nearest kinsman should have no desire to act the kinsman's part, then with joy would Boaz step into his place, and show respect to the deceased (vers. 12, 13). The watches of the night passed rapidly on, no doubt amid many mutual consultations and explanations. And just as the first thinning of the darkness into dusk gave augury of the coming morning, Ruth rose to return home. She bore a present with her, which would carry its own tangible meaning to Naomi. By and by home would be reached, and Naomi saluted her daughter-in-law by saying, with a peculiar interrogative significance, Who art thou ? After the whole story was told, " Sit still, my daughter," said Naomi, "until thou know how the matter will end, for the man will not rest until this very day he have brought the affair to its consummation" (vers. 14-18). It was as Naomi conjectured. Early in the morning Boaz took his place at the gate of the city, and made arrangements for transacting important business in the presence of elders and other witnesses. The near kinsman was passing by. Boaz requested him to be seated, as he had some business to discharge in which they both were interested. The kinsman complied with the respectful request, and ere long a full court of casual witnesses assembled. In the presence and hearing of these elders and others Boaz informed his friend that Naomi, who had lately returned from Moab, had determined, in consequence of reduced circumstances, to sell the property that had belonged to her deceased husband Elimelech ( eh. iv. 1-3). He added, "Buy it before the inhabitants of the city, and the elders of the people, if thou art willing to act the kinsman's part." The kinsman intimated that he was willing (ver. 4). Boaz then added that the property would require to be purchased from the hand, not of Naomi only, but of Ruth likewise, the prospective heiress, who, moreover, was to go 10ith it as a fixed appurtenant, "in order that the name of her deceased husband might be raised up on his inheritance" (ver. 5). The anonymous kinsman, however, was not willing to acquire the estate on the terms offered (ver. 6). Hence, perceiving that Boaz was quite willing, he resigned his right in his favour, and pulling off his shoe, handed it to his friend (vers. 7, 8). All the-people were witnesses that the nearest kinsman had voluntarily surrendered his peculiar prerogative. The story thenceforward hastens to its conclusion. Boaz, in presence of the people, acquired the estate, and along with it Ruth, its living and priceless appurtenant (vers. 9, 10). "We are witnesses," shouted the assembled conclave, and then they lifted up their voices and prayed that showers of blessings might ciescend on the bridal pair (vers. 11, 12). Ruth thus became the wife of Boaz, and bore him a son, whom the matrons who clustered around insisted on calling Obed. Naomi took the child to her bosom, and nursed it with tenderness ancl care which no other care and tenderness could surpass. He was (1) the lineal descendant of Judah, the head of the royal tribe, and (2) the line:.i.l ancestor of David (vers. 13-22). VI INTRODUCTION TO
Taking a broad suryey of the contents of the little Book, we may say that it consists of a series of pen-and-ink pictures, or idylls in prose, representing, firstly, the remarkable attachment of a young Moabitish woman, herself a widow, to Naomi, her desolate Hebrew mother-in-la,v; and, secondly, the remarkable reward with which, in God's providence, her self-sacrifice was crowned. § 2. Arn OF THE WRITER. Edward Topsell, one of the Puritan commentators on the Book, gave, as tho leading title of his exposition, 'THE REWARD OF RELIGION,' in that wav indi- cating what he supposed to have been the aim of the writer. • The title is not entirely satisfactory, for certainly it is not the religfon or religiousness of Ruth that is the principal feature of character portrayed in the Book. There is not, it is true, the least shadow of reason for casting the least shadow of suspicion on the genuine piety of the heroine of the story. There is no room for taking exception to her theology. There is still less, if that be possible, for raising objections to her sweet and simple religiousness. Though probably no skilful theologian, she had come to Bethlehem-Judah, to put her trust "under the wings of the God of Israel" (eh. ii. 12). She believed that He "is," and that He is "the rewarder of them that diligently seek Him" (Heb. xi. 6). Still it is not Ruth's religiousness that is the outstanding feature of the character that is delineated in the Book. It is not her love to the great Divine Object, the God of Israel, that is portrayed. It is her love to a good and worthy human object, Naomi, her mother-in-law. Topsell was right in assign- ing to rel1igion or religiousness a higher pedestal than can_ be accorded to any other devotedness ; but he misled himself when, in his eagerness to do homage to that which is highest, he assumed that it was the highest ideal of human character that is bodied forth in the succession of literary photographs which are found in the Book of Ruth. Many have supposed that the true raison d'etre of the Book is a matter of genealogy. The ground on which this opinio'n is maintained is the fact that there is a little bit of genealogy in the five verses with which the Book is wound up. This bit of genealogy connects Pharez the son of Judah with David the son of Jesse. The line passed through Boaz, the husband of Ruth. It is an important historical relationship, more especially to us Christians; for as Christ was " the Son of David," he was the Son of Boaz too, and consequently the Son of Ruth the Moabitess-a Gentile link. The fact is all the more significant and suggestive as, in ascending the genealogical ladder upward to .Abraham, the father of the Messianic people, we discover that there were other Gentile links which connected the favoured descendants of the patriarch with the outlying "families of the earth," and which likewise show, in consequence of the moral peculiarity attaching to them, how wondrous was the boon conferred upon men, THE BOOK OF RUTH. vii