Now isn’t Boaz our kinsman, with whose maidens you were? Behold, he will be winnowing barley tonight on the threshing floor. Therefore wash yourself, anoint yourself, get dressed, and go down to the threshing floor; but don’t make yourself known to the man until he has finished eating and drinking. It shall be, when he lies down, that you shall note the place where he is lying. Then you shall go in, uncover his feet, and lay down. Then he will tell you what to do.”
She said to her, “All that you say, I will do.” She went down to the threshing floor, and did everything that her mother-in-law told her. When Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of grain. She came softly, uncovered his feet, and laid down.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 7 Or, in the barn.
Or, in the barn.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–7 Rth 3:2 And now [is] not Boaz of our…
Rth 3:2 And now [is] not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor.
Ver. 2. Behold, he winnoweth barley tonight.] By night they winnowed, ad auram nocturnam, as the Chaldee here hath it: (1.) Because more cool, as Gen 3:8; (2.) Because then they had a better wind. Naomi remindeth Ruth of this opportunity, and willeth her to improve it. A well chosen season is one of the best advantages of any action. It may seem that Boaz himself had a hand in the work, howsoever an oversight. See Rth 2:4. He might be of the mind of that Emperor {a} who said, Quo maior fuero, tanto plus laborabo: the greater I am, the more pains I will take.
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{a} Maximinus.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 3, 4, 5, 7 Which was in a place covered at the top,…
Which was in a place covered at the top, but open elsewhere, whither Ruth might easily come. And this work of winnowing corn was usually begun or ended with a feast, as may be gathered both from Rth 3:7, and from other instances, wherein they used to do so upon like occasions; and this work was to begin this evening, and, as some think, was done only in the evenings, when the heat grew less, and the wind began to blow. See Gen 3:8.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v6 Here is, I. Boaz's good management of his common…
Here is, I. Boaz's good management of his common affairs. It is probable, according to the common usage, 1. When his servants winnowed, he was with them, and had his eye upon them, to prevent, not their stealing any of his corn (he had no reason to fear that), but their waste of it through carelessness in the winnowing of it. Masters may sustain great losses by servants that are heedless, though they be honest, which is a reason why men should be diligent to know the state of their own flocks, and look well to them. 2. When he had more than ordinary work to be done, he treated his servants with extraordinary entertainments, and, for their encouragement, did eat and drink with them. It well becomes those that are rich and great to be generous to, and also to be familiar with, those that are under them, and employed for them. 3. When Boaz had supped with his workmen, and been awhile pleasant with them, he went to bed in due time, so early that by midnight he had his first sleep (Rut 3:8), and thus he would be fit for his business betimes next morning. All that are good husbands will keep good hours, and not indulge themselves nor their families in unseasonable mirth. The Chaldee paraphrase tell us (Rut 3:7) that Boaz ate and drank and his heart was good (and so the Hebrew word is), and he blessed the name of the Lord, who had heard his prayers, and taken away the famine from the land of Israel. So that he went sober to bed, his heart was in a good frame, and not overcharged with surfeiting and drunkenness. And he did not go to bed without prayer. Now that he had eaten and was full he blessed the Lord, and now that he was going to rest he committed himself to the divine protection; it was well he did, for he had an unusual temptation before him, though he knew not of it. 4. He had his bed or couch laid at the end of the heap of corn; not because he had set his heart upon it, nor only that he might watch and keep it safe from thieves, but it was too late to go home to the city, and here he would be near his work, and ready for it next morning, and he would show that he was not nice or curious in his lodging, neither took state nor consulted his ease, but was, like his father Jacob, a plain man, that, when there was occasion, could make his bed in a barn, and, if need were, sleep contentedly in the straw.
II. Ruth's good assurance in the management of her affair. She observed her mother's orders, went and laid herself down, not by his side, but overcross his bed's feet, in her clothes, and kept awake, waiting for an opportunity to tell her errand. When he awaked in the night, and perceived there was somebody at his feet, and enquired who it was, she told him her name and then her errand (Rut 3:9), that she came to put herself under his protection, as the person appointed by the divine law to be her protector: "Thou art he that has a right to redeem a family and an estate from perishing, and therefore let this ruin be under thy hand: and spread thy skirt over me - be pleased to espouse me and my cause." Thus must we by faith apply ourselves to Jesus Christ as our next kinsman, that is able to redeem us, come under his wings, as we are invited (Mat 23:37), and beg of him to spread his skirt over us. "Lord Jesus, take me into thy covenant and under thy care. I am oppressed, undertake for me."
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III. The good acceptance Ruth gained with Boaz. What she did had no ill-effect, either one way or other, so that Naomi was not mistaken in her good opinion of her kinsman. He knew her demand was just and honourable, and treated her accordingly, and did not deal with his sister as with a harlot, Gen 34:31. For,
1. He did not offer to violate her chastity, though he had all the opportunity that could be. The Chaldee paraphrase thus descants upon it: - He subdued his concupiscence, and did not approach to her, but did as Joseph the Just, who would not come near to his Egyptian mistress, and as Phaltiel the Pious, who, when Saul had given him Michal, David's wife (Sa1 25:44), put a sword between himself and her, that he might not touch her. Boaz knew it was not any sinful lust that brought her thither, and therefore bravely maintained both his own honour and hers.
2. He did not put any ill construction upon what she did, did not reproach her as an impudent woman and unfit to make an honest man a wife. She having approved herself well in the fields, and all her conduct having been modest and decent, he would not, from this instance, entertain the least suspicion of her character nor seem to do so, perhaps blaming himself that he had not offered the service of a kinsman to these distressed widows, and saved her this trouble, and ready to say as Judah concerning his daughter-in-law, She is more righteous than I. But on the contrary,
(1.) He commended her, spoke kindly to her, called her his daughter, and spoke honourably of her, as a woman of eminent virtue. She had shown in this instance more kindness to her mother-in-law, and to the family into which she had matched, than in any instance yet. It was very kind to leave her own country and come along with her mother to the land of Israel, to dwell with her, and help to maintain her. For this he had blessed her (Rut 2:12); but now he says, Thou hast shown more kindness in the latter end than at the beginning (Rut 3:10), in that she consulted not her own fancy, but her husband's family, in marrying again. She received not the addresses of young men (much less did she seek them) whether poor or rich, but was willing to marry as the divine law directed, though it was to an old man, because it was for the honour and interest of the family into which she had matched, and for which she had an entire kindness. Young people must aim, in disposing of themselves, not so much to please their own eye as to please God and their parents.
(2.) He promised her marriage (Rut 3:11): "Fear not that I will slight thee, or expose thee; no, I will do all that thou requirest, for it is the same that the law requires, from the next of kin, and I have no reason to decline it, for all the city of my people doth know that thou art a virtuous woman," Rut 3:11. Note, [1.] Exemplary virtue ought to have its due praise (Phi 4:8), and it will recommend both men and women to the esteem of the wisest and best. Ruth was a poor woman, and poverty often obscures the lustre of virtue; yet Ruth's virtues, even in a mean condition, were generally taken notice of and could not be hid; nay, her virtues took away the reproach of her poverty. If poor people be but good people, they shall have honour from God and man. Ruth had been remarkable for her humility, which paved the way to this honour. The less she proclaimed her own goodness the more did her neighbours take notice of it. [2.] In the choice of yoke-fellows, virtue should especially be regarded, known approved virtue. Let religion determine the choice, and it will certainly crown the choice and make it comfortable. Wisdom is better than gold, and, when it is said to be good with an inheritance, the meaning is that an inheritance is worth little without it.
(3.) He made his promise conditional, and could not do otherwise, for it seems there was a kinsman that was nearer than he, to whom the right of redemption did belong, v. 12. This he knew, but we may reasonably suppose Naomi (who had been long abroad, and could not be exact in the pedigree of her husband's family) was ignorant of it, otherwise she would never have sent her daughter to make her claim of Boaz. Yet he does not bid her go herself to this other kinsman; this would have been to put too great a hardship upon her: but he promises, [1.] That he would himself propose it to the other kinsman, and know his mind. The Hebrew word for a widow signifies one that is dumb. Boaz will therefore open his mouth for the dumb (Pro 31:8), and will say that for this widow which she knew not how to say for herself. [2.] That, if the other kinsman refused to do the kinsman's part, he would do it, would marry the widow, redeem the land, and so repair the family. This promise he backs with a solemn oath, for it was a conditional contract of marriage (Rut 3:13): As the Lord liveth. Thus keeping the matter in suspense, he bade her wait till morning. Bishop Hall thus sums up this matter in his contemplations: - "Boaz, instead of touching her as a wanton, blesseth her as a father, encourageth her as a friend, promiseth her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts, no less chaste, more happy, than she came. O admirable temperance, worthy the progenitor of him in whose lips and heart there was no guile!"
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–7 And now is not Boaz of our kindred, with…
And now is not Boaz of our kindred, with whose maidens thou wast?.... He was, and her question supposes and concludes it, and which she observes, that Ruth might take notice of it, and encouragement from it; and the rather, since she had been admitted into the company and conversation of his maidens; and which was more, though not mentioned, into the company and conversation of himself, and whom Ruth knew full well; and who being, Naomi thought, the next nearest kinsman, and obliged by the law in Deu 25:5 to marry Ruth, with which view his relation is mentioned:
behold, he winnoweth barley tonight in the threshingfloor; which afforded a fit opportunity of meeting with him, being at night, and out of the city, from his own house, and alone, and after a feast for his reapers and threshers of corn, seems, from Rut 2:7 as it was usual to have threshingfloors in an open place without the city, so to winnow at them, whereby the chaff was more easily separated from the corn, and that, in the evening, when in those countries there were the strongest breezes of wind to carry it off; hence the Targum here has it,"behold, he is winnowing the barley floor with the wind, which is in the night.''For before the invention and use of fans in winnowing, it was only done by the wind carrying off the chaff, as the oxen trod the corn, for it was done in the threshingfloor, as here: hence Hesiod (m) advises that the threshingfloors should be , in a place exposed to wind; and so Varro (n) observes, the floor should be in the higher part of the field, that the wind might blow through it; to this manner of winnowing Virgil (o) has respect. Nor was it unusual for great personages, owners of farms and fields, to attend and overlook such service. Pliny (p) reports, that Sextus Pomponius, father of the praetor and prince of the hither Spain, presided over the winnowing of his reapers; so Gideon, another judge Israel, was found threshing wheat, Jdg 6:11.
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(m) Opera & Dies, l. 2. ver. 221. (n) De re Rustica, l. 1. c. 41. (o) "Cum graviter tunsis", &c. Georgic. l. 3. Vid. Homer. Iliad 5. ver. 499. & Iliad, 13. ver. 588, &c. (p) Nat. Hist. l. 22. c. 25.
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John Wesley 1765 · Public Domain On vv2–4 Threshing-floor - Which was in a place covered at…
Threshing-floor - Which was in a place covered at the top, but open elsewhere, whither Ruth might easily come. And this work of winnowing corn was usually ended with a feast.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 3, 4, 7 Verse 2. He winnoweth barley tonight] It is very…
Verse 2. He winnoweth barley tonight] It is very likely that the winnowing of grain was effected by taking up, in a broad thin vessel or sieve, a portion of the corn, and letting it down slowly in the wind; thus the grain would, by its own weight, fall in one place, while the chaff, c., would be carried to a distance by the wind. It is said here that this was done at night probably what was threshed out in the day was winnowed in the evening, when the sea breeze set in, which was common in Palestine; and as this took place in the evening only, that was the time in which they would naturally winnow their corn.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 4, 7 Rth 3:3. Put on thy raiment — Thy best…
Rth 3:3. Put on thy raiment — Thy best raiment. Make not thyself known — In so familiar a way as thou mayest do hereafter. “It is not easy to tell,” says Dr. Dodd, “at this distance of time, and amid this difference of manners, why Naomi advised Ruth to this secret method of proceeding. One would have thought it better for her to have claimed publicly the right of redemption from Boaz; but, no doubt, Naomi, who was a pious woman, had sufficient reasons for her mode of proceeding; and being well satisfied of the honour of Boaz, as well as the modesty of Ruth, she had no apprehensions of any consequences which might impugn the reputation of either.” Two circumstances must be kept in mind in judging of this conduct of Naomi; the one is, that in taking this method, she intended to induce Boaz to perform that duty which the law required from him, namely, to marry his kinswoman. For the precept enjoining a man, whose brother died childless, to take his widow to wife, that he might raise up seed to his deceased brother, had been extended by custom to other near relations when there were no brethren. The other circumstance to be observed is, “the striking simplicity of the manners of those times, with a pleasing picture whereof every trait in this story presents us.”
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Albert Barnes 1834 · Public Domain On vv2, 4 Behold, he winnoweth barley ... - The simple manners…
Behold, he winnoweth barley ... - The simple manners of Boaz and his times are here before us. This “mighty man of wealth” assists personally in the winnowing of his barley, which lies in a great heap on the floor Rth 3:15, and sleeps in the open threshing-floor to protect his grain from depredation.
Tonight - For the sake of the breeze which springs up at sunset, and greatly facilitates the “cleansing” (separation) of the grain tossed up across the wind.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 4, 7 Night. In Palestine, and other maritime countries, a breeze…
Night. In Palestine, and other maritime countries, a breeze generally arises from the sea in the evening. It was then that Booz seized the opportunity of winnowing his barley; so that, at an early hour, he gave Ruth six measures, and retired to rest, beside some of the remaining sheaves (Calmet) in an adjoining apartment, erected for the protection of the reapers during the great heats, and to contain the corn in case of a shower. (Columella, i. 7. and ii. 51.) This shade was probably in the same field where Ruth had been gleaning. (Calmet) --- She might lawfully seize this opportunity (Haydock) to obtain an honest marriage. (Du Hamel)
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v7 Innocence and Piety
Rth_3:7-18
Innocence and Piety
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7And when Boaz had eaten and drunk, and his heart was merry [cheerful], he went to lie down at the end of the heap of corn [-sheaves]: and she came softly,9 and uncovered [the place at] his feet, and laid her down. 8And it came to pass at midnight, that the man was afraid [startled], and turned himself [bent himself over]: and behold, a woman lay at his feet. 9And he said, Who art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirt [wings]10 over thine handmaid; for thou art a near kinsman [a redeemer]. 10And he said, Blessed be thou of the Lord [Jehovah], my daughter: for thou hast shewed more kindness in the latter end than at the beginning,11 inasmuch as thou followedest not [didst not go after] young men, whether poor or rich. 11And now, my daughter, fear not; I will do to thee all that thou requirest [sayest]: for all the city [gate] of my people doth know that thou art a virtuous [brave]12 woman. 12And now it is true13 that I am thy near kinsman [a redeemer]: howbeit there is a kinsman [redeemer] nearer than I. 13Tarry14 this [to] night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman [redeemer; lit. if he will redeem thee], well; let him do the kinsman’s part [let him redeem]: but if he will not do the part of a kinsman to thee [shall not be inclined to redeem thee], then will I do the part of a kinsman to thee [then will I redeem thee], as the Lord [Jehovah] liveth: lie down until the morning. 14And she lay at his feet until the morning: and she rose up before15 one [a man] could know another [recognize his friend]. And 15[For] he said, Let it not be known that a [the] woman came into the floor. Also he said, Bring the vail [mantle]16 that thou hast upon thee, and hold it. And when she held it, he measured six measures of barley, and laid it on her: and she [he]17 16went into the city. And when [omit: when] she came to her mother-in-law, [and] she [i.e. the mother-in-law] said, Who art thou, my daughter? and she told her all that the man had done to her. 17And she said, These six measures of barley gave he me; for he said to me, Go not empty unto thy mother-in law. 18Then said she, Sit still [Remain quiet], my daughter, until thou know how the matter will fall: for the man will not be in [omit: be in] rest until he have finished the thing this day.
TEXTUAL AND GRAMMATICAL
[1 Rth_3:7.—בַּלָּט: not “secretly” (Keil), which would be superfluous here; but as in Jdg_4:21, “quietly,” “softly,” so as not to wake the sleeper—in a muffled manner, cf. Lex. s. v. לוּט.—Tr.]
[2 Rth_3:9.—כְּכָפֶךָ must be regarded as dual, with the suffix defect, written (Ges. 91, 2, Rem. 1); for as the word does not stand in pause, the seghol cannot be a mere lengthened sheva (Ges. 29, 4, b). The Masoretic tradition, therefore, understands “wings” here, and not “skirt,” or “coverlet,” in which sense the word is always used in the singular. The covering wing is a favorite emblem of protection in the psalms and elsewhere, and is here far more beautiful and suggestive than “skirt” or “coverlet,” even though the translation of the metaphor into the language of action did carry with it an actual spreading of the skirt over one, cf. the commentary. The rendering “wings” is also adopted by Bertheau, Keil, Wright, etc.—Tr.]
[3 Rth_3:10.—Dr. Cassel: du hast deine Liebe, die spätere, noch schöner gemacht, als die erste; or, as Dr. Wordsworth very happily, as well as literally renders: “thou hast bettered (הֵיטַבְתְּ) thy latter loving kindness above the former.” The comparison is not as to quantity, but as to quality.—Tr.]
[4 Rth_3:11.—אֵשֶּׁת חַיִל: lit. “a woman of strength.” Dr. Cassel here renders it (with DeWette) by wackres Weib, brave, valiant woman, while he afterwards (see foot-note on p. 43) substitutes braves Weib, i.e. good, excellent woman (so also Keil). Others: “capable woman.” All these renderings, including that of the E. V. (which is not to be taken in the restricted sense of “chaste,” but in that of its Latin original), agree much better than they seem to do. They are all embraced in חַיִל, which is here manifestly used of moral strength, cf. Pro_12:4; Pro_31:10. A morally strong person is brave and good, capable in the noblest sense; in a word virtuous, possessed both of virtue and of virtues.—Tr.]
[5 Rth_3:12.—“כִּי before אָמְנָם, in order to strengthen the assurance: ‘and now, truly indeed,’ cf. Job_36:4. Beside the Kethibh כִּי אִם, we have here, as in 2Sa_13:33; 2Sa_15:21; Jer_39:12, the Keri כִּי. After the asseverating כִּי ,אָמְנָם occurs in Job_12:2, as elsewhere after an oath, Gen_22:16 f.; 2Ki_3:14 : but כִּי אִם occurs also in such a position, 2Sa_15:21 (Kethibh); 2Ki_5:20; Jer_51:14, cf. Ew. 356 b.; and there is therefore no ground for preferring the easier reading of the Keri, especially as כִּי אִם excludes from the assurance the opposite of what forms its object yet more decidedly than the simple כִּי, thus: truly, indeed, only a goel am I = truly, I am certainly a goel—I am that and nothing else.” (Bertheau.) Keil also thinks that the meaning of כִּי אִם is to be explained from its use in the sense of nisi, cf. Lex.—Tr.]
[6 Rth_3:13.—לִינִי. The MSS. have here either a large ל or a large כ. The Masora parva remarks that the Oriental (i.e. Babylonian) Jews, especially preserve the large ל. Many conjectures as to the meaning of the large letter are clearly wide of the mark. The ground of such majusculæ is undoubtedly to be sought in the purpose of ancient transcribers (as Le Clerc rightly intimates), to direct the attention of the reader to facts or thoughts which to them appeared especially noteworthy. Thus in Ecc_7:1, where the first letter of טוֹב is a majuscula. The value of a good name impressed itself here. So also in Ecc_12:13, where the ם in םוֹף is written large. The fidelity of later transcribers, unwilling to obliterate any, even subjective marks, has preserved such peculiarities. With doctrine or any special exegesis, these letters have nothing to do. Thus, in Est_1:6, the transcriber, wishing to direct attention to the splendor of the royal banquet, the description of which beings with חוּר, wrote ח large. And so in our passage, it seemed important to the pious transcriber (as Buxtorf not without reason indicates), to call the reader’s attention to the language and moral conduct of Boaz.]
[7 Rth_3:14.—Instead of the usual טֶרֶם, we have here, and only here, טרום in Kethibh. The pointing טֶרֶם was occasioned by the endeavor to derive the word from a specifically Hebrew root. I hold the form טְרֻם ,טְרוּם, to be itself original. Comparative philology satisfactorily explains the word. It belongs to πρίν, πρόμος, primus, parama, Goth. fruma (as טהור belongs to purus, טור to paries, etc.), and is not at all to be explained from the Hebrew. The Midrash (Ruth Rabba 34 d.) has also noted the reading טרום, and in its usual way explains the added ו of six hours, which Ruth spent in the threshing-floor. [According to Bertheau טְרוֹם is a later Aramaic form for the old, genuine Heb. טֶרֶם, and is by Aram, analogy to be pronounced טְרוּם. Not likely; as טְרוּם is not found in Aram. Fürst derives it from טָר (טוּר, an unused root, meaning “to wait”) with the termination ־וֹן=־וֹם. Ewald seems to regard טְרוֹם as a shortened (?) form of טֶרֶם, which he derives from טָרָה, an unused root, meaning “to be fresh,” cf. Lehrb. 337 c.—Tr.]
[8 Rth_3:15.—חָ֫בִי.הבִמִּטְפַּחַת(milel), as it is written in most MSS., is the second per. sg. fern, imperat. of יָהַב, to give, cf. Ges. 69, 3, Rem. 2. The reading הָבִ֫י, found in some MSS. is either for הָבִיא (i.e. the hiph. inf. const. of בּוֹא used imperatively, like an infin. absol.), or better for הָבִיאִי, second fem. imper., cf. Green, Gram. 164, 2.—On the מִטְפַּחַת, Wright quotes the following explanation from Schroeder, De Vest. Mul. Heb.: “Quia adeo ampla erant veterum pallia, ut pars in humerum rejiceretur, altera brachio subduceretur, Rutha, prehendens aliquam partem ejus sinu oblatas a Boaso fruges excepit. Imo aliam vestem quam pallium ne admittere quidem ipse textus videtur. Nam ex verbis אֲשֶׁר עָלַיִךְ, da vestem quæ est super te, haud obscure colligitur, vestem intelligendum esse totum corpus tegentem; quoniam alias pro genio linguae Hebraeae, specialius membrum corporis cui illa applicata fuisset, expressis potius verbis fuisset nominatum. Accedit quod aliud quodcunque tegumentum, nonnisi uni corporis parti, v. g. capiti, destinctum, ad usum, quem volebat Boasus, fuisset ineptum. Neque insolitum id veteribus fuit, ut in sinu vestimenti exterioris aliquid deportarent.”—Tr.]
[9 Rth_3:15.—וַיָּבֹא, “and he went.” Wright proposes to read וַתָּבֹא, “and she went,” on the ground that many MSS. have this reading, and that there seems to be no reason why Boaz should go to the city at so early an hour. The MS. authority, however, loses all its force when the strong probability is considered that the reading is only a conjectural emendation. Wright’s other ground is by no means decisive. The simple idea is, that Boaz, after he had dismissed Ruth, also went to the city, probably to his house, whence afterwards he “went up” (עָלָה, expressive of the reverence with which the mind regards the place of judgment, cf. Deu_17:8), to the gate, Rth_4:1. So Keil; but cf. Dr. Cassel on Rth_4:1.—Tr.]
EXEGETICAL AND DOCTRINAL
Rth_3:7. And Boaz ate and drank, and was cheerful. It illustrates the simplicity of ancient patriarchal times and manners, that Boaz, the wealthy proprietor of a great estate, himself keeps watch on his threshing-floor, works till late, and then betakes himself to rest in the solitude of the open field.18 It is clear that he did not do this every day; for the well-informed Naomi says, “to-night he winnows barley.” It is probable that this night he relieved his overseer. The remark, that “his heart was cheerful,” is not added without a reason. It is not, however, intended to indicate that this was why Ruth was directed to present her petition after he had eaten and drunk. It is true, indeed, that it was a current and probably well-founded maxim among the ancients that requests should not be made of great men before, but after eating (cf. Est_7:3), they being then more kindly disposed. But Ruth made no use of this post-prandial benevolence, for she allowed Boaz to betake himself to rest before she approached him. These words are rather designed to point out the danger encountered by Ruth on the one hand, and the virtue of Boaz on the other.
Rth_3:8. And it came to pass at midnight, etc. Boaz had laid himself down; it had become dark. Thereupon Ruth had come, and had laid herself softly down at his feet, drawing over herself a part of the cover under which he lay. The simple narrative paints most beautifully. It was midnight, when, perhaps, by a movement of his foot, bringing it in contact with the person of Ruth, he was startled out of his sleep. He bends himself forward19 in order to see what it is he touches, and lo, a woman lies at his feet! He says, Who art thou? and she answers:
Rth_3:9. I am Ruth thine handmaid; spread thy wings over thy handmaid, for thou art a redeemer. Ruth had been sent to demand the fulfillment of an ancient right. This right, peculiar as it was, had its symbol, under which it was claimed. We are made acquainted with it by the words addressed by Ruth to Boaz, and by her action in drawing an end of his coverlet over herself. The words are not contained in the instructions of Naomi to Ruth, as to what she is to do; but the action taught her, necessarily presupposes them. Marriage is a resting-place. The wife finds rest under the protection of her husband, as Israel finds it under the overshadowing wing of Jehovah. Even until the latest times, the figurative representation of God as the loving Bridegroom of his people, continues, instructively and sublimely, to run through Scripture and tradition. Christ says (Mat_23:37): “How often would I have gathered you, even as a hen gathereth her chickens under her wings.” Israel has rest (menuchah) when God spreads out his wings over them. The psalmist prays to be covered by the shadow of Jehovah’s wings. Boaz says to Ruth (Rth_2:12): “May thy reward be complete, since thou hast come to take refuge under the wings of Jehovah, the God of Israel.” That which Ruth there did with respect to the God of Boaz, she now asks to be permitted to do with respect to Boaz himself. The husband gives “rest” to his wife by spreading out his wings over her. For this reason the covering of his bed, under which he took the wife, was designated by the beautiful term, “wing” (cf. Deu_23:1 [E. V. Deu_22:30], etc.). Very attractive is the use of this expression, with figurative application to God, in Ezekiel, when Jehovah, speaking through the prophet, says (Eze_16:8): “Behold, thy time was the time of love; and I spread out my wing over thee, and covered thy nakedness,… and entered into a covenant with thee.” As the chicken takes refuge under the wings of the hen, so Ruth hid herself under a corner of the coverlet of Boaz. It was the symbol of the right which she had come to claim. “Spread out thy wings over thy handmaid; for thou art a redeemer (goel). It is because he is a blood-relative that she can make this demand. Hence, she does not say, I am Ruth, the Moabitess; but, I am Ruth, thy handmaid. Here, where she lays claim to an Israelitish right, she drops all remembrance of Moab. And has he not himself received and treated her as an Israelitish maiden?
Undoubtedly this symbolical method of claiming the most delicate of all rights, presupposes manners of patriarchal simplicity and virtue. The confidence of the woman reposes itself on the honor of the man. The method, however, was one which could not easily be brought into operation. For every foreknowledge or pre-intimation of it would have torn the veil of silence and secrecy from the modesty of the claimant. But when it was once put into operation, the petition preferred could not be denied without disgrace either to the woman or the man. Hence, we may be sure that Naomi did not send her daughter-in-law on this errand without the fullest confidence that it would prove successful. For it is certain that to all other difficulties, this peculiar one was added in the present case: namely, that Boaz, as Ruth herself says, was indeed a goel, but not the goel. The answer of Boaz, also, suggests the surmise that such a claim was not wholly unexpected by him. Not that he had an understanding with Naomi, in consequence of which he was alone on the threshing-floor; for the fact that he was startled out of his sleep, shows that the night visit was altogether unlooked for. But the thought that at some time the claim of Ruth to the rights of blood-relationship might be addressed to himself, may not have been strange to him. Even this conjecture, however, of what might possibly or probably take place, could not be used to relieve Ruth of the necessity of manifesting her own free will by means of the symbolical proceeding. The ancient usage spoke a discreet language, with which not even a certain mutual understanding would have dispensed. For the rest, how truly the action of Ruth, far from clouding her womanly delicacy, was a new evidence of the nobility, purity, and genuine love that ruled her, is unequivocally testified to by the answer of Boaz.
Rth_3:10. Blessed be thou of Jehovah, my daughter! Thou hast made thy latter kindness even more beautiful than the former. This answer also opens to our view the simple, unassuming soul of Boaz, whose modesty and sincere heartiness are truly admirable. He makes no complaint of being disturbed in the night, nor of the too great importunateness, as another might have deemed it, with which the request is made. On the one hand, he entertains no thought of abusing the confidence of the woman, nor on the other does he play the modern conserver of virtue, who loudly blames another because he distrusts himself. He has only words of divine benediction for the blameless woman, so attractive in her naive humility. He knows how to value her act in its purely objective character, apart from every consideration of its relation to himself, as only a heart trained by the word of God could do. He blesses Ruth, whom like a father he addresses as “my daughter,” because he found her present kindness yet nobler and more beautiful than the former. But how is that to be understood? Ruth’s former kindness approved itself, when, after the death of her husband, she left parents and home in order to console and take care of her mother-in-law, unmoved by the certainty of misery and humiliation in a foreign land. What does she now? Young, comely, and favorably known, she might before this have looked out a husband according to her wish, rich or poor, from among the young men of Israel. Did she do it? By no means; she subordinates every such possibility to her mother-in-law and the usages of Israel. Instead of preferring the love of a young man, as were natural,—says Boaz,—thou comest to assert thy right with one more advanced in life, solely because he is a goel. Thou askest him for the protection of his wings, in order that a blood-relative may again raise up a name for thy husband and mother-in-law in Israel. In this, also, thou offerest thine own heart and happiness as a sacrifice of love to thy family! It is indeed possible that as Boaz intimates, Ruth’s present act of kindness was even a severer test of her love than the earlier. For those, done in the time of sorrow and mourning, were for that very reason easier than this, rendered at a time when perhaps a new life and fresh joy had been offered her. But the modesty of Boaz was too great. It is doubtless correct to think of him as a contemporary of Elimelech, and consequently no longer young. But in ancient as in modern times, a woman like Ruth will find a more engaging “rest” with a man like Boaz than she would find among thousands of young men.
Rth_3:11. And now, my daughter, fear not. Trembling with excitement, Ruth had done as she had been directed; and in the darkness of the night, the tremulous tones of her voice had informed Boaz of her anxiety. What he had hitherto said, contained no decision, but only praise. She, however, trembles for the answer to her prayer, on which so much depended. Hence, he says, again addressing her by the kindly name of daughter, “fear not.” As above he invoked on her, in Jehovah’s name, a full reward, because, led by love to Israel, she had trustfully come to take refuge under the wings of Israel’s God, so he will not deny her who has come to himself to ask for the protection of his “resting-place.” Her Moabitish nationality can offer no obstacle, since he has already commended her to the blessing of Jehovah. She has shown no Moabitish morals. There exists no ground whatever for denying her the rights of Israel. For the whole gate of my people knows that thou art a brave woman. In the words “my people,” he hints at the sole reason on which a refusal could base itself. But there is no Israelite among us in Bethlehem, who does not know how good thou art.20 Whatever thou hast a right to claim, can be unhesitatingly done for thee, for thou art loved by all.
Rth_3:12. But yet there is a redeemer nearer than I.21 These words teach us that what Ruth demanded was an actual objective right, which belonged to her. Although Boaz perhaps surmised that, apart from the consideration of her right, she applied with special confidence to himself for the boon desired, he modestly and considerately decides only on the question of her formal right. Her proceeding receives its unimpeachable justification only when putting aside every personal inclination, it simply regards the matter of right. Thy claim, he says, cannot be gainsaid; but I am not the one to whom it is to be directed in the first instance. There is another, who is more nearly related to Elimelech. But he does not leave her a moment in doubt, whether this be not an excuse for refusing her petition. If that other person prove not able to fulfill his duty, then he himself will do it. This he confirms with an oath by the living God. Nor will she be required to repeat the proceeding of this night. A noble, womanly heart—this is what his tenderness implies—does not dare to undertake such a mission more than once. He himself will prosecute the matter. The symbolic act with which she came to him, addressed itself not so much to him, individually, as through him to the whole family. Perhaps he knew very well that Naomi had for good reasons sent Ruth to his threshing-floor,—that the other relative would not be able to act as redeemer; but it is best for both Ruth and himself that due regard be had to formal right.
Rth_3:13 ff. Abide here to-night; lie down until the morning. He repeats the same injunction twice. He cannot send her away in the darkness of night; nor is he afraid to let her remain. She, for her part, hears his words, and obeys, with equal confidence. But she is only to remain till earliest dawn. Before it was possible to recognize each other clearly,22 both were up; that it might not be known that the woman came into the floor.23 By an early departure, he hopes that Ruth may escape meeting with any one, who might put injurious suspicions into circulation. He undoubtedly speaks of “the woman,” with special emphasis. It would have been very unpleasant to Boaz to have people connect himself with any woman in a suspicious way; but scandalous rumors of this kind, with Ruth for their object, would have been exceedingly injurious. To say nothing of the fact that an undeserved stain would have been fixed on the good name of Ruth, it would have rendered it very difficult for him to prosecute her claims in Bethlehem.24
But as she is about to go, he bids her first spread out her cloak or shawl, into which he empties six measures of barley,25 to be carried home to her mother-in-law. What is his intention in this act? That, as he says, she “come not empty to her mother-in-law.” A mere sign of his friendly disposition, it cannot have been; for Ruth will tell her all that he has said. He must have had other reasons for not wishing her to go away empty. If notwithstanding every precaution, Ruth was recognized when she returned from the threshing-floor, her appearance, laden with grain, would be less suspicious, than if she were met dressed up as a fine lady. Thus laden, it was usual to see her come from the fields of Boaz. Thus, the last occasion of possible suspicion was cut off. Still, the whole significance of the proceeding is not exhausted with this. Decided stress is laid on the fact that he gave her six measures of barley. When Ruth comes home, and Naomi asks, “Who art thou, my daughter,” i.e. “how comest thou? as one whose claim has been acknowledged, or otherwise?” she informs her mother-in-law of all that Boaz said, and expressly adds, what the reader has already been informed of, and what if only the liberality of the giver came into consideration, Naomi could see without being told: “these six measures of barley gave he me.” She evidently deems it important that Naomi should know, that he gave her just six measures of grain. The old Jewish expositors have made all sorts of allegorical attempts with this “six.” They are undoubtedly so far right, that apart from the friendly custom of sending visitors away enriched with gifts for their families, Boaz, on this occasion, meant to give a hint to Naomi of the result of Ruth’s application. This result was, that in any event Ruth would obtain a “resting-place.” The number six is the symbol of labor and service, which is followed by seven, the time of rest. Whoever has served six years, is released in the seventh. Naomi receives what she may take as an intimation that the time has come, when after long labor she must let Ruth go out free. The day of rest is at hand.
Rth_3:18. And she said, Remain quiet [cf. Gen_38:11], my daughter. Ruth is to remain at home, like an affianced bride. From both words and actions of Boaz, Naomi perceives that he will not rest, until he makes good his promise. This very day will decide the issue of the matter. And whatever that issue may be, it will not be without a blessing. “The man will not rest, until he have provided for thee a resting-place.”
HOMILETICAL AND PRACTICAL
“And now, my daughter, fear not; I will do to thee all that thou sayest.” The faith of Boaz is such as leads to action. He not only instructs, by his prophetic words to Ruth (Rth_2:12), and by the pious spirit that breathes in his intercourse with his servants; he not only gives, moved by sympathy sprung from faith; he not only enters into the necessities and anxieties of Ruth; but he has also a clean heart, in which no impure thought arises, and stands as firm in the hour of temptation and secrecy as when the eyes of all Bethlehem are upon him. He is an Israelite not only before man, but also before God alone. And it was because he did not forget, what man is naturally so prone to forget, that God sees him, that he is so mindful of his duty. Hypocrites, when alone, are different from what they appear in company; Israelites like Boaz feel and act in the presence of the all-knowing God alone, not otherwise than they would if all the stars of heaven and all the creatures of earth could testify against them. Boaz showed an active faith when he gave no place to temptation. Pious and offenseless as he was when Ruth came to claim the right of the poor, he is equally so now when she asks for her right of redemption. Then the question was only about a few ears of grain, now it involves his own person and estate. Then he was kind in the presence of Ruth’s humility, now he is humble in the presence of her claim to be righted. Then he forgot herself in the fact that she had left the land of Moab, now he forgets that she had ever owned another law than that of Israel. Then his tender delicacy made Ruth assured of her safety in his fields; now that same delicacy understands that since she has come to him, the right she claims must be fulfilled. He might have released himself by the letter of the law to which she appeals,—there was a nearer relative; but his faith is an active faith. The question was one of right, not of ingenious play with the letter. The claimant must be satisfied; and he does what he promised to do. Freely and purely, full of that love which is the characteristic of faith, he keeps himself and keeps his word. People speak of a man’s “word of honor;” it were more correct to speak of “the word of a Christian,” “the word of a confessor of God.” For only the Christian does not walk in the crooked ways of intrigue and false advocates.
Starke: “Christian, behold the kindness and gentleness of Boaz! Will it then be possible that God, when thou art in need, will send thee empty away? Never! his generous hand is never closed. Only open Him thy heart, and divine gifts flow in upon thee, without any action on thy part.”
The same: “A Christian must be upright in word and deed.”
Footnotes:
[9][Rth_3:7.—בַּלָּט: not “secretly” (Keil), which would be superfluous here; but as in Jdg_4:21, “quietly,” “softly,” so as not to wake the sleeper—in a muffled manner, cf. Lex. s. v. לוּט.—Tr.]
[10][Rth_3:9.—כְּכָפֶךָ must be regarded as dual, with the suffix defect, written (Ges. 91, 2, Rem. 1); for as the word does not stand in pause, the seghol cannot be a mere lengthened sheva (Ges. 29, 4, b). The Masoretic tradition, therefore, understands “wings” here, and not “skirt,” or “coverlet,” in which sense the word is always used in the singular. The covering wing is a favorite emblem of protection in the psalms and elsewhere, and is here far more beautiful and suggestive than “skirt” or “coverlet,” even though the translation of the metaphor into the language of action did carry with it an actual spreading of the skirt over one, cf. the commentary. The rendering “wings” is also adopted by Bertheau, Keil, Wright, etc.—Tr.]
[11][Rth_3:10.—Dr. Cassel: du hast deine Liebe, die spätere, noch schöner gemacht, als die erste; or, as Dr. Wordsworth very happily, as well as literally renders: “thou hast bettered (הֵיטַבְתְּ) thy latter loving kindness above the former.” The comparison is not as to quantity, but as to quality.—Tr.]
[12][Rth_3:11.—אֵשֶּׁת חַיִל: lit. “a woman of strength.” Dr. Cassel here renders it (with DeWette) by wackres Weib, brave, valiant woman, while he afterwards (see foot-note on p. 43) substitutes braves Weib, i.e. good, excellent woman (so also Keil). Others: “capable woman.” All these renderings, including that of the E. V. (which is not to be taken in the restricted sense of “chaste,” but in that of its Latin original), agree much better than they seem to do. They are all embraced in חַיִל, which is here manifestly used of moral strength, cf. Pro_12:4; Pro_31:10. A morally strong person is brave and good, capable in the noblest sense; in a word virtuous, possessed both of virtue and of virtues.—Tr.]
[13][Rth_3:12.—“כִּי before אָמְנָם, in order to strengthen the assurance: ‘and now, truly indeed,’ cf. Job_36:4. Beside the Kethibh כִּי אִם, we have here, as in 2Sa_13:33; 2Sa_15:21; Jer_39:12, the Keri כִּי. After the asseverating כִּי ,אָמְנָם occurs in Job_12:2, as elsewhere after an oath, Gen_22:16 f.; 2Ki_3:14 : but כִּי אִם occurs also in such a position, 2Sa_15:21 (Kethibh); 2Ki_5:20; Jer_51:14, cf. Ew. 356 b.; and there is therefore no ground for preferring the easier reading of the Keri, especially as כִּי אִם excludes from the assurance the opposite of what forms its object yet more decidedly than the simple כִּי, thus: truly, indeed, only a goel am I = truly, I am certainly a goel—I am that and nothing else.” (Bertheau.) Keil also thinks that the meaning of כִּי אִם is to be explained from its use in the sense of nisi, cf. Lex.—Tr.]
[14]Rth_3:13.—לִינִי. The MSS. have here either a large ל or a large כ. The Masora parva remarks that the Oriental (i.e. Babylonian) Jews, especially preserve the large ל. Many conjectures as to the meaning of the large letter are clearly wide of the mark. The ground of such majusculæ is undoubtedly to be sought in the purpose of ancient transcribers (as Le Clerc rightly intimates), to direct the attention of the reader to facts or thoughts which to them appeared especially noteworthy. Thus in Ecc_7:1, where the first letter of טוֹב is a majuscula. The value of a good name impressed itself here. So also in Ecc_12:13, where the ם in םוֹף is written large. The fidelity of later transcribers, unwilling to obliterate any, even subjective marks, has preserved such peculiarities. With doctrine or any special exegesis, these letters have nothing to do. Thus, in Est_1:6, the transcriber, wishing to direct attention to the splendor of the royal banquet, the description of which beings with חוּר, wrote ח large. And so in our passage, it seemed important to the pious transcriber (as Buxtorf not without reason indicates), to call the reader’s attention to the language and moral conduct of Boaz.]
[15][Rth_3:14.—Instead of the usual טֶרֶם, we have here, and only here, טרום in Kethibh. The pointing טֶרֶם was occasioned by the endeavor to derive the word from a specifically Hebrew root. I hold the form טְרֻם ,טְרוּם, to be itself original. Comparative philology satisfactorily explains the word. It belongs to πρίν, πρόμος, primus, parama, Goth. fruma (as טהור belongs to purus, טור to paries, etc.), and is not at all to be explained from the Hebrew. The Midrash (Ruth Rabba 34 d.) has also noted the reading טרום, and in its usual way explains the added ו of six hours, which Ruth spent in the threshing-floor. [According to Bertheau טְרוֹם is a later Aramaic form for the old, genuine Heb. טֶרֶם, and is by Aram, analogy to be pronounced טְרוּם. Not likely; as טְרוּם is not found in Aram. Fürst derives it from טָר (טוּר, an unused root, meaning “to wait”) with the termination ־וֹן=־וֹם. Ewald seems to regard טְרוֹם as a shortened (?) form of טֶרֶם, which he derives from טָרָה, an unused root, meaning “to be fresh,” cf. Lehrb. 337 c.—Tr.]
[16][Rth_3:15.—חָ֫בִי.הבִמִּטְפַּחַת(milel), as it is written in most MSS., is the second per. sg. fern, imperat. of יָהַב, to give, cf. Ges. 69, 3, Rem. 2. The reading הָבִ֫י, found in some MSS. is either for הָבִיא (i.e. the hiph. inf. const. of בּוֹא used imperatively, like an infin. absol.), or better for הָבִיאִי, second fem. imper., cf. Green, Gram. 164, 2.—On the מִטְפַּחַת, Wright quotes the following explanation from Schroeder, De Vest. Mul. Heb.: “Quia adeo ampla erant veterum pallia, ut pars in humerum rejiceretur, altera brachio subduceretur, Rutha, prehendens aliquam partem ejus sinu oblatas a Boaso fruges excepit. Imo aliam vestem quam pallium ne admittere quidem ipse textus videtur. Nam ex verbis אֲשֶׁר עָלַיִךְ, da vestem quæ est super te, haud obscure colligitur, vestem intelligendum esse totum corpus tegentem; quoniam alias pro genio linguae Hebraeae, specialius membrum corporis cui illa applicata fuisset, expressis potius verbis fuisset nominatum. Accedit quod aliud quodcunque tegumentum, nonnisi uni corporis parti, v. g. capiti, destinctum, ad usum, quem volebat Boasus, fuisset ineptum. Neque insolitum id veteribus fuit, ut in sinu vestimenti exterioris aliquid deportarent.”—Tr.]
[17][Rth_3:15.—וַיָּבֹא, “and he went.” Wright proposes to read וַתָּבֹא, “and she went,” on the ground that many MSS. have this reading, and that there seems to be no reason why Boaz should go to the city at so early an hour. The MS. authority, however, loses all its force when the strong probability is considered that the reading is only a conjectural emendation. Wright’s other ground is by no means decisive. The simple idea is, that Boaz, after he had dismissed Ruth, also went to the city, probably to his house, whence afterwards he “went up” (עָלָה, expressive of the reverence with which the mind regards the place of judgment, cf. Deu_17:8), to the gate, Rth_4:1. So Keil; but cf. Dr. Cassel on Rth_4:1.—Tr.]
[18][The same practice is still continued in Palestine, cf. Rob. ii. 83; Thomson, ii. 511. Its design is, of course, to keep the grain from being stolen. Thomson says, that “it s not unusual for husband, wife, and all the family to encamp at the threshing-floors, and remain until the harvest as over.”—Tr.]
[19] וַיִּלָּפֵת, as it is said of Sampson, Jdg_16:29, that he bent over the pillars, וַיִּלְפֹּח.
[20]“All know that thou art a good woman.” The LXX., with singular literalness, render אֵשֶׁת חַיִל by γυνὴ δυνάμεως.
[21]The Midrash (Ruth Rabba, p. 34 b), which would fain hold fast to the letter of the law, which speaks only of the brother as goel, thinks that the name of the nearer relative was Tob (cf. Rth_3:13). As if Boaz had intended to say: “If Tob will redeem thee, let him redeem.” But Ibn Ezra already found this unsuitable, and Ruth 4 makes it wholly impossible.
[22]The Talmud (Berachoth, p. 9 a) teaches how to measure the break of day. The Mishna had decided day-break to begin when it becomes possible to distinguish between white and blue; R. Mair, when a wolf and a dog—R. akiba, when an ass and a wild ass—could be distinguished. “But others said, when one sees and recognizes another person at the distance of four ells.”
[23][Wright. “These words express Boaz’s opinion, which he had previously intimated to Ruth; for the use of the article (the i.e. this woman) forbids us to suppose that they were actually addressed to Ruth. The Targumist, probably influenced by this reason, and considering it un likely that Boaz should have been alone in the threshing floor, renders: “and Boaz said to his young men,” etc.—Tr.]
[24]The Mishna (Jebamoth, ii. 8) determined that one suspected of previous intercourse with a foreigner, even though she were a convert, was not allowed to perform the duty of levirate marriage.
[25]The measure is not given; the expression is simply “six of barley.” It made a considerable load, for he had to put it on her. The allegorical interpretation of the Midrash (in the Targum) brings out six descendants of Ruth, namely, David, Daniel, “the companions” (Dan_1:6) and “the king, Messias.” Ruth Rabba, p. 34 a, counts eight descendants with six prominent characteristics. In this case, Hezekiah and Josiah are added to the others already named.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v4 go in, and uncover his feet and lay thee…
go in, and uncover his feet and lay thee down--Singular as these directions may appear to us, there was no impropriety in them, according to the simplicity of rural manners in Beth-lehem. In ordinary circumstances these would have seemed indecorous to the world; but in the case of Ruth, it was a method, doubtless conformable to prevailing usage, of reminding Boaz of the duty which devolved on him as the kinsman of her deceased husband. Boaz probably slept upon a mat or skin; Ruth lay crosswise at his feet--a position in which Eastern servants frequently sleep in the same chamber or tent with their master; and if they want a covering, custom allows them that benefit from part of the covering on their master's bed. Resting, as the Orientals do at night, in the same clothes they wear during the day, there was no indelicacy in a stranger, or even a woman, putting the extremity of this cover over her.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 4, 7 2. He winnoweth barley to-night — The night was…
2. He winnoweth barley to-night — The night was chosen for the purpose because of the breeze which usually set in with the cool of the day. “The winnowing was performed by throwing up the grain with a fork against the wind, by which the broken straw and chaff were dispersed, and the grain fell to the ground. The grain was afterwards passed through a sieve to separate the morsels of earth and other impurities, and it then underwent a final purification by being tossed up with wooden scoops or short-handled shovels, such as we see figured in the monuments of Egypt.” — Kitto.
The threshingfloor — This was a level plot of ground of a circular shape, generally about fifty feet in diameter, and beaten down to a hard, smooth surface. Upon this the sheaves of grain were thrown, and the threshing was usually performed by driving cattle over them: the Scriptural mode of “treading out the corn.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2, 3, 4, 7 2. our kinsman] See on Rth_2:1, a different word…
2. our kinsman] See on Rth_2:1, a different word from near kinsman (go’el) in Rth_3:9. His relationship to Elimelech, and the friendly disposition which he had shewn, led Naomi to think of Boaz in considering ‘a resting place’ for Ruth. He might be willing to do the kinsman’s part; at any rate, she made up her mind to act courageously and in a spirit of faith. In her plan for a next of kin marriage Naomi’s only concern is for Ruth’s future; the perpetuation of the name of her dead childless son is left for Boaz to mention (Rth_4:5; Rth_4:10).
to-night] when the wind blows (Targ.), and the weather is cool. In Palestine a wind rises from the sea at about four o’clock in the afternoon, and lasts till half an hour before sunset. For the threshing-floor an exposed, open spot was chosen on the side or summit of a hill; here it must have lain outside the village, and to reach it Ruth had to go down the hills on which Beth-lehem 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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3–5 (3-5) The plan suggested by Naomi seems peculiar, yet…
(3-5) The plan suggested by Naomi seems peculiar, yet some thoughts may give a certain colouring to it. (1) Naomi seems to have believed that Boaz was the nearest kinsman, being ignorant of the yet nearer one (Rth_3:12). Consequently, according to Israelite law (Deu_25:5 sqq.), it would be the duty of Boaz to marry Ruth to raise up seed to the dead. (2) The general tone of Naomi’s character is clearly shown in this book to be that of a God-fearing woman, so that it is certain that, however curious in its external form, there can be nothing counselled here which really is repugnant to God’s law, or shocking to a virtuous man such as Boaz, otherwise Naomi would simply have been most completely frustrating her own purpose. (3) Her knowledge by long intimacy of Ruth’s character, and doubtless also of that of Boaz by report, would enable her to feel sure that no ill effects could accrue.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–7 And now is not Boaz, with whose young women…
And now is not Boaz, with whose young women thou wast, our relatives. Naomi opens her case. She had been studying Boaz all through the harvest season. She had been studying Ruth too. She saw unmistakable evidence of mutual responsiveness and attachment. And now she had a matured scheme in her head. Hence she brings up Boaz"s name at once, and says, "Is he not our relative?" tdwOm, an abstract term used concretely, meaning literally" acquaintance," but here "relative," or "kinsman". (see Rth_2:1) Lo, he is winnowing barley on the threshing-floor tonight. Literally, Lo, he is winnowing the threshing-floor of barley." The Hebrews could idiomatically speak of "the threshing-floor of barley," meaning "the threshing-floor-full of barley." The barley lay heaped up in Boaz"s threshing-floor, and he was changed in winnowing it. He threw up against the wind the mingled mass that was on his floor, after the stalks had been carefully trodden or beaten. "Not far," says Dr. Horatio Hackett, "from the site of ancient Corinth, I passed a heap of grain, which some laborers were employed in winnowing. They used for throwing up the mingled wheat and chaff a three-pronged wooden fork, having a handle three or four feet long" ("Illustrations," p. 106). "The winnowing," says Dr. Kitto, was performed by throwing up the grain with a fork against the wind, by which the chaff and broken straw were dispersed, and the grain fell to the ground. The grain was afterwards passed through a sieve to separate the morsels of earth and other impurities, and it then underwent a final purification by being tossed up with wooden scoops, or shorthanded shovels, such as we see sculptured on the monuments of Egypt" ("Illustrations," in loc., p. 40). In some of the Egyptian sculptures the winnowers are represented as having scoops in both hands. hlyLh, tonight (Scottice, "the nicht"). The agriculturist in Palestine and the surrounding districts would often carry on his winnowing operations after sunset, taking advantage of the evening breeze that then blows. The Chaldee Targumist makes express reference to this breeze, explaining the word tonight as meaning in the wind which blows by night.
Vers. 2-4. Naomi"s solicitude for her devoted daughter-in-law is beautiful and motherly. But the form into which it ran and took shape can never recur in the midst of the culture and customs of European society. Even the method of winnowing the golden grain of the harvest-field, as referred to in ver. 2, is antique and obsolete. So, too, is the method which Boaz adopted to watch over his cereal treasures. He constituted himself his own watchman and policeman.
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Diligence in business.
Boaz is an example of a thorough man of business. He was wont himself to see to it that the land was well tilled and well reaped. He was personally acquainted with the laborers. He even noticed the gleaners. He watched the reaping. He superintended the winnowing. He slept on the winnowing-floor, to protect his corn from the designs of robbers.
I A RELIGIOUS MAN IS BOUND TO ATTEND TO THE CALLING HE EXERCISES. Whether a landowner, a farmer, a merchant, a tradesman, or a professional man, he ought to give his attention to his occupation, and not to neglect his own business to be a meddler in that of others. His business is thus more likely to prosper, and his example to younger men will be influential and beneficial.
II AN EMPLOYER OF LABOR IS BOUND TO STUDY THE WELFARE OF HIS SERVANTS. The present state of society is very different from that in the time of Boaz. Society is less patriarchal, and more democratic. But there is still room, both in the household and in commercial and agricultural and manufacturing life, for the exercise of wise and kindly supervision over those who are employed to labor.
III DILIGENCE IN BUSINESS PROCURES A MAN MANY ADVANTAGES. It is foolish to despise wealth, though it is easy to overestimate it. From the narrative it is clear that the wealth of Boaz enabled him to secure a charming and virtuous wife, gave him great consideration amongst his neighbors and fellow-townsmen. If a man neglects the opportunity of acquiring property in order to pursue learning, or to do good, he deserves respect; but if from sloth and heedlessness, he is despised. Wealth is good if it be used for good purposes- for the education of children, for the encouragement of learning and virtue, for the wellbeing of the people at large. T.
The work of winnowing.
"Behold, he winnoweth barley tonight." A world-old process this, the winnowing of the chaff from the wheat. Customs change, and commercial life increases and creates ever new demands; but the agricultural life is still the basis of all. You may make new threshing-machines, but you must still have bread. It may be winnowed by steam or hand, but it must be winnowed. A pleasant Eastern sight: work done in the cool of the evening
I WORK IS EVER ASSOCIATED BY GOD WITH HIS BLESSINGS TO MAN. We must plant and dig and reap. God sends the sunshine, the sweet air, and the shower. If a man will not work, neither shall he eat. A paradise of idlers would soon be a Gehenna indeed. No curse can come to a nation so sad as this: "Abundance of idleness was in her sons and her daughters.
II WORK IS NEVER UNDIGNIFIED OR TO BE DISDAINED. A gentleman is gentle in his work not because he does no work. It is a false pride that dislikes handiwork. Many of the diseases which darken the brain come from the unwise neglect of physical exercise. What is sweeter than the fragrance of the upturned soil? What is more beneficent than the law of labor, which calls forth the exercise of body, mind, and spirit?
III WORK OF WINNOWING IS A DIVINE WORK ALSO. God uses his tribulum in our history, and the tribulation-work produces experience, patience, hope. When we are mourning over some sorrow or loss, it is the bruising flail of God"s correction. And this comes at all seasons of life, even in the evening of the day. For we shall need chastisement even unto the end. What a doom is that without chastisement. W.M.S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3–4 Wash thyself, therefore, and anoint thee, and put thy…
Rth_3:3
Wash thyself, therefore, and anoint thee, and put thy raiment upon thee.
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Washed, anointed, and clothed
Need we explain this washing, anointing, and clothing? Need we point to the only fountain for sin? Need we say that the holy anointing oil, which consecrates the believer in Jesus a priest and king unto God, is His own blessed Spirit? Must we define the raiment to be that robe of Divine and human righteousness combined wherewith each soul is invested which rejects its own filthy rags? (C. F. Hall.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v7 CRITICAL AND EXEGETICAL NOTES.—Rth_3:7. And when Boaz. Illustrates the…
CRITICAL AND EXEGETICAL NOTES.—Rth_3:7. And when Boaz. Illustrates the simplicity of ancient patriarchal times and manners (Lange). The owners of the crops came every night and slept upon their threshing floors, and this we found to be universal in all the regions of Gaza (Dr. Robinson). Had eaten and drunk. An Eastern idea that great men were more kindly disposed after eating (cf. Est_7:3). And his heart was merry [cheerful]. Not necessarily implying any excess (Sp. Com.); cheerful and happy over a bountiful harvest (Steele and Terry). [Cf. Jdg_19:6-9; 1Ki_21:7; 2Sa_13:8.] In Jdg_18:20; Pro_15:15 it denotes gladness without any reference to eating and drinking. Designed to point out the danger encountered by Ruth, and the virtue of Boaz (Lange). He went to lie down. Betakes himself to rest in the solitude of the open field (Lange). In the open air wrapped up, as it seems, in his cloak (Wright). And she came softly. See Jdg_4:21. Secretly (Keil). Not so, but quietly, softly—in a muffled manner (Cassel). And uncovered his feet. Servants in the East often sleep in this position. If the weather is cold usage allows this using the covering of the master’s bed (Kitto). And laid her down. And uncovered the skirt of his cloak, and fell (in sleep) at his feet (Syr. Arab). Natives of the East care little for sleeping accommodation, but rest where weariness overcomes them, lying on the ground (Postans).
Rth_3:8. The man was afraid [startled, Lange]. The Targum renders it, “and trembled”—the translator explaining his sense of the word by the silly gloss, and his flesh was made soft like a turnip (Wright). And turned himself. Rather “bent forward,” so as to feel what was at his feet (Speaker’s Com.). Same word as Jdg_16:29—“took hold of.” “Bent over” (Cappellus, Rosen. Gesen. Bertheau Wright).
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Rth_3:9. Who art thou? What is your news? (Syr.). What is your state?—i.e., What is the matter with you? (Arab). Spread therefore. Lit. And thou hast spread (Morison). A request as in AV (Lange, Wordsworth, Wright, &c). Thy skirt Thy wings (Tremel, Junius, Geddes, Bertheau, Keil, Wright, &c.). Same word as in Rth_2:12—“Under whose wings thou art come, &c. In Hebrew marriages the bridegroom places his tallith on the head of his bride. The phrase indicates receiving the woman in societatem tori acknowledging her as a wife (Speaker’s Com.). Equivalent to “I have made thee my wife,” in Eze_16:8 (Wright). We are inclined, however, to adopt the opinion of those who consider the word to be employed metaphorically of protection, as in Rth_2:12, a much more delicate way for Ruth to intimate her wish (ibid). Let thy name be called upon thine handmaid (cp. Isa_4:1) by taking her as a wife (Targum). But cover thy handmaid with a corner of thy cloak (Syr.). A near kinsman [a redeemer] a goel, one that hath a right to redeem.
Rth_3:10. Blessed be thou. The same phrase as in Rth_2:20 Thou hast showed more kindness. Lit. Thou hast made thy last kindness better than the first. The first was faithfulness to her husband and her mother-in-law, the last was her willingness to accept Boaz, aged as he was. This latter feeling, according to Rosenmüller and Bertheau, allied to her attachment to her former husband, for whom she wished to raise seed (Wright). The kindness which thou art showing to thy husband now that he is gone is still greater than that thou didst show to him while he lived (Michaelis). Inasmuch as thou followedst. Lit. In not going after the young men, whether [after] a poor one or a rich one.
Rth_3:11. My daughter. Continues to speak as one older than herself. Fear not. A common thing to fear where there is intense desire. All that thou required [sayest]. All the city [Lit. gate] cf. Gen_34:24; Deu_17:2 [see on Rth_4:1]. This not to be understood with the Targumist to signify only the council of the elders, but rather to mean all the people who were wont to assemble at the gate (Wright). A virtuous woman γυνὴ δυναμεος (LXX). Lit. A woman of strength. A good woman (Lange). Strong in a moral sense. Corresponds with the common expression, man of valour (Steele and Terry). Means that Ruth was strong in all that constitutes female excellence and worth; possessed force of character, &c. The same Hebrew word as in Pro_31:10 : “A virtuous woman is a crown to her husband.” Boaz fully justified in ascribing to this very act an honourable principle.
Rth_3:12. And now it is true. Truly indeed only a goel am I (Bertheau).כּי in order to strengthen the assurance (Lange). Howbeit there is a kinsman [redeemer] nearer than I. But there is also a goel nearer of kin than I (Speaker’s Com.). From this it appears that Naomi had laboured under some mistake. Probably she was ignorant of the existence of this nearer kinsman (Steele and Terry). Or there may have been on her part a knowledge of his inability or unwillingness to act the part of a redeemer (Rth_4:6). Cox, however, thinks she had a further purpose. Of the women Naomi has the first claim [upon her kinsman]. How is she to show that she waives it in favour of Ruth? Of the men the unnamed kinsman has the first right to redeem. How is Naomi to indicate that she would prefer Boaz? She achieves both points at a stroke by sending Ruth to Boaz [See Cox, p. 115–6].
Rth_3:13. Tarry this night. Dangerous to return to the city in the darkness, but not in the indistinct twilight (Rth_3:14). He cannot send her away, nor is he afraid to let her remain (Lange). If he will perform the part of a kinsman. Lit. If he will redeem thee (Lange). Translate redeem and redeemer throughout the verse.
Rth_3:7-14
Theme.—A DELICATE MISSION DEFENDED
“Fie on possession
But if a man be virtuous withal.—Chaucer.
And when Boaz had eaten, etc.
We need not dwell on this part of the narrative except to defend it from unfair surmises, and possibly from what men have added to the simplicity of the story. The Scriptures in this very much like human life—we find in them what we take to them. There are who see evil suggestiveness everywhere. The eye, no longer single, the whole world is full of evil. Nothing in these incidents, however, but what is perfectly in accordance with the customs of the East, the habits of the age, or with modesty itself. Note. (a) Men should be judged by the standard of their own times—especially in matters of custom. While virtue and vice are the same always, manners and customs are continually varying. Note. (b) An Eastern custom not necessarily a bad one because we do not approve of it (Cumming).
Look,
I. At what is certainly known in connection with the incidents before us.
(1) That Boaz and Ruth must have come into daily contact during the harvest season. Hence mutual esteem and regard may be expected to have sprung up (Rth_3:10) possibly admiration and affection.
(2) That there were reasons for reticence on the part of Boaz (a) his age (b) the fact that there was a nearer kinsman.
(3) That the widow had a right to claim marriage from the nearest of kin. [For the Levirate marriage, see extract from Lange, and Crit. and Exeg. Notes on Rth_3:1-2 &c.]. If any one might criticise, and complain of the project it is Boaz, yet he does nothing but commend, (Rth_3:11) a plain proof that neither Naomi or Ruth had overstepped what was customary or lawful under the circumstances. No apology was made by Ruth, no surprise expressed by Boaz (Statham).
Look again
II. At what fairly may be said in defence of the act.
(1) It was in general accordance with the usages of the time and place. The interview in the open air [see Crit. and Exeg. Notes]. The claim made by an act expressive of taking the place of a servant, and of claiming protection (Spread thy skirt, &c.); a more delicate way after all than if done by Ruth in the harvest field before the servants and reapers engaged there. Note. The transaction concerned only those engaged in it,—was a matter of the most private and delicate nature. If followed by a refusal on the part of Boaz it was best for both parties, the thing should be kept as a secret. As the issue proved it showed the confidence of both women in the integrity of Boaz. True love is always bold and may venture where false would fail. Only in the event of Boaz proving untrue could the end be disastrous, and we may rest assured that Naomi had settled this point to her own satisfaction. She knew her man and acted accordingly. His diffidence must be removed, his recollection of duty stimulated in this abrupt and dramatic way. He must be put upon his honour (Statham).
(2) It was done with a definite end and purpose, and that in no way connected with intrigue (a) to do honour and raise posterity to the dead Mahlon. To the pure all things are pure. Ruth simple concerning evil. Had there been the slightest immodesty in the place it would have tended to have defeated its own purpose and alienated Boaz. (b) There was the hope that Boaz would redeem the land (Braden).
(3) It was done by the advice of an elderly and pious woman. Not an English or European mother, indeed bound by the sensitive conventionalities of a highly-civilised and fastidious society, but an Eastern mother, &c. (Braden). Note. Children do not generally sin in collusion with their elders and parents.
(4) This advice doubtless had respect to the upright character and known piety of Boaz. Ruth sent not to a young man but to one advanced in years, one who had previously commended her purity and worth.
IMPROVEMENT.
(1) All agree that this is not to be drawn into a precedent (M. Henry); laws, customs, etc. differ now.
(2) True also that others may do what it is not wise for us to do, go where it would be dangerous for us to go, (a) because their motives are higher and purer than ours, (b) because their spirit is less liable to be influenced by evil. One man is no law to another as to what would be temptation. Every man must judge for himself as in the sight of God [cf. on Rth_1:15, p. 65].
Rth_3:7. And when Boaz had eaten and drunk, etc. No asceticism here. Becomes the rich and great to be generous (M. Henry). There is a time to be merry. The phrase here involves no excess (see Crit. and Exeg. Notes). Means that he was physically comfortable (Pulpit Com.) Note. Christ’s glory to declare the sacredness of all natural enjoyments (Robertson). His first miracle wrought at a marriage feast, at which the language of the master (Joh_2:10) tells us there had been, not excess of course, but happiness and merry-making. He himself called a gluttonous man and a wine-bibber.
“There is but one indivisible point from which we should look at a picture; all others are too near or too distant, too high or too low. Perspective fixes this point precisely in the art of painting; but who shall fix it in regard to truth and morals? (Pascal). Now, there are a right and a wrong point from which we may judge of the scene described in these verses. Judge of it according to the maxims and the manners of our own age and country, and we shall inevitably fall into a most mistaken estimate of the characters and events that pass before us. We must be fully aware of the peculiarities in ancient manners and laws; we must stand in thought amid the simplicities and catch the colouring of Oriental pastoral life; for this is the “point neither too near nor too distant, neither too high nor too low”—the true perspective position from which to look, and to form a correct moral judgment of the whole transaction.—Thomson.
To understand the incidents of this chapter we must have before us the ancient custom and laws of levirate marriage, so called from the Latin word levir, a brother-in-law. We meet the first instance of it in Gen_38:8, where Judah calls upon his younger son Onan to marry Er’s widow, and thus preserve his brother’s name. The custom, however, was not peculiar to the Hebrews solely, but has been found to exist in several eastern countries. The Mosaic law on the subject is given in Deu_25:5-10, and is in substance as follows: If a man die and leave no children, his brother is under obligation to marry the widow, and she has a right to demand it of him. This obligation, however, is not absolutely binding.… From this book of Ruth we see that the levirate law was so contrived that in case the deceased husband had no surviving brother the obligation to marry the widow devolved upon his next nearest kinsman.—Lange.
The Hebrew word for this kinsman is גֹאֵל goel which means a redeemer. Its root is the exact equivalent of the Greek λυο to loose, from which comes the New Testament λυτρον a ransom. The meaning of the word is profoundly set forth in the various grand historical unfoldings of its ideas. According to the social philosophy of the Mosaic law no member of the national organisation was to perish, no branch of the tree was to wither; whatever had been dislocated by natural events was to be reset; whatever had been alienated was to be redeemed. This applied to lands as well as to persons; and the duty of redemption rested, as within the nation, so within the families into which the nation branched out. No one could redeem anything for a family who did not belong to it by blood relationship. The Great Liberator of Israel is God. He frees from servitude. For that reason the Messiah who delivers Israel is called Goël-Redeemer. When He appears he will come as Israel’s blood relation and brother, as Christ truly was.—Cassel (condensed).
We must remember that delicacy as distinguished from morality consists not in any particular action, but in the conformity of that action with the habits of the society in which we live; while morality often requires a sturdy opposition to those very habits. To judge of the morality of an action we must therefore inquire concerning its conformity to the law of God; to judge of its delicacy, its conformity to the law of contemporary opinion.… Nothing can be more unrighteous than the measure which ungodly persons apply to the characters of the Old Testament saints; the nations called Christian and Protestant, receive from the Gospel notions of purity and real delicacy, of which man without that revelation, has no conceptions. They receive them, but deny or forget the source from whence they came; and, regarding these Gospel sentiments as natural laws, represent these holy men of God as violating the first principles of the natural law of conscience, when, in fact, they were walking fully in accordance with the light they possessed, and earnestly desiring to see the rising of a brighter day.—Macartney.
What took you there? What right had you to be there? Those are the critical questions on which everything depends. If you are passing through temptation with your eye fixed on a pure, true life beyond it, temptation being only a necessary stage upon your way, so long as you keep that purpose, that resolution, that ideal, you shall be safe. If you are in temptation with no purpose beyond it, you are lost.—P. Brooks.
Rth_3:9
Theme—A CRY FOR SHELTER AND A CLAIM FOR HELP
“Therefore I come, thy gentle call obeying,
And lay my sins and sorrows at thy feet,
On everlasting strength my weakness staying,
Clothed in Thy robe of righteousness complete.”
Who art thou? I am Ruth, thine handmaid. Spread, therefore, thy skirt [wings] over thine handmaid.
This conversation, a strangely interesting and suggestive one. Fear may possess wise and godly men (Rth_3:8), yet they moderate it and are not overmastered by it. Boaz evidently has both his terror and his passions completely within control.
Evident, too, that both actors in the scene fully understand the meaning and the teaching of the Hebrew law as to the relationship between them. By a very delicate and thoroughly national figure of speech, the same Boaz has himself referred to and used, (Rth_2:12) Ruth claims the acknowledgment of this relationship. She asks to do with respect to Boaz what he has already seen her do with regard to Jehovah, i.e., take shelter under his protecting wings. And she uses the strongest argument possible in order to prevail, taken alike from the law and from the word of God, Thou art a near kinsman. The fact that she is of Moab can no longer stand in the way. Has he not himself received and treated her as an Israelitish maiden? (Lange).
In this act,
I. She claims an honourable acknowledgment of the relationship existing between them. He owed it as a duty, she asks it as a right. Mark, too, the petition can no longer be denied without disgrace to one or the other. She comes with boldness, and risks her fair name upon the result. So with Esther going in to Ahasuerus (Est_4:15), So with the woman (Luk_8:43) approaching Christ, upheld by a similar ground of hope, and a like conviction that help lay in Him. Note. How brave and trusting it such an approach (Wordsworth). This confidence itself is the earnest of success. The kingdom of heaven suffereth violence, etc.
So, as between Israel and God, the very same idea is used to convey the idea of covenant relationships recognised as toward His own. “I have spread my skirt over thee,” is equivalent to I have made thee my wife (Eze_16:8).
II. She asks protection and help. Rest under the guardianship of a husband, one of the underlying ideas of the whole book. The covering of the bridegroom’s bed called a “wing” among the Hebrews (cf. Deu_22:30). In word and in symbolical action alike Ruth refers to this fact. Note. Husbands are or should be a protection to their wives.
These natural relationships have their spiritual analogies. The figurative representation of God in this attitude, as one protecting with outstretched wings, is a common and familiar one in Scripture. [See on “The Sheltering wings,” Rth_2:12, pp. 119, 120.] We have here
(1) a cry for shelter,
(2) a claim for assistance. Means take my all under thy care. So sinners come to Christ.
“Rock of ages cleft for me,
Let me hide myself in Thee.”
III. She renounces all else to make this claim (Rth_3:10). Her near relationship, her encouragement—she takes Boaz for better or worse. And she does all this with abundant and evident humility, self-abasement, and self-renunciation [cf. on Rth_2:10, page 111.]
IMPROVEMENT.
(1) What a lowly attitude.
(2) What a significant one. So the Syrophenician woman came to Christ, content to touch the hem of his garment unobserved. So the Gentile Church comes to Christ, humbly, faithfully, and lovingly (Wordsworth).
“In the present day, at a Jewish marriage, they always take up the corner of the plaid or cloak of the bridegroom, and spread it over the head of the bride. I saw in the Roman Catholic Church of Notre Dame a marriage, at which they seemed to retain a fragment of the ancient usage; after the parties were married, and the priest was pronouncing the benediction, he spread a robe over the heads of both—a memorial of the ancient Jewish usage. ‘Spread thy skirt over me.’ ”—Cumming.
“It is our melancholy and miserable misapprehension, that we fancy there is some reluctance on Christ’s part that needs to be overcome, some repulse in His mind that we need to do away with, and that we have to persuade and urge Him to do what we yearn to have done, to forgive us all our sins, and to blot out all our iniquities. This is a great mistake; ten thousand times more willing is Christ to receive you, than ever you were to make application to Him.”—Ibid.
“ ‘Thou art he that has a right to redeem a family and estate from perishing, and therefore let this ruin be under thy hand; and spread thy skirt over me—be pleased to espouse me and my cause.’ Thus must we, by faith, apply ourselves to Jesus Christ as our next kinsman, that is able to redeem us; come under His wings, as we are invited (Mat_23:37), and beg of Him to spread His skirt over us. Lord Jesus, take me into Thy covenant and under Thy care. I am oppressed, undertake for me.”—Matt. Henry.
“Marriage is a resting place. The wife finds rest under the protection of her husband, as Israel finds it under the overshadowing wing of Jehovah. Even until the latest times, the figurative representation of God as the living Bridegroom of His people, continues instructively and sublimely, to run through Scripture and tradition. Christ says, (Mat_23:37), ‘How often,’ etc. Israel has rest (menuchah) when God spreads out His wings over them. The Psalmist prays to be covered by the shadow of Jehovah’s wings. Boaz says to Ruth (Rth_2:12), ‘May thy reward be complete, since thou hast come to take refuge under the wings of Jehovah, the God of Israel.’ That which Ruth there did with respect to the God of Boaz, she now asks to be permitted to do with respect to Boaz himself. The husband gives rest to the wife by spreading out his wings over her.”—Lange.
“Under the shadow of Thy throne
Thy saints have dwelt secure;
Sufficient is Thy arm alone,
And our defence is sure.”—Watts.
“These times were not delicate. This man, though great in Bethlehem, lays himself down to rest upon a pallet, on the floor of his barn. When he awakes at midnight, no marvel if he were amazed to find himself accompanied. Yet though his heart were cheered with wine, the place solitary, the night silent, the person comely, the invitation plausible, could he not be drawn to a rash act of lust, his appetite could not get the victory of reason, though it had wine and opportunity to help it. Herein Boaz showed himself a great master of his affections that he was able to resist a fit temptation. It is no thanks to many that they are free of some evils. Perhaps they wanted not will, but convenience. But if a man, when he is fitted with all helps to his sin, can repel the pleasure of sin out of conscience, this is true fortitude.”—Bishop Hall.
Rth_3:10-11
Theme—VIRTUE RECOGNISED AND BLESSED
“A good man’s prayers
Will from the deepest dungeon climb to heaven’s height,
And bring a blessing down.”—Joanna Baillie.
Blessed be thou of (he Lord, etc. For thou hast shown more kindness, etc. All the city [gate] doth know that thou art a virtuous woman.
A good man will not lightly condemn the virtuous for some show of evil (Bernard). Boaz instead of blaming Ruth blesses her, and praises her virtue, a significant fact to those who question her conduct. Makes no complaint of being disturbed in the night, nor of too great importunateness (Lange). On the other hand entertains no thought of abusing her confidence (Ibid). Note (a) Actions are often to be estimated from the character of the actor (Lawson). Some unknown cause may explain away everything that otherwise might seem suspicious. (b) Piety prevails even in a situation like this. She calls herself “his handmaid,” he calls her “his daughter,” and the actions of both are in keeping with this.
Dwell
I. On the benediction. [cf. on ii:4, p. 100; ii:12, p. 116; also on i:8, 9 p. 38]. May be looked upon either
(1) a petition.
(2) An expression of good wishes, the opposite of cursing.
(3) An affirmation. Note. The godly although poor may be blessed (Bernard).
Implies (a) Piety. Fervent prayer, even when a mere ejaculation or the expression of benevolent desire, rests upon belief in God and His willingness to bless. (b) Deference to the Divine Will. Bows to that and is in harmony with that. If the words are a mere salutation, they imply sympathy and express friendly and benevolent feelings. How much of the joy and pleasantness of life depends upon a word “fitly spoken!” These courtesies of life not to be neglected by the true Christian. Boaz did not forget them even in such a trying situation. They are everywhere sanctioned by Scriptural usage.
II. The Reasons for this expression of goodwill.
(1) Thou hast showed more kindness at the latter end, etc. The virtuous are better at last than at first (Bernard). Thus love grows stronger as difficulties abound; not only begins, but continues its ministry and its mission. So with Ruth. Her affection for the dead Mahlon to be seen in her present act [See on kindness to the dead ii:20]. Note. Apostates like Judas, Demas, Alexander (the coppersmith) were truly good at the first—grow more evil at the last just because of this (Bernard).
(2) All the city of my people doth know that thou art a virtuous woman. A great recommendation—her virtue manifest, known, seen, acknowledged. Graces may exist and yet be hidden. Here they shine forth conspicuous, resplendent. A stranger, a Moabitess, yet not only escaping calumny, but winning favour. Such was Ruth. Note. Virtue makes even the poor to become famous.
Her virtue manifested in her circumspect conduct towards the aged and the young, rich and poor alike. Manifested everywhere, recognised of all. All the city [gates.] Note. Character tells everywhere (Statham). The price of such above rubies (Pro_31:10-31). Her works to praise her in the gates
(31).
IMPROVEMENT.—(a) Virtue
(1) recognised
(2), received
(3), rejoiced over
(4), rewarded by the godly. Note. Virtue a means of preferment, a source of praise, “Blessed be,” &c. (b) See how completely Boaz turns what would have been the hour of temptation to many, into a time when his gifts and graces shine out the more conspicuously. What wise counsel, what just and appropriate speech, what careful thoughtfulness for others, what gentleness, courtesy, and benevolence! Note. Good men praise virtue where others would practise vice. Its spell holds them in the extremest moments of temptation.
“She calleth herself his ‘handmaid;’ he calleth her his ‘daughter.’ There is nothing lost by humility. The humble shall have ‘riches, and honour, and life’ (Pro_23:4).”—Trapp.
“How blessed is a man the moment his thought has come into the realisation of this God, who is to-day and to-morrow, night and day, at home and abroad, everywhere, thinking of him and interested in him! Not of a God who is penned up behind marble laws; not a God who is afar off, and who requires that some one shall ascend into the heaven and bring him down; but a God with us; a God in us; a God for us.”—Beecher.
“Exemplary virtue ought to have its due praise (Php_4:8), and it will recommend both men and women to the esteem of the wisest and best. Ruth was a poor woman and poverty often obscures the lustre of virtue: yet Ruth’s virtue, even in a mean condition, were generally taken notice of and could not be hid: nay, her virtues took away the reproach of her poverty. If poor people be but good people they shall have honour from God and man. Ruth had been remarkable for her humility, which paved the way to this honour. The less she proclaimed her own goodness the more did her neighbours take notice of it. In the choice of yolk-fellows, virtue should especially be regarded, known approved virtue. Let religion determine the choice, and it will certainly crown the choice and make it comfortable.”—Matt. Henry.
“Instead of touching her as a wanton, he blesses her as a father, encourages her as a friend, promiseth her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts; no less chaste, but more happy than when she came. Oh, admirable temperance, worthy the progenitor of Him in whose lips and heart was no guile!”—Bishop Hall.
“A man’s nature is best perceived in privateness, for there is no affectation; in passion, for that putteth a man out of his precepts; and in a new case or experiment for there custom leaveth him.”—Bacon.
“A noble mind!
With this and pleasures under ban,
True faith and holy trust in God,
Thou art the peer of any man.”—
Gallagher.
Rth_3:12-13
Theme—CARE FOR THE CLAIMS OF OTHERS
Ah me! How dark the discipline of pain,
Were not the suffering follow by the sense
Of infinite rest and infinite release!
This is our consolation!”—Longfellow.
Rth_3:12-13. l am thy near kinsman [redeemer], howbeit there is a kinsman nearer than I. If he will perform, etc. [lit. if he will redeem thee], but if not then I will, etc.
Ruth’s recompense and rest begins from this hour. The word of an honorable man is pledged. “Fear not, I will do to thee etc.,” and she may repose in confidence upon that. Note. Where a godly and honest man makes a promise there is little fear of failure. With such to say is to do.
There is a difficulty, however, in the way, of a technical kind indeed, but none the less a difficulty because of that. Evident that Ruth had impressed Boaz favourably, that inclination pointed in the direction outward circumstances and claims were pointing. Note (a) The most subtle and dangerous temptations come in this way. Come as angels of light, etc. We persuade ourselves we are even serving others and not ourselves. (b) How good men act under such circumstances. Boaz remembers even in this hour that there is another and a nearer kinsman. Yields the preference to duty, not to inclination.
Suggests
I. Care for the claims of others—respect for their rights. Note. Conscientiousness a characteristic of good men always. Justice to give every one his own, to do to others as we would they should do to us.
(a) The danger comes from our feelings and desires in such moments. We naturally seek our own interest, and we are right in doing this, so long as they do not intrude into the sphere sacred to our fellows. Note. The more ardent the man the more earnest the pursuit, and therefore the best of men sometimes feel this temptation to step beyond their own sphere the strongest.
(b) These feelings and desires need to be continually watched. Very easy to wrong others even in our acts of charity and kindness, much more then in pursuit of our own gratification. Note.
(1) Those nighest to a right are first to be preferred.
(2) Personal feelings always increase the urgency of the claims of selfishness.
(3) Grace can conquer even these tendencies in a good man.
II. Promptness to respond to claims upon ourselves. This request of Ruth’s cannot be gainsaid—Boaz does not leave her a moment in doubt. Acknowledges her at once as a kinswoman, and poor as she is, responds to her demand so far as it falls upon him. He himself will prosecute the matter (Lange).
(1) How easy to evade responsibility. A natural sloth and lethargy of soul towards duty in most men. The priest and the Levite pass by on the other side, leaving the poor wounded and bleeding ones to perish. (Luk_10:31-32.)
(2) How natural to let it rest upon others, to lay it upon them, and to criticise them if they fail to respond to it. Note (a) The man who most respects the claims of others is generally the readiest to respond to those upon himself. Boaz an instance of this: tender, true, conscientious all round. (b) Piety, high principles, true nobility in men run contrary to nature in these things; make us careful where we are inclined to be careless [in regard to others] and the reverse.
(3) Goodness should show itself in actions, faith be seen in works, kindliness of heart be manifested in deeds.
Then will I do the part of a kinsman to thee. [Then will I redeem thee] as the Lord [Jehovah] liveth.
The law made it incumbent on the nearest kinsman to marry the childless widow (Deu_25:5.) so as to redeem the inheritance and prevent the name of the dead husband being forgotten or blotted out. Boaz acknowledges that Ruth’s claim cannot be gainsaid. What an encouragement this to the humble seeker I Her rights deferred, not denied.
The Goel or Redeemer here.
(1) Responds to the first application. No importunity needed. The seeker met half way. The burden and responsibility accepted at once.
(2) Conditionally promises all that is asked. No right to expect more than a conditional promise. Other rights beyond our own in the universe.
(3) Does so on the existence of God. “As Jehovah liveth”—a solemn oath, not to be lightly taken, not to be easily put aside. Note. How strong the hope that is built upon such. [On the Kinsman Redeemer, see Rth_4:9-10, p.]
“When Alexander the Great took Tyre he was informed of a young prince who had obtained a high character for virtue, and offered him the crown. The young prince refused it, because he had an elder brother who had a better title than himself to the royal dignity, for they were of the ancient blood of the Tyrian kings. Boaz deserves no less praise than this Tyrian prince. Such a wife as Ruth would have been preferred by Boaz to a royal diadem; yet he would not take her to himself to wife whilst there lived another man who had a preferable claim to her, if he was willing to make use of his right. We ought to ‘look every man not on his own things only but every man also on the things of others.’ ”—Lawson.
“Howbeit there is a kinsman nearer than I. There are different degrees of relation, all of which have their respective duties, and their respective rights belonging to them. We sin either by neglecting any of the duties to these relations, or by arrogating the rights peculiar to nearer relations. Boaz would do everything to serve Ruth that became her nearest relation, but one; and this one thing he declined, because he had no right to do it. He would not intrude into the rights of another man till they were voluntarily surrendered. As every man ought to abide in his own calling, so we all ought to keep our own places in society. Much of the unhappiness, and many of the sins of social life originate in that assuming and meddling disposition, which renders some people a pest to their neighbours and still more to themselves.”—Ibid.
“What true Christian chivalry born of faith, there was in the heart of this Bethlehem yeoman. He was not only sternly honest, but sensitively honorable, bearing his escutcheon without a sinister brand on it. We trace the same quality in some of the most memorable passages in the early life of his illustrious descendant, the greatest of Israel’s kings. David knew from the prophet Samuel that he was divinely selected for the throne of the Hebrew Commonwealth. The life of Saul was more than once in his power, and the unrelenting persecution with which he pursued him and sought to destroy him, would have seemed to a conscience that was less informed and scrupulous, almost to warrant his taking his life, and seizing the sceptre as it fell from his hands. But he will not so much as lift up his finger ‘against the Lord’s anointed,’ or ascend to a throne by steps that are stained with blood. He dare not force Providence, or enjoy a blessing while sitting on the grave of a murdered duty. To wait God’s time, is to prove that ‘We believe in God,’ is not only an article in our creed, but an active principle in our Christian life.”—Thomson.
“A godly life includes every form of moral virtue—temperance, wisdom, fortitude of every kind, moralities, whether on a low scale of individual interest, on a higher scale of society relations, or in the highest form to which patriotism inspires. All these are included in religion—Beecher.
“He is an Israelite, not only before men, but also before God alone. And it was because he did not forget, what man is naturally so prone to forget, that God sees him, that he is so mindful of his duty. Hypocrites, when alone are different from what they appear in company. Israelites like Boaz feel and act in the presence of the all-knowing God alone not otherwise than they would if all the stars of heaven and all the creatures of earth could testify against them. Boaz showed an active faith when he gave no place to temptation. Pious and offenceless as he was when Ruth came to claim the right of the poor, he is equally so now when she asks for her right of redemption. Then the question was only about a few ears of grain, now it involves his own person and estate. Then he was kind in the presence of Ruth’s humility, now he is humble in the presence of her claim to be righted. Then he forgot herself in the fact that she had ever owned another law than that of Israel. Then his tender delicacy made Ruth assured of her safety in his fields; now that same delicacy understands that since she has come to him the right she claims must be fulfilled. He might have released himself by the letter of the law to which she appeals—there was a nearer relative; but his faith is an active faith. The question was one of right, not of ingenious play with the letter. The claimant must be satisfied. And he does what he promised to do.”—Lange.
“According to its derivations, goel means one who unlooses,’ unlooses that which has been bound, and restores it to its original position. The goel did his duty, for example, if he redeemed a promissory note by paying it and handing it back to the man who had given it; or if he had redeemed a piece of land by paying off the liens upon it and restoring it to its original owner; or if he redeemed a captive by paying his ransom and setting him free. So that the fundamental idea of a goel was that of a man who redeemed, or set loose, that which had in any way been bound.”—Cox.
“It is easy to understand, how, in process of time, this title came to be applied both to Jehovah and to Jesus. Jehovah was the Redeemer of Israel; for, again and again, he interposed to save them from captivity, or to ransom them when they had been carried away captives and to preserve them a name and a place in the earth. Jesus is the Redeemer of the whole world; for when we were captives to divers lusts, and groaning under the oppressions of evil, the Son of Man proved Himself our true kinsman by paying a ransom for us and setting us free from our intolerable bonds.”—Ibid.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 6 anoint yourself
anoint yourself
This is probably a reference to rubbing sweet-smelling oil on oneself, much as women put on perfume today.
Read full note →
go down to the threshing floor
This refers to leaving the city and heading to the threshing area. (See: Idiom)
uncover his feet
This means to remove the cloak or blanket covering his feet so that they would be exposed to the cold. (See: Symbolic Action)
lie down there
"lie down at his feet"
Then he will tell you what to do
The specific custom of that time is unclear, but this is usually understood as a culturally acceptable way for a woman to tell a man that she was willing to marry him. Boaz would understand the custom and accept or reject her offer.
Then he will
"When he wakes up, he will"
translationWords
anoint
thresh
Ruth
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 3, 4, 7 3:2 As a close relative, Boaz might act as…
3:2 As a close relative, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The threshing floor was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin winnowing by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the threshing floor.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.