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saying, "The seed of the woman shall bruise the serpent's head." They knew that God had such a design. For they were, from the beginning, ministering spirits, sent forth to minister to those that were the heirs of salvation. — They were present at the institution of the typical dispensation, that was so full of shadows of gospel-truth, Psa. 69:17.
The angels contemplating the contrivance of our redemption was typified by the posture of the cherubim over the mercy-seat, which was the lid of the ark. These emblems were made bending down towards the ark and mercy-seat. — This is what the apostle Peter is thought to have some reference to, 1 Pet. 1:12. Yet the angels, though for four thousand years they had been studying this contrivance, did not fully comprehend it till they saw it accomplished. This shows that the wisdom of it was far above theirs. For if they could not fully comprehend it after it had been revealed that there was such a design — and after much of it had already been made known in the Old Testament — how much less could they have found it out of themselves.
Consider for what end this wisdom of God was made known unto the angels, viz. that they might admire and prize it. It was made known to them, that they might see how manifold, how great and glorious, it is; that they might see the unspeakable "depths of the riches of the wisdom and knowledge of God," as the apostle expresses it, Rom. 11:33. — It was manifested to them that they might see the glory of God in it, and how great and wonderful the mystery was. 1 Tim. 3:16, "Great is the mystery of godliness; God was manifest in the flesh, justified in the spirit, seen of angels." Now if the wisdom of it were not far above their own understandings, this would not be shown them for the express purpose that they might admire and praise God for it.
2. It appears to be above the wisdom of the angels because they are still contemplating it, and endeavoring to see more and more of it. Indeed there is room for their faculties to employ themselves to all eternity. It is evident, from 1 Peter 1:12, that they are still employing themselves in endeavoring to see more and more of God's wisdom appearing in the work of redemption, "Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand of the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you, with the Holy Ghost sent down from heaven; which things the angels desire to look into." They still desire to look into it, after they have seen it accomplished. They do not so perfectly comprehend all the wisdom that is to be seen in it. But they are contemplating, looking into it, that they may see more and more. But there will still be room enough in this work to employ the angelical understandings.
SECTION IX
The subject improved
I. HENCE we may learn the blindness of the world that the wisdom appearing the work of redemption is no more admired in it. God has revealed this his glorious design and contrivance to the world, sends forth his gospel, and causes it to be preached abroad, in order to declare to the world that his infinite wisdom has been engaged for man's salvation. But how little is it regarded! There are some who have their eyes opened to behold the wondrous things of the gospel, who see the glory of God in, and admire the wisdom of it. But the greater part are wholly blind to it. They see nothing in all this that is any way glorious and wonderful. Though the angels account it worthy of their most engaged and deep contemplation; yet the greater part of men take little notice of it. It is all a dull story and dead letter to many of them. They cannot see anything in it above the wisdom of men. Yea, the gospel to many seems foolishness.
Though the light that shines in the world be so exceeding glorious, yet how few are there that do see it. The glory of God's wisdom in this work is surpassing the brightness of the sun. But so blind is the world that it sees nothing. It does not know that the Son of righteousness shines. Thus it has been in all ages, and wherever the gospel has been preached, ministers of the Word of God in all ages have had occasion to say, Who has believed our report, and to whom is the arm of the Lord revealed? Thus the prophets were sent to many with that errand. Isa. 6:9, 10, "Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and their ears heavy, and shut their eyes; lest they should see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed."
When Christ that glorious prophet came, and more fully revealed the counsels of God concerning our redemption, how many were then blind! How much did Christ complain of them! How blind were the scribes and Pharisees, the most noted sect of men among the Jews for wisdom. They beheld no glory in that gospel which Christ preached unto them, which gave him occasion to call them fools and blind, Mat. 23:17. — So it was again in the apostles' times. In all places where they preached, some believed, and some believed not, Acts 28:24. "As many as were ordained to eternal life believed," chap. 13:48. "The election obtained, but the rest were blinded," Rom. 11:7. And so it is still in those places where the gospel is preached. There are a few who see the glory of the gospel. God has a small number whose eyes he opens, who are called out of darkness into marvelous light, and who have an understanding to see the wisdom and fitness of the way of life. But how many are there who sit under the preaching of the gospel all their days, yet never see any divine wisdom or glory in it! To their dying day they are unaffected with it. When they hear it, they see nothing to attract their attention, much less excite any admiration. To preach the gospel to them will serve very well to lull them asleep, but produces very little other effect upon them. This shows the exceeding wickedness of the heart of man. How affecting the thought, that infinite wisdom should be set on work, so as to surprise the angels, and to entertain them from age to age: — and that to men, though so plainly set before them, it should appear foolishness! 1 Cor. 1:18, "The preaching of the cross is to them that perish foolishness."
II. This is a great confirmation of the truth of the gospel. The gospel stands in no need of external evidences of its truth and divinity. It carries its own light and evidence with it. — There is that in its nature that sufficiently distinguishes it, to those who are spiritually enlightened, from all the effects of human invention. There are evident appearances of the divine perfections, the stamp of divine glory, of which this of the divine wisdom is not the least part.
There is as much in the gospel to show that it is no work of men, as there is in the sun in the firmament. As persons of mature reason who look upon the sun, and consider the nature of it, its wonderful height, its course, its brightness and heat, may know that it is no work of man. So, if the gospel be duly considered, if the true nature of it be seen, it may be known that it is no work of man, and that it must be form God. And if the wisdom appearing in the gospel be duly considered, it will be seen as much to excel all human wisdom, as the sun's light excels the light of fires of our own kindling. — The contrivance of our salvation is of such a nature that no one can rationally conclude that man had any hand in it. The nature of the contrivance is such, so out of the way of all human thoughts, so different from all human inventions, so much more sublime, excellent, and worthy, that it does not savor at all of the craft or subtlety of man. It savors of God only.
If any are ready to think man might have found out such a way of salvation for sinners — so honorable to God, to his holiness and authority — they do not well consider the scantiness of human understanding. Mankind were of a poor capacity for any such undertaking. For, till the gospel enlightened the world, they had but miserable notions of what was honorable to God. They could have but poor notions of what way would be suitable to the divine perfections. For they were woefully in the dark about these divine perfections themselves, till the gospel came abroad in the world. They had strange notions about a Deity. Most of them thought there were many gods. "They changed the glory of the incorruptible God into an image like to corruptible man, and to birds and four-footed beasts and creeping things," Rom. 1:23. They attributed vices to God. Even the philosophers, their wisest men entertained but imperfect notions of the Supreme Being. How then should men find out a way so glorious and honorable to God, and agreeable to his perfection, who had no wisdom enough to get any tolerable notions of God, till the gospel was revealed to them. They groped in the dark. Their notions showed the infinite insufficiency of man's blind understanding for any such undertaking, as the contriving of a way of salvation every way honorable to God, and suitable to the needs of a fallen creature.
But since the gospel has told what God's counsels are, and how he has contrived a way for our salvation, men are ready to despise it, and foolishly to exalt their own understanding, and to imagine they could have found out as good a way themselves. When, alas! men, of themselves, had no notion of what was honorable to God, and suitable for a Divine Being. — They did not so much as think of the necessity of God's law being answered, and justice satisfied. And if they had, how dreadfully would they have been puzzled to have found out the way how! Who would have thought of a trinity of persons in the Godhead, and that one should sustain the rights of the Godhead, and another should be the Mediator, and another should make application of redemption? Who would have thought of such a thing as three distinct persons, and yet but one God? All the same Being, and yet three persons! Who would have thought of this, in order to have found out a way for satisfying justice? Who would have thought of a way for answering the law that threatened eternal death, without the sinner's suffering eternal death? And who would have thought of any such thing as a divine person suffering the wrath of God? And if they had who would have contrived a way how he should suffer, since the divine nature cannot suffer?
Who would have thought of any such thing as God becoming man, two natures and but one person? These things are exceedingly out of the way of human thought and contrivance. It is most unreasonable to think that the world, who, till the gospel enlightened them, were so blind about the nature of God and divine things, should contrive such a way that should prove thus to answer all ends, every way to suit what the case required, most glorious to God, and answerable to all man's necessities. Everything is so fully provided for, and no absurdity to be found in the whole affair, but all speaking forth the most perfect wisdom. That there should be no infringement upon holiness or justice, nothing dishonorable to the majesty of God, no encouragement to sin, all possible motives to holiness, all manner of happiness provided, and Satan so confounded and entirely overthrown. How truly wonderful!
And if we suppose that all this notwithstanding was the invention of men, whose invention should it be? Who should be pitched upon as the most likely to invent it? It was not the invention of the Jews. For they were the most bitter enemies to it. The wise men among them, when they first heard of it, conceived malice against it, till the apostles preached it to them. And it appeared a very foolish doctrine to the wise men among them. The doctrine of Christ crucified was not only to the Jews a stumbling-block, but also to the Greeks foolishness, 1 Cor. 1:23. Besides, it was contrary to all their notions about a Deity, and they knew nothing about the fall of man, and the like, till the gospel revealed it to them.
It was not the invention of the apostles. For the apostles, of themselves, were no way capable of any such learned contrivance. They were poor fishermen and publicans, an obscure and illiterate sort of men, till they were extra-ordinarily taught. They were all surprised when they first heard of it. When they heard that Christ must die for sinners, they were offended at it. And it was a long while before they were brought fully to receive it.
There is but one way left. And that is, to suppose, that Christ was a mere man, a very subtle crafty man, and that he invented it all. But this is as unreasonable as the rest. For it would have been all against himself, to invent a way of salvation by his own crucifixion, a most tormenting and ignominious death.
III. How great a sin they are guilty of who despise and reject this way of salvation! When God has manifested such unsearchable riches of wisdom, when all the persons of the Trinity have as it were held a consultation from all eternity in providing a way of salvation for us sinful miserable worms — a way that should be sufficient and every way suitable for us — a way that should be in all things complete, whereby we might have not only full pardon of all our sins, and deliverance from hell, but also full blessedness in heaven forever, — How must God needs be provoked, when after all, men reject this way of salvation!
When salvation comes to be preached, and is offered to them in this way, when they are invited to accept of its benefits, and yet they despise and refuse it, they thus practically deny it to be a wise way, and call this wisdom of God foolishness. — How provoking it must be when such a poor creature as man shall rise up and find fault with that wisdom which is so far above the wisdom of angels! This is one thing wherein consists the heinousness of the sin of unbelief, that it implies a rejecting and despising of divine wisdom in the way of salvation by Jesus Christ. — Unbelief finds fault with the wisdom of God in the choice of the person, for performing this work. It dislikes the person of Christ. It sees no form nor comeliness in him, nor beauty wherefore it should desire him.
That person whom the wisdom of God looked upon as the fittest person of any, the only fit person, is despised and rejected by unbelief. — Men, through unbelief, find fault with the salvation itself that Christ has purchased. They do not like to be saved as Christ would save. They do not like to be made holy, and to have such a happiness as is to be had in God for a portion.
It may not be amiss here to mention two or three ways whereby persons are guilty of a provoking contempt of the wisdom of God in the way of salvation.
First, they are guilty of a provoking contempt, who live in a careless neglect of their salvation. They who are secure in their sins, and are not much concerned about either salvation or damnation. This is practically charging God with folly. — Its language is, that all is in vain, and to no purpose, that God has contrived and consulted for our salvation, when there was no need of it. They are well enough as they are. They do not see any great necessity of a Savior. They like that state they are in, and do not much desire to be delivered out of it. — They do not thank him for all his consultation and contrivance, and think he might have spared his cost. God has greatly minded that, which they do not think worth minding, and has contrived abundantly for that which they do not trouble their heads about.
Second, they are guilty of provoking contempt of the wisdom of this way of salvation, who go about to contrive ways of their own. They who are not content with salvation by the righteousness of Christ, which God has provided, are for contriving some way of being saved by their own righteousness. — These find fault with the wisdom of God's way, and set up their own wisdom in opposition to it. How greatly must God be provoked by such conduct!
Third, those that entertain discouraged and despairing apprehension about their salvation cast contempt on the wisdom of God. They think that because they have been such great sinners, God will not be willing to pardon them [and] Christ will not be willing to accept of them. They fear that Christ, in the invitations of the gospel, does not mean such wicked creatures as they are; that because they have committed so much sin, they have sinned beyond the reach of mercy. They think it is in vain for them to seek for salvation, as though it were not all-sufficient: — as though the wisdom of God had not found out a way that was sufficient for the salvation of great sinners.
SECTION X
The misery of unbelievers
UNBELIEVERS have no portion in this matter. There is a most glorious way of salvation, but you, who are unbelievers, have no interest in it. The wisdom of God has been gloriously employed for the deliverance of men from a miserable, doleful state. But you are never the better for it, because you reject it. If you continue in that state, this wisdom will do you no good.
Christ is a glorious person, every way fit to be a Savior of sinners, a person who has power sufficient, wisdom sufficient, merit sufficient, and love sufficient for perfecting this work. And he is the only fit person. But you have no right in him. You can lay claim to no benefit by his power, wisdom, love, or merits. — This wisdom of God has found out a way whereby this Savior might satisfy justice, and fulfill the law for us. But you have no lot in the incarnation, death, and sufferings of Jesus Christ.
The wisdom of God has contrived a way of salvation that there should be procured for us perfect and everlasting happiness. Here is a most glorious portion, viz. the Divine Being himself, with his glorious perfections. Here it is purchased, that we should see God face to face — that we should converse and dwell with God in his own glorious habitation — that we should be the children of God, and be conformed to him. — Here we have prepared all needed good, both for the souls and bodies of sinners, all needed earthly good things while here, and glory for both body and soul hereafter forever.
But you are never the better for all this. You have no lot nor portion in any of it. Notwithstanding all this rich provision, you remain in the same miserable state and condition, in which you came into the world. Though the provision of the gospel be so full, yet your poor soul remains in a famishing, perishing state. You remain dead in trespasses and sins, under the dominion of Satan, in a condemned state, having the wrath of God abiding on you, and being daily exposed to the dreadful effects of it in hell. Notwithstanding all this provision, you remain wretched and miserable, poor and blind and naked. O that you might turn to God through Jesus Christ, be numbered among his disciples and faithful followers, and so be entitled to their privileges! They have an interest in this glorious Savior, and are entitled to all the ineffable blessedness of his kingdom, so far as their capacities will admit. But you remain without Christ, being aliens from the commonwealth of Israel, strangers to the covenant of promise, having no well-grounded hope, and without God in the world. — Further consider a few things.
I. It argues the great misery of sinners that the wisdom of God should be exercised to such a degree in order to find out a way to deliver them from it. Their case surely was most deplorable, since it required infinite wisdom to find out a way for their deliverance. The wisdom of angels was not sufficient. Nothing but divine wisdom could reach and remedy their case. And all the persons of the Trinity did enter into a consultation about it. If man's misery were not very great, divine wisdom would not have been exercised for his deliverance from it. God would not contrive and do things so wonderful in a trivial affair. If the salvation of a sinner were not a great salvation, from an exceeding great misery, it is not to be supposed, that God's wisdom should be more signalized in this affair than in any other whatever.
But so it is, this contrivance seems to be spoken of in Scripture as the master-piece of divine wisdom. This work of redemption is represented as most wonderful, and spoken of in Scripture in the most exalted manner of any work of God. — Doubtless therefore salvation is a great thing. And consequently the misery that sinners are saved from is a great and unspeakable misery. Now this is the misery that you are all in, who remain in a natural condition. This is the condemnation you lie under. This is the wrath of God that abides upon you. The wisdom of God knew it to be a very doleful thing for a person to be in a natural state, and therefore did so exercise itself to deliver miserable sinners out of it. But this is the state that many among us do yet remain in.
II. Consider, that if you continue in the state you are in, you will be so far from being the better for this contrivance, that you will be much more miserable for it. The justice and wisdom of the way of salvation will be your condemnation. "This is the condemnation, that light is come into the world, and men loved darkness rather than light," John 3:19. If you continue in the state that you are now in, it would have been better for you, if Christ had never died for sinners, if God had left all mankind to perish, as he did the fallen angels. Your punishment then would have been light in comparison of what it will be now. You will have greater sins by far to answer for; and all your sins will be abundantly the more aggravated.
Since I have been upon this subject, I have observed that the work of redemption is an occasion of the elect being brought to greater happiness than man could have had, if he had not fallen. And it is also true as to reprobates, that it will be an occasion of their having greater misery that they would have had, if there had been no redemption. 2 Cor. 2:15, "For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish. To the one we are a savour of death unto death; and to the other we are a savour of life unto life." If you perish at last, you will be the more miserable for the benefits of the gospel being so glorious, and that because your crime in rejecting and despising them will be the more heinous. Heb. 2:3, "How shall we escape, if we neglect so great salvation."
III. Whilst you continue an unbeliever, the more you hear of this way of salvation, your condition will become the more miserable. The longer you sit under the preaching of the gospel, the more doleful does you case grow. Your guilt continually increases. For your refusal of the gospel, and your rejections of this way of salvation, are so much the oftener repeated. Every time you hear the gospel preached, you are guilty of renewed rejection of it, the guilt of which therefore you will have lying upon you. And the more you hear of the suitableness and glory of this way, the greater is your guilt who still continue to reject it. Every new illustration of the wisdom and grace of God in redemption adds to you guilt. Mat. 23:37, "O Jerusalem, Jerusalem — how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, but ye would not!" — What adds to your misery is, that as long as it continues, it is a growing evil.
IV.Consider the danger there is, that you will never have any lot or portion in this matter, seeing there are but few that have. Christ has told us that strait is the gate and narrow is the way that leadeth unto life, and few there be that find it. There have been but few in all ages of the world. Many seek, and many hope that they shall obtain. There are but few that intend to be damned, while many hope that they shall some way or other find means to escape eternal misery. But after all, there are but few saved, or obtain the benefits of redemption.
SECTION XI
Exhortation to come to Christ
I CONCLUDE with an use of exhortation to come to Christ, and accept of salvation in this way. You are invited to come to Christ, heartily to close with him, and trust in him for salvation. And if you do so, you shall have the benefit of all, as much as if the whole had been contrived for you alone. God has already contrived everything that is needful for your salvation. And there is nothing wanting but your consent. Since God has taken this matter of the redemption of sinners into his own hand, he has made thorough work of it. He has not left it for you to finish. Satisfaction is already made, righteousness is already wrought out, death and hell are already conquered. The Redeemer has already taken possession of glory, and keeps it in his hands to bestow on them who come to him. There were many difficulties in the way, but they are all removed. The Savior has already triumphed over all, and is at the right hand of God, to give eternal life to his people.
Salvation is ready brought to your door and the Savior stands, knocks, and calls that you would open to him, that he might bring it in to you. There remains nothing but your consent. All the difficulty now remaining is with your own heart. If you perish now, it must be wholly at your door. It must be because you would not come to Christ that you might have life, and because you virtually choose death rather than life. Pro. 8:36, "He that sinneth against me, wrongeth his own soul: all they that hate me love death." — All that is now required of you is that your heart should close with Christ as a Savior. Here consider,
I. That the wisdom of God has so contrived, that he has forestalled all your objections. If you make objections against Christ and the way of salvation, they must be all unreasonable. You cannot reasonably object that your sins are of such a nature, that God's honor will not allow of your pardon. It is true God insists upon his own honor. He is a God that will be honored, and his majesty shall be vindicated. And when sinners cast contempt upon him, his honor may be repaired by the punishment of sin without the sinner's suffering, how great soever the sin be. Herein the wisdom of this way appears, that there is a sufficiency for the greatest and most heinous transgressors.
You cannot object that God the Father will not be willing to accept you, for the Mediator's sake, for he has chosen his own Son to be a mediator, to cut off any such objections. So you may be sure that God will receive you if you go to him, through Christ. — You cannot object that God the Father has not given sufficient assurance of salvation to believers. For the principal things, those which would have been most difficult to believe, are already fulfilled. God has already given his Son to die for us. This, before it was accomplished, was much more strange, and difficult to believe, than that he should give eternal life to sinners after Christ died for them. Rom. 8:32, "He that spared not his own Son, but delivered him up for us all, how shall he not with him freely give us all things."
There is no room to doubt but that if we accept of Christ, God will give eternal life. For he has given it already into the hands of our Savior for us. He has entrusted him with the whole affair. He has given all things into his hands, that he might give eternal life to as many as should come to him. The Father has appointed him who died for believers, to be their judge, to have the whole determination of the matter, and the disposal of the reward, in his own hand. And you cannot doubt but that Christ will be willing to bestow eternal life on them for whom he purchased it. For if he is not willing to bestow it, surely he never would have died to purchase it. Who can think that Christ would be so desirous of sinners being saved, as to undergo so much for it, and not be willing to let them have it, when he had obtained it for them. — Consider,
II. The wisdom of God has contrived that there should be in the person of the Savior all manner of attractives to draw us to him. He has in him all possible excellency. He is possessed of all the beauty and glory of the God-head. — So that there can be no manner of excellency, nor degree of excellency that we can devise, but what is in the person of the Savior. — But yet so redundant has the wisdom of God been, in providing attractives in order that we should come to Christ, it has so ordered that there should also be all human excellencies in him. If there be anything attractive in this consideration, that Christ is one in our own nature, one of us, this is true of Christ. He is not only in the divine, but in the human nature. He is truly a man, and has all possible human excellencies. He was of a most excellent spirit, wise and holy, condescending and meek, and of a lowly, benign, and benevolent disposition. Again,
The wisdom of God has chosen a person of great love to sinners, and who should show that love in the most endearing manner possible. What more condescending love can there be, than the love of a divine person to such worms in the dust? What greater love can there be, than dying love? And what more endearing expression of love, than dying for the beloved? And the wisdom of God has so contrived, that Christ shall sustain that office which should most tend to endear him to us, and draw us to him: the office of a redeemer, a redeemer from eternal misery, and the purchaser of all happiness.
And if all this be not enough to draw us, the wisdom of God has ordered more. It has provided us a Savior that should offer himself to us in the most endearing relation. He offers to receive us as friends. To receive us to an union to himself, to become our spiritual husband and portion forever. — And the wisdom of God has provided us a Savior that woos in a manner that has the greatest tendency to win our hearts. His word is most attractive. He stands at our door and knocks. He does not merely command us to receive him, but he condescends to apply himself to us in a more endearing manner. He entreats and beseeches us in his word and by his messengers.
III. The wisdom of God has contrived that there should be all manner of attractives in the benefits that Christ offers you. There are not only the excellencies of the person of Christ to draw you to him, but the desirable benefits he offers. Here is what is most suitable to the cravings of the human nature. Men when distressed and burdened, long for ease and rest. Here it is offered to us in Christ. "Come unto me", says he, "all ye that labour and are heavy laden, and I will give your rest." — Men when in fear of danger, long for safety. Here it is provided for us in Christ. God promises that he will become a shield and buckler, a strong rock and high tower to those that trust in him. — Those that mourn need comfort. Christ tells us that "he came to comfort those that mourn," Isa. 61:2. — The blind need to have their eyes opened. The light is sweet to men. Christ offers to anoint our eyes with eye salve that we may see glorious light. He will be our sun, and the light of God's countenance. — What is more dear to men than life? Christ has purchased for men, that they should live forever. Psa. 21:4, "He asked life of thee and thou gavest it him, even length of days for ever and ever." — How greatly is a crown prized and admired by the children of men! And Christ offers this — not a corruptible crown, but an incorruptible and far more glorious crown than any worn by earthly kings; a crown of glory, the luster of which shall never fade, nor decay; with an everlasting kingdom. — Do men love pleasures? Here are pleasures forevermore. What could there be more to draw our hearts to Jesus Christ, and to make us willing to accept of him for our Savior, with all his unspeakable benefits?
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Ruth's Resolutions
And Ruth said, Entreat 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." -- Ruth 1:16
Subject: 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.
The historical things in this book of Ruth, seem to be inserted in 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 Savior of the world. We may often observe it, that the Holy Spirit who indited the Scriptures, often takes notice of little things, or 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, and 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 remote mother of Christ. He came of her posterity. So the church is Christ's mother, as she is represented, Rev. 12 at the beginning. And so also is every true Christian his mother. Mat. 12:50, "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 is in travail with, at 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. Psa. 45:10, "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 [represents] those who indeed make a fair profession, and seem to set out well, but continue only for a while, and then turn back. Ruth [represents] those who are sound and sincere, and therefore are stedfast and perservering in their way. Naomi, in the preceding verses, represents to 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 both 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," etc. And then they were greatly affected again, and Orpah returned and went back. Now Ruth's stedfastness in her purpose had a greater trial, but yet is