Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

ANNOTATIONS Upon the book of RUTH.

CHAP. I.

NOw it came to passe in the dayes when the Judges ruled, &c.] This Historie of Ruth is an Appendix to that of Judges, in whose time it happened; yet it is put in a book apart by it self, because the storie was of such speciall concernment, in that it relates some remarkable passages concerning the genealogie of David, of whom Christ the promised Messiah descended. By whom, and when this book was written, is no where expres∣sed, onely by the Genealogie of David set down in the end of this book; it is manifest that it was written after Davids time, unlesse that were ad∣ded to the book in succeeding times: Under which of the Judges this storie happen∣ed we cannot say, neither; but yet they that referre it to the dayes of Deborah and Barak; or at the utmost, to the dayes of Gideon, have the fairest probabilities where∣on to ground their conjectures. For Boaz, who married Ruth, was the sonne of Salmon by Rahab, Matth. 1.5. who was a woman grown, when the Israelites first entred Canaan; and Obed the sonne of this Boaz, was the grandfather of Da∣vid, and therefore the marriage of Boaz with Ruth, could not be long either before or after those dayes of Deborah and Barak. That it was in the dayes of the Judges, is noted, that we might take notice, how by this famine God punished the sinnes of those times, as he had threatned, Deut. 28.23, 24. And the heaven that is over thy head shall be brasse, and the earth that is under thee shall be iron. The Lord shall make the rain of thy land powder and dust, &c. they were now fallen to idolatrie, and many other grievous sinnes; and now this land which flowed with milk and ho∣ney, became barren; yea Bethlehem, that is, the house of bread, so called it seems, from the extraordinary fruitfulnesse of the countrey where it stood, felt this scourge of God.

Vers. 2. And the name of his two sonnes, Mahlon and Chilion, Ephrathites of Bethlehem-Judah.] So called, because this Bethlehem was formerly called Ephrath, Gen. 35.19. Bethlehem-Judah, to distinguish it from another Bethlehem in the tribe of Zebulun, Josh. 19.15. and Bethlehem-Ephratha, because the countrey where it stood was called Ephrata, Micah 5.2. Thou Bethleem-Ephrathah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel: And thus also there is a difference made betwixt them, and those in the tribe of Ephraim who were also so called; for Jeroboam is called an Ephrathite, 1. Kings 11.26.

Vers. 3. And Elimelech Naomies husband dyed, &c.] This is mentioned, as one of the great afflictions that befell Naomi, who is propounded as a pattern of patience to all succeeding times; and perhaps too (for so some Expositours conceive) as an occasion of that which is next related, to wit, his sonnes marrying with the daughters of Moab, which it may well be they would not have done, if their father had lived.

Vers. 4. And they took them wives of the women of Moab, the name of one was Orpah, &c.] To wit, Mahlon took Ruth to wife, and Chilion Orpah: for chap. 4.10. she is called Ruth the Moabitesse, the wife of Mahlon. If they had not imbraced the true religion before they marryed them, doubtlesse they sinned in taking these wives: Deut. 7.2. Thou shalt make no covenant with them, nor shew mercy unto them. Neither shalt thou make marriages with them, &c. Neh. 13.23. In those dayes also saw I Jews that had married wives of Ashdod, of Ammon, and of Moab, &c. and indeed by that speech of Naomi, vers. 15. Behold, thy sister in law is gone back unto her people, and unto her gods: it seems that Orpah had not as yet imbraced the true Religion; and hence it may seem to have been, that they died within a while after, and that without children. For when Gods people walk out of Gods wayes, they usually meet with sore crosses and troubles.

Vers. 7. And they went on the way to return to the land of Judah.] Hereby it appears that both Orpah and Ruth did at first intend to have gone with Naomi in∣to the land of Judah, though afterwards Orpah went back to her own friends, and onely Ruth went along with Naomi.

Vers. 8. And Naomi said unto her two daughters in law, Go, return each to her mothers house.] The mothers house is mentioned, first, because daughters, when they are in their fathers house, are wont to be most with their mothers: secondly, because in those times, the women of each familie did usually live apart in a severall dwelling by themselves: and thirdly, because herein is implied a reason to induce them to return to wit, that it was pitie they should leave their own mothers, to go into a strange countrey with a mother in law: and indeed though Naomi could not but desire much to enjoy still the societie of her daughters, whom she loved so dearly, yet because they were like to endure much hardnesse, if they went with her, who was poore, and left to the wide world; and this she could not think on without grief: it is likely enough, that she might seriously perswade them to return; (for Ruth might have continued in the true Religion, though she had remained still in her own coun∣trey) but yet withall she might be moved thus to speak to them, because however she should by this means trie their affections, whether they would be content, knowing all that might be alleadged against it, to go along with her.

Vers. 9. The Lord grant you, that you may find rest each of you in the house of her husband.] That is, the Lord provide you good husbands, and such with whom you may live comfortably, and not meet with such troubles as you have with my sonnes undergone. Again single women are usually subject to many cares, troubles and wrongs, and when they meet with husbands that are lovingly tender over them, and carefull to defend them from injuries, and to provide things necessary for them, then are their husbands houses resting places; and hence Naomi might use this ex∣pression to her daughters in laws.

Vers. 11. Are there yet any more sonnes in my womb, that they may be your hus∣bands.] This she speaks with respect to that law whereby the widow was appoint∣ed to marry the brother of her deceased husband, Deut. 25.2. Either therefore these daughters of Moab had been made acquainted herewith by Naomi, or their hus∣bands; or perhaps it was a custome too in those times amongst other nations.

Vers. 13. Nay, my daughters: for it grieveth me much for your sakes, &c.] As

if she should say, There is no hope of comfort this way from me, and therefore return home to your own land and friends, that there you may meet with husbands with whom you may live comfortably: for indeed, though the hand of the Lord be heavy upon me, it grieveth me not so much for my self, as for you, that I am able to yield you no comfort at all.

Vers. 15. Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law.) Naomi was doubtlesse seriously troubled that her daughters should for her sake leave their countrey and friends, to go along with her a poore desolate widow, to share in her miserie; and therefore overswayed with this her grief, might in the bitternesse of her soul propound to Ruth the exam∣ple of Orpah her sister (for they had married two brethren) thereby seriously to move her to return also, that she might not be exposed to that miserie, which with her she was like to undergo: (and the rather because she might hope that Ruth would be constant in the true Religion) but yet because she saw that Ruth was more bent to stay with her, then her sister Orpah was, it it most probable, that this she now said to her, was chiefly intended to trie her; and therefore she mentions Orpah her re∣turning to her gods, thereby as it were to put her in mind, that she must be content to leave both her people and gods too, that she had formerly served, if she would go along with her; and therefore ought seriously to consider of it what she would do.

Vers. 17. The Lord do so to me and more also, if ought but death part thee and me.] This form of swearing or imprecation, which Ruth here useth, The Lord do so to me and more also, was it seems familiar, not amongst the Jews onely, as we may see in many severall places of the books of Samuel and the Kings, as 1. Sam. 3.17, &c. but also amongst other nations, when they swore by their false gods, as it is evident, 1. Kin. 19.2. & 20.10. The drift of this imprecation was, doubtlesse to expresse that they desired some notable mischief might befal them, if they did not do what they said they would do, or what they desired should be done by others. But why did they not expresse the evil they desired should fall upon them? I answer, that it is very pro∣bable, that at first the custome of swearing thus, without naming the mischief they wished, was taken up, either because they were naturally afraid to mention the evil they wished to themselves or others; not daring to use such desperate expressions as bold wretches nowadayes use without fear, as God confound me, &c. or else, because by this suppressing the evil they desired might light upon themselves, or others, they did purposely intimate how grievous the mischiefs were they wished to themselves or others in case they did not what they vowed to do, or that others did not what they desired of them; namely, that they were such that they were afraid to name them.

Vers. 19. All the citie was moved about them, and they said, Is this Naomi?] That is, all the inhabitants of the citie were moved with much compassion and won∣der, at the sad condition wherein she was come back from the land of Moab. It seems she was a woman of good rank and note, above others in Bethlehem when she went thence; and therefore the report of her being returned home in such a poore plight, being soon spread about the city, every bodie wondred at it; and gazing at her as they had any occasion to see her, they cried out Is this Naomi? as if they should have said, What an alteration is here? who would have ever looked to see Naomi in such a condition? It seems, that not onely her povertie, but even the wonderfull

change of her countenance, by reason of exceeding much sorrow, made all that saw her and had known her formerly, wonder at her.

Vers. 20. Call me not Naomi, call me Mara; for the Almighty hath dealt ve∣ry bitterly with me.] Though the complaints of the best in the houre of affliction are many times too full of passion, yet the singular pietie of Naomi makes it most probable, that she spake not this by way of murmuring, or with charging God for dealing too severely with her; but onely to expresse, that the Lord had brought ma∣ny bitter afflictions and sorrows upon her; in regard whereof Mara, which signifies bitter, was a fitter name for her then Naomi, which signifies pleasant, or merry.

Vers. 21. The Lord hath testified against me, and the Almighty hath afflicted me?] Because afflictions are ordinarily the manifestations of the Lords anger and displeasure against his people for their sinnes; whence is that of Job, chap. 10.17. Thou renewest thy witnesses against me, and increasest thine indignation upon me: and again, chap. 16.8. Thou hast filled me with wrinckles, which is a witnesse against me; therefore it is, that Naomi speaketh thus of her afflictions, The Lord hath testified against me, and the Almighty hath afflicted me.

CHAP. II.

Vers. 1. ANd Naomi had a kinsman of her husbands, &c.] To intimate why Boaz at the first knowledge of Ruth, shewed her such favour as is re∣lated in the following part of the chapter, this is here prefixed that he was a near kinsman of Elimelechs, Naomies husband.

Vers. 2. Let me now go to the field, and glean ears of corn after him, in whose sight I shall find grace.] These last words, in whose sight I shall find grace, are ad∣ded to imply, that she would be carefull no way to be offensive to any, and that she would not glean without leave; for which her modesty, she is expressely commen∣ded by Boaz his bayliffe, vers. 7. She said, I pray you let me glean and gather after the reapers amongst the sheaves: whereby we may see, that though the gleanings of their corn, were by the Law of God appointed for the poore, Levit. 19.9. Thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest; yet the poore were to take them as a matter of favour from the own∣ers, if not to crave leave too when they went to gather them.

Vers. 5. Then said Boaz unto his servant that was set over the reapers, Whose damsel is this?] This he might ask, either because▪ he perceived she was a stranger; or because he found her sitting in the house: see the following note.

Vers. 7. So she came, and hath continued even from the morning, untill now that she tarried a little in the house.] It may seem that Ruth in the heat of the day, did with-draw her self to the house, or hovel, which was there in the field, wherein hap∣pely the harvest men did eat their meat, that there she might a while ease and re∣fresh her self, and then return to her work again, (which might also be the chief oc∣casion that induced Boaz, seeing her sit there, to enquire vers. 5. whose damsell she was) and therefore this servant was so carefull to inform Boaz of her diligence and industry, that from morning till that time, she had followed her gleaning hard, one∣ly now a little while, she had rested her self there in the house to refresh her self.

Vers. 8. But abide here fast by my maidens.] Who were doubtlesse imployed,

not in gleaning, as some think (for the owners might not gather the gleanings of the fields, but were to leave them for the poore and for the stranger: Levit. 23.22. When ye reap the harvest of your land, thou shalt not make a clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleanings of thy harvest: thou shalt leave them to the poore and to the stranger) but either in reaping, or else in gathering the corn after the reapers, and binding the sheaves.

Vers. 12. A full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.] That is, to whose providence, care, and protection, thou hast committed thy self, in that thou hast joyned thy self to his Church and peo∣ple. It is a figurative expression taken from chickens, or other young birds that are sheltred and cherished under the wings of their dammes, and it is often used in the Scripture, as Psal. 17.8. Keep me as the apple of the eye: hide me under the shadow of thy wings: and Psal. 91.4. He shall cover thee with his feathers, and under his wings shalt thou trust. Two reasons are intimated in the words, why he desired the Lord thus to blesse Ruth; the one is, because she had carried her self so piously and well to her mother in law; the other, because she had taken the Lord God of Israel to be her God, and so had made him her hiding place, whereby indeed the Lord was the more engaged to cherish and protect her. Nor need we stumble at it, that the good he desires from God for Ruth, is here termed a recompence and reward; for as a father may reward the service of a child, who yet ows his father all the service he can do him, so God is said to reward the good works of his servants, of his own free grace and fatherly love, not because their works can merit any thing at Gods hand.

Vers. 13. Let me find favour in thy sight, my Lord, for that thou hast comforted me, and for that thou hast spoken friendly unto thy handmaid, though I be not like unto one of thy hand-maids.] That is, though I be meaner then one of thy hand-maids, and therefore unworthy of so great favour as thou hast afforded me, even that thou shouldest speak so comfortably unto me, and in so courteous a manner; yet be pleased to continue thy favour unto me, for this kind and gracious respect of me a poore desolate widow, emboldens me thus to crave the continuance of thy favour, however unworthy I am in my self.

Vers. 14. And eat of the bread, and dip thy morsell in the vineger.] This last is added to imply, how freely and boldly he would have her make use of this liberty which he had now given her, of eating with his servants, that he would not have her be ashamed, or loth to make too bold (as humble spirited men and women in this kind are) but that he would have her as freely take her share of every thing amongst the rest, as if she were at her own table.

Vers. 14. And she sat beside the reapers.] That is, when it was meal-time, she came as Boaz had bidden her to eat with the servants, but did not boldly thrust in her self amongst them, but modestly sat down somewhere besides them, as one that thought it fitting rather to receive what should be given her, then to take what she pleased her self; and therefore it is added in the next words, that Boaz perceiving her modesty, reached her parched corn, that is, new corn dryed over the fire, and made fit to eat, a food much in request in those times, and therefore likely to be the best provision that was now at the table, as we see 1. Sam. 17.17. And Jesse said unto David his sonne, Take now for thy brethren an ephah of this parched corn, &c. and 1. Sam. 25.18. and 2. Sam. 17, 28.

And she did eat, and was sufficed, and left.] Which she carried to her mother, vers. 18. so that this is added both to shew how plentifully Boaz had given her, and how carefull she was to carry somewhat of that which was given, to her poore mo∣ther in law.

Vers. 16. And let fall some of the handfulls on purpose for her, &c.] But why did not Boaz give Ruth some good quantity of corn, and so dispatch her back again to her mother in law, rather then bid his reapers scatter some that she might after∣wards gather it up again? I answer, two reasons may be given for this: for first, he might judge it the best course so to releive her wants, as withall to keep her in a way of labour, and taking pains for what she got: and secondly, he might do it, as not desiring there should be any notice taken of his bounty in releiving her, but that she should gather it up, as if it had been casually scattered.

Vers. 17. And it was about an ephah of barley.] Which was almost a bushel af∣ter our measure, see Levit. 5.11.

Vers. 20. And Naomi said unto her, The man is near of kinne unto us, one of our next kinsmen.] Or as it is in the margin of our Bibles, one that hath right to redeem, for the next kinsman had a right by the Law of God, to redeem any house or land which should be sold by those of their kindred, if they were not able to re∣deem it themselves, Levit. 25.25. And so also to marry the widow of him that should die without children, that so he might raise up seed to his brother, Deut. 25.5. and thus she gives Ruth a hint of that, which afterward she more fully imparted to her, namely, that this Boaz was indeed by the Law of God to marry her, that he might raise up seed to her deceased husband.

CHAP. III.

Vers. 1. MY daughter, shall I not seek rest for thee, that it may be well with thee?] As if she should have said, since by looking after it, there is little doubt to be made, but that Boaz may be brought to marry thee, as by the Law of God he is bound to do; shall I not do what I can to effect it? Hereby thou may∣est come to live at rest and plenty, whereas now thou indurest much hardnesse and sorrow; and therefore I think my self bound to do what I may, to accomplish this for thee.

Vers. 2. Behold, he winnoweth barley to night in the threshing-floore, &c.] Na∣omi being to advise Ruth to go and lie down at the feet of Boaz, that night when he was a bed, and then to challenge of him the duty of the next kinsman, namely, that he should marry her and raise up seed to her deceased husband, she premiseth this concerning his winnowing of barley that night, to shew, that by reason hereof, she might now take as fit an opportunity both for time and place as could be expected, to put that in practise, which she intended now to advise her to do, to wit, first, be∣cause as it seems, it was the custome of those times, that either at the beginning or ending of their winnowing, the owner made some feast for his servants, friends, or neighbours, for that Boaz did so, we may with great probability gather from those words, vers. 7. When Boaz had eaten and drunk and his heart was merry, he went to lie down, &c. and it may therefore well be, that the meaning of these words, Be∣hold, he winnoweth barley to night, &c. is this, that he kept that night his winnow∣ing

feast; after which Naomi might well hope, that a motion of marriage made to him by Ruth, would be the more readily accepted: secondly, because their thresh-floors in those times, where they winnowed their corn, and where happely also they kept this their feast, were usually in the open fields, and therefore there she might have the more easie and private accesse to him: thirdly, because the chief time of winnowing in those hot countreys was toward the evening, when the wind usually begins to rise, called therefore, Gen. 3.8. the wind, or cool of the day, the fittest time for this project which Ruth was now to be put upon: and fourthly, because Boaz it seems, was wont to lodge all night in this time of winnowing in the thresh∣ing floore; partly in regard of the late working of his servants, to take the advantage of the evening wind, and partly to secure his corn, whilst it lay in so open a place.

Vers. 3. Wash thy self therefore and anoint thee, and put thy raiment upon thee, &c.] That is, dresse thy self handsomely in thy best attire, all which she doubtlesse directed her to do, that she might be the more pleasing in his eyes.

Vers. 4. And thou shalt go in and uncover his feet, and lay thee down.] Doubt∣lesse Naomies aim and intention in this advice she gives her daughter in law, was lawfull and honest; for her aim was onely to procure that Boaz, being as she con∣ceived the next of kinne to her deceased sonne, might be brought to take Ruth to wife; that he might raise up feed unto the dead, as by the law of God he was enjoy∣ned. And what fault was it in Ruth to challenge that from him, to wit, marriage, which by the Law of God was due to her? yea and much might be said, both in re∣gard of the age, and gravitie, and pietie of Boaz; and the experience she had many years had of Ruths modestie and chastitie, to justifie or excuse the way she took for ef∣fecting her aims. But yet I conceive the way she took in regard of some circumstan∣ces was unwarrantable, and savoured much of womanish weaknesse; first, because there was an appearance of evil in it which is to be avoided, 1. Thess. 5.22. Abstain from all appearance of evil: secondly, because it was not a matter of good report; and therefore was Boaz loth to have it known, vers. 14. And he said, Let it not be known that a woman came into the floore: thirdly, because it might have been an oc∣casion of sinne: and fourthly, because it stood not with the modestie of a good wo∣man, thus in the night to cast her self down at a mans feet in his bed. And indeed besides this, it might have been the means of alienating Boaz his affection from Ruth, by raising some suspition in him of her immodestie and unchast life; had not God that over-ruled all, and had a secret guiding hand in this businesse, turned it to good.

And he will tell thee what thou shalt do.] Hereby she intimates how confident she was, that Boaz would not refuse the motion that was made to him, according to the Law of God; and therefore referres Ruth to the counsell he should give her, for any thing that was further herein to be done.

Vers. 7. And when Boaz had eaten and drunk, and his heart was merry, &c.] See the note above, vers. 2.

Vers. 9. Spread forth thy skirt over thy handmaid, for thou art a near kinsman.] That is, accept of me for thy wife, that thou mayest do the duty of a kinsman, in raising up seed to my deceased husband. And the ground of this phrase (as some con∣ceive) was a custome amongst the Israelites in those times, that in their contracts

the man did throw over the woman the lap or wing of his garment, in token that he took her into his protection: whence is that expression also, Ezek. 16.8. When I passed by thee and looked upon thee, behold the time was the time of love; and I spread my skirt over thee, and covered thy nakednesse: yea, I sware unto thee, and ••••tred into a covenant with thee, saith the Lord God, and thou becamest mine.

Vers. 10. For thou hast shewed more kindnesse in the latter end, then in the be∣ginning, &c.] That is, thou shewedst much kindnesse to thy husband deceased, in lea∣ving thine own countrey and people, and coming along with his mother for his sake, though she lived in a poore estate; but now to seek to match thy self with an old man, and that for the dead sake, to revive his name amongst the people of God; this is a kindnesse surpassing that.

Vers. 16. And when she came to her mother in law, she said, Who art thou my daughter?] By her voice her mother might know her to be a woman, but being not yet light she could not discern her, and therefore she asked who she was.

Vers. 18. Then said she, Sit still my daughter, &c.] That is, stirre thou no fur∣ther about the businesse, but now wait for the issue of it; or stirre not abroad, that thou mayest be in a readinesse whenever he shall send for thee.

CHAP. IIII.

Vers. 1. THen went Boaz up to the gate, and sate him down, &c.] Waiting there both for his kinsmans passing by, who was like to go forth into the field, or to return home from his businesse abroad; and also for such elders of the citie as might be called in to sit in that place of judgement, for the hearing, determi∣ning, and witnessing that great and weightie businesse which he had in hand: and indeed accordingly it came to passe, as is expressed in the following words; And behold, the kinsman of whom Boaz spake came by; where this word behold, calleth the Reader to observe the providence of God herein, to wit, that immediately, even as Boaz expected, this kinsman came by, not being yet called or sent for; and so was presently brought to give his answer in this businesse.

Ʋnto whom he said, Ho, such a one, turn aside, sit down here.] That is, calling him by his name, he desired him to sit down in the gate, that he might heare what he had to say to him; but the penman of the Spirit here leaves out his name, and sup∣plies it with this indefinite clause (such a one,) either because it is not materiall that his name should be expressed; or purposely, because he deserved to have his name forgotten, that took no care to raise up the name of his deceased kinsman, as God in his law had enjoyned him.

Vers. 3. And he said unto the kinsman, Naomi that is come again out of the countrey of Moab, selleth a parcell of land, &c.] It may be, that this sale was merely pretended by Boaz for the triall of this their kinsman, that if he should be forward to accept of this purchase, upon the right of being the next kinsman, he might thence the better be convinced, how just it was, that he should perform the duty of a kinsman in one thing as well as in another. Yet the povertie of Naomi was not such, but that she might have some small portion of land to sell, left her by her husband by way of joynter or dowrie for term of life; and happely Ruth had ac∣quainted Boaz with this beforehand, though it be not expressed. However because

where such lands were to be sold by any widow, the next kinsman to whom the in∣heritance was to come after the widows decease, might redeem it before any other; therefore Boaz tendred him the redeeming this land, that if he did accept of it, he might then require of him to marry Ruth, to which upon the same ground of being the next kinsman he was also bound.

Vers. 5. Then said Boaz, What day thou buyest the field at the hand of Naomi, thou must buy it also of Ruth, &c.] As if he should have said, If you buy this land of Naomi Elimelechs widow, you must buy it also of Ruth, the widow of Mahlon, the sonne of Elimelech, and so coming in as the next kinsman to buy her husbands land, you are also as the next kinsman to marrie her, that you may raise up seed to her deceased husband. Because as we may probably conceive, when Naomi had en∣joyed this parcell of land as Elimelechs widow, Ruth was also after to enjoy it for her life, as Elimelechs sonnes widow; and he that would challenge from Ruth the priviledge of the next kinsman, in the purchase of her land, was also to perform the duty of the next kinsman in marrying her, that he might raise up seed to her deceased husband, and so continue his name in his inheritance: hence is it, that Boaz doth here wind up these two thus together in these words that he spake to the next kins∣man, thou must buy it also of Ruth the Moabitesse, the wife of the dead, to raise up the name of the dead upon his inheritance.

Vers. 6. And the kinsman said, I cannot redeem it for my self, lest I marre mine own inheritance.] To wit, either because his marrying with Ruth a poore wi∣dow, would be a great hinderance to him for his estate, which otherwise might be advanced by a rich wife; or else, because if he should happely have but one sonne by her, that sonne of his should be called by the name of Mahlon, Ruths former hus∣band, and yet carrie away his inheritance, and so his name should be extinguished; or if he had more, yet his inheritance should not go to the first born of his body be∣gotten; or rather, because if he should have many children by this young widow, ha∣ving perhaps children already by another wife, this would be a means to marre and consume his estate, by the great charge it would bring upon him; and it would also cause his inheritance to be shattered into too many severall parcells, if it were to be divided amongst all his sonnes, as some think it was.

Vers. 7. Now this was the manner in former time in Israel, concerning redeem∣ing, &c. a man plucked off his shoe, and gave it to his neighbour, &c.] When the widow complained to the elders, and the kinsman notwithstanding refused to mar∣rie her, in that case the woman was to pull off his shoe and spit in his face: Deut. 25.9. Then shall his brothers wife come unto him in the presence of the Elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done to him that will not build up his brothers house. But here there was no such thing, and therefore here the man pulled off his own shoe, as was the custome in all other bargains of alienation. The ground of which custome was this: the shoe signified the right he had to go and come at his pleasure upon any parcell of land, as his proper demeans (for possessio, is quasi pedum positio) and the pulling off a mans shoe and giving it to his neighbour, signified that he willingly did forego this his right, and resigne it to his neighbour; and thence is that expression concerning the possessing and treading down of Moab, Psal. 60.8. Moab is my wash pot, over E∣dom will I cast out my shoe.

Vers. 10. That the name of the dead be not cut off from among his brethren, and from the gate of his place, &c.] That is, from amongst the inhabitants of Bethle∣hem, who daily go in and out at the gates of the city, and upon all civill occasions resort thither as to the place of judgement.

Vers. 11. The Lord make the woman that is come into thy house, like Rachel, and like Leah, which two did build the house of Israel.] Rachel is here set before Leah because Rachel was Jacobs true and lawfull wife, and Leah was by deceit thrust upon him; & in desiring that Ruth might be to Boaz, what Rachel and Leah were to Jacob, they desire, 1. that she may be loving & amiable to him, as they were to Jacob: 2. that he might have a numerous progeny, as Jacob had by them: & 3. that by this his progeny, the Israel, the Church of God, might be built up and increased.

Vers. 12. And let thy house be like the house of Pharez, &c.] That is, as Pharez (of whose stock thou art) was blessed in his posterity (though his mother was a stranger, and not of the stock of Israel) so that his children, and childrens children have been most honourable in the tribe of Judah, so mayest thou be blessed in thy children be∣gotten of this poore stranger, and may they uphold still the honour of that house.

Vers. 17. And the women her neighbours gave it a name, saying, There is a sonne born to Naomi, &c.] That is, they gave their advice that his name should be called Obed, because this sonne of Ruths was to raise up the name of her deceased husband (the sonne of Naomi) and to be accounted his sonne, rather then the sonne of Boaz; therefore they do here say, there is a son born to Naomi. Indeed every where in the genealogies Obed is reckoned the sonne of Boaz; but that is because there it is fit the line should be drawn according to the naturall descents, that we might truly know the ancestours of whom Christ came, without any respect to this Legall pro∣vision: for doubtlesse this child was reckoned the sonne of Mahlon, Ruths deceased husband; and therefore when they would appoint a name for this child, to wit, not as taking to themselves the power and authority of naming the child, but onely as friends giving their advice; they called him Obed, which signifieth serving, to ex∣presse the hope they had that he would, as a good child, serve and comfort Naomi in her old age.

Vers. 21. And Salmon begat Boaz, and Boaz begat Obed, &c.] The principall end of setting down this genealogy here, is to shew the truth of Jacobs prophecy concerning Christs coming of the tribe of Judah; and therefore it begins with Pha∣rez Judahs son, ver. 18. and so descendeth to David, of whose stock it was also known the Messiah was to come. How to compute the time from the birth of Boaz to the birth of David, is a matter of great difficulty: for from the going of the Israelites out of Egypt, to the building of the temple, it was 480. years, and therefore from the Isra∣elites entring the land of Canaan, to that time, it was 440 years, out of which deduct∣ing 24 years for the age of Solomon when he began to build the temple, & 50. years for the age of David when Solomon was born (which is most probable) it will then be found that it was 366. years from the Israelites entring into Canaan to the birth of David, and it was not sure long after the Israelites took Jericho, ere Salmon married Rahab by whom he had Boaz. But yet granting that both Boaz begat Obed when he was a very old man, and so Obed Jesse, and Jesse David, it might well be that in 366. years there might be no more then these generations.