Rut 4:22, 1Sa 16:1, 11-13, 17:12, 58, 20:30-31, 22:8, 2Sa 23:1 | TSK | STEP | Jesse. David. CONCLUDING REMARKS ON THE BOOK OF RUTH. This book is evidently a supplement to the book of Judges, and an introduction to that of Samuel, between which it is placed with great propriety. In the ancient Jewish canon, it formed a part of the book of Judges; but the modern Jews make it one of the five Megilloth, which they place towards the end of the Old Testament. This book has been attributed to various authors; but the best founded and generally received opinion, and in which the Jews coincide, is that which ascribes it to the prophet Samuel; before whose time it could not have been written, as is evident from the genealogy recorded in ch. 4:17-22. The time in which the events detailed in this book happened is involved in much obscurity and uncertainty. Augustine refers it to the time of the regal government of the Hebrews; Josephus to the administration of Eli; Moldenhawer, after some Jewish writers, to the time of Ehud; Rabbi Kimichi, and other Jewish authors, to the time of Ibzan; Bps. Patrick and Horne to the judicature of Gideon; Lightfoot to the period between Ehud and Deborah; and Usher, who is followed by most chronologers, to the time of Shamgar. The authenticity and canonical authority of this sacred book cannot be questioned; and the Evangelists, in describing our Saviour's descent, have followed its genealogical accounts. To delineate part of this genealogy appears to be the principal design of the book; it had been foretold that the Messiah should be of the tribe of Judah, and it was afterwards revealed that he should be of the family of David; and therefore it was necessary, to prevent the least suspicion of fraud or design, that the history of that family should be written before these prophecies were revealed. And thus this book, these prophecies, and their accomplishment, serve mutually to illustrate each other. The whole narrative is extremely interesting and instructive, and is written with the most beautiful simplicity. The distress of Naomi; her affectionate concern for her daughter-in-law; the reluctant departure of Orpah; the dutiful attachment of Ruth; and the sorrowful return to Bethlehem, are very beautifully told. The simplicity of manners, likewise, which is shown in the account of Ruth's industry and attention to Naomi; of the elegant charity of Boaz; and of his acknowledgement of his kindred with Ruth, afford a very pleasing contrast to the turbulent scenes described in the preceding book. And while it exhibits, in a striking and affecting manner, the care of Divine Providence over those who sincerely fear God, and honestly aim at fulfilling his will, the circumstance of a Moabitess becoming an ancestor of the Messiah seems to have been a pre-intimation of the admission of the Gentiles into his church. It must be remarked, that in the estimation of the Jews, it was disgraceful to David to have derived his birth from a Moabitess; and Shimei, in his revilings against him, is supposed by them to have tauntingly reflected on his descent from Ruth. This book, therefore, contains an intrinsic proof of its own verity, as it reveals a circumstance so little flattering to the sovereign of Israel; and it is scarcely necessary to appeal to its admission into the canon of Scripture, for a testimony of its authentic character. Add to which, that the native, the amiable simplicity in which the story is told, is sufficient proof of its genuineness. There are several sympathetic circumstances recorded which no forger could have invented: there is too much of nature to admit any thing of art.

Ruth 4:22

Jesse.

David.

1Ch 2:15; Mt 1:6; Lu 3:31 CONCLUDING REMARKS ON THE BOOK OF RUTH. This book is evidently a supplement to the book of Judges, and an introduction to that of Samuel, between which it is placed with great propriety. In the ancient Jewish canon, it formed a part of the book of Judges; but the modern Jews make it one of the five Megilloth, which they place towards the end of the Old Testament. This book has been attributed to various authors; but the best founded and generally received opinion, and in which the Jews coincide, is that which ascribes it to the prophet Samuel; before whose time it could not have been written, as is evident from the genealogy recorded in ch. 4:17-22. The time in which the events detailed in this book happened is involved in much obscurity and uncertainty. Augustine refers it to the time of the regal government of the Hebrews; Josephus to the administration of Eli; Moldenhawer, after some Jewish writers, to the time of Ehud; Rabbi Kimichi, and other Jewish authors, to the time of Ibzan; Bps. Patrick and Horne to the judicature of Gideon; Lightfoot to the period between Ehud and Deborah; and Usher, who is followed by most chronologers, to the time of Shamgar. The authenticity and canonical authority of this sacred book cannot be questioned; and the Evangelists, in describing our Saviour's descent, have followed its genealogical accounts. To delineate part of this genealogy appears to be the principal design of the book; it had been foretold that the Messiah should be of the tribe of Judah, and it was afterwards revealed that he should be of the family of David; and therefore it was necessary, to prevent the least suspicion of fraud or design, that the history of that family should be written before these prophecies were revealed. And thus this book, these prophecies, and their accomplishment, serve mutually to illustrate each other. The whole narrative is extremely interesting and instructive, and is written with the most beautiful simplicity. The distress of Naomi; her affectionate concern for her daughter-in-law; the reluctant departure of Orpah; the dutiful attachment of Ruth; and the sorrowful return to Bethlehem, are very beautifully told. The simplicity of manners, likewise, which is shown in the account of Ruth's industry and attention to Naomi; of the elegant charity of Boaz; and of his acknowledgement of his kindred with Ruth, afford a very pleasing contrast to the turbulent scenes described in the preceding book. And while it exhibits, in a striking and affecting manner, the care of Divine Providence over those who sincerely fear God, and honestly aim at fulfilling his will, the circumstance of a Moabitess becoming an ancestor of the Messiah seems to have been a pre-intimation of the admission of the Gentiles into his church. It must be remarked, that in the estimation of the Jews, it was disgraceful to David to have derived his birth from a Moabitess; and Shimei, in his revilings against him, is supposed by them to have tauntingly reflected on his descent from Ruth. This book, therefore, contains an intrinsic proof of its own verity, as it reveals a circumstance so little flattering to the sovereign of Israel; and it is scarcely necessary to appeal to its admission into the canon of Scripture, for a testimony of its authentic character. Add to which, that the native, the amiable simplicity in which the story is told, is sufficient proof of its genuineness. There are several sympathetic circumstances recorded which no forger could have invented: there is too much of nature to admit any thing of art.

1 Samuel 16:1

1 Samuel sent by God, under pretence of a sacrifice, comes to Beth-lehem.

6 His human judgment is reproved.

11 He anoints David.

15 Saul sends for David to quiet his evil spirit.

A.M. 2941. B.C. 1063. An. Ex. Is. 428. How long.

15:11,35; Jer 7:16; 11:14

seeing.

15,23; 13:13,14; 15:23,26; Jer 6:30; 14:11,12; 15:1; 1Jo 5:16

horn with oil.

9:16; 10:1; 2Ki 9:1,3,6

Jesse.

13:14; Ge 49:8-10; Ru 4:18-22; 1Ch 2:10-15; Ps 78:68-71; 89:19,20

Isa 11:1,10; 55:4; Ac 13:21,22; Ro 15:12

1 Samuel 16:11-13

There remaineth.

17:12-15,28; 2Sa 7:8; 1Ch 17:7; Ps 78:70,71

down. Heb. round.

ruddy.

17:42; So 5:10; La 4:7; Ac 7:20; Heb 11:23

of a beautiful countenance. Heb. fair of eyes.

And the Lord.

9:17

anoint him.

Ps 2:2,6; 89:19,20; Ac 4:27

anointed.

10:1; 2Ki 9:6

the Spirit.

18; 10:6,9,10; Nu 11:17; 27:18; Jud 3:10; 11:29; 13:25; 14:6

Isa 11:1-3; Joh 3:34; Heb 1:9

1 Samuel 17:12

David.

58; 16:1,18; Ru 4:22; Mt 1:6; Lu 3:31,32

Ephrathite.

Ge 35:19; Ps 132:6; Mic 5:2; Mt 2:1,6

eight sons.

16:10,11; 1Ch 2:13-16

1 Samuel 17:58

Whose son.To account for the apparent inconsistency of Saul not knowing David, see the Note at the end of ver. 31.

I am the son.

12; 16:18,19

1 Samuel 20:30-31

Saul's.

Job 5:2; Pr 14:29; 19:12,19; 21:24; 25:28; 27:3; Jas 1:19,20

Thou, etc. or, Thou perverse rebel. Heb. Son of perverserebellion.

Pr 15:2; 21:24; Mt 5:22; Eph 4:31; 6:4

and unto the.This reflection on the mother of Jonathan, by the passionate monarch, reflects more dishonour on himself than on his brave and noble minded son. Mungo Park gives an instance of the prevalence of the same principles in Africa; for he says, "Maternal affection is every where conspicuous among the Africans, and creates a correspondent return of tenderness in the child. 'Strike me,' said my attendant, 'but do not curse my mother.' I found the same sentiment to prevail universally in all parts of Africa." King Saul, unable to villify Jonathan to his own satisfaction by personal reproaches, outstepped the ordinary abuse of his day, and proceeded to that which was designed to produce unusual vexation, and vented the bitterness of his mind by maligning the character of his own wife and Jonathan's mother.

send.

8; 19:6,11-15

shall surely die. Heb. is the son of death.

26:16; 2Sa 19:28; Ps 79:11; *marg: