The events of the book of Ruth unfold themselves in the midst of the sorrowful circumstances that characterized the administration of the Judges, and yet there is nothing in common between the line of thought of this narrative and of that which preceded it. The book of Judges describes to us the ruin of Israel placed upon the footing of responsibility-a ruin irremediable, in spite of the tender care of Divine pity which sought to restore the people and often even did so partially. In contrast to the dryness and barrenness of the ways of unfaithful man as seen in the book of Judges, that of Ruth is full of refreshment. One finds there the " brooks of water, the fountains and depths" of which Moses speaks (Deut. 8:77For the Lord thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; (Deuteronomy 8:7)); it is fresh as the dawn of morning. All there is redolent of grace, and not a false note disturbs this delightful harmony. It is a green oasis in the desert, a genuine idyl in the midst of the dark history of Israel. When we meditate on this little book of four chapters, infinite are the proportions which it assumes for our souls. The sphere of action has not changed, and yet it might be said that the sentiments and affections of heaven have come to choose a home on the earth. One can hardly conceive that this country, a witness of so, many wars, infamies and abominable idolatries, was at the same time the scene of events whose simplicity carries us back to the blessed times of the patriarchs.
It is explained thus. Since the fall two histories run side by side; that of man's responsibility with its consequences; and that of God's counsels and promises with the manner of their accomplishment in spite of everything. Now the latter is grace. It could he nothing else when it is a question of the divine counsels and promises, for the responsibility of man can not touch them, his guilt can in no wise change them, a scene of ruin is incapable of hindering them, and God rebukes Satan even when he opposes their course (Zech. 3:22And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? (Zechariah 3:2)). In proportion as evil is extended does the history of grace develop itself in the most wondrous way and with irresistible progress, until it reaches the purposed end. It has the heart of God as its starting point, and the person of the Lord Jesus as its center. It tends finally to the pre-eminent glory of the Second Man and to the blessings which we share with Him. For this reason is it that the book of Ruth concludes with the prophetic mention of Him who is the Root and the Offspring of David, the glorious Redeemer promised to Israel.
But if Ruth is a book of grace, it is also necessarily a book of faith. Grace cannot go on without the latter, for it is faith which lays hold of and appropriates it to itself, which clings to the divine promises and to the people of the promises; which, in short, finds its delight in Him who is the sustainer and heir of those promises. Such is the wondrous character of the pages that we are about to look at.