Expositor's Bible: Judges And Ruth Part 16

And the reliance of Ruth upon the little she felt and knew of G.o.d, her clear resolution to seek rest under His wings appear in striking contrast with the reluctance, the unconcern, the hard unfaith of many to-day. How is it that they to whom the Word speaks and the life is revealed, whose portion is at every moment enriched by that Word and that life are so blind to the grace that encompa.s.ses and deaf to the love that entreats? Again and again we see them on the banks of some Jordan, with the land of G.o.d clear in view, with the promise of devotion trembling on their lips; but they turn back to Moab and Chemosh, to paganism, unrest and despair.

Ruth's life properly began when at Naomi's side she pa.s.sed through the waters, the very waters of baptism to her. There, with the purple mountains of Moab and the precipices of the Dead Sea sh.o.r.e behind, she sent her last look to Orpah and the past, and saw before her the steep narrow ascent through the Judaean hills. With rising faith, with growing love she moved to the fulfilment of womanhood in realizing the soul's highest power and privilege. The upward path was hard to weary feet and all was not to be easy for Ruth in the Bethlehem of which she had dreamed; but fully committed and pledged to the new life she went forward. How much is missed when the choice to serve G.o.d is not unreservedly made, and there is not that full consecration of which Ruth's decision may be a type.

Of this loss we see examples on every side. To remain in the low ground by the river, still within reach of some paganism that fascinates even after profession and baptism--this is the end of religious feeling with many. Where the narrow way of disciples.h.i.+p leads they will not adventure; it is too bare, confining and severe. They will not believe that freedom for the human soul is found by that path alone; they refuse to be bound and therefore never discover the inheritance of G.o.d's children to which they are called. When He who alone can guide, quicken, redeem is accepted solemnly and finally as the Lord of life, then at last the weak and entangled spirit knows the beginning of liberty and strength. Sad is the reckoning in our time of those who refuse to pledge themselves to the Saviour Whose claim they do feel to be divine and urgent. Not yet may the preacher cease to speak of conversion as the necessity in every life. Rather because it is easy to be in touch with Christianity at some point, because gospel influences are widely diffused, and church connection can be lightly held, the personal pledge to Christ must be insisted upon in the pulpit and kept in view as the end to which all the work of the church is directed.

Life has many partings, and we have all had our experience of some which without fault on either side separate those well fitted to serve and bless each other. Over matters of faith, questions of political order and even social morality separations will occur. There may be no lack of faithfulness on either side when at a certain point widely divergent views of duty are taken by two who have been friends. One standing only a little apart from the other sees the same light reflected from a different facet of the crystal, streaming out in a different direction.

As it would be altogether a mistake to say that Orpah took the way of worldly selfishness, Ruth only going in the way of duty, so it is entirely a mistake to accuse those who part with us on some question of faith or conduct and think of them as finally estranged. A little more knowledge and we would see with them or they with us. Some day they and we shall reach the truth and agree in our conclusions. Separations there must be for a time, for as the character leans to love or justice, the mind to reasoning or emotion, there is a difference in the vision of the good for which a man should strive. And if it comes to this that the paths chosen by those who were once dear friends divide them to the end of earthly days, they should retain the recollection not so much of the single point that separated, as of the many on which there was agreement. Even though they have to fight on opposite sides it should be as those who were brothers once and shall be brothers again. Indeed, are they not brothers still, if they fight for the same Master?

Yet one difference between men reaches to the roots of life. The company of those who keep the straight way and press on towards the light have the most sorrowful recollection of some partings. They have had to leave comrades and brethren behind who despised the quest of holiness and immortality and had nothing but mockery for the Friend and Saviour of man. The shadows of estrangement falling between those who are of Christ's company are nothing compared with the dense cloud which divides them from men pledged to what is earthly and ign.o.ble; and so the reproach of sectarian division coming from irreligious persons needs not trouble those who have as Christians an eternal brotherhood.

There are divisions sharp and dreadful, not always at some river which clearly separates land from land. They may be made in the street where parting seems temporary and casual. They may be made in the very house of G.o.d. While some members of a family are responding with joy to a divine appeal, one may be resolutely turning from it to a base idolatry. Of three who went together to a place of prayer two may from that hour keep company in the heavenward journey, while the third moves every day towards the shadow of self-chosen reprobation. Christ has spoken of tremendous separations which men make by their acceptance or rejection of Him. "These shall go away into eternal punishment, but the righteous into life eternal."

III.

_IN THE FIELD OF BOAZ._

RUTH i. 19-ii. 23.

Weary and footsore the two travellers reached Bethlehem at length, and "all the city was moved about them." Though ten years had elapsed, many yet remembered as if it had been yesterday the season of terrible famine and the departure of the emigrants. Now the women lingering at the well, when they see the strangers approaching, say as they look in the face of the elder one, "Is this Naomi?" What a change is here! With husband and sons, hoping for a new life across in Moab, she went away. Her return has about it no sign of success; she comes on foot, in the company of one who is evidently of an alien race, and the two have all the marks of poverty. The women who recognize the widow of Elimelech are somewhat pitiful, perhaps also a little scornful. They had not left their native land nor doubted the promise of Jehovah. Through the famine they had waited, and now their position contrasts very favourably with hers.

Surely Naomi is far down in the world since she has made a companion of a woman of Moab. Her poverty is against the wayfarer, and to those who know not the story of her life that which shows her goodness and faithfulness appears a cause of reproach and reason of suspicion.

Is it too harsh to interpret thus the question with which Naomi is met?

We are only using a key which common experience of life supplies. Do people give sincere and hearty sympathy to those who went away full and return empty, who were once in good standing and repute and come back years after to their old haunts impoverished and with strange a.s.sociates? Are we not more ready to judge unfavourably in such a case than to exercise charity? The trick of hasty interpretation is common because every one desires to be on good terms with himself, and nothing is so soothing to vanity as the discovery of mistakes into which others have fallen. "All the brethren of the poor do hate him," says one who knew the Hebrews and human nature well; "how much more do his friends go far from him. He pursueth them with words, yet they are wanting to him."

Naomi finds it so when she throws herself on the compa.s.sion of her old neighbours. They are not uninterested, they are not altogether unkind, but they feel their superiority.

And Naomi appears to accept the judgment they have formed. Very touching is the lament in which she takes her position as one whom G.o.d has rebuked, whom it is no wonder, therefore, that old friends despise. She almost makes excuse for those who look down upon her from the high ground of their imaginary virtue and wisdom. Indeed she has the same belief as they that poverty, the loss of land, bereavement and every kind of affliction are marks of G.o.d's displeasure. For, what does she say? "Call me not Naomi, Pleasant, call me Mara, Bitter, for the Almighty hath dealt very bitterly with me.... The Lord hath testified against me and the Almighty hath afflicted me." Such was the Hebrew thought, the purpose of G.o.d in His dealings with men not being apprehended. Under the shadow of loss and sorrow it seemed that no heat of the Divine Presence could be felt. To have a husband and children appeared to Naomi evidence of G.o.d's favour; to lose them was a proof that He had turned against her. Heavy as her losses had been the terrible thing was that they implied the displeasure of G.o.d.

It is perhaps difficult for us to realize even by an imaginative effort this condition of soul--the sense of banishment, darkness, outlawry which came to the Hebrew whenever he fell into distress or penury. And yet we ourselves retain the same standard of judgment in our common estimate of life; we still interpret things by an ignorant unbelief which causes many worthy souls to bow in a humiliation Christians should never feel. Do not the loneliness, the poverty, the testimony of Christ teach us something altogether different? Can we still cherish the notion that prosperity is an evidence of worth and that the man who can found a family must be a favourite of the heavenly powers? Judge thus and the providence of G.o.d is a tangle, a perplexing darkening problem which, believe as you may, must still overwhelm. Wealth has its conditions; money comes through some one's cleverness in work and trading, some one's inventiveness or thrift, and these qualities are reputable. But nothing is proved regarding the spiritual tone and nature of a life either by wealth or by the want of it. And surely we have learned that loss of friends and loneliness are not to be reckoned the punishment of sin. Often enough we hear the warning that wealth and worldly position are not to be sought for themselves, and yet, side by side with this warning, the implication that a high place and a prosperous life are proofs of divine blessing.

On the whole subject Christian thought is far from clear, and we have need to go anew to the Master and inquire of Him Who had no place where to lay His head. The Hebrew belief in the prosperity of G.o.d's servants must fulfil itself in a larger better faith or the man of to-morrow will have no faith at all. One who bewails the loss of wealth or friends is doing nothing that has spiritual meaning or value. When he takes himself to task for that despondency he begins to touch the spiritual.

In Bethlehem Naomi found the half-ruined cottage still belonging to her, and there she and Ruth took up their abode. But for a living what was to be done? The answer came in the proposal of Ruth to go into the fields where the barley harvest was proceeding and glean after the reapers. By great diligence she might gather enough day by day for the bare sustenance that contents a Syrian peasant, and afterwards some other means of providing for herself and Naomi might be found. The work was not dignified. She would have to appear among the waifs and wanderers of the country, with women whose behaviour exposed them to the rude gibes of the labourers. But whatever plan Naomi vaguely entertained was hanging in abeyance, and the circ.u.mstances of the women were urgent. No kinsman came forward to help them. Loath as she was to expose Ruth to the trials of the harvest-field, Naomi had to let her go. So it was Ruth who made the first move, Ruth the stranger who brought succour to the Hebrew widow when her own people held aloof and she herself knew not how to act.

Now among the farmers whose barley was falling before the sickle was the land-owner Boaz, a kinsman of Elimelech, a man of substance and social importance, one of those who in the midst of their fruitful fields s.h.i.+ne with bountiful good-humour and by their presence make their servants work heartily. To Ruth in after days it must have seemed a wonderful thing that her first timid expedition led her to a portion of ground belonging to this man. From the moment he appears in the narrative we note in him a certain largeness of character. It may be only the easy kindness of the prosperous man, but it commends him to our good opinion. Those who have a smooth way through the world are bound to be especially kind and considerate in their bearing toward neighbours and dependants, this at least they owe as an acknowledgment to the rest of the world, and we are always pleased to find a rich man paying his debt so far. There is a certain piety also in the greeting of Boaz to his labourers, a customary thing no doubt and good even in that sense, but better when it carries, as it seems to do here, a personal and friendly message. Here is a man who will observe with strict eye everything that goes on in the field and will be quick to challenge any lazy reaper. But he is not remote from those who serve him, he and they meet on common ground of humanity and faith.

The great operations which some in these days think fit to carry on, more for their own glory certainly than the good of their country or countrymen, entirely preclude anything like friends.h.i.+p between the chief and the mult.i.tude of his subordinates. It is impossible that a man who has a thousand under him should know and consider each, and there would be too much pretence in saying, "G.o.d be with you," on entering a yard or factory when otherwise no feeling is shown with which the name of G.o.d can be connected. Apart altogether from questions as to wealth and its use every employer has a responsibility for maintaining the healthy human activity of his people, and nowhere is the immorality of the present system of huge concerns so evident as in the extinction of personal good will. The workman of course may adjust himself to the state of matters, but it will too often be by discrediting what he knows he cannot have and keeping up a critical resentful habit of mind against those who seem to treat him as a machine. He may often be wrong in his judgment of an employer. There may be less hardness of temper on the other side than there is on his own. But, the conditions being what they are, one may say he is certain to be a severe critic. We have unquestionably lost much and are in danger of losing more, not in a financial sense, which matters little, but in the infinitely more important affairs of social sweetness and Christian civilization.

Boaz the farmer had not more in hand than he could attend to honestly, and everything under his care was well ordered. He had a foreman over the reapers, and from him he required an account of the stranger whom he saw gleaning in the field. There were to be no hangers-on of loose character where he exercised authority; and in this we justify him. We like to see a man keeping a firm hand when we are sure that he has a good heart and knows what he is doing. Such a one is bound within the range of his power to have all done rightly and honourably, and Boaz pleases us all the better that he makes close inquiry regarding the woman who seeks the poor gains of a common gleaner.

Of course in a place like Bethlehem people knew each other, and Boaz was probably acquainted with most whom he saw about; at once, therefore, the new figure of the Moabite woman attracted his attention. Who is she? A kindly heart prompts the inquiry for the farmer knows that if he interests himself in this young woman he may be burdened with a new dependant. "It is the Moabitish damsel that came back with Naomi out of the country of Moab." She is the daughter-in-law of his old friend Elimelech. Before the eyes of Boaz one of the romances of life, common and tragic too, is unfolding itself. Often had Boaz and Elimelech held counsel with each other, met at each other's houses, talked together of their fields or of the state of the country. But Elimelech went away and lost all and died; and two widows, the wreck of the family, had returned to Bethlehem. It was plain that these would be new claimants on his favour, but unlike many well-to-do persons Boaz does not wait for some urgent appeal; he acts rather as one who is glad to do a kindness for old friends.h.i.+p's sake.

Great was the surprise of the lonely gleaner when the rich man came to her side and gave her a word of comfortable greeting. "Hearest thou not, my daughter? Go not to glean in another field, but abide here fast by my maidens." Nothing had been done to make Ruth feel at home in Bethlehem until Boaz addressed her. She had perhaps seen proud and scornful looks in the street and at the well, and had to bear them meekly, silently. In the fields she may have looked for something of the kind and even feared that Boaz would dismiss her. A gentle person in such circ.u.mstances is exceedingly grateful for a very small kindness, and it was not a slight favour that Boaz did her. But in making her acknowledgments Ruth did not know what had prepared her way. The truth was that she had met with a man of character who valued character, and her faithfulness commended her. "It hath been fully showed me, all that thou hast done unto thy mother-in-law since the death of thine husband." The best point in Boaz is that he so quickly and fully recognises the goodness of another and will help her because they stand upon a common ground of conscience and duty.

Is it on such a ground you draw to others? Is your interest won by kindly dispositions and fidelity of temper? Do you love those who are sincere and patient in their duties, content to serve where service is appointed by G.o.d? Are you attracted by one who cherishes a parent, say a poor mother, in the time of feebleness and old age, doing all that is possible to smooth her path and provide for her comfort? Or have you little esteem for such a one, for the duties so faithfully discharged, because you see no brilliance or beauty, and there are other persons more clever and successful on their own account, more amusing because they are unburdened? If so, be sure of your own ignorance, your own undutifulness, your own want of principle and heart. Character is known by character, and worth by worth. Those who are acquainted with you could probably say that you care more for display than for honour, that you think more of making a fine figure in society than of showing generosity, forbearance integrity at home. The good appreciate goodness, the true honour truth. One important lesson of the Book of Ruth lies here, that the great thing for young women, and for young men also, is to be quietly faithful in the service, however humble, to which G.o.d has called them and the family circle in which He has set them. Not indeed because that is the line of promotion, though Ruth found it so; every Ruth does not obtain favour in the eyes of a wealthy Boaz. So honourable and good a man is not to be met on every harvest held; on the contrary she may encounter a Nabal, one who is churlish and evil in his doings.

We must take the course of this narrative as symbolic. The book has in it the strain of a religious idyl. The Moabite who wins the regard of this man of Judah represents those who, though naturally strangers to the covenant of promise, receive the grace of G.o.d and enter the circle of divine blessing--even coming to high dignity in the generations of the chosen people. It is idyllic, we say, not an exhibition of every-day fact; yet the course of divine justice is surely more beautiful, more certain. To every Ruth comes the Heavenly Friend Whose are all the pastures and fields, all the good things of life. The Christian hope is in One Who cannot fail to mark the most private faithfulness, piety and love hidden like violets among the gra.s.s. If there is not such a One, the Helper and Vindicator of meek fidelity, virtue has no sanction and well-doing no recompense.

The true Israelite Boaz accepts the daughter of an alien and unfriendly people on account of her own character and piety. "The Lord recompense thy work, and a full reward be given thee of the Lord, the G.o.d of Israel, under Whose wings thou art come to take refuge." Such is the benediction which Boaz invokes on Ruth, receiving her cordially into the family circle of Jehovah. Already she has ceased to be a stranger and a foreigner to him. The boundary walls of race are overstepped, partly, no doubt, by that sense of kins.h.i.+p which the Bethlehemite is quick to acknowledge. For Naomi's sake and for Elimelech's as well as her own he craves divine protection and reward for the daughter of Moab. Yet the beautiful phrase he employs, full of Hebrew confidence in G.o.d, is an acknowledgment of Ruth's act of faith and her personal right to share with the children of Abraham the fostering love of the Almighty. The story, then, is a plea against that exclusiveness which the Hebrews too often indulged. On this page of the annals the truth is written out that though Jehovah cared for Israel much He cares still more for love and faithfulness, purity and goodness. We reach at last an instance of that fulfilment of Israel's mission to the nations around which in our study of the Book of Judges we looked for in vain.

Not for Israel only in the time of its narrowness was the lesson given.

We need it still. The justification and redemption of G.o.d are not restricted to those who have certain traditions and beliefs. Even as a Moabite woman brought up in the wors.h.i.+p of Chemosh, with many heathen ideas still in her mind, has her place under the wings of Jehovah as a soul seeking righteousness, so from countries and regions of life which Christian people may consider a kind of rude heathen Moab many in humility and sincerity may be coming nigh to the kingdom of G.o.d. It was so in our Lord's time, and it is so still. All along the true religion of G.o.d has been for reconciliation and brotherhood among men, and it was possible for many Israelites to do what Naomi did in the way of making effectual the promise of G.o.d to Abraham that in his seed all families of the earth should be blessed. There never was a middle wall of part.i.tion between men except in the thought of the Hebrew. He was separated that he might be able to convert and bless, not that he might stand aloof in pride. The wall which he built Christ has broken down that the servants of His gospel may go freely forth to find everywhere brethren in common humanity and need, who are to be made brethren in Christ. The outward representation of brotherhood in faith must follow the work of the reconciling Spirit--cannot precede it. And when the reconciliation is felt in the depth of human souls we shall have the all-comprehensive church, a fair and gracious dwelling-place, wide as the race, rich with every n.o.ble thought and hope of man and every gift of Heaven.

IV.

_THE HAZARDOUS PLAN._

RUTH iii.

Hope came to Naomi when Ruth returned with the ephah of barley and her story of the rich man's hearty greeting. G.o.d was remembering His handmaiden; He had not shut up His tender mercies. Through His favour Boaz had been moved to kindness, and the house of Elimelech would yet be raised from the dust. The woman's heart, clinging to its last hope, was encouraged. Naomi was loud in her praises of Jehovah and of the man who had with such pious readiness befriended Ruth. And the young woman had due encouragement. She heard no fault-finding, no complaint that she had made too little of her chance. The young sometimes find it difficult to serve the old, and those who have come down in the world are very apt to be discontented and querulous; what is done for them is never rightly done, never enough. It was not so here. The elder woman seems to have had nothing but grat.i.tude for the gentle effort of the other. And so the weeks of barley-harvest and of wheat-harvest went by, Ruth busy in the fields of Boaz, gleaning behind his maidens, helped by their kindness--for they knew better than to thwart their master--and cheered at home by the pleasure of her mother-in-law. An idyl? Yes: one that might be enacted, with varying circ.u.mstances, in a thousand homes where at present distrust and impatience keep souls from the peace G.o.d would give them.

But, one may ask, why did Boaz, so well inclined to be generous, knowing these women to be deserving of help, leave them week after week without further notice and aid? Could he reckon his duty done when he allowed Ruth to glean in his fields, gave her a share of the refreshment provided for the reapers, and ordered them to pull some ears from the bundles that she might the more easily fill her arms? For friends.h.i.+ps sake even, should he not have done more?

We keep in mind, for one thing, that Boaz, though a kinsman, was not the nearest relation Naomi had in Bethlehem. Another was of closer kin to Elimelech, and it was his duty to take up the widow's case in accordance with the custom of the time. The old law that no Hebrew family should be allowed to lapse had deep root and justification. How could Israel maintain itself in the land of promise and become the testifying people of G.o.d if families were suffered to die out and homesteads to be lost?

One war after another drained away many active men of the tribes. Upon those who survived lay the serious duty of protecting widows, upholding claims to farm and dwelling and raising up to those who had died a name in Israel. The stress of the time gave sanction to the law; without it Israel would have decayed, losing ground and power in the face of the enemy. Now this custom bound the nearest kinsman of Naomi to befriend her and, at least, to establish her claim to a certain parcel of land near Bethlehem. As for Boaz, he had to stand aside and give the goel his opportunity.

And another reason is easily seen for his not hastening to supply the two widows with every comfort and remove from their hearts every fear, a reason which touches the great difficulty of the philanthropic,--how to do good and yet do no harm. To give is easy; but to help without tarnis.h.i.+ng the fine independence and n.o.ble thrift of poorer persons is not easy. It is, in truth, a very serious matter to use wealth wisely, for against the absolute duty of help hangs the serious mischief that may result from lavish or careless charity. Boaz appears a true friend and wise benefactor in leaving Ruth to enjoy the sweetness of securing the daily portion of corn by her own exertion. He might have relieved her from toiling like one of the poorest and least cared for of women.

He might have sent her home the first day and one of his young men after her with store of corn and oil. But if he had done so he would have made the great mistake so often made now-a-days by the bountiful. An industrious patient generous life would have been spoiled. To protect Ruth from any kind or degree of insolence, to show her, for his own part, the most delicate respect--this Boaz could well do. In what he refrained from doing he is an example, and in the kind and measure of attention he paid to Ruth. Corresponding acts of Christian courtesy and justice due from the rich and influential of our time to persons in straitened circ.u.mstances are far too often unrendered. A thousand opportunities of paying this real debt of man to man are allowed to pa.s.s. Those concerned do not see any obligation, and the reason is that they want the proper state of mind. That is indispensable. Where it exists true neighbourliness will follow; the best help will be given naturally with perfect taste, in proper degree and without self-sufficiency or pride.

A great hazard goes with much of the spiritual work of our time. The Ruth gleaning for herself in the field of Christian thought, finding here and there an ear of heavenly corn which, as she has gathered it, gives true nourishment to the soul--is met not by one but by many eager to save her all the trouble of searching the Scriptures and thinking out the problems of life and faith. Is it wrong to deprive a brave self-helper of the need to toil for daily bread? How much greater is the wrong done to minds capable of spiritual endeavour when they are taught to renounce personal effort and are loaded with sheaves of corn which they have neither sowed nor reaped. The fas.h.i.+on of our time is to save people trouble in religion, to remove all resistance from the way of mind and soul, and as a result the spiritual life never attains strength or even consciousness. Better the scanty meal won by personal search in the great harvest field than the surfeit of dainties on which some are fed, spiritual paupers though they know it not. The wisdom of the Divine Book is marvellously shown in that it gives largely without destroying the need for effort, that it requires examination and research, comparison of scripture with scripture, earnest thought in many a field.

Bible study, therefore, makes strong Christians, strong faith.

As time went by and harvest drew to a close, Naomi grew impatient.

Anxious about Ruth's future she wished to see something done towards establis.h.i.+ng her in safety and honour. "My daughter-in-law," we hear her say, "shall I not seek rest--a _menuchah_ or asylum for thee, that it may be well with thee?" No goel or redeemer has appeared to befriend Naomi and reinstate her, or Ruth as representing her dead son, in the rights of Elimelech. If those rights are not to lapse, something must be done speedily; and Naomi's plot is a bold one. She sets Ruth to claim Boaz as the kinsman whose duty it is to marry her and become her protector. Ruth is to go to the thres.h.i.+ng-floor on the night of the harvest festival, wait until Boaz lies down to sleep beside the ma.s.s of winnowed grain, and place herself at his feet, so reminding him that if no other will it is his part to be a husband to her for the sake of Elimelech and his sons. The plan is daring and appears to us indelicate at least. It is impossible to say whether any custom of the time sanctioned it; but even in that case we cannot acquit Naomi of resorting to a stratagem with the view of bringing about what seemed most desirable for Ruth and herself.

Now let us remember the position of the two widows, lonely, with no prospect before them but hard toil that would by-and-by fail, unable to undertake anything on their own account, and still regarded with indifference if not suspicion by the people of Bethlehem. There is no asylum for Ruth except in the house of a husband. If Naomi dies she will be worse than dest.i.tute, morally under a cloud. To live by herself will be to lead a life of constant peril. It is, we may say, a desperate resource on which Naomi falls. Boaz is probably already married, has perhaps more wives than one. True, he has room in his house for Ruth; he can easily provide for her; and though the customs of the age are strained somewhat we must partly admit excuse. Still the venture is almost entirely suggested and urged by worldly considerations, and for the sake of them great risk is run. Instead of gaining a husband Ruth may completely forfeit respect. Boaz, so far from entertaining her appeal to his kins.h.i.+p and generosity, may drive her from the thres.h.i.+ng-floor. It is one of those cases in which, notwithstanding some possible defence in custom, poverty and anxiety lead into dubious ways.

We ask why Naomi did not first approach the proper goel, the kinsman nearer than Boaz, on whom she had an undeniable claim. And the answer occurs that he did not seem in respect of disposition or means so good a match as Boaz. Or why did she not go directly to Boaz and state her desire? She was apparently not averse from grasping at the result, compromising him, or running the risk of doing so in order to gain her end. We cannot pa.s.s the point without observing that, despite the happy issue of this plot, it is a warning not an example. These secret, underhand schemes are not to our liking; they should in no circ.u.mstances be resorted to. It was well for Ruth that she had a man to deal with who was generous, not irascible, a man of character who had fully appreciated her goodness. The scheme would otherwise have had a pitiful result. The story is one creditable in many respects to human nature, and the Moabite acting under Naomi's direction appears almost blameless; yet the sense of having lowered herself must have cast its shadow. A risk was run too great by far for modesty and honour.

To compromise ourselves by doing that which savours of presumption, which goes too far even by a hair's-breadth in urging a claim is a bad thing. Better remain without what we reckon our rights than lower our moral dignity in pressing them. Independence of character, perfect honour and uprightness are too precious by far to be imperilled even in a time of serious difficulty. To-day we can hardly turn in any direction without seeing instances of risky compromise often ending in disaster.

To obtain preferment one will offer some mean bribe of flattery to the person who can give it. To gain a fortune men will condescend to pitiful self-humiliation. In the literary world the upward ways open easily to talent that does not refuse compromises; a writer may have success at the price of astute silence or careful caressing of prejudice. The candidate for office commits himself and has afterwards to wriggle as best he can out of the straits in which he is involved. And what is the meaning of the light judgment of drunkenness and impurity by men and women of all ranks who a.s.sociate with those known to be guilty and make no protest against their wrongdoing?

It would be s.h.i.+rking one of the plain applications of the incidents before us if we pa.s.sed over the compromises so many women make with self-respect and purity. Ruth, under the advice of one whom she knew to be a good woman, risked something: with us now are many who against the entreaty of all true friends adventure into dangerous ways, put themselves into the power of men they have no reason to trust. And women in high place, who should set an example of fidelity to the divine order and understand the honour of womanhood, are rather leading the dance of freedom and risk. To keep a position or win a position in the crowd called society some will yield to any fas.h.i.+on, go all lengths in the license of amus.e.m.e.nt, sit unblus.h.i.+ng at plays that serve only one end, give themselves and their daughters to embraces that degrade. The struggle to live is spoken of sometimes as an excuse for women. But is it the very poor only who compromise themselves? Something else is going on beside the struggle to find work and bread. People are forgetting G.o.d, thrusting aside the ideas of the soul and of sin; they want keen delight and are ready to venture all if only in triumphant ambition or on the perilous edge of infamy they can satisfy desire for an hour. The cry of to-day, spreading down through all ranks, is the old one, Why should we be righteous over much and destroy ourselves? It is the expression of a base and despicable atheism. To deny the higher light which shows the way of personal duty and n.o.bleness, to prefer instead the miserable rushlight of desire is the fatal choice against which all wisdom of sage and seer testifies. Yet the thing is done daily, done by brilliant women who go on as if nothing was wrong and laugh back to those who follow them. The Divine Friend of women protests, but His words are unheard, drowned by the fascinating music and quick pulsation of the dance of death.

To compromise ourselves is bad: close beside lies the danger of compromising others; and this too is ill.u.s.trated 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 a.s.surance equally firm that Ruth would behave herself discreetly. Happy indeed are those who have the honour of friends.h.i.+p 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 G.o.d.

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 G.o.d, 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 G.o.d. 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 munic.i.p.al 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.