Female Scripture Biography, Volume I

by F. A. Cox

This remarkable manifestation to Miriam, Aaron, and Moses, may remind us of that period which is hastening on the rapid wings of time, when the descending Judge of the universe will "come in the clouds of heaven with power and great glory," "the glory of the Father and all the holy angels," to summon every class, and all the generations of mankind, to his tribunal, and pronounce their final, irreversible, everlasting doom: then, like Moses, his servants will be vindicated from every charge, honoured by witnessing celestials, admitted through the gates into the city of the New Jerusalem, be emparadised forever in the embraces of their God. Then, like Miriam and Aaron, a guilty race, which has plotted against the righteous, and opposed by their impenitence, if not their actual persecutions, the prosperity of his cause and people, will be driven, not into temporary exile and disgrace, but into ever-during darkness. "These shall go away into everlasting punishment, but the righteous into life eternal." The pride of Miriam was intelligibly marked upon her smitten countenance; and the sin of transgressors will be written by the finger of God in appropriate and conspicuous characters upon their immortal destinies. Thus will the perfections of the Deity for ever blaze in the flames of perdition, and irradiate the temple of glory!

Finally, imitate the conduct of Moses, who, on this occasion, so nobly displayed a conduct which the Redeemer of the world thus inculcated as an essential part of his religion: "Pray for them that despitefully use you and persecute you." His intercession for Miriam, who had so cruelly injured him, was prompt and ardent; instead of resenting her calumnies, or triumphing in her merited affliction, he prayed for her recovery! Here we see the very spirit of the Gospel under the law! a Christian in the habit of a Jew! Superior to the age in which he lived, he seemed in character and temper to have anticipated a far distant period of evangelical illumination; to have caught, so to speak, by ascending the summits of faith and hope, some of the yet unrisen splendour of the Sun of Righteousness; to have been in a sense the disciple, as he was the most illustrious antitype of Christ, even centuries previous to his incarnation! The cross is indeed the centre of union and the point of attraction to all ages and nations. There the antediluvian and patriarchal saints associate with those of later times, imbibing one spirit, coalescing upon one principle, meeting in one sacred spot, conjoined in one fraternal band! The wise and the good of a former dispensation looked forward with anticipating pleasure to the great event, which we are permitted to contemplate with retrospective joy. Hail, happy hour! when we shall meet with all the redeemed in one glorious assembly; not as at present, by faith, on mount Calvary, but in reality, on mount Zion--in a world where the imperfections of Christians shall be removed, and their excellencies completed--where Miriam shall not envy Moses, nor Moses be exhibited in contrast with Miriam!

Naomi, Orpah, and Ruth.

Chapter VII.

Section I.

History of Domestic Life most instructive--Book of Ruth--Sketch of the Family of Elimelech while residing in Moab--Reflections arising out of a View of their Circumstances--Naomi's Resolution to return, and that of her Daughters-in-law to accompany her--Orpah soon quits her Mother and Sister--Her Character, and that of Ruth--Requirements of Religion-- Arrival of Naomi and Ruth at Bethlehem--feelings of the Former.

Domestic life furnishes the most attractive and the most instructive species of history. If it do not present an equal diversity of incident with the narratives of rising or falling empires, in whose mighty concerns every passion of human nature is interested, it possesses the superior advantage of "coming home to men's business and bosoms."

The scene of general history is frequently placed in a region which, to the great proportion of mankind, is inaccessible; and however we may admire its principal actors, they seldom furnish examples capable of being exhibited for imitation. The sphere in which they moved is so totally different, so far remote from that in which our duty usually lies, that the knowledge of their achievements can conduce but little, to the great purposes of practical improvement. The story of private life possesses a very different character; we are at once introduced to our own sphere; and although it may relate to a class in society either very much inferior or superior in point of station to ourselves, it necessarily brings into review relations which we all sustain, situations we have all to occupy, and duties we have all to discharge. Whether, therefore, a princess or a peasant be the principal actor, the central point round which every circumstance revolves, and from which it derives interest and distinction, it claims and will repay our serious attention.

Independently of these general considerations, the history of Ruth, in connection with that of Naomi and Orpah, has been always regarded as singularly interesting: it is a most pathetic tale, illustrative of the operation of the tenderest of the domestic affections, in unison with genuine religion: it exhibits the most artless simplicity of manners, the most virtuous sensibilities, and the most affecting interpositions of Providence. It is at once romantic and true, sublime and simple, marvellous and natural: it constitutes, moreover, a connecting link in the great chain of providence, and an important incident in the history of redemption.

The sacred book, which derives its name from RUTH, was in all probability written by Samuel: this is the concurrent opinion of Jews and Christians. It may be considered as supplementary to the book of Judges, an introductory to the history of David, whose descent from Judah through Pharez is distinctly traced in the genealogy of Boaz.