RUTH'S RESOLUTION deg.
RUTH i. 16.--And Ruth said, Intreat me not to leave thee, or to return
from following after thee: for whither thou goest, I will go; and where
thou lodgest, I will lodge: thy people shall be my people, and thy God my
God.
The historical things in this book of Ruth seem to be inserted into the
canon of the Scripture especially on two accounts:
First, Because Christ was of Ruth's posterity. The Holy Ghost thought fit
to take particular notice of that marriage of Boaz with Ruth, whence
sprang the Saviour of the world. We may often observe it, that the Holy
Spirit who indited the Scriptures, often takes notice of little things,
minute occurrences, that do but remotely relate to Jesus Christ.
Secondly, Because this history seems to be typical of the calling of the
Gentile church, and indeed of the conversion of every believer. Ruth was
not originally of Israel, but was a Moabitess, an alien from the
commonwealth of Israel: but she forsook her own people, and the idols of
the Gentiles, to worship the God of Israel, and to join herself to that
people. Herein she seems to be a type of the Gentile church, and also of
every sincere convert. Ruth was the mother of Christ; he came of her
posterity: so the church is Christ's mother, as she is represented, Rev.
xii., at the beginning. And so also is every true Christian his mother:
Matt. xii. 50, "Whosoever shall do the will of my Father which is in
heaven, the same is my brother, and sister, and mother." Christ is what
the soul of every one of the elect is in travail with in the new birth.
Ruth forsook all her natural relations and her own country, the land of
her nativity, and all her former possessions there, for the sake of the
God of Israel; as every true Christian forsakes all for Christ. Psalm xlv.
10, "Hearken, O daughter, and consider, and incline thine ear; forget also
thine own people, and thy father's house."
Naomi was now returning out of the land of Moab into the land of Israel
with her two daughters in law, Orpah and Ruth; who will represent to us
two sorts of professors of religion: Orpah, that sort that indeed make a
fair profession, and seem to set out well, but dure but for a while, and
then turn back; Ruth, that sort that are sound and sincere, and therefore
are steadfast and persevering in the way that they have set out in. Naomi
in the preceding verses represents to these her daughters the difficulties
of their leaving their own country to go with her. And in this verse may
be observed,
1. The remarkable conduct and behavior of Ruth on this occasion; with what
inflexible resolution she cleaves to Naomi and follows her. When Naomi
first arose to return from the country of Moab into the land of Israel,
Orpah and Ruth both set out with her; and Naomi exhorts them both to
return. And they both of them wept, and seemed as if they could not bear
the thoughts of leaving her, and appeared as if they were resolved to go
with her: verse 10, "And they said unto her, Surely we will return with
thee unto thy people." Then Naomi says to them again, "Turn again, my
daughters, go your way," &c. And then they were greatly affected again,
and Orpah returned and went back. Now Ruth's steadfastness in her purpose
had a greater trial, but yet is not overcome: "She clave unto her," verse
14. Then Naomi speaks to her again, verse 15, "Behold, thy sister in law
is gone back unto her people, and unto her gods: return thou after thy
sister in law." And then she shows her immovable resolution in the text
and following verse.
2. I would particularly observe that wherein the virtuousness of this her
resolution consists, viz., that it was for the sake of the God of Israel,
and that she might be one of his people, that she was thus resolved to
cleave to Naomi: "Thy people shall be my people, and thy God my God." It
was for God's sake that she did thus; and therefore her so doing is
afterwards spoken of as a virtuous behavior in her, chap. ii. 11, 12: "And
Boaz answered and said unto her, It hath fully been showed me, all that
thou hast done unto thy mother in law since the death of thine husband:
and how thou hast left thy father, and thy mother, and the land of thy
nativity, and art come unto a people which thou knewest not heretofore.
The Lord recompense thy work, and a full reward be given thee of the Lord
God of Israel, under whose wings thou art come to trust." She left her
father and mother, and the land of her nativity, to come and trust under
the shadow of God's wings: and she had indeed a full reward given her, as
Boaz wished; for besides immediate spiritual blessings to her own soul and
eternal rewards in another world, she was rewarded with plentiful and
prosperous outward circumstances in the family of Boaz. And God raised up
David and Solomon of her seed, and established the crown of Israel (the
people that she chose before her own people) in her posterity; and--which
is much more--of her seed he raised up Jesus Christ, in whom all the
families of the earth are blessed.
From the words thus opened, I observe this for the subject of my present
discourse:
_When those that we have formerly been conversant with, are turning
to God, and joining themselves to his people, it ought to be our
firm resolution, that we will not leave them; but that their people
shall be our people, and their God our God._
It sometimes happens, that of those who have been conversant one with
another, that have dwelt together as neighbors, and have been often
together as companions, or have been united in near relation, and have
been together in darkness, bondage and misery in the service of Satan,
some are enlightened, and have their minds changed, are made to see the
great evil of sin, and have their hearts turned to God, and are influenced
by the Holy Spirit of God to leave their company that are on Satan's side
to go and join themselves with that blessed company that are with Jesus
Christ; they are made willing to forsake the tents of wickedness, to dwell
in the land of uprightness with the people of God.
And sometimes this proves a final parting or separation between them and
those that they have been formerly conversant with. Though it may be no
parting in outward respects, they may still dwell together and may
converse one with another; yet in other respects, it sets them at a great
distance one from another: one is a child of God, and the other the enemy
of God; one is in a miserable, and the other in a happy condition; one is
a citizen of the heavenly Zion, the other is under condemnation to hell.
They are no longer together in those respects wherein they used to be
together. They used to be of one mind to serve sin and do Satan's work;
now they are of contrary minds. They used to be together in worldliness
and sinful vanity; now they are of exceeding different dispositions. They
are separated as they are in different kingdoms; the one remains in the
kingdom of darkness, the other is translated into the kingdom of God's
dear Son. And sometimes they are finally separated in these respects;
while one dwells in the land of Israel, and in the house of God, the
other, like Orpah, lives and dies in the land of Moab.
Now 'tis lamentable when it is thus. 'Tis awful being parted so. 'Tis
doleful, when of those that have formerly been together in sin, some turn
to God, and join themselves with his people, that it should prove a
parting between them and their former companions and acquaintance. It
should be our firm and inflexible resolution in such a case that it shall
be no parting, but that we will follow them, that their people shall be
our people, and their God our God; and that for the following reasons:
I. Because their _God_ is a glorious God. There is none like him, who is
infinite in glory and excellency. He is the most high God, glorious in
holiness, fearful in praises, doing wonders. His name is excellent in all
the earth, and his glory is above the earth and the heavens. Among the
gods there is none like unto him; there is none in heaven to be compared
to him, nor are there any among the sons of the mighty that can be likened
unto him. Their God is the fountain of all good, and an inexhaustible
fountain; he is an all-sufficient God, able to protect and defend them,
and do all things for them. He is the King of glory, the Lord strong and
mighty, the Lord mighty in battle: a strong rock, and a high tower. There
is none like the God of Jeshurun, who rideth on the heaven in their help,
and in his excellency on the sky. The eternal God is their refuge, and
underneath are everlasting arms. He is a God that hath all things in his
hands, and does whatsoever he pleases: he killeth and maketh alive; he
bringeth down to the grave and bringeth up; he maketh poor and maketh
rich: the pillars of the earth are the Lord's. Their God is an infinitely
holy God; there is none holy as the Lord. And he is infinitely good and
merciful. Many that others worship and serve as gods are cruel beings,
spirits that seek the ruin of souls; but this is a God that delighteth in
mercy; his grace is infinite and endures forever. He is love itself, an
infinite fountain and ocean of it.
Such a God is their God! Such is the excellency of Jacob! Such is the God
of them who have forsaken their sins and are converted! They have made a
wise choice who have chosen this for their God. They have made a happy
exchange indeed, that have exchanged sin and the world for such a God!
They have an excellent and glorious Saviour, who is the only-begotten Son
of God; the brightness of his Father's glory; one in whom God from
eternity had infinite delight; a Saviour of infinite love; one that has
shed his own blood and made his soul an offering for their sins, and one
that is able to save them to the uttermost.
II. Their _people_ are an excellent and happy people. God has renewed
them, and instamped his own image upon them, and made them partakers of
his holiness. They are more excellent than their neighbors, Prov. xii. 26.
Yea, they are the excellent of the earth, Psalm xvi. 3. They are lovely in
the sight of the angels; and they have their souls adorned with those
graces that in the sight of God himself are of great price.
The people of God are the most excellent and happy society in the world.
That God whom they have chosen for their God is their Father; he has
pardoned all their sins, and they are st peace with him; and he has
admitted them to all the privileges of his children. As they have devoted
themselves to God, so God has given himself to them. He is become their
salvation and their portion: his power and mercy and all his attributes
are theirs. They are in a safe state, free from all possibility of
perishing: Satan has no power to destroy them. God carries them on eagle's
wings, far above Satan's reach, and above the reach of all the enemies of
their souls. God is with them in this world; they have his gracious
presence. God is for them; who then can be against them? As the mountains
are round about Jerusalem, so Jehovah is round about them. God is their
shield and their exceeding great reward; and their fellowship is with the
Father and with his Son Jesus Christ. And they have the divine promise
and oath that in the world to come they shall dwell forever in the
glorious presence of God.
It may well be sufficient to induce us to resolve to cleave to those that
forsake their sins and idols to join themselves with this people, that God
is with them, Zech. viii. 23: "Thus saith the Lord of hosts; In those days
it shall come to pass, that ten men shall take hold out of all languages
of the nations, even shall take hold of the skirt of him that is a Jew,
saying, We will go with you: for we have heard that God is with you." So
should persons as it were take hold of the skirt of their neighbors and
companions that have turned to God, and resolve that they will go with
them, because God is with them.
III. _Happiness_ is nowhere else to be had, but in their God, and with
their people. There are that are called gods many, and lords many. Some
make gods of their pleasures; some choose Mammon for their god; some make
gods of their own supposed excellencies, or the outward advantages they
have above their neighbors: some choose one thing for their god, and
others another. But men can be happy in no other God but the God of
Israel: he is the only fountain of happiness. Other gods can't help in
calamity; nor can any of them afford what the poor empty soul stands in
need of. Let men adore those other gods never so much, and call upon them
never so earnestly, and serve them never so diligently, they will
nevertheless remain poor, wretched, unsatisfied, undone creatures. All
other people are miserable, but that people whose God is the Lord.--The
world is divided into two societies. There are the people of God, the
little flock of Jesus Christ, that company that we read of, Rev. xiv. 4.
"These are they which were not defiled with women; for they are virgins.
These are they which follow the Lamb whithersoever he goeth. These were
redeemed from among men, being the firstfruits unto God and to the Lamb."
And there are those that belong to the kingdom of darkness, that are
without Christ, being aliens from the commonwealth of Israel, strangers
from the covenant of promise, having no hope, and without God in the
world. All that are of this latter company are wretched and undone; they
are the enemies of God, and under his wrath and condemnation. They are the
devil's slaves, that serve him blindfold, and are befooled and ensnared by
him, and hurried along in the broad way to eternal perdition.
IV. When those that we have formerly been conversant with are turning to
God, and to his people, their _example_ ought to influence us. Their
example should be looked upon as the call of God to us to do as they have
done. God, when he changes the heart of one, calls upon another;
especially does he loudly call on those that have been their friends and
acquaintance. We have been influenced by their examples in evil; and shall
we cease to follow them when they make the wisest choice that ever they
made, and do the best thing that ever they did? If we have been companions
with them in worldliness, in vanity, in unprofitable and sinful
conversation, it will be a hard case, if there must be a parting now,
because we be not willing to be companions with them in holiness and true
happiness. Men are greatly influenced by seeing one another's prosperity
in other things. If those whom they have been much conversant with grow
rich, and obtain any great earthly advantages, it awakens their ambition
and eager desire after the like prosperity. How much more should they be
influenced, and stirred up to follow them, and be like them, when they
obtain that spiritual and eternal happiness that is of infinitely more
worth than all the prosperity and glory of this world!
V. Our resolutions to cleave to and follow those that are turning to God,
and joining themselves to his people, ought to be _fixed_ and _strong_,
because of the great difficulty of it. If we will cleave to them, and have
their God for our God, and their people for our people, we must mortify
and deny all our lusts, and cross every evil appetite and inclination, and
forever part with all sin. But our lusts are many and violent. Sin is
naturally exceeding dear to us; to part with it is compared to plucking
out our right eyes. Men may refrain from wonted ways of sin for a little
while, and may deny their lusts in a partial degree, with less difficulty;
but 'tis heart-rending work, finally to part with all sin, and to give our
dearest lusts a bill of divorce, utterly to send them away. But this we
must do, if we would follow those that are truly turning to God. Yea, we
must not only forsake sin, but must, in a sense, forsake all the world:
Luke xiv. 33, "Whosoever he be of you that forsaketh not all he hath, he
cannot be my disciple." That is, he must forsake all in his heart, and
must come to a thorough disposition and readiness actually to quit all for
God and the glorious spiritual privileges of his people, whenever the case
may require it; and that without any prospect of any thing of the like
nature, or any worldly thing whatsoever, to make amends for it; and all to
go into a strange country, a land that has hitherto been unseen; like
Abraham, who being called of God, "went out of his own country, and from
his kindred, and from his father's house, for a land that God should show
him, not knowing whither he went."
Thus it was a hard thing for Ruth to forsake her native country and her
father and mother, her kindred and acquaintance, and all the pleasant
things she had in the land of Moab, to dwell in the land of Israel, where
she never had been. Naomi told her of the difficulties once and again.
They were too hard for her sister Orpah; the consideration of them turned
her back after she was set out. Her resolution was not firm enough to
overcome them. But so firmly resolved was Ruth, that she broke through
all; she was steadfast in it, that, let the difficulty be what it would,
she would not leave her mother in law. So persons had need to be very firm
in their resolution to conquer the difficulties that are in the way of
cleaving to them who are indeed turning from sin to God.
Our cleaving to them, and having their God for our God and their people
for our people, depends on our resolution and choice; and that in two
respects.
1. The firmness of resolution in using means in order to it, is _the way
to have means effectual_. There are means appointed in order to our
becoming some of the true Israel and having their God for our God; and the
thorough use of these means is the way to have success; but not a slack or
slighty use of them. And that we may be thorough, there is need of
strength of resolution, a firm and inflexible disposition and bent of mind
to be universal in the use of means, and to do what we do with our might,
and to persevere in it. Matt. xi. 12, "The kingdom of heaven suffereth
violence, and the violent take it by force."
2. A choosing of their God and their people, with a full determination and
with the whole soul, is _the condition of an union with them_. God gives
every man his choice in this matter: as Orpah and Ruth had their choice,
whether they would go with Naomi into the land of Israel, or stay in the
land of Moab. A natural man may choose deliverance from hell; but no man
doth ever heartily choose God and Christ, and the spiritual benefits that
Christ has purchased, and the happiness of God's people, till he is
converted. On the contrary, he is averse to them; he has no relish of
them; and is wholly ignorant of the inestimable worth and value of them.
Many carnal men do seem to choose these things, but do it not really: as
Orpah seemed at first to choose to forsake Moab to go into the land of
Israel. But when Naomi came to set before her the difficulty of it, she
went back; and thereby showed that she was not fully determined in her
choice, and that her whole soul was not in it as Ruth's was.