Boaz is an example of a thorough man of business. He was wont himself to see to it that the land was well tilled and well reaped. He was personally acquainted with the laborers. He even noticed the gleaners. He watched the reaping. He superintended the winnowing. He slept on the winnowing-floor, to protect his corn from the designs of robbers.

I. A RELIGIOUS MAN IS BOUND TO ATTEND TO THE CALLING HE EXERCISES. Whether a landowner, a farmer, a merchant, a tradesman, or a professional man, he ought to give his attention to his occupation, and not to neglect his own business to be a meddler in that of others. His business is thus more likely to prosper, and his example to younger men will be influential and beneficial.

II. AN EMPLOYER OF LABOR IS BOUND TO STUDY THE WELFARE OF HIS SERVANTS. The present state of society is very different from that in the time of Boaz. Society is less patriarchal, and more democratic. But there is still room, both in the household and in commercial and agricultural and manufacturing life, for the exercise of wise and kindly supervision over those who are employed to labor.

III. DILIGENCE IN BUSINESS PROCURES A MAN MANY ADVANTAGES. It is foolish to despise wealth, though it is easy to over-estimate it. From the narrative it is clear that the wealth of Boaz enabled him to secure a charming and virtuous wife, gave him great consideration amongst his neighbors and fellow-townsmen. If a man neglects the opportunity of acquiring property in order to pursue learning, or to do good, he deserves respect; but if from sloth and heedlessness, he is despised. Wealth is good if it be used for good purposes- for the education of children, for the encouragement of learning and virtue, for the well-being of the people at large. - T.

I. WE BEGIN WITH SOME EXPLANATORY OBSERVATIONS, FOR THE PURPOSE OF VINDICATING THE NARRATIVE FROM MISAPPREHENSION AND ABUSE.

1. We must notice the general contrariety of pastoral customs to our own which marked those ancient times in the East. What unadorned simplicity! Wearing the garments which had been worn by him during the day, he throws himself down to rest at the end of the heaps of winnowed corn, with nothing but a simple mat beneath him, and a similar covering or cloak above him. How different is all this from the dignity and reserve which would be maintained and the many artificial luxuries and comforts that would be possessed by a person of similar rank and wealth among ourselves.

2. It is a fact that, both in those times and up to this hour in the East, servants have been accustomed to lay themselves in this manner at the feet of their master. One modern traveller mentions that his Arab servants were quite in the practice of doing so with him; and, in cold evenings, of claiming the privilege, which had descended from immemorial usage, of drawing over themselves the skirts of the long mat or cloak in which his person was enveloped.

3. Moreover, it is an interesting fact bearing on the present subject, that a very prominent part of the marriage ceremony among the Orientals was for the bridegroom to throw the skirt of his robe over his bride. The act of Ruth here described was, therefore, a significant action, in which she claimed the protection of Boaz and the honourable acknowledgment of her as his wife.

4. It is further to be observed that while the whole scene proves Boaz to have been a man most pure in spirit and of sensitive virtue, the conduct of Ruth does not for one moment make him doubt or question her purity. But here our defence ceases, at least in respect to Naomi. While we vindicate her intentions, we are constrained to censure her measures; while we acquit her of designing evil, we must blame her for not "abstaining from all appearance of evil." There was too much of cunning and stratagem about the manner of the whole transaction. There was a forcing of Providence where there should have been a trustful waiting on it; a cutting of a short way to a desired issue, instead of moving in the way which God might open to her.

II. THUS EXPLAINED, THE TRANSACTION SUGGESTS SOME IMPORTANT PRACTICAL LESSONS.

1. The duty of caring for our good name. "Two things there are," saith St. , "whereof every man should be specially chary and tender — his conscience and his credit."

2. The duty of charity in our judgment of others. It will often be found to be the wisest course to form our estimate of a doubtful action by the character of the actor, and when we stand in doubt, to let love turn the scale. Persons seem to each man what he is to himself. One who suspects hypocrisy in the world is rarely transparent; the man constantly on the watch for cheating is generally dishonest; he who suspects impurity is prurient.

3. It is a first principle, in Christian morals that duty must always have the preference before inclination. What true Christian chivalry, born of faith, there was in the heart of this Bethlehem yeoman! He was not only sternly honest, but sensitively honourable, bearing his escutcheon without a sinister brand on it.

4. It is surely not unnatural to ascend in thought from Boaz to Him who, in an infinitely higher sense, is our Kinsman Redeemer, who became "bone of our bone and flesh of our flesh," and died as the propitiatory victim for our offences, in order that He might reinstate us in the Divine favour, and redeem for us the heavenly inheritance which we had lost.

(A. Thomson, D. D.)