Story of Ruth the Moabitess

Front matter

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Chap. X. How Ruth spent the Sabbath, 79

Chap. XL A Dialogue, 91

Chap; XII. Naomi's Advice, 106

VI CONTENTS.

Chap. XIII. Ruth's Visit to Boaz, . . .Ill Chap. XIV. Ruth's Return to her Mother, ......... .. 122

Chap. XV. How Boaz Proceeded, ... 131 Chap. XVI. Boaz and Ruth Married, . 137 Chap. XVII. The Conclusion, . . , . 14&

INTRODUCTION,

" All Scripture is given by inspiration, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God maybe perfect," or that the child of God may become a perfect man, " thoroughly furnished " and prepared " unto all good works."

The Scriptures — the revealed word of truth— are to the spiritual man, all that the great book of natural truth is to the natural man. Its pages present a perpetual feast; and if, in order to partake of its heavenly viands, a little labor is required, it is no more than is true

of the pages of nature's book. Toil, in 1 *

Vlll INTRODUCTION.

both cases, is richly rewarded. They that labor faintly and " sow sparingly," in either case, "reap sparingly;" but they that "sow bountifully, reap also bountifully."

He who peruses, with interest, the inspired pages, will find them "profitable for doctrine." There "shine the noblest truths." There, whatever is excellent in morals, or true in religion, is embodied in the plainest and simplest manner; so that way-faring men, though fools, need not materially err. It may not, indeed, always be arranged as we find it in our catechisms and formularies; but it is there; — and however we may regard the utility of the plan, the arrangement was made by Infinite Wisdom itself.

The inspired pages are profitable also for "reproof." The Bible presents nearly every essential variety of human character, from the best to the worst.

INTRODUCTION. IX

It shows us the virtuous struggling- with adversity, and coming off more than victorious; it shows us the same character, now virtuous, and basking in the sunshine of prosperity, and now sinking in the most humiliating depths of guilt and wo. Here we see vice for a while lifting up her brazen face with an air of triumph ; anon we see her reaping the due reward of her deeds. We see the fate both of guilty individuals and nations ; we witness the elevation and ultimate exaltation of the feeble but heavenly-minded slave, and of the small, but virtuous and pious nation. We see, and we approve. Especially do the details of vice, and its ultimate punishment, justify so clearly the wisdom of the ways of God to man, that while we read, we are ■" reproved and corrected;" and it is our own fault, and not that of the Scriptures, if they are not profitable to' us " for in-

X INTRODUCTION.

struction in righteousness ; if our hearts are not made better.

How is it possible for an ingenuous youth to read the biography with which the Bible abounds, and not see the excellence of virtue and piety! How possible to avoid the inference, that, were this life the measure of our existence even, the ways of wisdom are pleasant, and all her paths peace! How is it possible to behold the chicanery, the dissimulation, the intrigue, the meanness, the impurity, the guilt and the degradation of bad men, without feeling that there is a way which, though it seem pleasant to a man, the end thereof is death !

Who can read the travels and voyages of the various characters, set forth in the Bible — especially those of Christ and his apostles and early followers, — without being enlightened and strengthened to pursue, with humble trust in

INTRODUCTION. XI

God, and with new vigor, the journey of life — that journey so often spoken of as a mere pilgrimage — whose end, if rightly pursued, opens, at last, into fields of immortal bliss?

Who can look at the history of various tribes and nations, as there recorded, and not see that " at what time God sees fit to pluck down and to destroy, or to build up " and elevate a nation according to its virtue or vice, no human art or effort can prevent, frustrate, or defeat? That He doeth according to His will, not only in the armies or hosts of Heaven, but among the inhabitants of the earth ; and that none can say to him, with impunity, " What doest thou?"

How is it possible for a person who has the least sensibility or sympathy in his nature, to read the charming moral lessons of this blessed book, and not receive any permanent good impressions?

Xll

Introduction

Of what material must such an individual be composed?

In the value of these lessons, as a means of general improvement, there is no doubt a great difference to different individuals. One would be most benefited by biography ; another prefers history ; another is fond of poetry ; another is charmed with travels ; another prefers the parts which exhibit feeling — especially devotional feeling; — another still, prefers philosophy and doctrine. For all these various tastes of its numerous readers, the Bible is an almost inexhaustible store-house. It is surprising to those who have but recently begun to search for its treasures, how much material for thought and reflection it contains; how much for intellectual, social, moral and physical elevation and improvement.

Perhaps among all its stores of narrative and biography, there is no por-

INTRODUCTION. X1I1

tion, occupying the same amount of space, so replete with instruction as the book of Ruth. But it is not merelyinstructive, like the dry lessons of philosophy or mathematics; it is thrilling with interest, and teeming with human nature.

Some persons have overlooked, or rather slighted, this part of the Divine record. They have taken a superficial view of it, and fastidiously concluded it was hardly worthy of general attention, especially in mixed society. It was once the mistake of the writer of this volume, to entertain such sentiments.

Within a few months, a friend whom he esteemed, begged him to examine with attention the book of Ruth. He promised to do so. This little volume is among the fruits of that examination. He does not propose it as a substitute

for the original — by no means. If it

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XIV INTRODUCTION.

shall succeed in awakening an interest in the Scripture account itself, and lead others to conclusions similar to those which have been fostered in his own mind, his highest hopes in regard to its utility will be fully realized. He regards the book of Ruth as among the happiest pieces of narrative — were it viewed merely as a thing human — that the world has ever seen.

Here is an indigent female, born among a rude people, regarded by the surrounding nations as u outcasts " and savages, working her way by her perseverance, her industry, her virtue, her piety, her innocence, her artlessness, her sweetness, and her simplicity, to the highest respectability, and into the walks of the most refined circles of a comparatively refined people. We behold her accomplishing all this, too, so far as we can ascertain, without being puffed up by her change of condition ;

INTRODUCTION. XV

even though she became the mistress of a splendid mansion or palace, and the wife of a prince and judge, if not the mayor of the ancient and distinguished city of Bethlehem.

Nor is this all. We behold, in this once obscure female, the progenitor of David, the sweet singer as well as king of Israel, and of course, according to the flesh, the progenitor of our blessed Lord and Savior. The Chaldee writings say, in addition, that from the same line descended the four illustrious captive Jews of Babylon, Daniel, Shadrach, Meshach and Abednego.

This little volume is designed for Bible classes, as well as Sabbath schools. Nor would it be amiss if it should find its way into the hands of not a few parents. For unless the writer is greatly mistaken in regard to the intrinsic merit of sacred narrative, and especially of the portion here considered, it is, like

XVI INTRODUCTION.

the holy gospel itself, " worthy of all acceptation," and should not stand unread, and unreflected on in families. How many a child might have been encouraged by the example of Ruth, explained and illustrated at the domestic fireside, to resist temptation, escape crime and its punishment ; and through good report and through evil, pursue life's course, if with faltering, yet with sure footsteps, along the straight and narrow way that leads up to the heavenly Paradise — to those blest fields, " fast by the throne of God."

W. A. A.

Boston, October, 1835.

Chap. I

The Moabites — who they were, and where they lived; with some Facts in their History.

How many hundred times have I read in the Bible about the Moabites, without a single thought what sort of people they were, or where they lived; only that they lived somewhere not far from the land of Canaan. Now I will tell you where they lived, and from whom they descended. Indeed, it is very necessary that I should do so, because Ruth, whose story I am going to relate, was one of them.

If you look in the thirteenth chapter of Genesis, you will find that when the keepers of the flocks and herds of Abraham and Lot quarrelled with each other, 4

20 STORY OF RUTH y

Abraham and Lot agreed to separate; and Lot took his choice, what part of the country to live in. The region which he selected, was that through which the river Jordan runs, called the "Plain of Jordan." It was about ten miles wide, including both sides of the river, and was a very rich country; but the soil was richest about the mouth of the river, where it emptied into the Dead Sea. By this sea stood the famous cities of Sodom and Gomorrah, near which Lot himself chiefly dwelt.

Lot had two sons, Moab and Ammon: Moab was born at about the same time with Isaac, the son of Abraham; that is, about the year of the world 2100, or more than 3700 years ago. When he left his father's house, and beg-an to have a family of his own, he settled on the east side of the Jordan, quite below its mouth, or rather on the east side of the Dead Sea.

If you look on some map of Palestine (say Mr. Ingraham's) you will find a small river running into the Dead Sea, on the eastern, or rather north-eastern side of it, called the river Arnon. The country which Moab and his descendants lived in, lay about this river, but chiefly south of it. The capital city lay near or upon it. This country was called Moab, after its first settler.

When the Israelites, after being many years in the deserts of Arabia, undertook to pass along the eastern side of the Dead Sea, through Moab, the country of which I have been speaking, Ba- ^ak, the king of the Moabites, and his princes, opposed them. It is on this occasion, that we hear so much about Balaam, a very singular man, whom Balak sent for, from the east, to come to him and curse the Israelites. The latter, however, finally went through the country, but were not permitted to destroy any part of it, or its people; although they had hindered their journey, and treated them ill besides.

It was in or near the northern part of this country that Mount Nebo was situated, — the hill which Moses ascended, in order to view Canaan, the country to the north-west, on the opposite or western side of the Jordan; which, you know, he was not allowed to enter. It was here, in the land of Moab, too, that this wonderful man died; and it was somewhere on the plain, near the Dead Sea, that he was buried; though nobody ever knew exactly where, except God, and the celestial messengers whom he employed to perform for him this last sad office.

I do not think Moab, the father of the Moabites, was a very good man himself. But whether he was so, or not, his people became very wicked after him; and the Israelites had great trouble with them. These troubles were greatly increased, as it would seem, by intermarriages with the women of Moab, and by other imprudent and wicked conduct. From this, and perhaps various other causes, arose a great hatred between the Israelites and the Moabites, and many wars. Eglon, one of the kings of Moab, some time after Joshua's death, greatly oppressed the Israelites; but he was killed by Ehud, one of their Judges, and the Moabites were driven out of the country. The Israelites usually held the Moabites in subjection; but sometimes they were rather too strong for them.

We may say, in general, that the country of the Moabites lay about fifty miles south-eastward of Jerusalem; and the Dead Sea was between. The events which are related in the following chapters, are supposed to have taken place about 2700 years after the creation of Adam and Eve, or nearly 3150 years ago.

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Chap. II

Early History of Ruth. — Her Connections, Marriage, See.

Ruth, the subject of the following narrative, was born in Moab, but as to her infancy, childhood, education, &c> the Scriptures are silent. As the Moabites, however, were ignorant of the true God, there is little doubt that, like the rest of her nation, she was brought up an idolater. The Jews have a tradition, that she was the daughter of Eglon, king of Moab; but this, from the Bible account, does not seem at all probable.

But though born in a wicked nation, and bred an idolater, Ruth possessed many good qualities. Such instances have often been known. Even in the very wilds of Africa and America, and among savages, you will find some people — females especially — whose characters are, in several respects, amiable and excellent.

Some may suppose that Ruth's good qualities were the result of her trials.

It may be so; but even this would render it probable that she had a good disposition in the first place; for adversity, sickness and the loss of friends, makes bad people worse, quite as often as it makes them better. It is only those, whose hearts are already right in the sight of God, who are sure to be improved by their trials.

But as I have mentioned Ruth's trials, I will tell you first what they were; and this will lead as to the more interesting parts of her history.

Do you know where Bethlehem was ? It was about five miles southward of Jerusalem. Its situation was high and healthy, and you could see a great way from it to the south-east, quite to the Dead Sea, which divided it from the land of Moab.

Bethlehem is a very interesting place. It was the residence of many good and great men; among the rest, of Jesse, the father of king David; and here king David was born. Bethlehem was the birth place, too, of our Savior ; though this was never long his place of residence.

Among the good men who have resided in Bethlehem was Elimelech. Elimelech had a wife whose name was Naomi, and two sons, Mahlon and Chilion. JVIahlon means sickly , and Chilion means consumption; for the Hebrew names always meant something; and very often they expressed the real character of the persons who bore them. Whether in the present case, the two brothers were really feeble, as their names might imply, is uncertain; but there are reasons for thinking that they were, as we shall very soon see.

The land of Canaan was subject to famine; and Judea, in which Bethlehem was situated, was a part of Canaan. You will recollect the very remarkable famine in the time of Joseph, which was a great while before the days of Elimelech; and also one which took place many years afterward, in the time of Elijah; when hardly anything grew for men or beasts to eat, for more than three years.

Now there was one of these famines in the time of Elimelech. It does not appear to have proved so distressing as many others were, still it was a famine; and people were somewhat frightened, and Elimelech among the rest. But what could be done?

I will tell you what was done by Elimelech. The famine did not extend so far as the land of Moab. Elimelech was informed of this, and as it was only two or three days' journey around the north end of the Dead Sea to go there, he arranged his affairs at home, and removed among the Moabites, intending to stay there till the famine was over.

Many who have read the story in the Bible, blame Elimelech for removing. They say he might as well have staid at home as other people; for we do not know that any others removed. In his own country, the true God was known and worshiped, and he had many privileges, which he could not have in other countries. Besides, the land of Moab was one of the worst places to live in, and bring up a family of children in, that he could possibly have selected. Many say that he ought to have trusted in God, and remained where he was.

Perhaps he did wrong. It is probable that he was very fond of property, and that one object in going out to Moab, or at least in remaining there, after he had arrived, was to get property faster than he could get it in his own country. He already possessed much property, and the more people have, the more? usually, they are anxious to obtain.

How many people who are in comfortable circumstances, remove to new countries, to get property faster, and to be able, as they say, to provide better for their children, as they grow up to manhood; although in so doing they often shut themselves out from schools and public worship on the Sabbath, and from good society; and become the means of leading their children into such habits that property is of no consequence to them !

But to return to Elimelech. Some years after his removal into the land of Moab, he died. After his death, his two sons, Mahlon and Chilion, married in the country. This was a wrong step. It was the custom of their countrymen, and appeared to be more agreeable to the will of God, to marry among their own nation. And Moab was not so far away from Judea but what they might easily have gone thither in pursuit of companions, had they chose. Above all, they ought not to have married among such a vicious people as the Moabites. But God, who often brings good out of evil, so ordered things, as to bring about good results from these mistakes of Mahlon and Chilion. For though the two young men did not live very long after their marriage, they appear to have lived very happily with their wives. The latter survived them many years, and their history is very instructive. One of the widows was Ruth, the subject of this narrative ; the name of the other was Orpah.

CHAP. III. Naomi and Ruth go to Bethlehem

We have seen that Naomi, and Ruth, and Orpah, were now all widows, and that Naomi was in a land of strangers. No wonder she grew anxious to return to her own country, and watched, with great anxiety, the cessation of the famine. Naomi — whatever we may think of her husband — was evidently a woman of piety; and if, along with her husband, she had ever entertained any high notions, it is most probable that her afflictions and trials had proved the means of humbling her.

The famine had at length ceased. Naomi had "heard in the country of Moab, how that the Lord had visited his people in giving them bread." How long she remained in the land of Moab, after she heard this welcome intelligence, is unknown. At length, however, she began to make preparation to return to Bethlehem.

In setting out on her journey, her two daughters-in-law, Orpah and Ruth, accompanied her. She seems to have had no servant with her, to attend her, or see to her baggage; and perhaps she urged Orpah and Ruth to go a little way with her, to see to her effects, or perhaps they chose to go, out of civility and kindness.

If this attention of Orpah and Ruth to their mother-in-law, was nothing more than a mere act of kindness, it yet shows us that they had lived together on good terms, and were sorry to separate. Mothers-in-law, and daughters-in-law, do not always live very happily together; and therefore when they do, as in the case before us, it is very much to the credit of both the two parties.

How far Orpah and Ruth intended to go, when they set out, it is impossible, perhaps, to conjecture. It might have been their purpose to go as far as the borders of their own country, and then return. If so, Ruth, on her journey, altered her purpose; as we shall see presently.

32 STORY OP RUTH,

Having traveled on together as far as Naomi thought it best for her daughters to go, she embraced them both, in the most tender and affectionate manner, and begged them to return each to the family of her mother; for their own mothers, it would seem, were still living, in the l^nd of Moab. She trusted, she said, that they would marry again, and live as happily with their new, as once they had with their former husbands.

At first, Orpah and Ruth both refused to leave her, and insisted on going home with her. Among the Jews, and especially in those days, if a husband died, without any children, it was the duty of his brother, if he had any, to marry his widow; for it was deemed important and honorable to raise up a family to bear the father's name. And if there was no brother of the deceased, then the duty of marrying the widow devolved on the nearest male relation. This was so generally the custom, and was thought so very proper, that the persons concerned, whether males or females, did not scrupie to speak of it just as they did of anyother common occurrence.

Although Ruth and Orpah were both greatly attached to Naomi, it is possible that one object in view in going to Bethlehem with her, was, that their loss might be partly made up, by marriage with Mahlon and Chilion's nearest relations. This idea is confirmed by what Naomi said to them to dissuade them from going. She told them plainly, that if she should marry again, and have a second family of sons, they would be so young, that it would be improper for Ruth and Orpah to wait till they were grown men, before they married.

She reasoned with them a long time; but however strong their affections were towards their own mothers, and their other near relatives in the land of Moab, they were still more strongly attached to Naomi, and could not bear to part with her. They " lifted up their voice and wept " repeatedly. At last, Orpah concluded to return, and again kissing her mother-in-law, bade her a last farewell.

And what became of her ? The Bible does not tell. Perhaps she went back, some of you may say to yourselves, and having learned by the example of her mother-in-law, how much better the Jewish religion was than the idolatrous worship of her own country, spent her life in teaching it to her neighbors and friends. No; this was not the fact. It is pretty evident, from the little we are told respecting her, that she finally returned to the worship of idols, with the rest of the Moabites.

It is very difficult to live where the people are all bad, and not catch the disease; that is, become bad like them. Can one tread on live coals and not be burnt? says the Scripture, alluding, if I mistake not, to this very difficulty.

Yes; it is possible, though difficult. Joseph was tried in a very hot furnace of affliction at the court of Pharaoh, and yet not burnt; and with the help of God, others may " go and do likewise." Orpah might have done so ; but, from what follows, it is nearly certain that she did not. Had she possessed the right feelings and disposition, she would not, I think, have returned, but would have done as Ruth did. How was that ? I will tell you.

When Orpah had bid her mother farewell, and was going away, the mother turned to Ruth, and urged her once more to go with Orpah. It has surprised some readers that she could have given her such advice, and yet have been sincere. She loved Orpah and Ruth both : why then should she advise them to leave her ?

The case, I think, was as follows : Naomi was a good woman; but she was willing to try her daughters-in-law, on an occasion like this. She did not wish thern to go to Bethlehem merely for the love they bore to her; but if they went, she wished them to go out of regard, also, to the God whom she, and her brethren the Jews, worshiped. She wished them to count the cost beforehand. People are more apt to set out

on an expedition than to persevere. It

5* is well, always, to look at the worst side of a case; and not be rash, and begin a work to-day, which we shall be sorry to-morrow that we had not let alone. When a certain person, in the heat of his zeal, told the Savior he would follow him, let him go where he might, the Savior told him that he " had not where to lay his head;" as much almost as to say, u Do not be hasty. Consider well the matter, and whether you can fare as I do." Naomi dealt much in the same way with Orpah and Ruth, and Orpah, as we have seen, turned back. But Ruth was not to be persuaded so easily. She seems to have made up her mind; and to have left her native country, and her kindred according to the flesh, for ever. Her reply to her mother-in-law showed this beyond a doubt, and settled the question. " Entreat me not to leave thee," said she, " or to return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God, my God.

Where thou diest, will I die, and there will I be buried. The Lord do so tome, and more also, if aught but death part thee and me."

Here was the true spirit of filial affection. All children ought to have the same strong affection for their good parents and friends that Ruth had for her mother-in-law. I do not say that they ought, like Ruth, always to stay by them, and never to leave them till they die; though I think that some member or members of every family ought to do so. In no other way can we repay the vast debt we owe our parents and grandparents, for what they have done for us, in our tender years, than by bringing up, with the same care and perseverance, families of our own, and standing by them in their declining years, and supporting and comforting them. But where there are large families, it may be, and often is, the duty of some of the children, to leave home for a while, perhaps for ever. In such cases, they should be willing to go. They should have a desire to stay, as strong, if you please, as Ruth's was; but yet they should be more anxious to do just what Divine Providence seems to say they ought to do, than merely to gratify their own inclinations.

In the last clause of what Ruth said to Naomi,— " The Lord do so to me, and more also, if aught but death part thee and me," Ruth seems to have confirmed what she had been saying with an oath. I do not see that there was any necessity of doing this ; but the historian says she did it. I suppose Naomi would have believed her resolution was a strong one, without it ; but oaths were very fashionable in those days. I speak now of solemn oaths, such as Ruth's no doubt was. Oaths, on common occasions, every body of good sense ought to condemn.

In the " Chaldee paraphrase " (as it is called) of this part of the Bible, the conversation between Naomi and Ruth, which I have just mentioned, is related somewhat differently. It is so curious, that, on the authority of Mr. Henry, I will insert it here, just as it stands in his Commentary.

" Ruth said [to her mother], Entreat me not to leave thee, for I will be a proselyte. Naomi said, We are commanded to keep sabbaths, and good days, on which we may not travel above a thousand cubits (a Sabbath day's journey). Well, says Rath, whither thou goest, I will go. Naomi said, We are commanded not to tarry all night with Gentiles. Well, says Ruth, where thou lodgest, I will lodge. Naomi said, We are commanded to keep six hundred and thirteen precepts. Well, says Ruth, whatever thy people keep, I will keep, for they shall be my people. Naomi said, We are forbidden to worship any strange god. Well, says Ruth, thy God shall be my God. Naomi said, We have four sorts of deaths for malefactors, — stoning, burning, strangling, and slaying with the sword. Well, says Ruth, where thou diest, I will die. We have, said Naomi, houses of sepulchres. And there, said Ruth, will I be buried."