Ruth 4:22

Verse 22. And Obed begat Jesse] "Who," says the Targum, "also is called Nachash, נחש because neither iniquity nor corruption was found in him, that he should be delivered into the hands of the angel of death, that he might take away his soul from him. And he lived many days until the counsel was remembered before the Lord, that the serpent gave to Eve the wife of Adam, that she should eat of the tree; by eating of the fruit of which they became wise, to distinguish between good and evil: and by that counsel all the inhabitants of the earth became guilty of death; and by this iniquity Jesse the Just died." Here is no mean or indistinct reference to the doctrine of original sin: and it shows us, at least, what the very ancient rabbins thought on the subject. I should observe that these additions are taken from the London Polyglot; they are not found in that of Antwerp; but they are the same that appear in the Targum of the great Bible printed by Bomberg, at Venice, in 1547-49.

And Jesse begat David] To this no comment is added by the Targumist, as the history of this king is found in the following book.

The ten persons whose genealogy is recorded in the five last verses, may be found, with a trifling change of name, in the genealogical list in Mt 1:3-6, as forming important links in the line of the Messiah. To introduce this appears to have been the principal object of the writer, as introductory to the following books, where the history of David, the regal progenitor and type of the Messiah, is so particularly detailed.

FOR the account of the birth of Pharez and his brother Zarah, the reader is requested to refer to Ge 38:12-30, and to the notes there; and for several particulars in the genealogy itself, to the notes on Mt 1:1-16 and Lu 3:23-38, where the wisdom, goodness, and providence of God, in the preservation of this line, are particularly noticed.

MASORETIC NOTES ON RUTH

Number of verses in Ruth is 85.

Middle verse is Ru 2:21.

We have already seen that Archbishop Usher places the event mentioned here in A.M. 2686, about one hundred years after the conquest of Canaan.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

22. and Jesse begat David] The present genealogy was therefore designed to supply what 1 Sam. omitted, and to trace David’s descent from Perez.

Note on the genealogy in Rth_4:18-22. The following points are to be noticed: (1) The genealogy consists of ten members, of which the first five, from Perez to Nahshon, cover the period from the entry of the Hebrew tribes into Egypt (Perez, Gen_46:12) to the time of Moses (Nahshon, Num_1:7); while the last five belong to the period of the settlement in Canaan. It is obvious that the generations are not sufficient to cover this extent of time; the grandfather of Boaz cannot have been a contemporary of Moses. The genealogy, therefore, does not attempt to give a complete historical series; many links are omitted; it is artificially constructed out of traditional materials. (2) The object of the list is to connect David with the princely line of Judah. In spite of his Moabite great-grandmother, he could be shewn to come of the best Judaean stock. How this was done is explained by Wellhausen (De Gentibus et Familiis Judaeis, pp. 13–19) as follows: the ancestors of David were known as far as Boaz, but there memory failed; accordingly, as Beth-lehem was the native town of Jesse, it was natural to introduce Salma, ‘the father of Beth-lehem’ (1Ch_2:51; 1Ch_2:54); then David must be connected with the leading family of Judah which flourished in the time of Moses, and, through the marriage of Aaron, united itself with the priestly dignity (Exo_6:23). This accounts for Nahshon and Amminadab; these again are traced to Ram, son or grandson of Hezron, whose very name (Ram = ‘the high one’) suggests the founder of a princely line. (3) The date at which the genealogy was drawn up Wellhausen further shews to be post-exilic. For Salma is described in 1Ch_2:51 as a son of Caleb, and the Calebites in ancient times belonged to the S. of Judah (Jdg_1:20); it was not until after the exile, when they found the Edomites in possession of their original seats, that they moved northwards to Beth-lehem and its neighbourhood; so that it was not until after the exile that Salma could be called ‘the father of Beth-lehem.’ David, however, is never connected with the Calebite district in the S. of Judah, but with the older part of Israel settled in Northern Judah, near the border of Benjamin. (4) The genealogy cannot have been framed by the author of Ruth, because he recognizes Obed as legally the son of Mahlon (Rth_4:5; Rth_4:10); if he had drawn up the line himself he would have traced it through Mahlon and Elimelech. We may conclude, therefore, that the genealogy ‘forms no integral part of the Book, and may well have been added long after the Book itself was written in an age that was devoted to the study of pedigrees’ (Driver, Introd.8, pp. 455 f.). (5) The relation between this genealogy and the fuller one in 1Ch_2:10-17 cannot be determined with certainly; for, as sWellhausen has shewn (l.c.), 1Ch_2:10-24 is a secondary element, and the same source from which the Chronicler derived 1Ch_2:18-24 may have contained Rth_4:10-17, and it is quite possible that Rth_4:18-22 was also derived from it (Nowack). It is simplest to conclude, with Robertson Smith and Cheyne in Encycl. Bibl., that a later writer borrowed the genealogy from 1Ch_2:25 it stands.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

David, the king, whom Samuel crowned, though he did not live to see him in the full enjoyment of his power, (Haydock) as he died before Saul. (Calmet) --- Thus the greatest personages have people of mean condition among their ancestors, that none may be too much elated on account of their high birth. Ruth, notwithstanding her poverty, was a striking figure of the Christian Church. (Haydock) --- The Gentiles were strangers to Christ, on account of their errors, but related to him in as much as they were his creatures. Their miserable condition pleaded hard for them, that Jesus would receive them under his protection, espouse and give them rest and peace. Booz would, not marry Ruth till the nearer relation had refused, and thus brought dishonour on himself; (Deuteronomy xxv.) so Jesus was principally sent to the lost sheep of the house of Israel, and did not send his apostles to the Gentiles till the Jews had rejected their ministry. (Calmet) --- See St. Ambrose, de fide, iii. 5. (Du Hamel) --- Ruth was also a pattern of the most perfect virtues. See Louis de Puente. (Tirinus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

How can this be a true genealogy, seeing by this means four persons take up three hundred and eighty years, which were between Salmon and David, and consequently every one of them must beget a son when he was very old?

Answ. 1. It is not certain that each of these was the immediate parent of him whom he is said to beget; for sometimes grandfathers are said in Scripture to beget their grandchildren, to wit, by the intervention of their immediate sons; whereof instances have been given. And sometimes in genealogies whole generations are omitted, as may appear by Ezr 7:2, compared with 1Ch 6:3 and by Mat 1:8, which might be done here for divers reasons now unknown.

2. There are many examples even in profane writers, both ancient and modern, of persons that have not only lived one hundred and twenty and one hundred and thirty years and upwards, but have been vigorous and have begotten children at above one hundred years old; and of women that have conceived and born children at the age of fifty, sixty, yea, seventy years. And therefore if it were so in these more ancient times, when men were longer lived, and under the law, when long life was expressly promised to the obedient, and in persons of strong constitutions and sober conversations, such as some of these are known to have been, and the others may justly be presumed to be such, it is not strange, nor in the least incredible.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.