Text -- Ruth 3:9-18 (NET)

3:9 He said, “Who are you?” She replied, “I am Ruth, your servant. Marry your servant, for you are a guardian of the family interests.” 3:10 He said, “May you be rewarded by the Lord, my dear! This act of devotion is greater than what you did before. For you have not sought to marry one of the young men, whether rich or poor. 3:11 Now, my dear, don’t worry! I intend to do for you everything you propose, for everyone in the village knows that you are a worthy woman. 3:12 Now yes, it is true that I am a guardian, but there is another guardian who is a closer relative than I am. 3:13 Remain here tonight. Then in the morning, if he agrees to marry you, fine, let him do so. But if he does not want to do so, I promise, as surely as the Lord lives, to marry you. Sleep here until morning.” 3:14 So she slept beside him until morning. She woke up while it was still dark. Boaz thought, “No one must know that a woman visited the threshing floor.” 3:15 Then he said, “Hold out the shawl you are wearing and grip it tightly.” As she held it tightly, he measured out about sixty pounds of barley into the shawl and put it on her shoulders. Then he went into town,

Ruth Returns to Naomi

3:16 and she returned to her mother-in-law. When Ruth returned to her mother-in-law, Naomi asked, “How did things turn out for you, my daughter?” Ruth told her about all the man had done for her. 3:17 She said, “He gave me these sixty pounds of barley, for he said to me, ‘Do not go to your mother-in-law empty-handed.’” 3:18 Then Naomi said, “Stay put, my daughter, until you know how the matter turns out. For the man will not rest until he has taken care of the matter today.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Rut 3:9

That is, take me to be thy wife, and perform the duty of an husband to me.

Wesley: Rut 3:10

Both to thy deceased husband, the continuance of whose name and memory thou seekest; and to thy mother - in - law, whose commands thou hast punctually obeyed.

Wesley: Rut 3:10

To seek thy marriage here, or in thy own country, as thou wouldst have done if thou hadst not preferred obedience to God's command, before pleasing thyself.

Wesley: Rut 3:13

_Take thee to wife, to raise up seed to his brother. Bishop Hall sums up the matter thus. "Boaz, instead of touching her as a wanton, blesseth her as a father, encourages her as a friend, promises her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts, no less chast, but more happy than she came. O admirable temperance, worthy the progenitor of him, in whose lips and heart there was no guile!"

Wesley: Rut 3:14

_He takes care to preserve not only his conscience towards God, but his reputation, and hers also, among men.

Wesley: Rut 3:15

Or, the apron.

Wesley: Rut 3:16

This is not a question of doubting, but of wonder, as if she had said, Art thou in very deed my daughter? I can hardly believe it. How camest thou hither in this manner, and thus early?

JFB: Rut 3:9

She had already drawn part of the mantle over her; and she asked him now to do it, that the act might become his own. To spread a skirt over one is, in the East, a symbolical action denoting protection. To this day in many parts of the East, to say of anyone that he put his skirt over a woman, is synonymous with saying that he married her; and at all the marriages of the modern Jews and Hindus, one part of the ceremony is for the bridegroom to put a silken or cotton cloak around his bride.

JFB: Rut 3:15

Eastern veils are large sheets--those of ladies being of red silk; but the poorer or common class of women wear them of blue, or blue and white striped linen or cotton. They are wrapped round the head, so as to conceal the whole face except one eye.

JFB: Rut 3:17

Hebrew, "six seahs," a seah contained about two gallons and a half, six of which must have been rather a heavy load for a woman.

Clarke: Rut 3:9

Spread therefore thy skirt over thine hand maid - Hebrew, Spread thy wing. The wing is the emblem of protection, and is a metaphor taken from the young of fowls, which run under the wings of their mothers, that they may be saved from birds of prey. The meaning here is, Take me to thee for wife; and so the Targum has translated it, Let thy name be called on thy handmaid to take me for wife, because thou art the redeemer; i.e., thou art the גאל goel , the kinsman, to whom the right of redemption belongs. See on Rth 2:20 (note). Even to the present day, when a Jew marries a woman, he throws the skirt or end of his talith over her, to signify that he has taken her under his protection.

Clarke: Rut 3:10

In the latter end than at the beginning - It is not easy to find out what Boaz means. Perhaps חסד chesed , which we translate kindness, means piety; as if he had said: Thou hast given great proof of thy piety in this latter instance, when thou hast avoided the young, and those of thy own age, to associate thyself with an elderly man, merely for the purpose of having the Divine injunction fulfilled, viz., that the brother, or next akin, might take the wife of the deceased, and raise a family to him who had died childless, that his name might not become extinct in Israel: this latter act is a greater proof of thy piety and sincerity than any thing that could be inferred from thy becoming a proselyte

Clarke: Rut 3:10

Whether poor or rich - So it appears from this that it was not to mend her condition in life that Ruth endeavored to get Boaz for her husband, for she might have had a rich young man, but she preferred the building up the house of her deceased husband. See above.

Clarke: Rut 3:12

There is a kinsman nearer than I - It is very likely that Naomi was not acquainted with this circumstance. Some have supposed that there was a brother of Elimelech remaining, who was nearer than Boaz, who is supposed to have been only a nephew; the former, therefore, must have a prior right.

Clarke: Rut 3:13

As the Lord liveth - Thus he bound himself by an oath to take her to wife if the other should refuse.

Clarke: Rut 3:15

Bring the veil - המט פחת hammit pachath ; this seems to have been a cloak, plaid, or what the Arabs call hayk , which has been largely explained elsewhere. See Jdg 14:12

Clarke: Rut 3:15

Six measures of barley - We supply the word measures, for the Hebrew mentions no quantity. The Targum renders six seahs, שית סאין shith sein , which, as a seah was about two gallons and a half, must have been a very heavy load for a woman; and so the Targumist thought, for he adds, And she received strength from the Lord to carry it. If the omer be meant, which is about six pints, the load would not be so great, as this would amount to but about four gallons and a half; a very goodly present. The Targum says, that on receiving these six measures "it was said in the spirit of prophecy, that from her should proceed the six righteous persons of the world, viz., David, Daniel, Shadrach, Meshach, Abednego, and the King Messiah; each of whom should be blessed with six benedictions."It is, however, remarkable, that the Targum makes the Messiah to spring from her through the line of David, and goes down to Daniel and his companions; which Daniel prophesied so clearly, not only of the advent of Messiah the prince, but also of the very time in which he was to come, and the sacrificial death he was to die.

Clarke: Rut 3:18

Until thou know how the matter will fall - That is, whether he who is nearer of kin than Boaz will take thee to wife; do not return again till this thing is determined. Boaz lost no time to bring this to an issue, as we shall see in the following chapter, Ruth 4 (note).

Defender: Rut 3:11

Here Boaz adds his own testimony, based on personal knowledge, to the general awareness of all who knew her, that Ruth was, indeed, a virtuous woman. There had been nothing immoral about her approaching Boaz in the way she did. In fact, he considered it a blessing that she came to him instead of a younger man (Rth 4:10)."

Defender: Rut 3:13

"The part of the kinsman" is described in Deu 25:5-10. Although specifically expressed in relation only to brothers, it apparently extended to other male relatives as well, when no living brothers were available to raise up children of the childless, deceased relative. Tamar (like Ruth an ancestor of the Messiah) was rewarded in requesting her father-in-law to be her kinsman-redeemer when no brothers were available (Gen 38:11, Gen 38:14, Gen 38:26). Ruth went to Boaz when both sons and their father were dead. Although such a levirate marriage (from the Latin levir , "brother") was not an actual requirement of the law, it was ordained by God as the honorable thing to do."

Defender: Rut 3:18

Sometimes, when a believer has done all he knows to do according to God's word, he must be content simply to "sit still," and wait for God to work (compare to Exo 14:13; Isa 30:7).

Defender: Rut 3:18

Compare Gen 2:1-3; Joh 19:30."

TSK: Rut 3:9

Ruth : Rth 2:10-13; 1Sa 25:41; Luk 14:11

spread therefore : Hebrew ""spread thy wing;""the emblem of protection; and a metaphor taken from the young of fowls, which run under the wings of their mother from birds of prey. Even to the present day, when a Jew marries a woman, he throws the skirts of his talith over her, to signify that he has taken her under his protection. Eze 16:8

a near kinsman : or, one that has right to redeem, Rth 3:12, Rth 2:20

TSK: Rut 3:10

Blessed : Rth 2:4, Rth 2:20; 1Co 13:4, 1Co 13:5

at the beginning : Rth 1:8

TSK: Rut 3:11

city : Heb. gate, Pro 12:4, Pro 31:10, Pro 31:29-31

TSK: Rut 3:12

there is : Rth 4:1; Mat 7:12; 1Th 4:6

TSK: Rut 3:13

if he will : Rth 2:20, Rth 4:5; Deu 25:5-9; Mat 22:24-27

the Lord liveth : Jdg 8:19; Jer 4:2; 2Co 1:23; Heb 6:16

TSK: Rut 3:14

Let it not : Ecc 7:1; Rom 12:17, Rom 14:16; 1Co 10:32; 2Co 8:21; 1Th 5:22; 1Pe 2:12

TSK: Rut 3:15

veil : or sheet, or apron, The word mitpachath has been variously rendered. The LXX translate it περιζωμα , an apron, and Vulgate, pallium , a cloak. By the circumstances of the story, it must have been of a considerable size; and accordingly Dr. Shaw thinks it was no other than the hyke , the finer sort of which, such as are still worn by ladies and persons of distinction among the Arabs, he takes to answer to the πεπλος , or robe, of the ancient Greeks.

he measured : Isa 32:8; Gal 6:10

six measures : The quantity of this barley is uncertain. The Targum renders it, shith sein , ""six seahs .""A seah contained about two gallons and a half, six of which must have been a very heavy load for a woman, and so the Targumist thought, for he adds, ""And she received strength from the Lord to carry it.""

TSK: Rut 3:16

Who art thou : Or, as the Vulgate renders, Quid egisti filiȧ ""What hast thou done, my daughter?""Rth 3:16

TSK: Rut 3:18

Sit still : Psa 37:3-5; Isa 28:16, Isa 30:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rut 3:9

Spread thy skirt ... - The phrase indicates receiving and acknowledging her as a wife.

Barnes: Rut 3:10

Thou hast shewed more kindness ... - Literally, "Thou hast made thy last kindness better than the first."Her last kindness was her willingness to accept Boaz for her husband, advanced in years as he was.

Barnes: Rut 3:12-13

By "kinsman,"understand the גאל gā'al (Rth 2:20 note).

Barnes: Rut 3:15

The vail - Quite a different word from that rendered "vail,"in Gen 38:14. It seems rather to mean a kind of loose cloak, worn over the ordinary dress (see the margin).

Six measures - i. e. six seahs, in all two ephahs, twice as much as she gleaned Rth 3:17, and a heavy load to carry; for which reason he laid it on her, probably placed it on her head. It is well known that women can carry great weights when duly positioned on their heads.

And she went into the city - The Hebrew has "he went,"namely, Boaz, where, accordingly, we find him Rth 4:1.

Barnes: Rut 3:16

Who art thou, my daughter? - In the dim twilight Rth 3:14 her mother was not sure at first who the young woman was, who sought admittance into the house.

Poole: Rut 3:9

Spread thy skirt over thine hand-maid i.e. take me to be thy wife, and perform the duty of an husband to me. This phrase is used in this sense Deu 22:30 27:20 Eze 16:8 . Either, first, Because the wife is admitted into the same bed with her husband, and both are covered with one and the same covering. Or, secondly, From an ancient ceremony of the husband’ s throwing the skirt of his garment over her head, in token both of her subjection, 1Co 11:5,6,10 , and appropriation to him, being hereby as it were hid from the eyes of others; see Gen 20:16 ; and also of that protection which he oweth to her: see Rth 2:12 .

Poole: Rut 3:10

Thou hast showed more kindness both to thy deceased husband, the continuance of whose name and memory thou preferrest before the satisfaction of thy own lust; and to thy mother-in-law, whose commands thou hast punctually obeyed, even with thy own hazard in so doubtful an enterprise.

Thou followedst not young men to seek thy marriage either here, or in thy own country, as thou wouldst have done if thou hadst not preferred obedience to God’ s command, before the pleasing of thyself.

Poole: Rut 3:11

Fear not think not that I despise and reject thee, because I do not immediately comply with thy desire.

I will do to thee all that thou requirest i.e. marry thee, upon the condition here following.

Poole: Rut 3:13

If he will perform unto thee the part of a kinsman i.e. take thee to wife, to raise up seed to his brother, as he ought to do.

Poole: Rut 3:14

Before one could know another i.e. while it was yet so dark that one person could not discern another. Or, before one did know the other , i.e. before they were carnally known to one another.

Let it not be known that a woman came into the floor he takes care to preserve not only his conscience towards God, but his reputation, and hers also, among men.

Poole: Rut 3:15

The veil or, the apron , such as women ordinarily wear.

Six measures known and usual measure: it is not determined how large those measures were, but this the nature of the thing shows, that they were no larger than one woman could carry in her veil, or apron.

Poole: Rut 3:16

Who art thou, my daughter? either, first, She did not distinctly know who she was, because it was dark, and so calls her daughter only in general, as elder women call the younger. But she could as easily have discerned who she was, as what her age was. Or, secondly, This is not a question of doubting, but of wonder, as if she had said, Art thou in very deed my daughter? I can hardly believe it. How comest thou hither in this manner, and thus early?

Haydock: Rut 3:9

Kinsman. Hebrew, "a redeemer;" (Calmet) one bound to defend and to espouse a brother's widow, if others more nearly akin refuse. (Haydock) ---

Ruth modestly admonishes him of this duty, and begs that he would take her to wife, (Calmet) as he might then have done without any other formality. (Serarius, q. vii.) ---

We find a similar expression [in] Ezechiel xvi. 8., and Deuteronomy xxii. 80. Some think that she only asked for protection. The custom of the husband, stretching a part of his garment over his bride, was perhaps already established among the Hebrews. (Calmet) ---

Hebrew and Septuagint, "stretch thy wing over," &c. Chaldean, "Let thy name be invoked upon thy handmaid, to take me to wife." (Menochius; Isaias iv. 1.)

Haydock: Rut 3:10

Thy latter kindness; viz., to thy husband deceased, in seeking to keep up his name and family, by marrying his relation according to the law, and not following after young men: for Booz, it seems, was then in years. (Challoner) Salien supposes about seventy years old. (Haydock) ---

The affection which Ruth had all along displayed towards her husband, deserved applause. (Calmet) ---

Much more did her present endeavours to comply with God’s law. (Worthington)

Haydock: Rut 3:11

Woman. Virtuous here may denote, "strong, generous," &c., Proverbs xxxi. 10. (Calmet) ---

But it includes the assemblage of all virtues. (Haydock).

Haydock: Rut 3:12

Than I. The Jews think that he was brother of Elimelech, while Booz was only his nephew. But they might be in the same degree; the other being only older. (Calmet)

Haydock: Rut 3:13

Well. Hebrew tob. (Haydock) ---

Hence the Jews would translate, "If Tob will redeem thee, let him." They say that Tob was the paternal uncle of Mahalon: but it is not probable that his proper name should be only here mentioned, and not [in] chap. iv. The Septuagint and Chaldean are conformable to the Vulgate and the opinion of the Jews is abandoned by most interpreters; (Calmet) and by the Protestant, "well, let him do the kinsman's part." (Haydock) ---

Liveth . Chaldean, "Bound by an oath, before the Lord, I say that I will fulfil my promise unto thee."

Haydock: Rut 3:14

Hither. The next kinsman might otherwise allege this as a pretext for not marrying her, (Salien) as people are but too apt to suspect the worst, though nothing amiss had passed between them. (Haydock) ---

Booz consulted his own as well as Ruth's reputation: for the apostle admonishes us to abstain from every appearance of evil, 1 Thessalonians v. 22. (Menochius)

Haydock: Rut 3:15

Mantle. The Syrian and Arabian ladies cover themselves all over with a large white veil, or piece of cloth, which has no hole", so that Ruth might conveniently carry the barley in it. ---

Measures is not in [the] Hebrew or Septuagint. Most people supply ephi. St. Jerome, who has translated six bushels, (allowing three to the ephi; chap. ii. 17,) has understood that Booz gave Ruth two ephi. If we explain it of six ephi, the burden would be great enough, consisting of 180 pints or pounds of barley. Bonfrere would supply six gomers, each of which consisted of only the tenth part of the ephi, or three pints, in all 18. But such a present seems too inconsiderable. We may therefore stick to St. Jerome, whose six measures (Calmet--- modios, bushels; Haydock.) make about 60 pints; (Calmet) or, according to others, 160 pounds, which, though heavy, a woman might carry. The Septuagint insinuate, that Ruth carried the barley in her apron. (Menochius) ---

And. Hebrew, "he went. " But the text is probably corrupted. (Calmet)

Haydock: Rut 3:16

What, &c. Hebrew, "Who art thou?" It was yet so dark that she did not know her. (Calmet)

Gill: Rut 3:9

And he said, who art thou?.... He spoke quick and short, as one displeased, or however surprised and frightened, just coming out of sleep, and in the night:

and she answered, I am Ruth thine handmaid; that had gleaned in his fields with his maidens, and with whom he had conversed there, and knew her by name:

spread therefore thy skirt over thy handmaid; which seems to account for the reason of her uncovering his feet, or turning up the skirt of his garment that was upon them; not through wantonness and immodesty, but to direct him, when opportunity offered, to spread it over her as a token of his taking her in marriage, and of her being under his care and protection, and of her subjection to him; so the Targum,"let thy name be called upon me to take me for a wife,''Whether the custom now used with the Jews at marriage, for a man to cast the skirt of his "talith", or outward garment, over the head of his spouse, and cover it, was in use so early, is questionable; and yet something like it seems to have been done, as this phrase intimates, and to which there is an allusion in Eze 16:8. So Jarchi,"spread the skirt of thy garments to cover me with thy talith, and this is expressive of marriage;''and Aben Ezra says, it intimates taking her to him for wife; though as the word signifies a wing, the allusion may be to the wings of birds spread over their young, to cherish and protect them, which are acts to be done by a man to his wife:

for thou art a near kinsman; as she had been informed by Naomi, to whom the right of redemption of her husband's estate belonged, and in whom it lay to marry her, and raise up seed to his kinsman, her former husband.

Gill: Rut 3:10

And he said, blessed be thou of the Lord, my daughter,.... Instead of calling her an immodest woman for laying herself down at his feet, and a bold impudent woman, she being poor, to ask marriage of him; and instead of being angry with her, and chiding and reproving her for disturbing and frightening him in the night, he blesses her, and pray's to God to bless her, and prosper her in what she had engaged, and in a kind and loving manner calls her his daughter:

for thou hast showed more kindness in the latter end than at the beginning; that is, to her husband's family; she had shown much love to her husband living and dying, and to her mother-in-law, in leaving her country and kindred to come with her into a strange country, and in labour to support her, as she had done, all which was great kindness; to which the Targum adds, her being proselyted; but the kindness she now showed exceeded all the former, in that she was desirous, according to the law of God, to build up her husband's family, to marry the next near kinsman, even though an old man, to raise up seed to the name and memory of her husband:

inasmuch as thou followedst not the young men, whether poor or rich; the phrase of following young men is not to be understood of committing fornication with them, as the Targum explains it, but of marriage to them: she shunned their company and conversation, and did not put herself in the way of being caressed and addressed by them, and refused everything of that sort; and did not choose to follow any young man, rich or poor, as a bride follows her husband when married to him. Now Boaz mentions this as an instance of her virtue, and of her great respect to her husband's family, that a woman of such amiable qualities, virtuous, young, and beautiful, who doubtless might have been married to a young man in her own country, or in Israel, but chose to marry the nearest of kin in her husband's family, to perpetuate his name and memory; the Jews say ^t Boaz was now eighty years of age, and Ruth forty.

Gill: Rut 3:11

And now, my daughter, fear not,.... Either of being forced and defiled, to which he had exposed herself by lying down at a man's feet, or of being reproached as an immodest woman for so doing, or of being despised as a poor woman, and of not succeeding in her suit and enterprise:

and I will do to thee all that thou requirest; which could be done according to the law of God, and without injury to another person after mentioned:

for all the city of my people doth know that thou art a virtuous woman; or righteous, as the Targum; a good woman, possessed of grace and virtue, having every agreeable qualification to recommend to the marriage state; and therefore, should they come to the knowledge of the step taken to obtain it, will never reproach thee for it, nor blame me for marrying a person, though poor, of such an excellent character, which, by her conduct and behaviour, was universally established. It is in the original text, "all the gate of my people" ^u; meaning either all the people that pass through the gate of the city, that is, all the inhabitants of it, or the whole court of judicature, the elders of the city, that sit in judgment there, as was usual in gates of cities, see Rth 4:1. So the Targum,"it is manifest before all that sit in the gate of the great sanhedrim of my people that thou art a righteous woman''

Gill: Rut 3:12

And now it is true, that I am thy near kinsman,.... Her husband and he being brothers' sons, so own cousins:

howbeit, there is a kinsman nearer than I, who was, the Jews say ^w, the brother of her husband's father, and so his uncle, which was a nearer relation than an own cousin.

Gill: Rut 3:13

Tarry this day,.... Or lodge here tonight, where she was; this he said not from any design upon her, but for her own safety and honour, that she might not be exposed to danger or disgrace, by returning home at such an unseasonable time of night. The first letter in the word for "tarry" is larger than usual in the Hebrew text; which may be done to raise the attention of the reader, to observe it as a thing very singular, that a widow should lodge with a man without any diminution of her chastity; so Buxtorf ^x says, that hereby attention is noted, even the honesty of Boaz ordering Ruth to lodge without a man, and wait until a nearer kinsman, according to the law, should come, and promising that on failure thereof he would be the lawful redeemer; but Dr. Lightfoot ^y observes, that as there is a special mark over a word in the story of Lot's eldest daughter lying with her father, Gen 19:34 and a special mark on this word here, in the story of Ruth going to Boaz his bed, seems to relate one to the other, and both together to point at the great providence of God in bringing light out of darkness, Ruth, a mother of Christ, out of the incest of Lot:

and it shall be, in the morning, that if he will perform unto thee the part of a kinsman, well, let him do the kinsman's part; by marrying Ruth, and redeeming her husband's estate, which if he did, it would be all very well, and right according to law; and it would be very well for Ruth, as Aben Ezra and Abendana interpret it; seeing, as they observe, that kinsman was a very respectable man, a man of great esteem and worth, a man of wealth and authority, and she would be well matched to him. Some think, as the same writers observe, that the word "Tob", translated "well", is the name of the kinsman, the same with Tobias; so R. Joshuah says ^z, that Salmon (who was the father of Boaz), and Elimelech (the father of Ruth's husband), and Tob (this near kinsman), were brethren:

but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the Lord liveth: that is, he swore he would marry her, and redeem the inheritance, if the other would not; for the phrase, "as the Lord liveth", is the form of an oath, it is swearing by the living God; so the Targum,"I say with an oath before the Lord, that as I have spoken unto thee, so will I do:"

lie down until the morning; and take some sleep and rest, and be at ease in mind, depending upon the performance of what I have promised.

Gill: Rut 3:14

And she lay at his feet until the morning,.... In the same place where she first lay herself down:

and she rose up before one could know another, because of the darkness, as the Targum, it not being yet break of day:

and he said, let it not be known that a woman came into the floor, to whom he spoke these words is not said, perhaps to Ruth, whom he might call to arise so early as she did, before one could know another, and distinguish a man from a woman; and so sent her away, and bid her be cautious, as much as in her lay, that it might not be known she had been there; for though they were both conscious of their purity and chastity, yet it became them to be careful of their good name, and to prevent scandal upon them, or hinder the nearer kinsman from doing his part, who might refuse upon hearing that Boaz and Ruth had been together; or this was said to his young men, as the Targum adds, charging them to let no one know of it; which is not so likely: it is the sense of some Jewish writers ^a, that Boaz said this in his heart, in an ejaculatory prayer to God, entreating that affair might be a secret, that it might not be known that a woman had been in the floor that night, lest the name of God should be blasphemed, and he and Ruth be wrongfully reproached.

Gill: Rut 3:15

Also he said,.... Which seems to confirm the first sense, that what he had said before was to Ruth, beside which he also said to her what follows:

bring the vail which thou hast upon thee, and hold it; by which it appears that he rose also thus early, since he ordered her to bring her vail to him, and hold it with both her hands, while he filled it from the heap of corn: this vail was either what she wore on her head, as women used to do, or a coverlet she brought with her to cover herself with, when she lay down; the Septuagint renders it a "girdle", that is, an apron she tied or girt about her; which is as likely as anything: and when she held it, he measured six measures of barley; what these measures were is not expressed; the Targum is six seahs or bushels, as the Vulgate Latin version, but that is too much, and more than a woman could carry; unless we suppose, with the Targum, that she had strength from the Lord to carry it, and was extraordinarily assisted by him in it, which is not very probable; rather six omers, an omer being the tenth part of an ephah, and so was a quantity she might be able to carry:

and laid it upon her; upon her shoulder, or put it on her head, it being, no doubt, as much as she could well bear, and which required some assistance to help her up with it:

and she went into the city; of Bethlehem, with her burden; or rather he went ^b; for the word is masculine, and to be understood of Boaz, who accompanied her to the city, lest she should meet with any that should abuse her; and so the Targum expresses it,"Boaz went into the city.''

Gill: Rut 3:16

And when she came to her mother in law,.... To Naomi, in Bethlehem:

she said, who art thou, my daughter? it being near dusk, she could not discern her, or perhaps she put the question before she opened the door and saw her; though one would think, if Ruth had called to her, she would have known her voice: rather therefore the particle may be rendered, "what" or "how" ^c, instead of "who"; and the sense be, what had befallen her? what success had she had? how had things gone with her? was she married or not? or rather, had she got a promise of it? or was it likely that she should be married? with which the answer agrees:

and she told her all that the man had done to her; what kindness he had shown her, what promises he had made to her, that either he, or a nearer kinsman, would marry her, and redeem her husband's estate.

Gill: Rut 3:17

And she said, these six measures of barley gave he me,.... Which she laid down before her, which was a proof of his kindness to her, that she was acceptable to him, and had well sped; of these six measures, see Rth 3:15 which by some are allegorically interpreted of six blessings that should be bestowed upon her, as the spirit of wisdom, understanding, &c. as Isa 11:2 so Jarchi; or of six persons that should spring from her, as David, Daniel, and his companions, and the King Messiah, as the Targum:

for he said unto me, go not empty unto thy mother in law; which, as it expressed a regard to Naomi, and a compassionate concern for her support, so would give her assurance of the success Ruth met with, she would relate to her.

Gill: Rut 3:18

Then, said she, sit still, my daughter,.... Keep at home, say nothing of this affair to any person, be easy about it, take no other steps in it, wait the issue of it:

until thou know how the matter will fall; not that she thought it was a chance matter, a fortuitous and contingent event with respect to God; for all decrees come from heaven, as Aben Ezra on the text says, and particularly marriages are decreed in heaven, and come about according to such decrees; so the Targum,"sit, my daughter, with me, in the house, until the time thou shall know how it is decreed from heaven:"

for the man will not be at rest until he have finished the thing this day; which she concluded, partly from his known integrity and faithfulness, diligence and industry, and partly from his affection to Ruth, and her interest in it; for she perceived, she had got his heart, both by what he had said to her, and by the present he had sent by her, and she was satisfied he would not be easy until he knew whether he should have her or not.

Commentary -- Verse Notes / Footnotes

NET Notes: Rut 3:9

¹ tn When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.

² tn Here Ruth uses אָמָה (’amah), a more elevated term for a female servant than שִׁפְחָה (shifkhah), the word used in 2:13. In Ruth 2, where Ruth has just arrived from Moab and is very much aware of her position as a foreigner (v. 10), she acknowledges Boaz’s kindness and emphasizes her own humility by using the term שִׁפְחָה, though she admits that she does not even occupy that lowly position on the social scale. However, here in chap. 3, where Naomi sends her to Boaz to seek marriage, she uses the more elevated term אָמָה to describe herself because she is now aware of Boaz’s responsibility as a close relative of her deceased husband and she wants to challenge him to fulfill his obligation. In her new social context she is dependent on Boaz (hence the use of אָמָה), but she is no mere שִׁפְחָה.

³ tn Heb “and spread your wing [or skirt] over your servant.” Many medieval Hebrew mss have the plural/dual “your wings” rather than the singular “your wing, skirt.” The latter is more likely here in the context of Ruth’s marriage proposal. In the metaphorical account in Ezek 16:8, God spreads his skirt over naked Jerusalem as an act of protection and as a precursor to marriage. Thus Ruth’s words can be taken, in effect, as a marriage proposal (and are so translated here; cf. TEV “So please marry me”). See F. W. Bush, Ruth, Esther (WBC), 164-65.

⁴ tn Heb “for you are a גֹאֵל [go’el],” sometimes translated “redeemer” (cf. NIV “a kinsman-redeemer”; NLT “my family redeemer”). In this context Boaz, as a “redeemer,” functions as a guardian of the family interests who has responsibility for caring for the widows of his deceased kinsmen. For a discussion of the legal background, see F. W. Bush, Ruth, Esther (WBC), 166-69.

sn By proposing marriage, Ruth goes beyond the letter of Naomi’s instructions (see v. 4, where Naomi told Ruth that Boaz would tell her what to do). Though she is more aggressive than Naomi told her to be, she is still carrying out the intent of Naomi’s instructions, which were designed to lead to marriage.

NET Notes: Rut 3:10

¹ tn Or “blessed” (so NASB, NRSV).

² tn Heb “my daughter.” This form of address is a mild form of endearment, perhaps merely rhetorical. A few English versions omit it entirely (e.g., TEV, CEV). The same expression occurs in v. 11.

³ tn Heb “latter [act of] devotion”; NRSV “this last instance of your loyalty.”

⁴ tn Heb “you have made the latter act of devotion better than the former”; NIV “than that which you showed earlier.”

sn Greater than what you did before. Ruth’s former act of devotion was her decision to remain and help Naomi. The latter act of devotion is her decision to marry Boaz to provide a child to carry on her deceased husband’s (and Elimelech’s) line and to provide for Naomi in her old age (see Ruth 4:5, 10, 15).

⁵ tn Heb “by not going after the young men” (NASB similar); TEV “You might have gone looking for a young man.”

⁶ tn Heb “whether poor or rich” (so KJV, NAB, NASB, NRSV); the more common English idiom reverses the order (“rich or poor”; cf. NIV, NCV, TEV, CEV, NLT).

sn Whether rich or poor. This statement seems to indicate that Ruth could have married anyone. However, only by marrying a גֹּאֵל (go’el, “family guardian”; traditionally “redeemer”) could she carry on her dead husband’s line and make provision for Naomi.

NET Notes: Rut 3:11

¹ tn Heb “do not fear” (so NASB); NRSV “do not be afraid.”

² tn Heb “everything which you are saying I will do for you.” The Hebrew word order emphasizes Boaz’s intention to fulfill Ruth’s request. As in v. 5, the Hebrew imperfect is used (note “you are saying”), even though Ruth’s request appears to be concluded. According to GKC 316 §107.h, the imperfect can sometimes “express actions, etc., which although, strictly speaking, they are already finished, are regarded as still lasting on into the present time, or continuing to operate in it.” The imperfect אֶעֱשֶׂה (’e’eseh) could be translated “I will do” (so NAB, NIV, NRSV, NLT), but since there are legal complications which must first be resolved, it is better to take the form as indicating Boaz’s desire or intention, if the legal matters can be worked out.

³ tn Heb “all the gate of the town,” which by metonymy could refer to everyone in town (NIV “All my fellow townsmen”; NLT “everyone in town”), or only to the leaders and prominent citizens of the community (Boaz’s peers) who transacted business and made legal decisions at the town gate (NRSV “all the assembly of my people”).

⁴ tn Or “woman of strong character” (cf. NIV “woman of noble character”). The same phrase is used in Prov 31:10 to describe the ideal wife. Prov 31 emphasizes the ideal wife’s industry, her devotion to her family, and her concern for others, characteristics which Ruth had demonstrated.

NET Notes: Rut 3:12

¹ tc The sequence כִּי אָמְנָם כִּי אִם (ki ’omnam ki ’im; Kethib) occurs only here in the OT, as does the sequence כִּי אָמְנָם כִּי (Qere). It is likely that כִּי אִם is dittographic (note the preceding sequence כִּי אָמְנָם). The translation assumes that the original text was simply the otherwise unattested וְעַתָּה כִּי אָמְנָם, with אָמְנָם and כִּי both having an asseverative (or emphatic) function.

² tn Sometimes translated “redeemer” (also later in this verse). See the note on the phrase “guardian of the family interests” in v. 9.

NET Notes: Rut 3:13

¹ tn Heb “if he redeems you”; NIV “if he wants to redeem”; NRSV “if he will act as next-of-kin for you.” The verb גֹּאֵל (go’el) here refers generally to fulfilling his responsibilities as a guardian of the family interests. In this case it specifically entails marrying Ruth.

² tn Or “good” (so NAB, NASB, NIV, NRSV); TEV “well and good.”

³ tn Heb “let him redeem” (so NIV); NLT “then let him marry you.”

⁴ tn Heb “but if he does not want to redeem you, then I will redeem you, I, [as] the Lord lives” (NASB similar).

⁵ sn Sleep here. Perhaps Boaz tells her to remain at the threshing floor because he is afraid she might be hurt wandering back home in the dark. See Song 5:7 and R. L. Hubbard, Jr., Ruth (NICOT), 218.

NET Notes: Rut 3:14

¹ tc The consonantal text (Kethib) has the singular מַרְגְּלָתַו (margÿlatav, “his leg”), while the marginal reading (Qere) has the plural מַרְגְּלוֹתָיו (margÿlotayv, “his legs”).

tn Heb “[at] his legs.” See the note on the word “legs” in v. 4.

² tn Heb “and she arose before a man could recognize his companion”; NRSV “before one person could recognize another”; CEV “before daylight.”

³ tn Heb “and he said” (so KJV, NASB, NIV). Some translate “he thought [to himself]” (cf. NCV).

⁴ tn Heb “let it not be known that the woman came [to] the threshing floor” (NASB similar). The article on הָאִשָּׁה (ha’ishah, “the woman”) is probably dittographic (note the final he on the preceding verb בָאָה [va’ah, “she came”]).

NET Notes: Rut 3:15

¹ tn Or “cloak” (so NAB, NRSV, NLT); CEV “cape.” The Hebrew noun occurs only here and in Isa 3:22.

² tn Heb “which [is] upon you”; NIV, NRSV “you are wearing.”

³ tn Heb “and she gripped it tightly and he measured out six of barley and placed upon her.” The unit of measure is not indicated in the Hebrew text, although it would probably have been clear to the original hearers of the account. Six ephahs, the equivalent of 180-300 pounds, is clearly too heavy, especially if carried in a garment. Six omers (an omer being a tenth of an ephah) seems too little, since this would have amounted to six-tenths of an ephah, less than Ruth had gleaned in a single day (cf. 2:17). Thus a seah (one third of an ephah) may be in view here; six seahs would amount to two ephahs, about 60 pounds (27 kg). See R. L. Hubbard, Jr., Ruth (NICOT), 222, and F. W. Bush, Ruth, Esther (WBC), 178.

⁴ tc The MT preserves the 3rd person masculine singular form וַיָּבֹא (vayyavo’, “then he went”; cf. ASV, NAB, NIV, NCV, NRSV, NLT), while many medieval mss (supported by the Syriac and Vulgate) have the 3rd person feminine singular form וַתָּבֹא (vattavo’, “then she went”; cf. KJV, NASB, TEV).

NET Notes: Rut 3:16

¹ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

² tn Heb “said.” Since what follows is a question, the present translation uses “asked” here.

³ tn Heb “Who are you?” In this context Naomi is clearly not asking for Ruth’s identity. Here the question has the semantic force “Are you his wife?” See R. L. Hubbard, Jr., Ruth (NICOT), 223-24, and F. W. Bush, Ruth, Esther (WBC), 184-85.

⁴ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

⁵ sn All that the man had done. This would have included his promise to marry her and his gift of barley.

NET Notes: Rut 3:17

¹ tc The MT (Kethib) lacks the preposition אֵלַי (’elay, “to me”) which is attested in the marginal reading (Qere).

² sn ‘Do not go to your mother-in-law empty-handed.’ In addition to being a further gesture of kindness on Boaz’s part, the gift of barley served as a token of his intention to fulfill his responsibility as family guardian. See R. L. Hubbard, Jr., Ruth (NICOT), 225-26, and F. W. Bush, Ruth, Esther (WBC), 187.

NET Notes: Rut 3:18

¹ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

² tn Heb “sit”; KJV “Sit still”; NAB “Wait here”; NLT “Just be patient.”

Geneva Bible: Rut 3:10

And he said, Blessed [be] thou of the LORD, my daughter: [for] thou hast ^{( d )} shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich.

^{( d )} You showed yourself repeatedly to be more virtuous.

Geneva Bible: Rut 3:13

Tarry this night, and it shall be in the morning, [that] if he ^{( e )} will perform unto thee the part of a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, [as] the LORD liveth: lie down until the morning.

^{( e )} If he will take you to as his wife because of his relation by marriage, according to God's law, (Deu 25:5).

Geneva Bible: Rut 3:16

And when she came to her mother in law, she said, ^{( f )} Who [art] thou, my daughter? And she told her all that the man had done to her.

^{( f )} Believing by her returning home that he had not taken her as his wife, she was astonished.

Commentary -- Verse Range Notes

TSK Synopsis: Rut 3:1-18

1 By Naomi's instruction.

5 Ruth lies at Boaz's feet.

8 Boaz acknowledges the right of a kinsman.

14 He sends her away with six measures of barley.

MHCC: Rut 3:6-13

What in one age or nation would be improper, is not always so in another age or another nation. Being a judge of Israel, Boaz would tell Ruth what she should do; also whether he had the right of redemption, and what methods must be taken, and what rites used, in order to accomplishing her marriage with him or another person. The conduct of Boaz calls for the highest praise. He attempted not to take advantage of Ruth; he did not disdain her as a poor, destitute stranger, nor suspect her of any ill intentions. He spoke honourably of her as a virtuous woman, made her a promise, and as soon as the morning arrived, sent her away with a present to her mother-in-law. Boaz made his promise conditional, for there was a kinsman nearer than he, to whom the right of redemption belonged.

MHCC: Rut 3:14-18

Ruth had done all that was fit for her to do, she must patiently wait the event. Boaz, having undertaken this matter, would be sure to manage it well. Much more reason have true believers to cast their care on God, because he has promised to care for them. Our strength is to sit still, Isa 30:7. This narrative may encourage us to lay ourselves by faith at the feet of Christ: He is our near Kinsman; having taken our nature upon him. He has the right to redeem. Let us seek to receive from him his directions: Lord, what wilt thou have me to do? Act 9:6. He will never blame us as doing this unseasonably. And let us earnestly desire and seek the same rest for our children and friends, that it may be well with them also.

Matthew Henry: Rut 3:6-13

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 (Rth 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 (Rth 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 (Rth 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. "

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 (1Sa 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 (Rth 2:12); but now he says, Thou hast shown more kindness in the latter end than at the beginning (Rth 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 (Rth 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, "Rth 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 (Rth 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: Rut 3:14-18

We are here told, I. How Ruth was dismissed by Boaz. It would not have been safe for her to go home in the dead of the night; therefore she lay at his feet (not by his side) until morning. But as soon as ever the day broke, that she had light to go home by, she got away, before one could know another, that, if she were seen, yet she might not be known to be abroad so unseasonably. She was not shy of being known to be a gleaner in the field, nor ashamed of that mark of her poverty. But she would not willingly be known to be a night-walker, for her virtue was her greatest honour, and that which she most valued. Boaz dismissed her, 1. With a charge to keep counsel (Rth 3:14): Let it not be known that a woman came into the floor, and lay all night so near to Boaz; for, though they needed not to care much what people said of them while they were both conscious to themselves of an unspotted purity, yet, because few could have come so near the fire as they did and not have been scorched, had it been known it would have occasioned suspicions in some and reflections from others. Good people would have been troubled, and bad people would have triumphed, and therefore let it not be known. Note, We must always take care, not only to keep a good conscience, but to keep a good name: either we must not do that which, though innocent, is liable to be misinterpreted, or, if we do, we must not let it be known. We must avoid not only sin, but scandal. There was likewise a particular reason for concealment here. If this matter should take wind, it might prejudice the freedom of the other kinsman's choice, and he would make this his reason for refusing Ruth, that Boaz and she had been together. 2. He dismissed her with a good present of corn, which would be very acceptable to her poor mother at home, and an evidence for her that he had not sent her away in dislike, which Naomi might have suspected if he had sent her away empty. He gave it to her in her veil, or apron, or mantle, gave it to her by measure. Like a prudent corn-master, he kept an account of all he delivered out. It was six measures, that is six omers as is supposed, ten of which made an ephah; whatever the measure was, it is probable he gave her as much as she could well carry, Rth 3:15. And the Chaldee says, Strength was given her from the Lord to carry it; and adds that now it was told her by the spirit of prophecy that from her should descend six of the most righteous men of their age, namely, David, Daniel, his three companions, and the king Messiah.

II. How she was welcomed by her mother-in-law. She asked her, " Who art thou, my daughter? Art thou a bride or no? Must I give thee joy?"So Ruth told her how the matter stood (Rth 3:17), whereupon her mother, 1. Advised her to be satisfied in what was done: Sit still, my daughter, till thou know how the matter will fall (Rth 3:18) - how it is decreed in heaven, so the Chaldee reads it, for marriages are made there. She had done all that was fit for her to do, and now she must patiently wait the issue and not be perplexed about it. Let us learn hence to cast our care upon providence, to follow that and attend the motions of it, composing ourselves into an expectation of the event, with a resolution to acquiesce in it, whatever it be. Sometimes that proves best done for us that is least our own doing. " Sit still, therefore, and see how the matter will fall, and say, Let it fall how it will, I am ready for it."2. She assured her that Boaz, having undertaken this matter, would approve himself a faithful careful friend: He will not be at rest till he have finished the matter. Though it was a busy time with him in his fields and his floor, yet, having undertaken to serve his friend, he would not neglect the business. Naomi believes that Ruth has won his heart, and that therefore he will not be easy till he knows whether she be his or no. This she gives as a reason why Ruth should sit still and not perplex herself about it, that Boaz had undertaken it, and he would be sure to manage it well. Much more reason have good Christians to be careful for nothing, but cast their care on God, because he has promised to care for them: and what need have we to care if he do? Sit still, and see how the matter will fall, for the Lord will perfect that which concerns thee, and will make it to work for good to thee, Psa 37:4, Psa 37:5; Psa 138:8. Your strength is to sit still, Isa 30:7.

Keil-Delitzsch: Rut 3:9

In answer to his inquiry, " Who art thou? "she said, " I am Ruth, thinehandmaid; spread thy wing over thine handmaid, for thou art a redeemer. " כּנפך is a dual according to the Masoretic pointing, as wecannot look upon it as a pausal form on account of the position of theword, but it is most probably to be regarded as a singular; and thefigurative expression is not taken from birds, which spread their wingsover their young, i.e., to protect them, but refers, according to Deu 23:1;Deu 27:20, and Eze 16:8, to the wing, i.e., the corner of the counterpane,referring to the fact that a man spreads this over his wife as well ashimself. Thus Ruth entreated Boaz to marry her because he was aredeemer. On this reason for the request, see the remarks in theintroduction to the chapter.

Keil-Delitzsch: Rut 3:10-14

Boaz praised her conduct: " Blessed be thou of the Lord, my daughter (seeRth 2:20); thou hast made thy later love better than the earlier, that thouhast not gone after young men, whether poor or rich. "Ruth's earlier or firstlove was the love she had shown to her deceased husband and her mother-in-law (comp. Rth 2:11, where Boaz praises this love); the later love shehad shown in the fact, that as a young widow she had not sought to winthe affections of young men, as young women generally do, that she mighthave a youthful husband, but had turned trustfully to the older man, thathe might find a successor to her deceased husband, through a marriage withhim, in accordance with family custom (vid., Rth 4:10). " And now, "added Boaz (Rth 3:11), " my daughter, fear not; for all that thou sayest I willdo to thee: for the whole gate of my people (i.e., all my city, the wholepopulation of Bethlehem, who go in and out at the gate: see Gen 34:24;Deu 17:2) knoweth that thou art a virtuous woman ."Consequently Boazsaw nothing wrong in the fact that Ruth had come to him, but regarded herrequest that he would marry her as redeemer as perfectly natural and right,and was ready to carry out her wish as soon as the circumstances wouldlegally allow it. He promised her this (vv. 12, 13), saying, " And now truly I am aredeemer; but there is a nearer redeemer than I. Stay here this night (or as itreads at the end of v. 13, 'lie till the morning'), and in the morning, if he willredeem thee, well, let him redeem; but if it does not please him to redeemthee, I will redeem thee, as truly as Jehovah liveth. " אם כּי ( Kethibh , v. 12), after a strong assurance, as after the formula used in anoath, " God do so to me, "etc., 2Sa 3:35; 2Sa 15:21 ( Kethibh ), and 2Ki 5:20, is to be explained from the use of this particle in the sense of nisi ,except that, = only: "only I am redeemer,"equivalent to, assuredly I amredeemer (cf. Ewald , §356, b .). Consequently there is no reason whateverfor removing the אם from the text, as the Masorites have done (inthe Keri ).

(Note: What the ל maju sc . , in ליני signifies, is uncertain. According to the smaller Masora, it was only found among the eastern(i.e., Palestinian) Jews. Consequently Hiller (in his Arcanum Keri etCtibh, p. 163) conjectures that they used it to point out a variousreading, viz., that לנּי should be the reading here. But this is hardlycorrect.)

Ruth was to lie till morning, because she could not easily return to the cityin the dark at midnight; but, as is shown in Rth 3:14, she did not stay tillactual daybreak, but " before one could know another, she rose up, and hesaid (i.e., as Boaz had said), It must not be known that the woman came tothe threshing-floor. "For this would have injured the reputation not only ofRuth, but also of Boaz himself.

Keil-Delitzsch: Rut 3:15

He then said, "Bring the cloak that thou hast on, and lay hold of it"(tohold it open), and measured for her six measures of barley into it as apresent, that she might not to back empty to her mother-in-law (Rth 3:17). מטפּחת , here and Isa 3:22, is a broad upper garment, pallium ,possibly only a large shawl. "As the cloaks worn by the ancients were sofull, that one part was thrown upon the shoulder, and another gathered upunder the arm, Ruth, by holding a certain part, could receive into herbosom the corn which Boaz gave her"( Schröder , De vestit. mul. p. 264). Six (measures of) barley : the measure is not given. According to theTargum and the Rabbins, it was six seahs = two ephahs. This is certainlyincorrect; for Ruth would not have been able to carry that quantity ofbarley home. When Boaz had given her the barley he measured out, andhad sent here away, he also went into the city. This is the correctrendering, as given by the Chaldee , to the words העיר ויּבא ; though Jerome referred the words to Ruth, but certainly withoutany reason, as יבא cannot stand for תּבא . This reading isno doubt found in some of the MSS, but it merely owes its origin to amistaken interpretation of the words.

Keil-Delitzsch: Rut 3:16-18

When Ruth returned home, her mother-in-law asked her, " Who art thou? "i.e., as what person, in what circumstances dost thou come? The realmeaning is, What hast thou accomplished? Whereupon she related all thatthe man had done (cf. Rth 3:10-14), and that he had given her six measures ofbarley for her mother. The Masorites have supplied אלי after אמר , as at Rth 3:5, but without any necessity. The mother-in-lawdrew from this the hope that Boaz would now certainly carry out thematter to the desired end. " Sit still, "i.e., remain quietly at home (see Gen 38:11), " till thou hearest how the affair turn out, "namely, whether thenearer redeemer mentioned by Boaz, or Boaz himself, would grant her theLevirate marriage. The expression "fall,"in this sense, is founded upon theidea of the falling of the lot to the ground; it is different in Ezr 7:20. " Forthe man will not rest unless he has carried the affair to an end this day. " כּי־אם , except that, as in Lev 22:6, etc. (see Ewald , §356, b ).

Constable: Rut 2:1--3:18

II. NAOMI AND RUTH'S PLANS chs. 2--3

Chapter 1 in a sense prepares for chapters 2-4 that constitute the heart of the book. Chapter 1 presents a problem, but chapters 2-4 provide the solution. The key to the solution on the human level was the planning of Naomi and Ruth.

There are really two plans, one to obtain food, the immediate physical need of the two women (ch. 2), and one to obtain a male heir, the long range covenant-related need of the women's extended family (3:1-4:17).

Constable: Rut 3:1-18

B. The plan to obtain seed ch. 3

Having obtained food and safety the two women could look beyond their immediate physical needs to their greater need. Whereas Ruth took the initiative in proposing a plan to obtain food (2:2), Naomi now suggested a plan to get rest (security) for Ruth (3:1-5). As I pointed out, this second plan, that Naomi laid and Ruth agreed to, is at the structural center of the Book of Ruth. It is the decision to which chapters 1 and 2 lead up, and from which chapters 3 and 4 unfold.

Chapter 3, like chapter 2, revolves around a dialogue between Boaz and Ruth.

A Naomi and Ruth (vv. 1-5)

B Boaz and Ruth (vv. 6-15)

A' Naomi and Ruth (vv. 16-18)

Constable: Rut 3:6-13

2. Ruth's encouragement and Boaz's response 3:6-13

Ruth carried out Naomi's instructions exactly, further demonstrating her loyal love to her mother-in-law, and encouraged Boaz to pursue the possibility of marriage (vv. 6-9).

"Note that the threshingfloor was a public place and that these incidents all took place in the open. Both men and women were lying about the threshingfloor. Entire families were gathered there. There was not much privacy connected with such circumstances, but it was the custom of the day and was not considered immodest or even questionable. This was a happy family gathering in the spirit of a religious festival. . . .

"Instead of bringing him before the public eye and forcing him to perform the part of a goel [kinsman redeemer], she was giving him the opportunity of rejecting or accepting the office of goel quietly."⁵⁶

Evidently Ruth assumed or at least hoped that Boaz was the closest living single male relative of her husband Mahlon (cf. 4:10). As such he would have been able to marry her if he desired to do so.

The Old Testament nowhere lists marriage as a duty of a kinsman redeemer. Therefore Ruth's request seems to go beyond Boaz's obligations in that role. However there are indications that the duties of the goel went beyond what the law stipulated, namely the redemption of property and enslaved relatives.

"The word's metaphorical usage suggests that he also may have assisted a clan member in a lawsuit (Job 19:25; Ps. 119:154; Prov. 23:11; Jer. 50:34; Lam. 3:58). Further, if one assumes that the picture of Yahweh as go'el reflects Israelite legal customs, the go'el also was an advocate who stood up for vulnerable family members and who took responsibility for unfortunate relatives.⁵⁷ In sum, it seems likely that the duty of go'el was a broad one--indeed, far broader than the redemption acts taught in Lev. 25 and those typical of the levirate. Evidently it aimed to aid clan members, both the living who were perceived to be weak and vulnerable and the dead. Indeed, it may be particularly significant for the book of Ruth that two of the duties concern actions on behalf of the dead (Num. 5:8; 35:12, 19-27; etc.)."⁵⁸

The Hebrew words translated "spread your covering over your maid" (v. 9) are an idiom referring to marrying (cf. v. 10; Deut. 22:30; 27:20; Ezek. 16:8; Mal. 2:16).

Why did Boaz not initiate a proposal of marriage? Evidently for two reasons: he assumed Ruth wanted to marry a younger man, someone closer to her own age (v. 10), and he was not the closest eligible male relative (v. 12).

The blessing motif surfaces again as Boaz wished God's blessing on Ruth for her kindness to him (v. 10). Evidently her first kindness was her willingness to stay near Boaz by serving as his maidservant and by gleaning in his fields. Her last kindness was her willingness to marry him and thereby provide Naomi with an heir even though Boaz was an older man. She assumed this familial obligation to Naomi of her own free will.

"Kindness" is loyal love (Heb. hesed, v. 10). This motif also appears again here. Previously Naomi had prayed that God would deal kindly with her daughters-in-law as they had dealt with her (1:8). Then she had prayed that Boaz would experience Yahweh's blessing for his loyal love to Naomi, Ruth, and their husbands (2:20). Now Boaz acknowledged that Ruth had been God's channel of blessing to him for her loyal love to him.

Boaz's description of Ruth as a woman of "excellence" (NASB) or "noble character" (NIV, Heb. hayil) is interesting because a similar Hebrew word, gibbor, describes Boaz in 2:1. Hayil means a person of wealth, character, virtue, attainment, and comprehensive excellence. As such Ruth was worthy to be the wife of Boaz. They were two of a kind. The word hayil also describes the ideal woman in Proverbs 31:10 (cf. Prov. 12:4; 19:14).

Boaz promised to marry Ruth if the nearer kinsman chose not to exercise his right to do so (v. 13).⁵⁹

"Not to carry through his commitment after invoking the Lord's name would have been a violation of the third commandment (Exod 20:7)."⁶⁰

What the nearer kinsman's decision involved becomes clear later in the story (4:3-5). Even though Boaz wanted to marry Ruth he did not violate the Mosaic Law to do so. His submission to God's law reflects his submission to God. We see here another reason he was an excellent man (2:1).

Constable: Rut 3:14-18

3. Ruth's return to Naomi 3:14-18

Ruth had risked danger by sleeping on the threshing floor (v. 14). Other people might have seen her and assumed that something bad was taking place. Evidently some of Boaz's reapers were aware of her presence, but Boaz told them to keep Ruth's presence there a secret (v. 14).

"He knew that if it became known, town gossips would put the worst construction on the incident, just as some modern commentators do, thereby destroying Ruth's reputation and perhaps his own."⁶¹

Boaz had previously given Ruth an ephah of barley to carry back to Naomi in addition to her gleanings (2:7). Now he gave her six measures of barley (v. 18). The Hebrew text reads "six of barley" the word "measures" having been supplied by the translators. What measure the writer meant is therefore unclear. If it was the ephah, Ruth would have had to carry three and three-fifths bushels (over 200 pounds) in the cloak (shawl, NIV). This seems unlikely. Probably the measure was a seah (one-third of an ephah) in which case Ruth carried about one and one-fifth bushels, 60 to 95 pounds of grain. It seems that Boaz was even more generous on this occasion than he had been previously. As before, Boaz's gift of barley was a token of God's blessing on Ruth and on Naomi through Ruth.

"The seed to fill the stomach was promise of the seed to fill the womb."⁶²

The theme of rest concludes this chapter (v. 18) as it began it (v. 1). Boaz would not rest until he had provided rest for Ruth, the rest Naomi had sought for her. Until then, Ruth could only wait. Her waiting was a demonstration of her faith and a foretaste of the rest she would enter into shortly.

Likewise Christians wait now until our Redeemer brings our redemption to completion at which time we will rest finally and fully in His presence. Many writers have noted the parallels between Ruth and the church, the bride of Christ, and Boaz and Christ.⁶³

Chapter 3 is all about how Ruth might find rest. The solution to her need was marriage to Boaz that we see planned in this chapter but realized in the next.

". . . taken as a whole, the chapter taught that God carries out his work through believers who seize unexpected opportunities as gifts from God."⁶⁴

Guzik: Rut 3:1-18

Ruth 3 - Ruth Makes an Appeal

A. Naomi's instructions to Ruth.

1. (1-2a) Security for Ruth through a kinsman.

Then Naomi her mother-in-law said to her, "My daughter, shall I not seek security for you, that it may be well with you? Now Boaz, whose young women you were with, is he not our relative?"

a. Then Naomi her mother-in-law said: The time of the harvest was over, and certainly Ruth and Boaz had been around each other much in the weeks covering the barley and the wheat harvest (Ruth 2:23). They had much opportunity to get to know each other.

i. However, according to the customs of the day, we can't say that Ruth and Boaz were "dating" in the way we think of "dating" in our modern culture. They were not paired off as a couple with one-on-one time with each other; rather, they spent their time together in the context of a group - the men and women who worked for Boaz in the harvest.

ii. From God's perspective, there is much in the "dating game" that works against forming healthy, lasting relationships. For many people, dating means the continual making and breaking of casual romantic relationships - patterns that teach us more how to end relationships than how to make them last.

iii. Additionally, "dating" is usually a relatively superficial way to get to know someone. Each person in a dating relationship tends to put on a mask for the other. For example, many women have been deceived into thinking a man is a good, nice man because he is nice to them in a dating relationship. Of course he is! Often, he's nice because he wants something in that dating relationship. A better gauge to measure the man or the woman is to see how they act towards others in a group setting - because sooner or later, that is how they are going to treat you.

iv. So over the period of the harvests, Ruth and Boaz got to know each other pretty well - by seeing what kind of people the other was around a larger group, not by dating in the way it is traditionally thought of today.

b. Shall I not seek security for you: Naomi knew that Ruth could best be taken care of if she was married, so she suggested that she appeal to Boaz for marriage.

i. The Hebrew word for security in verse one is the same word for rest in Ruth 1:9, where Naomi hoped that her daughters-in-law would find rest and security in the home of a new husband. This Hebrew word (manowach) speaks of what a home should be - a place of rest and security.

c. Now Boaz . . . Is he not our relative? One might easily think that this was inappropriately forward of Naomi to suggest this to Ruth. It is possible to think that Naomi plotted with Ruth to make her a man-trap, to go out and hunt down a reluctant Boaz for marriage. Not at all; Naomi's suggestion to Ruth was rooted in a peculiar custom in ancient Israel - the meaning behind the Hebrew word goel.

i. This was the point in Naomi's question about Boaz: Is he not our relative? She reminded Ruth that Boaz was their family goel.

ii. The goel - sometimes translated kinsman-redeemer - had a specifically defined role in Israel's family life.

· The kinsman-redeemer was responsible to buy a fellow Israelite out of slavery (Leviticus 25:48).

· He was responsible to be the "avenger of blood" to make sure the murderer of a family member answered to the crime (Numbers 35:19).

· He was responsible to buy back family land that had been forfeited (Leviticus 25:25).

· He was responsible to carry on the family name by marrying a childless widow (Deuteronomy 25:5-10).

iii. In this, we see that the goel, the kinsman-redeemer, was responsible to safeguard the persons, the property, and the posterity of the family. "Words from the root g'l are used with a variety of meanings in the Old Testament, but the fundamental idea is that of fulfilling one's obligations as a kinsman." (Morris)

d. Is he not our relative? Since Boaz was a recognized goel for the family of Elimelech - the deceased husband of Naomi and father-in-law of Ruth - Ruth could appeal to him to safeguard the posterity of Elimelech's family, and take her in marriage. It may seem forward to us, but it was regarded as proper in that day.

i. If Boaz did not fulfill this duty towards Elimelech (though he was now deceased), then the direct family and name of Elimelech would perish. Perpetuating the family name of Elimelech (and every man in Israel) was thought to be an important duty. These protections showed how important it was to God to preserve the institution of the family in Israel - and that it is also important to Him today.

2. (2b-5) Naomi instructs Ruth as to how to petition Boaz to exercise his responsibilities as her goel.

"In fact, he is winnowing barley tonight at the threshing floor. Therefore wash yourself and anoint yourself, put on your best garment and go down to the threshing floor; but do not make yourself known to the man until he has finished eating and drinking. Then it shall be, when he lies down, that you shall notice the place where he lies; and you shall go in, uncover his feet, and lie down; and he will tell you what you should do." And she said to her, "All that you say to me I will do."

a. Therefore wash yourself: Naomi, in her advice to Ruth, showed a keen knowledge of male behavior. She instructed Ruth to make herself pretty and smelling good (anoint yourself, put on your best garment), and to leave Boaz alone while he ate (do not make yourself known to the man until he has finished eating and drinking).

b. Uncover his feet, and lie down: At the appropriate time, Naomi instructs Ruth to go in, uncover his feet, and lie down. Some might think this was a provocative gesture, as if Ruth was told to provocatively offer herself sexually to Boaz. This was not how this gesture was understood in that day. In the culture of that day, this was understood as an act of total submission.

i. In that day, this was understood to be the role of a servant - to lay at their master's feet and be ready for any command of the master. So, when Naomi told Ruth to lie down at Boaz's feet, she told her to come to him in a totally humble, submissive way.

ii. Don't lose sight of the larger picture: Ruth came to claim a right. Boaz was her goel, her kinsman-redeemer, and she had the right to expect him to marry her and raise up a family to perpetuate the name of Elimelech. But Naomi wisely counseled Ruth to not come as a victim demanding her rights, but as a humble servant, trusting in the goodness of her kinsman-redeemer. She said to Boaz, "I respect you, I trust you, and I put my fate in your hands."

c. He will tell you what you should do: Of course, this was a situation that had the potential for disaster, if Boaz should mistreat Ruth in some way. But Naomi and Ruth had the chance to get to know Boaz, and they knew what kind of man he was - a good man, a godly man, one to whom Ruth could confidently submit.

i. In the marriage relationship, many husbands wish they had a wife who submitted to them the way Ruth is being told to here. But do they provide the kind of godly leadership, care, and concern that Boaz showed towards Ruth and others?

ii. In the marriage relationship, many wives wish they had a husband who loved, cared, and treated them they way Boaz did towards Ruth. But do they show the same kind of humble submission and respect Ruth showed to Boaz?

d. All that you say to me I will do: Ruth humbly and wisely received the counsel of her mother-in-law Naomi.

i. "On the whole, we must say, had not Boaz been a person of extraordinary piety, prudence, and continence, this experiment might have been fatal to Ruth. We cannot easily account for this transaction; probably Naomi knew more than she revealed to her daughter-in-law. The experiment however was dangerous, and should in no sense be imitated." (Clarke)

ii. "Let none be encouraged hereby to enter into God's ordinance through the devil's portal, lest they smart and smoke for it." (Trapp)

B. Ruth and Boaz at the threshing floor.

1. (6-7) Ruth lays down at Boaz's feet.

So she went down to the threshing floor and did according to all that her mother-in-law instructed her. And after Boaz had eaten and drunk, and his heart was cheerful, he went to lie down at the end of the heap of grain; and she came softly, uncovered his feet, and lay down.

a. He went to lie down at the end of the heap of grain: There was a good reason why Boaz slept at the threshing floor. These were the days of the Judges, when there was much political and social instability in Israel. It wasn't unusual for gangs of thieves to come and steal all the hard-earned grain a farmer had grown. Boaz slept at the threshing floor to guard his crop against the kind of attacks described in 1 Samuel 23:1.

b. She came softly: Ruth did just as her mother-in-law Naomi had recommended. She heard the advice, she said she would do it, and she did it.

2. (8-9) Ruth's request.

Now it happened at midnight that the man was startled, and turned himself; and there, a woman was lying at his feet. And he said, "Who are you?" So she answered, "I am Ruth, your maidservant. Take your maidservant under your wing, for you are a close relative."

a. It happened at midnight that the man was startled: This was an amazing scene. We can well imagine that Boaz was indeed startled, waking up in the night as he turned in his sleep, knowing that someone was out there but not being able to see clearly because of the darkness and the sleep in his eyes.

i. Since Boaz had been there to protect against thieves, it must have given him quite a shock to wake up and know someone was there. But his shock quickly turned to wondering when he found out the visitor was a woman.

b. Take your maidservant under your wing, for you are a close relative: Ruth identified herself and made a simple request. In beginning with the words "take your maidservant," Ruth again showed great humility and submission. She presented herself as Boaz's servant.

c. Under your wing: Here, she boldly asked Boaz to take her in marriage. The phrase can also be translated as "spread the corner of your garment over me." This was a culturally relevant way to say, "I am a widow, take me as your wife."

i. "The spreading of a skirt over a widow as a way of claiming her as a wife is attested among Arabs of early days, and Jouon says it still exists among some modern Arabs." (Morris)

ii. "Even to the present day, when a Jew marries a woman, he throws the skirt or end of his talith over her, to signify that he has taken her under his protection." (Clarke)

iii. In Ezekiel 16:8, God uses the same terminology in relation to Israel: I spread my wing over you and covered your nakedness. Yes, I swore an oath to you and entered into a covenant with you and you became Mine, says the LORD God.

d. For you are a close relative: This shows that this was not an inappropriate thing for Ruth to do towards Boaz. It was bold, but not inappropriate. Ruth understood this as she identified Boaz as her close relative (literally, you are a goel, a kinsman-redeemer).

i. Though deceased, Elimelech had the right to have his family name carried on and as goel, Boaz had the responsibility to do this for Elimelech. This could only happen through Boaz marrying Ruth, and providing children to carry on the name of Elimelech. Ruth boldly, yet humbly and properly, sought her rights.

3. (10-11) Boaz's response.

Then he said, "Blessed are you of the LORD, my daughter! For you have shown more kindness at the end than at the beginning, in that you did not go after young men, whether poor or rich. And now, my daughter, do not fear. I will do for you all that you request, for all the people of my town know that you are a virtuous woman."

a. Blessed are you of the LORD, my daughter! . . . you did not go after young men: Apparently, there was a considerable age difference between Ruth and Boaz. It also seems that because of this, Boaz considered himself unattractive to Ruth and had therefore ruled out any idea of a romance between them.

i. This shows something else wonderful about Boaz. He had the right to force himself upon Ruth as her goel, but he did not. He wasn't going to just say, "There's a woman I want, and I have her by right." He was kind enough to not act as goel towards Ruth unless she desired it.

ii. It also shows something else wonderful about Ruth: She based her attraction to Boaz more on respect than on image or appearance. Tragically, many people fall in love with an image or an appearance, rather than with a person we can really respect.

b. I will do for you all that you request: Boaz made Naomi look brilliant in her advice to Ruth. The plan worked perfectly.

c. All the people of my town know that you are a virtuous woman: Boaz was also attracted to Ruth because of her character. We don't really know how Ruth looked, but we do know that she was a woman of godly character.

i. Literally, Boaz called Ruth a hah-yil woman. The basic meaning behind this Hebrew word is "strength; moral strength, good quality, integrity, virtue." This same word is used in a term for heroes in the Bible: A mighty man of valor. Just a courage and strength make a man a hero, so Ruth's courage and strength, shown in her virtue - make her a hero, on the Proverbs 31 kind of definition of a woman of virtue.

4. (12-13) A potential problem: A nearer kinsman.

"Now it is true that I am a close relative; however, there is a relative closer than I. Stay this night, and in the morning it shall be that if he will perform the duty of a close relative for you; good; let him do it. But if he does not want to perform the duty for you, then I will perform the duty for you, as the LORD lives! Lie down until morning."

a. There is a relative closer than I: Apparently, though Boaz was a recognized goel towards Ruth, there was another goel closer in relation to her deceased father-in-law Elimelech. So, Boaz could not exercise his right as kinsman-redeemer unless this closer kinsman-redeemer relinquished his rights towards Ruth.

b. If he does not want to perform the duty for you, then I will perform the duty for you: Wonderfully, Boaz wasn't willing to cut corners. He would do God's will God's way. He knew that if it was really of the LORD, then it could be done orderly and in a proper way.

C. Ruth goes home.

1. (14-15) Boaz sends Ruth home.

So she lay at his feet until morning, and she arose before one could recognize another. Then he said, "Do not let it be known that the woman came to the threshing floor." Also he said, "Bring the shawl that is on you and hold it." And when she held it, he measured six ephahs of barley, and laid it on her. Then she went into the city.

a. Do not let it be known: Boaz and Ruth were not trying to hide anything scandalous; it was just that Boaz didn't want this nearer kinsman to learn that Ruth was now demanding her right to marriage to a goel before Boaz could tell him personally.

b. He measured six ephahs of barley: As a proper gentleman, Boaz did not sent Ruth home empty-handed. Not having any chocolates, he gave her six handfuls of grain. The added word ephahs is almost certainly incorrect; that would be more than thirty-three gallons (120 liters) of grain, more than Ruth could carry home in her shawl.

i. Jewish traditions say that the six measures of barley given as a gift to Ruth were a sign of six pious men who would descend from her, endowed with six spiritual gifts: David, Daniel, Hananiah, Mishael, Azariah, and the Messiah.

2. (16-18) Ruth tells her mother-in-law Naomi all that happened.

So when she came to her mother-in-law, she said, "Is that you, my daughter?" Then she told her all that the man had done for her. And she said, "These six ephahs of barley he gave me; for he said to me, 'Do not go empty-handed to your mother-in-law.' " Then she said, "Sit still, my daughter, until you know how the matter will turn out; for the man will not rest until he has concluded the matter this day."

a. Sit still, my daughter . . . the man will not rest until he has concluded the matter this day: This was a time of considerable anxiety for Ruth. She had claimed her right to marriage, and would be married. The only question was to whom would she be married? Would it be to Boaz, or to the nearer goel? The issue would be decided that very day.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Ruth (Book Introduction)

RUTH is properly a supplement to the preceding book, to which, in fact, it was appended in the ancient Jewish canon. Although it relates an episode belonging to the time of the Judges, its precise date is unknown. It appears certain, however, that it could not have been written prior to the time of Samuel (see Rth 4:17-22), who is generally supposed to have been its author; and this opinion, in addition to other reasons on which it rests, is confirmed by Rth 4:7, where it is evident that the history was not compiled till long after the transactions recorded. The inspiration and canonical authority of the book is attested by the fact of Ruth's name being inserted by Matthew in the Saviour's genealogy [Mat 1:5].

JFB: Ruth (Outline)

• ELIMELECH, DRIVEN BY FAMINE INTO MOAB, DIES THERE. (Rth 1:1-5)
• NAOMI RETURNING HOME, RUTH ACCOMPANIES HER. (Rth 1:6-18)
• THEY COME TO BETH-LEHEM. (Rth 1:19-22)
• RUTH GLEANS IN THE FIELD OF BOAZ. (Rth 2:1-3)
• HE TAKES KNOWLEDGE OF HER, AND SHOWS HER FAVOR. (Rth. 2:4-23)
• BY NAOMI'S INSTRUCTIONS, RUTH LIES AT BOAZ'S FEET, WHO ACKNOWLEDGES THE DUTY OF A KINSMAN. (Rth 3:1-13)
• BOAZ CALLS INTO JUDGMENT THE NEXT KINSMAN. (Rth 4:1-5)
• HE REFUSES THE REDEMPTION. (Rth 4:6-8)
• HE MARRIES RUTH. (Rth 4:9-12)
• SHE BEARS OBED. (Rth 4:13-18)

TSK: Ruth (Book Introduction)

This book is evidently a supplement to the book of Judges, and an introduction to that of Samuel, between which it is placed with great propriety. In the ancient Jewish canon, it formed a part of the book of Judges; but the modern Jews make it one of the five Megilloth, which they place towards the end of the Old Testament. This book has been attributed to various authors; but the best founded and generally received opinion, and in which the Jews coincide, is that which ascribes it to the prophet Samuel; before whose time it could not have been written, as is evident from the genealogy recorded in Jdg 4:17-22. The time in which the events detailed in this book happened is involved in much obscurity and uncertainty. Augustine refers it to the time of the regal government of the Hebrews; Josephus to the administration of Eli; Moldenhawer, after some Jewish writers, to the time of Ehud; Rabbi Kimichi, and other Jewish authors, to the time of Ibzan; Bps. Patrick and Horne to the judicature of Gideon; Lightfoot to the period between Ehud and Deborah; and Usher, who is followed by most chronologers, to the time of Shamgar. The authenticity and canonical authority of this sacred book cannot be questioned; and the Evangelists, in describing our Saviour’s descent, have followed its genealogical accounts. To delineate part of this genealogy appears to be the principal design of the book; it had been foretold that the Messiah should be of the tribe of Judah, and it was afterwards revealed that he should be of the family of David; and therefore it was necessary, to prevent the least suspicion of fraud or design, that the history of that family should be written before these prophecies were revealed. And thus this book, these prophecies, and their accomplishment, serve mutually to illustrate each other. The whole narrative is extremely interesting and instructive, and is written with the most beautiful simplicity. The distress of Naomi; her affectionate concern for her daughter-in-law; the reluctant departure of Orpah; the dutiful attachment of Ruth; and the sorrowful return to Bethlehem, are very beautifully told. The simplicity of manners, likewise, which is shown in the account of Ruth’s industry and attention to Naomi; of the elegant charity of Boaz; and of his acknowledgment of his kindred with Ruth, afford a very pleasing contrast to the turbulent scenes described in the preceding book. And while it exhibits, in a striking and affecting manner, the care of Divine Providence over those who sincerely fear God, and honestly aim at fulfilling his will, the circumstance of a Moabitess becoming an ancestor of the Messiah seems to have been a pre-intimation of the admission of the Gentiles into his church It must be remarked, that in the estimation of the Jews, it was disgraceful to David to have derived his birth from a Moabitess; and Shimei, in his revilings against him, is supposed by them to have tauntingly reflected on his descent from Ruth. This book, therefore, contains an intrinsic proof of its own verity, as it reveals a circumstance so little flattering to the sovereign of Israel; and it is scarcely necessary to appeal to its admission into the canon of Scripture, for a testimony of its authentic character. Add to which, that the native, the amiable simplicity in which the story is told, is sufficient proof of its genuineness. There are several sympathetic circumstances recorded which no forger could have invented. there is too much of nature to admit anything of art.

TSK: Ruth 3 (Chapter Introduction)

Overview

Rth 3:1, By Naomi’s instruction; Rth 3:5, Ruth lies at Boaz’s feet; Rth 3:8, Boaz acknowledges the right of a kinsman; Rth 3:14, He sends her away with six measures of barley.

Poole: Ruth 3 (Chapter Introduction)

CHAPTER 3

By Naomi’ s advice, Ruth lieth at Boaz’ s feet, Rth 3:1-7 . He awaking commendeth what she had done, and acknowledgeth the right of a kinsman; tells her there was a nearer kinsman, to whom he would offer her, who refusing, he would redeem her, Rth 3:8-13 . Sends her away with six measures of barley, Rth 3:14-18 .

MHCC: Ruth (Book Introduction)

We find in this book excellent examples of faith, piety, patience, humility, industry, and loving-kindness, in the common events of life. Also we see the special care which God's providence take of our smallest concerns, encouraging us to full trust therein. We may view this book as a beautiful, because natural representation of human life; as a curious detail of important facts; and as a part of the plan of redemption.

MHCC: Ruth 3 (Chapter Introduction)

(Rth 3:1-5) The directions given to Ruth by Naomi.

(Rth 3:6-13) Boaz acknowledges the duty of a kinsman.

(Rth 3:14-18) Ruth's return to her mother-in-law.

Matthew Henry: Ruth (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ruth

This short history of the domestic affairs of one particular family fitly follows the book of Judges (the events related here happening in the days of the judges), and fitly goes before the books of Samuel, because in the close it introduces David; yet the Jews, in their Bibles, separate it from both, and make it one of the five Megilloth , or Volumes, which they put together towards the latter end, in this order: Solomon's Song, Ruth, Lamentations, Ecclesiastes, and Esther. It is probable that Samuel was the penman of it. It relates not miracles nor laws, wars nor victories, nor the revolutions of states, but the affliction first and afterwards the comfort of Naomi, the conversion first and afterwards the preferment of Ruth. Many such events have happened, which perhaps we may think as well worthy to be recorded; but these God saw fit to transmit the knowledge of to us; and even common historians think they have liberty to choose their subject. The design of this book is, I. To lead to providence, to show us how conversant it is about our private concerns, and to teach us in them all to have an eye to it, acknowledging God in all our ways and in all events that concern us. See 1Sa 2:7, 1Sa 2:8; Psa 113:7-9. II. To lead to Christ, who descended from Ruth, and part of whose genealogy concludes the book, whence it is fetched into Mt. 1. In the conversion of Ruth the Moabitess, and the bringing of her into the pedigree of the Messiah, we have a type of the calling of the Gentiles in due time into the fellowship of Christ Jesus our Lord. The afflictions of Naomi and Ruth we have an account of, ch. 1. Instances of their industry and humility, ch. 2. The bringing of them into an alliance with Boaz, ch. 3. And their happy settlement thereby, ch. 4. And let us remember the scene is laid in Bethlehem, the city where our Redeemer was born.

Matthew Henry: Ruth 3 (Chapter Introduction)

We found it very easy, in the former chapter, to applaud the decency of Ruth's behaviour, and to show what good use we may make of the account given us of it; but in this chapter we shall have much ado to vindicate it from the imputation of indecency, and to save it from having an ill use made of it; but the goodness of those times was such as saved what is recorded here from being ill done, and yet the badness of these times is such as that it will not justify any now in doing the like. Here is, I. The directions Naomi gave to her daughter-in-law how to claim Boaz for her husband (Rth 3:1-5). II. Ruth's punctual observance of those directions (Rth 3:6, Rth 3:7). III. The kind and honourable treatment Boaz gave her (Rth 3:8-15). IV. Her return to her mother-in-law (Rth 3:16-18).

Constable: Ruth (Book Introduction)

Introduction

Title

This book received its title in honor of the heroine of the story. The name, Ruth, appears to have been Moabite and not Hebrew originally, though its etymological derivation is uncertain.¹ After Ruth entered Israel, and especially after the Book of Ruth circulated, the name became popular among the Jews and, later, Christians.

The same title appears over the book in its Hebrew (Masoretic), Greek (Septuagint), Latin (Vulgate), and modern language versions.

Date and Writer

It is safe to assume that the Book of Ruth was put in its final form after David became king in Hebron in 1011 B.C. since he is recognized as a very important figure in the genealogy (4:17, 22). How much later is hard to determine. The Babylonian Talmud attributed authorship of the book to Samuel.² This statement reflects ancient Jewish tradition. Modern critical scholars tend to prefer a much later date on the basis of their theories concerning the date of the writing of Deuteronomy, which many of them say was written during the Babylonian exile, and Joshua through 2 Kings, which they believe could not have been written before Deuteronomy. Most conservatives reject these theories as having no solid basis in the text or in history.

The writer is unknown to us, but he may have been Samuel or one of Samuel's contemporaries. Minor additions and changes may have taken place under the superintending ministry of the Holy Spirit after its original composition. However the structure and unity of the book argue for its being the product of one writer rather than a composite put together by many hands over a long time. A few writers have suggested that the writer was a woman since the story concerns two rather assertive women.³ However this suggestion is only speculation since there is no solid data to support it.

Scope

The writer said that the era in which the events recorded took place was during the period when the judges governed Israel (1:1). Many students of the book have concluded that the genealogy in 4:18-22 helps to identify when during this period Ruth lived. If the genealogy is complete, Boaz lived during the seventh generation after Perez, the son of Judah, and Boaz was King David's great-grandfather. Life spans during the patriarchal period were sometimes very long, so it may be safer to calculate back from David. Conservative dates for David's lifetime are about 1041-971 B.C.⁴ David was the seventh son born to his father (1 Chron. 2:15) who may have been born 35 years or more earlier. Boaz might have been born about 1150 B.C. and his son, Obed, by Ruth about 1100 B.C. Since most of the events recorded in Ruth took place shortly before Obed's birth we might conclude that these events happened around 1100 B.C. This would place Ruth in Israel during the judgeship of Samson (c. 1105-1085 B.C.) and the ministry of Samuel (c. 1115-1021 B.C.).⁵

The problem with these calculations is that four biblical genealogies also list Boaz as the son of Salmon, the husband of Rahab the harlot (Ruth 4:21; 1 Chron. 2:11; Matt. 1:5; Luke 3:32). Rahab was an adult when the conquest of the Promised Land began (c. 1406 B.C.). Boaz then may have been born shortly after that.⁶ This would mean that the three generations of Boaz, his son Obed, and his grandson Jesse covered about 360 years (c. 1400-1040 B.C.). This seems quite impossible.

Probably these genealogies are incomplete and record only the names of outstanding individuals in David's family tree.⁷ Consequently exactly when within the period of the judges the events of Ruth occurred remains a mystery.

"The Book of Ruth is a pearl in the swine pen of the judges."⁸

Message⁹

The Book of Ruth is one of the most fascinating and important short stories that anyone has ever written. As a piece of literature it is almost perfect. The German poet Goethe called it "the loveliest complete work on a small scale" ever written.¹⁰ Alexander Schroder, a literary critic, wrote, "No poet in the world has written a more beautiful short story."¹¹ Yet as a revelation from God it is equally impressive. I would like to point out some of the major revelations, some of the major values, and some of the major lessons of this book to introduce our study of it.

I believe that among many things the Book of Ruth reveals three that are of major significance.

First, Ruth reveals God's providence in providing a ruler for His people.

God had purposed to provide a ruler over His people. The first indication of this in Scripture is what God said to Abraham about His plans for his descendents. God's plan was to use Abraham's descendents to bring blessing to all humankind (Gen. 12:1-3). In the process Abraham's descendents would enjoy God's blessing themselves.

Later God told Abraham that kings would come from him (Gen. 17:6). Of course, many kings came from the lines of Ishmael and Esau. However other kings would come through the line of Abraham's descendents that God chose to use especially, namely Jacob's posterity.

When Jacob uttered his inspired blessing on each of his descendents who would become the heads of Israel's twelve tribes, he promised something special for Judah. A great king would come from Judah's branch of the family (Gen. 49:10). Judah would have the leadership among the tribes, and a king who would rule not only Israel but the world would come from him.

As history unfolded David proved to be the king God raised up from the tribe of Judah to lead His people and the nations round about Israel. Saul was not God's choice since he was from the tribe of Benjamin, though God allowed the people to place Saul on the throne. David was His chosen servant and son. David recognized this as is clear in 2 Samuel 7, 1 Chronicles 17, and Psalm 89.

Nevertheless David did not carry out the will of God completely. He was not entirely faithful to God. So later in history God raised up one of David's descendents. Matthew wrote his Gospel to show that Jesus Christ was the completely obedient Lion of the Tribe of Judah, the Messiah. He was the ultimate Son of God sent to rule Israel and to reign over all people.

The Book of Ruth reveals God's providence in providing David. Providence refers to God directing the circumstances of life so that His will is accomplished.

One of the major revelations of Ruth is the crucial characteristic in particular individuals that God uses to bring His will to pass. It is not their natural condition but their faith in Him. Even though Ruth was a Moabitess, a childless widow, and poor, God used her to accomplish His purpose. His purpose was to provide a ruler over His people. He used her because she trusted in and committed herself to Yahweh (1:16-17). Her faith, in spite of her natural condition, made her usable by God.

A second major revelation in the Book of Ruth is God's faithfulness in providing rest for His people.

God had purposed to provide rest for His people. At Mt. Sinai, God promised to lead His people out of the wilderness and into rest (Exod. 33:14).

Moses reminded the generation of Israelites who crossed the Jordan River and entered the Promised Land that when they had defeated the Canaanites God would give them rest (Deut. 3:19-20; 12:8-11; 25:19).

Joshua also reminded that generation that God had promised to give them rest (Josh. 1:13-15).

At the end of the conquest the Israelites were finally able to enjoy some rest (Josh. 21:44; 22:4; 23:1).

Unfortunately in the period of the judges, because of the Israelites' departure from God, they were not always at rest. Only when God raised up a judge and delivered their enemies into their hands did the Israelites enjoy rest. Often they lacked food, they were in danger, and their family lives underwent disruption.

That is the situation we discover in the Book of Ruth. Naomi and Ruth lacked food, they were vulnerable and in danger, and their families had broken up. It should be no surprise then when we read that Naomi desired rest for her daughters-in-law (1:9). She and Ruth devised a plan to obtain food and safety and so secure a degree of rest (2:2). Later having gained food and safety through Boaz's generosity they set about to secure full rest through the rebuilding of their family (3:1). Finally Ruth married Boaz and bore a son who would perpetuate the family of Judah as well as that of Boaz, Ruth, and Naomi.

Boaz was the source of rest for Ruth. As Ruth trusted in and committed herself to Yahweh, God provided rest for her through Boaz.

Ruth was the source of rest for Naomi and for all Israel ultimately. She became God's instrument of blessing for her mother-in-law by providing food, security, and descendents. Moreover she became God's instrument of blessing for all Israel and even the world by providing Obed from whom came David. Ruth became a model of what God intended Israel to be in the world: a blessing to others and blessed herself. God was faithful to bring this to pass because Ruth exercised faith in Him. Rest is God's reward for those who follow Him faithfully as Hebrews 3 and 4 make clear.

A third major revelation in Ruth is God's grace in providing a redeemer for His people.

God had also purposed to provide redemption for His people. He affected this for the nation of Israel as a whole in the Exodus from Egypt. There God purchased the nation for Himself.

God also made provision through the Mosaic Law whereby individual Israelites could experience redemption, that is, enjoy freedom from various conditions that enslaved them. One of these provisions was the kinsman redeemer law that allowed a close relative to pay a price to free his fellow Israelite from some enslaving condition. Another was the levirate marriage provision that enabled a widow to escape from her condition by remarrying her single brother-in-law. This man would then, under normal circumstances, raise up seed who would perpetuate the name and line of his deceased brother. Another provision was the redemption (buying back) of property that had passed out of the control of a family. In Ruth's case all of these provisions for redemption combined to set her free.

As history progressed, God's plan for the personal redemption of His own led to Jesus Christ, the ultimate redeemer, paying the ultimate price. He did this so we might be free from the ultimate slavery, our slavery to sin.

The Book of Ruth reveals God's grace in providing a redeemer. He provided Boaz to redeem Ruth and Naomi. Through Ruth He provided David to set Israel free. Through David He provided Jesus Christ to set the world free.

God did not have to provide redemption. He did it out of the love of His own heart. That is grace. Furthermore God did it all. There is nothing that the redeemed person could do to obtain his redemption but trust the person of his redeemer. That too is grace.

Putting all of these major revelations together I would summarize the message of the book as follows. God supernaturally works out His own purposes through human instruments. His purposes include a ruler, rest, and a redeemer. He brings these to reality supernaturally, sovereignly and providentially. He uses people to do so, people who trust in Him and commit themselves to Him.

Let me also point out three values of the Book of Ruth.

Historically the book ties the patriarchal period to the monarchical period of Israel's history. It does not just go back to the period of the judges or to the Mosaic era but all the way back to Perez the patriarch (4:18-22). This shows that the Davidic dynasty was a fulfillment of the promises of the Abrahamic Covenant. It did not rest on the conditional Mosaic Covenant. Because of this, David could function as a priest even though he was not a Levite. His authority superseded the Mosaic Law.

Morally the book demonstrates that faith and purity are possible even in a terrible moral environment. Ruth and Boaz's faith in God resulted in their excellent moral characters (2:1; 3:11). The power of their faith overcame their backgrounds and environments.

Doctrinally the book illustrates redemption. It also illuminates the character of God, particularly His providential working, His loyal love, and His boundless grace, as we have already pointed out.

Finally what are the major lessons we should learn from the Book of Ruth? Let me suggest three.

First, God uses people who trust Him and commit themselves to Him to be a blessing to others. Boaz and Ruth probably did not live to see David's greatness, much less Jesus Christ's. However, God found in them people whom He could use to produce a David. We are very results conscious in our society. We demand instant success and we grow impatient when we do not see God using us to bless others. We need to remember that we will not see all the fruit of our faith this side of heaven. G. Campbell Morgan wrote, "You may be God's foothold for things of which you cannot dream."¹²

Second, God blesses people who trust Him and commit themselves to Him. Ruth and Boaz were not only a blessing to others, but God personally blessed them. They received rest from God. God's blessing of Ruth came in the form of food, security, and a family. A loving and loyal wife of sterling character and a son to carry on the name of his family blessed Boaz's life. (I don't know whether he considered Naomi a blessing or not, though I believe she was.) He also obtained an added portion of the Promised Land. While God has not promised Christians the same kinds of blessings He promised the Israelites, He has promised to bless us. Our blessings are presently mainly spiritual (forgiveness, peace, joy, etc.), but we will receive both spiritual and physical blessings at the judgment seat of Christ. God will reward your faith as He rewarded the faith of Boaz and Ruth.

Third, circumstances do not make or break a believer. Faith does. Boaz was a wealthy man living in a spiritually apostate, morally corrupt environment. Nevertheless he overcame his temptations by faith in God. Ruth was a poor Moabite woman and extremely vulnerable. Yet she overcame her temptations by faith, too. From this we learn that circumstances are not determinative. They do not determine our spirituality. Our attitude and relationship to God do. No matter what circumstances you are up against you can be an overcomer like Boaz and Ruth by trusting in and committing yourself to God.

Constable: Ruth (Outline)

Outline

I. Naomi's predicament ch. 1

A. The deaths of Naomi's husband and sons 1:1-5

B. Naomi's inability to provide husbands for Ruth and Orpah 1:6-14

C. Ruth's profession of faith in Yahweh 1:15-18

D. Naomi's weak faith 1:19-21

E. Hope for the future 1:22

II. Naomi and Ruth's plans chs. 2-3

A. The plan to obtain food ch. 2

1. God's providential guidance of Ruth 2:1-7

2. The maidservant of Boaz 2:8-13

3. Ruth's privileges and responsibility 2:14-16

4. Ruth's blessing of Naomi physically 2:17-23

B. The plan to obtain rest ch. 3

1. Naomi's plan to secure rest for Ruth 3:1-5

2. Ruth's encouragement and Boaz's response 3:6-13

3. Ruth's return to Naomi 3:14-18

III. God's provision ch. 4

A. The nearer kinsman's decision 4:1-6

B. Boaz's securing of the right to marry Ruth 4:7-12

C. God's provision of a son 4:13-17

D. The genealogical appendix 4:18-22

Constable: Ruth

Ruth

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Ruth (Book Introduction)

INTRODUCTION.

This Book is called Ruth , from the name of the person whose history is here recorded; who, being a Gentile, became a convert to the true faith, and marrying Booz, the great-grandfather of David, was one of those from whom Christ sprang according to the flesh, and an illustrious figure of the Gentile church. It is thought this book was written by the prophet Samuel. (Challoner) --- The Holy Ghost chose that the genealogy of David, and of the Messias, should be thus more clearly ascertained. (Theodoret) --- Christ proceeded from the Gentiles, as well as from the Jews, and his grace is given to both. (Worthington) --- Send forth, 0 Lord, the lamb, the ruler of the earth, from Petra, Isaias xvi. This was the capital city of Arabia Petrea, where Ruth is supposed to have lived, (Tostat) being, according to the Chaldean, &c., the daughter of Eglon, king of Moab. The Jews also pretend that Booz was the same person as Abesan, the judge. But it is by no means certain to what period this history belongs. Usher places it under Samgar, about 120 years after Josue. (Calmet) --- Salien believes that the famine, which obliged Elimelech to leave Bethlehem, happened under Abimelech, and that Noemi returned in the 7th year of Thola, A.C. 1243.[1243 B.C.] This event certainly took place under some of the judges; so that we may consider this book as an appendix to the preceding, like the last chapters, (Judges xvii.; &c.; Haydock) and a preface to the history of the kings. (Calmet)

Gill: Ruth (Book Introduction)

INTRODUCTION TO RUTH

This book is called Ruth, not because she was the author of it, but because she is the principal subject of it. In the Syriac and Arabic versions, it is called the Book of Ruth the Moabitess, which describes her by the country of which she was. Her name, according to Hillerus ^l, signifies beautiful, of a good aspect, the same with Calliope in Greek. As to the author of this book, some attribute it to Eli the priest, who seems to have been too soon to give an account of the birth of David; others to Gad or Nathan; some to Hezekiah, and others to Ezra; but what the Talmudists assert, which is most generally received, and most probable, is, that it was written by Samuel; so they say Samuel ^m wrote his own book, Judges, and Ruth; and it is commonly said that this book is an appendix to that of the Judges, and the introduction to Samuel, and is fitly placed between them both. According to Eusebius ⁿ, with the Hebrews, Judges and Ruth make one book they call Shophetim, or Judges; the principal design of it is to give the genealogy of David, whom Samuel had anointed to be king of Israel, and from whom the Messiah was to come, and who therefore may be said to be the aim and scope of it, as he is of all Scripture; and whereby it appears that he sprung both from Jews and Gentiles, and is the Saviour of both, and there is a good foundation for both to hope in him; and the call and conversion of Ruth the Moabitess may be considered as a shadow, emblem, and pledge of the conversion of the Gentiles. Manythings besides may be learnt from this little book, as the different circumstances of good people in this life, and the particular providence of God respecting them. It furnishes out examples of bearing afflictions patiently, of industry, courteousness, kindness to strangers, and young converts; and none can doubt of the divine authority of this book, that considers the use made of it in the genealogies of Christ by the Evangelists Matthew and Luke.

Gill: Ruth 3 (Chapter Introduction)

INTRODUCTION TO RUTH 3

In this chapter we have a proposal of Naomi to Ruth, with advice and directions to get Boaz for her husband, Rth 2:1. Ruth's obedience to the instructions she gave her, Rth 2:5, the notice Boaz took of her, and the conversation that passed between them, Rth 2:8 the dismission of her in the morning to her mother-in-law with a gift, to whom she returned, and acquainted her with what had passed, Rth 2:14.