To compromise ourselves is bad: close beside lies the danger of compromising others; and this too is illustrated by the narrative. Boaz acted in generosity and honour, told Ruth plainly that a kinsman nearer than himself stood between them, made her a most favourable promise. But he sent her away in the early morning "before one could recognise another." The risk to which she had exposed him was one he did not care to face. While he made all possible excuses for her and was in a sense proud of the trust she had reposed in him, still he was somewhat alarmed and anxious. The narrative is generous to Ruth; but this is not concealed. We see very distinctly a touch of something caught in heathen Moab.
On the more satisfactory side of the picture is the confidence so unreservedly exercised, justified so thoroughly. It is good to be among people who deserve trust and never fail in the time of trial. Take them at any hour, in any way they are the same. Incapable of baseness they bear every test. On the firm conviction that Boaz was a man of this kind Naomi depended, upon this and an assurance equally firm that Ruth would behave herself discreetly. Happy indeed are those who have the honour of friendship with the honourable and true, with men who would rather lose a right hand than do anything base, with women who would die for honour's sake. To have acquaintance with faithful men is to have a way prepared for faith in God.
Let us not fail, however, to observe where honour like this may be found, where alone it is to be found. Common is the belief that absolute fidelity may exist in soil cleared of all religious principle. You meet people who declare that religion is of no use. They have been brought up in religion, but they are tired of it. They have given up churches and prayers and are going to be honourable without thought of God, on the basis of their own steadfast virtue. We shall not say it is impossible, or that women like Ruth may not rely upon men who so speak. But a single word of scorn cast on religion reveals so faulty a character that it is better not to confide in the man who utters it. He is in the real sense an atheist, one to whom nothing is sacred. About some duties he may have a sentiment; but what is sentiment or taste to build upon? For one to trust where reputation is concerned, where moral well-being is involved a soul must be found whose life is rooted in the faith of God. True enough, we are under the necessity of trusting persons for whom we have no such guarantee. Fortunately, however, it is only in matters of business, or municipal affairs, or parliamentary votes, things extraneous to our proper life. Unrighteous laws may be made, we may be defrauded and oppressed, but that does not affect our spiritual position. When it comes to the soul and the soul's life, when one is in search of a wife, a husband, a friend, trust should be placed elsewhere, hope built on a sure foundation.
May we depend upon love in the absence of religious faith? Some would fain conjure with that word; but love is a divine gift when it is pure and true; the rest is mere desire and passion. Do you suppose because an insincere worldly man has a selfish passion for you that you can be safe with him? Do you think because a worldly woman loves you in a worldly way that your soul and your future will be safe with her? Find a fearer of God, one whose virtues are rooted where alone they can grow, in faith, or live without a wife, a husband. It is presupposed that you yourself are a fearer of God, a servant of Christ. For, unless you are, the rule operates on the other side and you are one who should be shunned. Besides, if you are a materialist living in time and sense and yet look for spiritual graces and superhuman fidelity, your expectation is amazing, your hope a thing to wonder at.