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It is not improbable that Ruth was in heart a Jewess, and that, for reasons which looked beyond the mere temporalities of life, she desired to cast in her lot with the descendants of Abraham. It may be that the religion which her mother-in-law brought with her into Moab had become the daughter's hope; and, discerning in it those elements of truth which were wanting in the faith of her own fathers, she naturally concluded that the people who were guided by its promises and commands would have power and blessing from above. When we add to this the fact that this woman was to be one in that line of generation through which passed the seed of the Shiloh, that the child yet to be born to her was to be the father of David's sire, we may see how direct is the conclusion that this heathen woman did, in her conduct, obey not merely the impulses of nature, but the influences of grace. It does not appear probable that God, having such a work for her to do, would leave her to herself; that He would trust to her unguided will and emotion the part which He designed her to act in His great scheme of love. The decision of Ruth, then, supplies us with this proposition: those who are striving to serve the Lord should cling to those who are the disciples of the same Master. The law of dependence, as it acts upon this world of human beings, and resolves itself into the other laws of influence and of sympathy, is found in all the relations of man. In itself it is a beautiful thing, this leaning of one upon another, this clasping of hand to hand in the great circle of human brotherhood, and feeling the electric spark as the touch of a single finger sends a thrill through the multitude. Man was born for this thing, even when he was born without sin; and that would be a high life where this law of sympathy was at work, with no power but the power of doing good. With us, however, the kindest laws of heaven have felt the disturbing force of sin; and sin has so perverted them that they act against their design, and in opposition to themselves. The influences, then, of one upon another may be for evil, as well as for good; the best intentions may be counteracted, and the best efforts frustrated, by those with whom we stand connected under the laws of social life. If we desire to serve God and be the sincere followers of our Lord we must break away from those who are serving other gods, and seek the companionship of those who serve the God of Israel. If, in times past, our associations have been with worldly persons, if we have moved in that circle of life where there is no God save the passions, and no law save the will, we must break out from this circle and enter another where life takes a higher form. We must surround ourselves with those whose thoughts and aims are upward, like our own, that thus our strivings may be aided, and our efforts sustained, by those with whom we have to do. This counsel touches some of the most delicate points in the social state. It enters into the family circle, and draws its lines between those who have a common interest in the things which concern the body. It sweeps through all our connections, from the highest to the lowest, and demands that everywhere, and under every form, its authority be acknowledged and its injunctions obeyed. Now, of these ties of nature, some are voluntary, and others are not. Of the latter I will not now speak; while concerning the former I have something more to say. The tie of marriage is a voluntary tie, and I here confess my amazement at the readiness with which Christians yoke themselves with unbelievers. I know of few greater hindrances to a consistent walking with God than an irreligious husband or an irreligious wife. We say, and the remark is applied to religious things, that the husband can go his way, and the wife her way; but this proves, in the trial, to be about as practicable as for the parts of the body to separate and move off in opposite directions. The tie forbids this independence; and there is not a Christian wife or husband in the world who can so overcome the law which holds them as to act with entire freedom in the face of indifference or opposition. It is time for some one to tell the people that marriage is an institution of the Most High God, and that in its laws it touches the interests which are eternal as well as those which are temporal.

(S. Cooke, D. D.)

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KJV: 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:

WEB: Ruth said, "Don't entreat me to leave you, and to return from following after you, for where you go, I will go; and where you lodge, I will lodge; your people shall be my people, and your God my God;