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In this chapter we have Naomi's afflictions. I. As a distressed housekeeper, forced by famine to remove into the land of Moab, Ru 1:1,2. II. As a mournful widow and mother, bewailing the death of her husband and her two sons, Ru 1:3-5. III. As a careful mother-in-law, desirous to be kind to her two daughters, but at a loss how to be so when she returns to her own country, Ru 1:6-13. Orpah she parts with in sorrow, Ru 1:14. Ruth she takes with her in fear, Ru 1:15-18. IV. As a poor woman sent back to the place of her first settlement, to be supported by the kindness of her friends, Ru 1:19-22. All these things were melancholy and seemed against her, and yet all were working for good.

Introduction to Ruth

The Book of Ruth is historically important as giving the lineage of David through the whole period of the rule of the Judges Rut 1:1, i. e. from Salmon who fought under Joshua, to "Jesse the Bethlehemite" 1 Samuel 16:1; and as illustrating the ancestry of "Jesus Christ, the son of David," who "was born in Bethlehem of Judea" Matthew 1:1; Matthew 2:1. The care with which this narrative was preserved through so many centuries before the birth of Christ is a striking evidence of the providence of God, that "known unto God are all His works from the beginning of the world." The genealogy with which the Book closes Ruth 4:18, is also an important contribution to the chronology of Scripture history. We learn from it, with great distinctness, that Salmon, one of the conquering host of Joshua, was the grandfather of Obed, who was the grandfather of king David; in other words, that four generations, or about 200 years, span the "days when the Judges ruled."

But the Book of Ruth has another interest, from the charming view it gives us of the domestic life of pious Israelites even during the most troubled times. If we only had drawn our impressions from the records of violence and crime contained in the Book of Judges, we would have been ready to conclude that all the gentler virtues had fled from the land, while the children of Israel were alternately struggling for their lives and liberties with the tribes of Canaan, or yielding themselves to the seductions of Canaanite idolatry. But the Book of Ruth, lifting up the curtain which veiled the privacy of domestic life, discloses to us most beautiful views of piety, integrity, self-sacrificing affection, chastity, gentleness and charity, growing up amidst the rude scenes of war, discord, and strife.

Ruth, from its contents, as anciently by its place in the canon, belongs to the Book of Judges, and is a kind of appendix to it. In the present Hebrew Bible it is placed among the Kethubim (Hagiographa), in the group containing the Song of Solomon, Ruth, Lamentations, Ecclesiastes, and Esther; but in the Greek Septuagint and the Latin Vulgate it occupies the same place as in our English Bibles, which was its ancient place in the Hebrew Bible.

The language of the Book of Ruth is generally pure Hebrew. But there are words of Aramaic form and origin , and other expressions unique to the later Hebrew. The inference would be that, the Book of Ruth was composed not before the later times of the Jewish monarchy; and this inference is somewhat strengthened by the way in which the writer speaks of the custom which prevailed in former times in Israel Ruth 4:7. Other expressions, which the book has in common with the Books of Samuel and Kings, and a certain similarity of narrative, tend to place it upon about the same level of antiquity with those Books.

The Books of the Old Testament, to the contents of which reference seems to be made in the Book of Ruth, are Judges, Leviticus, Deuteronomy, Genesis, 1 and 2 Samuel, and perhaps Job. Ruth is not quoted or referred to in the New Testament, except that the generations from Hezron to David in our Lord's genealogy seem to be taken from it.

No mystical or allegorical sense can be assigned to the history; but Ruth, the Moabitess, was undoubtedly one of the first-fruits of the ingathering of Gentiles into the Church of Christ, and so an evidence of God's gracious purpose in Christ, "also to the Gentiles to grant repentance unto life;" and the important evangelical lesson is as plainly taught in her case, as in that of Cornelius, "that God is no respecter of persons, but in every nation he that feareth God, and worketh righteousness, is accepted of Him." The great doctrine of divine grace is also forcibly taught by the admission of Ruth, the Moabitess, among the ancestry of our Lord Jesus Christ.

Preface to the Book of Ruth

When and by whom the book of Ruth was written, are points not agreed on among critics and commentators.

As to the transactions recorded in it, they are variously placed. In the book itself there is no other notation of time than merely this, that the things came to pass in the days when the judges ruled; therefore some have placed these transactions under Ehud; others, under Gideon; others, under Barak; others, under Abimelech; and others, under Shamgar. This last is the opinion of Archbishop Usher; and most chronologers adopt it. The book is evidently an Appendix to the book of Judges, and contains a perfect history in itself; and therefore should not be inserted in any part of that book. It also seems to be an Introduction to the books of Samuel, in which the history of David is contained, as it gives the genealogy of this prince. It is also not without its use in matters which respect the Gospels, as it ascertains the line by which Jesus Christ came.

As to the author, he is as uncertain as the time. It has been attributed to Hezekiah, to Ezra, and to Samuel; and it is most likely that the author of the two books of Samuel was also the writer of this little book, as it seems necessary to complete his plan of the history of David. See the preface to the first book of Samuel.

The sum of the history contained in this book is the following: A man of Bethlehem, named Elimelech, with his wife Naomi, and his two sons Mahlon and Chilion, left his own country in the time of a famine, and went to sojourn in the land of Moab. There he died; and Naomi married her two sons to two Moabitish women: Mahlon married Ruth, who is the chief subject of this book; and Chilion married one named Orpah. In about ten years both these brethren died; and Naomi, accompanied by her two daughters-in-law, set out to return to the land of Judah, she having heard that plenty was again restored to her country. On the way she besought her daughters to return to their own country and kindred. Orpah took her advice, and, after an affectionate parting, returned; but Ruth insisted on accompanying her mother-in-law. They arrived in Bethlehem about the time of harvest; and Ruth went into the fields to glean for their support. The ground on which she was accidentally employed belonged to Boaz, one of the relatives of Elimelech, her father-in-law; who, finding who she was, ordered her to be kindly treated, and appointed her both meat and drink with his own servants. Finding that she was by marriage his kinswoman, he purposed to take her to wife, if a nearer kinsman who was then living should refuse. He was accordingly applied to, refused to take Ruth, and surrendered his right to her, according to the custom of those times, at the gate of Bethlehem, before the elders of the city. Boaz then took her to wife, by whom she had Obed, who was father to Jesse, the father of David.

To the questions, Who was Boaz? and, Who was Ruth? no satisfactory answer can be given: all we know for certain is, that Boaz was an Ephraimite of Bethlehem; and Ruth a Moabitess, and consequently educated a heathen. But what we want in certainty several have attempted to supply by conjecture; with them Boaz was the same as Ibzan, Judges 12:8-10; and Ruth was the daughter of Eglon, king of Moab. This is the opinion maintained by the Chaldee Targum on this book; to which I shall, in the course of the notes, have farther occasion to refer. The rabbins say that Elimelech was brother to Salmon, who married Rahab; and that Naomi was his niece.

The genealogy of David, as stated in this book, is as follows: -

A.M. 2236 Judah Pharez Ezron, called also Hezron Aram, called also Ram Amminadab Nahshon Salmon, who married Rahab Boaz, who married Ruth Obed, who begat Jesse A.M. 2919 David born

This chronology is according to Archbishop Usher; and includes, from Judah to David six hundred and seventy years.

Elimelech, his wife Naomi, and their two sons, Mahlon and Chilion, flee from a famine in the land of Israel, and go to sojourn in Moab, Ruth 1:1, Ruth 1:2. Here his two sons marry; and, in the space of ten years, both their father and they die, Ruth 1:3-6. Naomi sets out on her return to her own country, accompanied by her daughters-in-law Orpah and Ruth; whom she endeavors to persuade to return to their own people, Ruth 1:7-13. Orpah returns, but Ruth accompanies her mother-in-law, Ruth 1:14-18. They arrive at Beth-lehem in the time of the barley harvest, Ruth 1:19-22.

INTRODUCTION TO RUTH

This book is called Ruth, not because she was the author of it, but because she is the principal subject of it. In the Syriac and Arabic versions, it is called the Book of Ruth the Moabitess, which describes her by the country of which she was. Her name, according to Hillerus (l), signifies beautiful, of a good aspect, the same with Calliope in Greek. As to the author of this book, some attribute it to Eli the priest, who seems to have been too soon to give an account of the birth of David; others to Gad or Nathan; some to Hezekiah, and others to Ezra; but what the Talmudists assert, which is most generally received, and most probable, is, that it was written by Samuel; so they say Samuel (m) wrote his own book, Judges, and Ruth; and it is commonly said that this book is an appendix to that of the Judges, and the introduction to Samuel, and is fitly placed between them both. According to Eusebius (n), with the Hebrews, Judges and Ruth make one book they call Shophetim, or Judges; the principal design of it is to give the genealogy of David, whom Samuel had anointed to be king of Israel, and from whom the Messiah was to come, and who therefore may be said to be the aim and scope of it, as he is of all Scripture; and whereby it appears that he sprung both from Jews and Gentiles, and is the Saviour of both, and there is a good foundation for both to hope in him; and the call and conversion of Ruth the Moabitess may be considered as a shadow, emblem, and pledge of the conversion of the Gentiles. Manythings besides may be learnt from this little book, as the different circumstances of good people in this life, and the particular providence of God respecting them. It furnishes out examples of bearing afflictions patiently, of industry, courteousness, kindness to strangers, and young converts; and none can doubt of the divine authority of this book, that considers the use made of it in the genealogies of Christ by the Evangelists Matthew and Luke.

(l) Onomastic. Sacr. p. 211. (m) T. Bab. Bava Bathra, fol. 13. 2.((n) Eccl. Hist. 1. 6. c. 25.

INTRODUCTION TO Ruth 1

This chapter treats of a family that removed from the land of Canaan to the land of Moab on account of a famine, where the father of it and his two sons died, and each of them left a widow, Ruth 1:1 the mother-in-law proposed to return to her own country, and set forward with her two daughters-in-law, whom, when they had gone a little way with her, she entreated to go back, and expostulated with them about it, Ruth 1:6, upon which one of them did, but the other, Ruth, the subject of this book, resolved to go the journey with her, Ruth 1:14 and they both came to Bethlehem, the former residence of her mother-in-law Naomi, who was greatly taken notice of by her old friends and acquaintance, to whom she related her present circumstances, Ruth 1:19.

THE BOOK OF RUTH.

Ruth.

BY

THE REV. R. SINKER, M.A.

INTRODUCTION

TO

THE BOOK OF RUTH.

I. Contents.—In the book of Ruth is presented to us a family, consisting of father, mother and two sons, which under the pressure of a famine in the days of the Judges, migrated from Bethlehem to the land of Moab. Here the two sons, Mahlon and Chilion, took two Moabitesses, Ruth and Orpah, to wife. After a ten years’ sojourn, Elimelech the father, and the two sons having died, and tidings having come of the change of famine to plenty in the land of Judah, Naomi and her two daughters-in-law set off to return. In spite, however, of her evident affection for them, and of their unwillingness to leave her,’ she unselfishly urges them to seek their own kindred, and not to venture on what must have been a long toilsome journey. After a struggle Orpah yields, but Ruth, with a devotedness which says almost as much for Naomi as herself, sinks all ties of home and kindred in the outburst, “Thy people shall be my people, and thy God my God.” Thus she takes her last look at the fertile fields of Moab, to enter a strange land, where the result of her devotion to her mother-in-law was to be, that from her line in ages to come should be born, David, the sweet psalmist of Israel, Solomon, the wisest of the sons of men, Zerub-babel, the later Moses, and the Messiah, the son of David, whom all these prefigured.

When Bethlehem is reached, the barley harvest is beginning, and Ruth, going to glean, chances upon the field of Boaz, a wealthy kinsman of the family of Elimelech. Learning that the unknown woman was the daughter-in-law of Naomi, and having clearly been much impressed with the story of her devotedness, he bids her to continue to glean in his fields, and to make use of the food provided for his own people. Through the kindness of Boaz, she gleans barley, which when beaten out, is about an ephah, and so first the barley and then the wheat harvest pass by.

The end of the harvest having come, Naomi bids Ruth to claim a kinsman’s help from Boaz in his threshing floor, where he had been winnowing barley, and accordingly at midnight when Boaz awoke he found Ruth lying at his feet. He promises then to discharge the kinsman’s duty unless a still nearer relative should claim to do it. The case was brought into judgment on the following morning. The next kinsman, afraid of “marring his own inheritance, “declines to redeem the land that was Elimelech’s. Accordingly Boaz himself redeems it, taking therewith Ruth to wife to raise up the name of the dead Mahlon on his inheritance. The offspring of the marriage was Obed the father of Jesse, the father of David.

II. Date of events recorded.—It may be asked next, when are we to fix the period when the events here recorded happened. Here our data are sufficiently vague, being indeed but two. The famine broke out in the days “when the judges judged,” and if the genealogy be complete, Ruth was the great-grandmother of David, that is, probably lived a hundred years before him. Of this last point, however, we can be by no means certain, both because we undoubtedly find sometimes gaps in the genealogies in the Bible, (see e.g., three generations omitted in Matthew 1:8) and because the number of generations from Pharez to David (given as ten, Ruth 4:18-22) seems insufficient to fill up the intervening space of over 900 years. It is probable that if there are any omissions in the genealogy, they are to be assigned to the period before Boaz.

It may be noticed that the father of Boaz is given as Salmon, (Ruth 4:21) who (Matthew 1:5) was the husband of Rahab, so that we should thus have Boaz born no great number of years after the taking of Jericho.

Josephus (Ant. v. 9. 1) refers the events to a time after Samson, in the days of Eli, but this must certainly be too late; and at any rate the date given above may be taken as fairly probable.

The various attempts to fix the date more closely (as for example, to connect the famine with the ravages of the Midianites, Judges 6:1 seq.) involve mere guesses, and rest on too uncertain grounds to warrant our entering into the discussion.

III. Date of composition.—We cannot speak with any degree of certainty as to the time at which the book was written. From Ruth 1:1, the reference to the Judges would suggest that they had now been replaced by the Monarchy, and from Ruth 4:17 it is clear that the book is not to be put before the time of David.

Whether we are to fix it later than David’s time, and if so, how much later, must be considered very doubtful. The Talmud (Baba Bathra, f. 14 b.) tells us, “Samuel wrote his own book, and Judges and Ruth.” This gives the earliest date possible, and in our opinion there is nothing in the phenomena of the book itself which renders this view inadmissible, though, on the other hand, it cannot be held that any great amount of positive probability attaches to it. Most critics have fixed the date later, and some much later, as for example Ewald, who supposes the book to have been written during the Babylonian captivity. The various arguments, however, on which these theories are built, are many of them most arbitrary, and need not be entered upon here. One point sometimes relied upon to prove the late date is the presence of a certain Aramaean element in the Hebrew of Ruth. To discuss this at length would be beside our present purpose, but it may be remarked here that it is at least as likely that these alleged Aramæisms are to be considered as dialectic varieties, mere provincialisms, or in some cases even as archaisms. It is curious also, that these occur in the dialogues exclusively, the narrative proper being in the purest Hebrew.

On the whole then, the book may indeed belong to a comparatively late period, but this certainly has not been proved; nor has anything been satisfactorily established by those who have maintained, as Ewald, that Ruth is a section of a larger work, the solitary surviving fragment, or that it is really part of the book of Judges, from which it somehow got separated. Such arbitrary theorising can only be considered as guessing pure and simple.

The main reason why the Book of Ruth is included in the Old Testament seems sufficiently obvious, namely on account of David, of whose lineage it may be remarked the books of Samuel make no mention. This definite association of the book with David may perhaps be taken as evidence of a comparatively early date, prior to the books of Samuel, in which it was not considered necessary to repeat matter already given.

IV. Place in Canon.—In the Hebrew Bible, Ruth forms the second of the five so called Megilloth [i.e., Rolls] (the others being, Song of Solomon, Lamentations, Ecclesiastes, Esther). It has been thought by some, however, that this was not its original position, for Josephus (contr. Apion. i. 8) as well as some important early Christian witnesses to the Jewish Canon, as Melito, Bishop of Sardis in the second century, (cited by Eusebius, Hist. Eccles. iv. 26), and Origen, (cited by Eusebius, Hist. Eccles. vi. 25), reckoned the number of books of the Old Testament as twenty-two, counting Judges and Ruth as one book.[23] This might rather suggest that the original position of Ruth was immediately after the book of Judges. On the other hand, the Talmud (l.c.) includes Ruth in the Hagiographa, and mentions it first, preceding the Psalms. In the LXX. and Vulgate, the book of Ruth follows the Judges, and the same order is found in the English Bible, and in that of Luther.

[23] This was doubtless with the view of making the number of the books agree with the number of the letters of the Hebrew alphabet.

Ru 1:1-5.

ELIMELECH, DRIVEN BY FAMINE INTO MOAB, DIES THERE.

1. in the days when the judges ruled--The beautiful and interesting story which this book relates belongs to the early times of the judges. The precise date cannot be ascertained.

In the days when the Judges ruled - "Judged." This note of time, like that in Ruth 4:7; Judges 18:1; Judges 17:6, indicates that this Book was written after the rule of the judges had ceased. The genealogy Ruth 4:17-22 points to the time of David as the earliest when the Book of Ruth could have been written.

A famine - Caused probably by one of the hostile invasions recorded in the Book of Judges. Most of the Jewish commentators, from the mention of Bethlehem, and the resemblance of the names Boaz and Ibzan, refer this history to the judge Ibzan Judges 12:8, but without probability.

The country of Moab - Here, and in Ruth 1:2, Ruth 1:22; Ruth 4:3, literally, "the field" or "fields." As the same word is elsewhere used of the territory of Moab, of the Amalekites, of Edom, and of the Philistines, it would seem to be a term pointedly used with reference to a foreign country, not the country of the speaker, or writer; and to have been specially applied to Moab.

When the judges ruled - We know not under what judge this happened; some say under Ehud, others under Shamgar. See the preface.

There was a famine - Probably occasioned by the depredations of the Philistines, Ammonites, etc., carrying off the corn as soon as it was ripe, or destroying it on the field.

The Targum says: "God has decreed ten grievous famines to take place in the world, to punish the inhabitants of the earth, before the coming of Messiah the king. The first in the days of Adam; the second in the days of Lamech; the third in the days of Abraham; the fourth in the days of Isaac; the fifth in the days of Jacob; the sixth in the days of Boaz, who is called Abstan, (Ibzan), the just, of Beth-lehem-judah; the seventh in the days of David, king of Israel; the eighth in the days of Elijah the prophet; the ninth in the days of Elisha, in Samaria; the tenth is yet to come, and it is not a famine of bread or of water but of hearing the word of prophecy from the mouth of the Lord; and even now this famine is grievous in the land of Israel."