rhaps ridicule, those that were barren; of which we have several instances. 4 this ease, Peninnah had her children with her, which probably added to - Ver.

7. When she went.—Heb. “ From hor going up;” i. e. from the time of her setting out, during all the journey. Perhaps they went up before Elkanah, which gave Peninnah the opportunity to vex her in bis absence Ver.9. Eli…. sat upon a seat by a post of the temple, &c.—The seat here was doubtless the seat of judgment, for Eli was judge in Israel: the post against which he sat, was a door-post, (as the word means, (Exodus 12:7). xxi. 6, &c.) that is, of the tabernacle, to which the word temple is here first applied, and seems to intimate that at this time the building of the temple 0;”_ still more litewas contemplated, and forms an objection to Samuel being the writer, though by no means a decided one, as he might anticipate it by the spirit of prophecy; or David might, from his first establishment in the kingdom, intimate such a design to Samuel.

’ Ver. 11. Give him unto the Lord.—{Samuel, as a descendant of Levi, was the Lord’s property, from 25 years of age till 50; but the vow here implies that he should be consecrated to the Lord from his infancy to his death, and that he should not only act as a Levite, but as a Nazarite.|—Bagster.-—No razor shall come upon his head.—This is the vow of Nazaritism briefly expressed. See (Numbers 6:5).: Ver. 15. Of a sorrowful (Heb. “ hard”) spirit.—That is, hard pressed with Aroubles; “ distressed.” —Boothroyd.