Ruth. This is a sequel to the Book of Judges (with which the Jews classed it), and is the link
connecting that period with the monarchy. It
supplies the genealogy of David, and so carries
on the descent of the "promised seed" from
Abraham. It comprises a period of ten years,
during the judgeship of Deborah and Barak, and
is said to have been written by Samuel. It is
remarkably rich in examples of faith, patience,
industry, tender affection, and of the merciful
providence of God, in bringing good out of evil.
The pious amiability of Boaz contrasts favourably
with the prominent characters among the judges
(Abimelech, Jephthah, Samson); while the conversion
of the Moabitess, her adoption into the church
of God, and her acceptance as "a mother in Israel,"
put to shame the decline into heathenism of "the
chosen people" and the immorality displayed in
the closing chapters of the Book of Judges, and
anticipate the warning of Christ, "Many shall
come from the east and west, and shall sit down
with Abraham, and Isaac, and Jacob, in the
kingdom of heaven" (Matt. viii. 11).
As the Books of Joshua and Judges pourtray
God in the history of a nation under an oligarchy
and republican confederation, so the four
succeeding ones shew His dealings with His people
under a monarchy. The nation takes its tone
from the king, as the father of the family: according
as he walks with God, in the ways of
David, he prospers; if he follow the statutes of
Omri, or walk in the steps of Jeroboam, he fails,
and is dethroned. Thus there are eight kings of
Israel in the first ninety years, five of whom meet
with violent deaths; while of the six of Judah
in the same space, only the last is killed, a punishment
for his alliance with the house of Ahab.
I. and II. Samuel. The two books bearing
Samuel's name are one in the Hebrew Canon,
while in the LXX. they are called the I.
and II. Kings. The former of the two is a continuation
of the history of the judges, containing the
narrative of the office of the last two (Eli and
Samuel), who were not warriors, but priests and
civil governors. Samuel is the connecting link
by which the judgeship passes on to monarchy;
but to his personal character, administrative
skill, and intellectual ability, is due the reformation
of the people from unbridled licentious
anarchy to a peaceful acquiescence in a monarchy
and a respect for justice.
The latter portion of the book contains the
history of the reign of Saul, the first king, selected
in accordance with the qualities desired by
his subjects. He is the personification of the Israelite
character; proud, selfish, reserved, obstinately
stiffnecked, and profane,–he sought to
govern absolutely, instead of as the vicegerent
of God. But he never was practically sovereign
of more than the central part of the country,
and was rather the pastoral chief of amalgamated
tribes than the monarch of a kingdom.
Date and Authorship. There is no evidence, either external or internal, bearing on the authorship
of these books, neither is their title indicative
of more than the subject-matter of their former
portion (like that of the Book of Exodus). Comparing
it with the Books of Kings, we judge the
author to have written during a time when the
Mosaic Law was forgotten, as he betrays no displeasure
at its infringement, by sacrificing in
high places, as is done by the writer of the Kings.
Therefore its date would seem to be prior to the
finding of the Law by Josiah; while the mention
of Ziklag being attached to the kingdom of Judah
(1 Sam. xxvii. 6)
marks a period subsequent to
the secession of the Ten Tribes. The compilation
of its annals must therefore be assigned to a
period between the accession of Rehoboam and
that of Josiah (from B.C. 976 and B.C. 640); and
the purity of its language accords with this supposition,
though it may not have assumed its
present exact form and arrangement until the
days of Nehemiah
(2 Macc. ii. 13).
