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one of our redeemers" (comp. Leviticus 25:25; Deuteronomy 25:5). Still even so, no
further definite thoughts seem to have shaped themselves in the mind of either of the
women. And so Ruth continued in quiet work in the fields of Boaz all the barley-harvest
and unto the end of the wheat-harvest, a period of certainly not less than two months.
But further thought and observation brought a new resolve to Naomi. The two months
which had passed had given abundant evidence of the utter absence of all self-
consciousness on the part of Ruth, of her delicacy and modesty in circumstances of no
small difficulty. If these rare qualities must have been observed by Naomi, they could
not have remained unnoticed by Boaz, as he daily watched her bearing. Nor yet could
Ruth have been insensible to the worth, the piety, and the kindness of him who had
been the first in Israel to speak comfort to her heart. That, in such circumstances,
Naomi, recognizing a true Israelitess in her daughter-in-law, should have sought "rest"
for her - and that rest in the house of Boaz, was alike to follow the clear indications of
Providence, and what might be called the natural course of events. Thus, then, all the
actors in what was to follow were prepared to take their parts. The manner in which it
was brought about must not be judged by our western notions, although we are prepared
to defend its purity and delicacy in every particular. Nor could Naomi have well done
otherwise than counsel as she did. For the law which fixed on the next-of-kin the duty
of redeeming a piece of land (Leviticus 25:25), did not connect with it the obligation of
marrying the childless widow of the owner, which (strictly speaking) only devolved
upon a brother-in-law (Deuteronomy 25:5); although such seems to have been the law
of custom in Bethlehem, and this, as we believe, in strict accordance with the spirit and
object, if not with the letter of the Divine commandment. Thus Naomi had no legal
claim upon Boaz - not to speak of the fact, of which she must have been aware, that
there was a nearer kinsman than he of Elimelech in Bethlehem. Lastly, in accordance
with the law, it was not Naomi but Ruth who must lay claim to such marriage
(Deuteronomy 25:7, 8).
Yet we should miss the whole spirit of the narrative, if, while admitting the influence of
other matters, we were not to recognize that the law of redemption and of marriage with
a childless widow, for the purpose of "not putting out a name in Israel," had been the
guiding principle in the conduct of all these three - Naomi, Ruth, and Boaz. And,
indeed, of the value and importance of this law there cannot be fuller proof than that
furnished by this story itself - bearing in mind that from this next-of-kin-union
descended David, and, "according to the flesh," the Lord Jesus Christ, the Son of David.
Keeping all this in view, we proceed to gather up the threads of our story. By the advice
of her mother-in-law, Ruth puts off alike her widow's and her working dress. Festively
arrayed as a bride - though, assuredly, not to be admired by Boaz, since the transaction
was to take place at night - she goes to the threshing-floor, where, as the wind sprang up
at even, Boaz was to winnow his barley. Unobserved, she watcheth where he lies down,
(^)