Ruth 3:7-14

CRITICAL AND EXEGETICAL NOTES.— Ruth 3:7. And when Boaz. Illustrates the simplicity of ancient patriarchal times and manners (Lange). The owners of the crops came every night and slept upon their threshing floors, and this we found to be universal in all the regions of Gaza (Dr. Robinson). Had eaten and drunk. An Eastern idea that great men were more kindly disposed after eating (cf. Esther 7:3). And his heart was merry [cheerful]. Not necessarily implying any excess (Sp. Com.); cheerful and happy over a bountiful harvest (Steele and Terry). [Cf. Judges 19:6; 1 Kings 21:7; 2 Samuel 13:8.] In Judges 18:20; Proverbs 15:15 it denotes gladness without any reference to eating and drinking. Designed to point out the danger encountered by Ruth, and the virtue of Boaz (Lange). He went to lie down. Betakes himself to rest in the solitude of the open field (Lange). In the open air wrapped up, as it seems, in his cloak (Wright). And she came softly. See Judges 4:21. Secretly (Keil). Not so, but quietly, softly—in a muffled manner (Cassel). And uncovered his feet. Servants in the East often sleep in this position. If the weather is cold usage allows this using the covering of the master’s bed (Kitto). And laid her down. And uncovered the skirt of his cloak, and fell (in sleep) at his feet (Syr. Arab). Natives of the East care little for sleeping accommodation, but rest where weariness overcomes them, lying on the ground (Postans).

Ruth 3:8. The man was afraid [startled, Lange]. The Targum renders it, “and trembled”—the translator explaining his sense of the word by the silly gloss, and his flesh was made soft like a turnip (Wright). And turned himself. Rather “bent forward,” so as to feel what was at his feet (Speaker’s Com.). Same word as Judges 16:29—“took hold of.” “Bent over” (Cappellus, Rosen. Gesen. Bertheau Wright).

Ruth 3:9. Who art thou? What is your news? (Syr.). What is your state?—i.e., What is the matter with you? (Arab). Spread therefore. Lit. And thou hast spread (Morison). A request as in AV (Lange, Wordsworth, Wright, &c). Thy skirt Thy wings (Tremel, Junius, Geddes, Bertheau, Keil, Wright, &c.). Same word as in Ruth 2:12—“Under whose wings thou art come, &c. In Hebrew marriages the bridegroom places his tallith on the head of his bride. The phrase indicates receiving the woman in societatem tori acknowledging her as a wife (Speaker’s Com.). Equivalent to “I have made thee my wife,” in Ezekiel 16:8 (Wright). We are inclined, however, to adopt the opinion of those who consider the word to be employed metaphorically of protection, as in Ruth 2:12, a much more delicate way for Ruth to intimate her wish (ibid). Let thy name be called upon thine handmaid (cp. Isaiah 4:1) by taking her as a wife (Targum). But cover thy handmaid with a corner of thy cloak (Syr.). A near kinsman [a redeemer] a goel, one that hath a right to redeem.

Ruth 3:10. Blessed be thou. The same phrase as in Ruth 2:20 Thou hast showed more kindness. Lit. Thou hast made thy last kindness better than the first. The first was faithfulness to her husband and her mother-in-law, the last was her willingness to accept Boaz, aged as he was. This latter feeling, according to Rosenmüller and Bertheau, allied to her attachment to her former husband, for whom she wished to raise seed (Wright). The kindness which thou art showing to thy husband now that he is gone is still greater than that thou didst show to him while he lived (Michaelis). Inasmuch as thou followedst. Lit. In not going after the young men, whether [after] a poor one or a rich one.

Ruth 3:11. My daughter. Continues to speak as one older than herself. Fear not. A common thing to fear where there is intense desire. All that thou required [sayest]. All the city [Lit. gate] cf. Genesis 34:24; Deuteronomy 17:2 [see on Ruth 4:1]. This not to be understood with the Targumist to signify only the council of the elders, but rather to mean all the people who were wont to assemble at the gate (Wright). A virtuous woman γυνὴ δυναμεος (LXX). Lit. A woman of strength. A good woman (Lange). Strong in a moral sense. Corresponds with the common expression, man of valour (Steele and Terry). Means that Ruth was strong in all that constitutes female excellence and worth; possessed force of character, &c. The same Hebrew word as in Proverbs 31:10: “A virtuous woman is a crown to her husband.” Boaz fully justified in ascribing to this very act an honourable principle.

Ruth 3:12. And now it is true. Truly indeed only a goel am I (Bertheau).כּי in order to strengthen the assurance (Lange). Howbeit there is a kinsman [redeemer] nearer than I. But there is also a goel nearer of kin than I (Speaker’s Com.). From this it appears that Naomi had laboured under some mistake. Probably she was ignorant of the existence of this nearer kinsman (Steele and Terry). Or there may have been on her part a knowledge of his inability or unwillingness to act the part of a redeemer (Ruth 4:6). Cox, however, thinks she had a further purpose. Of the women Naomi has the first claim [upon her kinsman]. How is she to show that she waives it in favour of Ruth? Of the men the unnamed kinsman has the first right to redeem. How is Naomi to indicate that she would prefer Boaz? She achieves both points at a stroke by sending Ruth to Boaz [See Cox, p. 115–6].

Ruth 3:13. Tarry this night. Dangerous to return to the city in the darkness, but not in the indistinct twilight (Ruth 3:14). He cannot send her away, nor is he afraid to let her remain (Lange). If he will perform the part of a kinsman. Lit. If he will redeem thee (Lange). Translate redeem and redeemer throughout the verse.

Ruth 3:7

Theme.—A DELICATE MISSION DEFENDED

“Fie on possession

But if a man be virtuous withal.—Chaucer.

And when Boaz had eaten, etc.

We need not dwell on this part of the narrative except to defend it from unfair surmises, and possibly from what men have added to the simplicity of the story. The Scriptures in this very much like human life—we find in them what we take to them. There are who see evil suggestiveness everywhere. The eye, no longer single, the whole world is full of evil. Nothing in these incidents, however, but what is perfectly in accordance with the customs of the East, the habits of the age, or with modesty itself. Note. (a) Men should be judged by the standard of their own times—especially in matters of custom. While virtue and vice are the same always, manners and customs are continually varying. Note. (b) An Eastern custom not necessarily a bad one because we do not approve of it (Cumming).

Look,

I. At what is certainly known in connection with the incidents before us.

(1) That Boaz and Ruth must have come into daily contact during the harvest season. Hence mutual esteem and regard may be expected to have sprung up (Ruth 3:10) possibly admiration and affection.

(2) That there were reasons for reticence on the part of Boaz (a) his age (b) the fact that there was a nearer kinsman.

(3) That the widow had a right to claim marriage from the nearest of kin. [For the Levirate marriage, see extract from Lange, and Crit. and Exeg. Notes on Ruth 3:1 &c.]. If any one might criticise, and complain of the project it is Boaz, yet he does nothing but commend, (Ruth 3:11) a plain proof that neither Naomi or Ruth had overstepped what was customary or lawful under the circumstances. No apology was made by Ruth, no surprise expressed by Boaz (Statham).

Look again

II. At what fairly may be said in defence of the act.

(1) It was in general accordance with the usages of the time and place. The interview in the open air [see Crit. and Exeg. Notes]. The claim made by an act expressive of taking the place of a servant, and of claiming protection (Spread thy skirt, &c.); a more delicate way after all than if done by Ruth in the harvest field before the servants and reapers engaged there. Note. The transaction concerned only those engaged in it,—was a matter of the most private and delicate nature. If followed by a refusal on the part of Boaz it was best for both parties, the thing should be kept as a secret. As the issue proved it showed the confidence of both women in the integrity of Boaz. True love is always bold and may venture where false would fail. Only in the event of Boaz proving untrue could the end be disastrous, and we may rest assured that Naomi had settled this point to her own satisfaction. She knew her man and acted accordingly. His diffidence must be removed, his recollection of duty stimulated in this abrupt and dramatic way. He must be put upon his honour (Statham).

(2) It was done with a definite end and purpose, and that in no way connected with intrigue (a) to do honour and raise posterity to the dead Mahlon. To the pure all things are pure. Ruth simple concerning evil. Had there been the slightest immodesty in the place it would have tended to have defeated its own purpose and alienated Boaz. (b) There was the hope that Boaz would redeem the land (Braden).

(3) It was done by the advice of an elderly and pious woman. Not an English or European mother, indeed bound by the sensitive conventionalities of a highly-civilised and fastidious society, but an Eastern mother, &c. (Braden). Note. Children do not generally sin in collusion with their elders and parents.

(4) This advice doubtless had respect to the upright character and known piety of Boaz. Ruth sent not to a young man but to one advanced in years, one who had previously commended her purity and worth.

IMPROVEMENT.

(1) All agree that this is not to be drawn into a precedent (M. Henry); laws, customs, etc. differ now.

(2) True also that others may do what it is not wise for us to do, go where it would be dangerous for us to go, (a) because their motives are higher and purer than ours, (b) because their spirit is less liable to be influenced by evil. One man is no law to another as to what would be temptation. Every man must judge for himself as in the sight of God [cf. on Ruth 1:15, p. 65].

Ruth 3:7. And when Boaz had eaten and drunk, etc. No asceticism here. Becomes the rich and great to be generous (M. Henry). There is a time to be merry. The phrase here involves no excess (see Crit. and Exeg. Notes). Means that he was physically comfortable (Pulpit Com.) Note. Christ’s glory to declare the sacredness of all natural enjoyments (Robertson). His first miracle wrought at a marriage feast, at which the language of the master (John 2:10) tells us there had been, not excess of course, but happiness and merry-making. He himself called a gluttonous man and a wine-bibber.

“There is but one indivisible point from which we should look at a picture; all others are too near or too distant, too high or too low. Perspective fixes this point precisely in the art of painting; but who shall fix it in regard to truth and morals? (Pascal). Now, there are a right and a wrong point from which we may judge of the scene described in these verses. Judge of it according to the maxims and the manners of our own age and country, and we shall inevitably fall into a most mistaken estimate of the characters and events that pass before us. We must be fully aware of the peculiarities in ancient manners and laws; we must stand in thought amid the simplicities and catch the colouring of Oriental pastoral life; for this is the “point neither too near nor too distant, neither too high nor too low”—the true perspective position from which to look, and to form a correct moral judgment of the whole transaction.—Thomson.

To understand the incidents of this chapter we must have before us the ancient custom and laws of levirate marriage, so called from the Latin word levir, a brother-in-law. We meet the first instance of it in Genesis 38:8, where Judah calls upon his younger son Onan to marry Er’s widow, and thus preserve his brother’s name. The custom, however, was not peculiar to the Hebrews solely, but has been found to exist in several eastern countries. The Mosaic law on the subject is given in Deuteronomy 25:5, and is in substance as follows: If a man die and leave no children, his brother is under obligation to marry the widow, and she has a right to demand it of him. This obligation, however, is not absolutely binding.… From this book of Ruth we see that the levirate law was so contrived that in case the deceased husband had no surviving brother the obligation to marry the widow devolved upon his next nearest kinsman.—Lange.

The Hebrew word for this kinsman is גֹאֵל goel which means a redeemer. Its root is the exact equivalent of the Greek λυο to loose, from which comes the New Testament λυτρον a ransom. The meaning of the word is profoundly set forth in the various grand historical unfoldings of its ideas. According to the social philosophy of the Mosaic law no member of the national organisation was to perish, no branch of the tree was to wither; whatever had been dislocated by natural events was to be reset; whatever had been alienated was to be redeemed. This applied to lands as well as to persons; and the duty of redemption rested, as within the nation, so within the families into which the nation branched out. No one could redeem anything for a family who did not belong to it by blood relationship. The Great Liberator of Israel is God. He frees from servitude. For that reason the Messiah who delivers Israel is called Goël-Redeemer. When He appears he will come as Israel’s blood relation and brother, as Christ truly was.—Cassel (condensed).

We must remember that delicacy as distinguished from morality consists not in any particular action, but in the conformity of that action with the habits of the society in which we live; while morality often requires a sturdy opposition to those very habits. To judge of the morality of an action we must therefore inquire concerning its conformity to the law of God; to judge of its delicacy, its conformity to the law of contemporary opinion.… Nothing can be more unrighteous than the measure which ungodly persons apply to the characters of the Old Testament saints; the nations called Christian and Protestant, receive from the Gospel notions of purity and real delicacy, of which man without that revelation, has no conceptions. They receive them, but deny or forget the source from whence they came; and, regarding these Gospel sentiments as natural laws, represent these holy men of God as violating the first principles of the natural law of conscience, when, in fact, they were walking fully in accordance with the light they possessed, and earnestly desiring to see the rising of a brighter day.—Macartney.

What took you there? What right had you to be there? Those are the critical questions on which everything depends. If you are passing through temptation with your eye fixed on a pure, true life beyond it, temptation being only a necessary stage upon your way, so long as you keep that purpose, that resolution, that ideal, you shall be safe. If you are in temptation with no purpose beyond it, you are lost.—P. Brooks.

Ruth 3:9

Theme—A CRY FOR SHELTER AND A CLAIM FOR HELP

“Therefore I come, thy gentle call obeying,

And lay my sins and sorrows at thy feet,

On everlasting strength my weakness staying,

Clothed in Thy robe of righteousness complete.”

Who art thou? I am Ruth, thine handmaid. Spread, therefore, thy skirt [wings] over thine handmaid.

This conversation, a strangely interesting and suggestive one. Fear may possess wise and godly men (Ruth 3:8), yet they moderate it and are not overmastered by it. Boaz evidently has both his terror and his passions completely within control.

Evident, too, that both actors in the scene fully understand the meaning and the teaching of the Hebrew law as to the relationship between them. By a very delicate and thoroughly national figure of speech, the same Boaz has himself referred to and used, (Ruth 2:12) Ruth claims the acknowledgment of this relationship. She asks to do with respect to Boaz what he has already seen her do with regard to Jehovah, i.e., take shelter under his protecting wings. And she uses the strongest argument possible in order to prevail, taken alike from the law and from the word of God, Thou art a near kinsman. The fact that she is of Moab can no longer stand in the way. Has he not himself received and treated her as an Israelitish maiden? (Lange).

In this act,

I. She claims an honourable acknowledgment of the relationship existing between them. He owed it as a duty, she asks it as a right. Mark, too, the petition can no longer be denied without disgrace to one or the other. She comes with boldness, and risks her fair name upon the result. So with Esther going in to Ahasuerus (Esther 4:15), So with the woman (Luke 8:43) approaching Christ, upheld by a similar ground of hope, and a like conviction that help lay in Him. Note. How brave and trusting it such an approach (Wordsworth). This confidence itself is the earnest of success. The kingdom of heaven suffereth violence, etc.

So, as between Israel and God, the very same idea is used to convey the idea of covenant relationships recognised as toward His own. “I have spread my skirt over thee,” is equivalent to I have made thee my wife (Ezekiel 16:8).

II. She asks protection and help. Rest under the guardianship of a husband, one of the underlying ideas of the whole book. The covering of the bridegroom’s bed called a “wing” among the Hebrews (cf. Deuteronomy 22:30). In word and in symbolical action alike Ruth refers to this fact. Note. Husbands are or should be a protection to their wives.

These natural relationships have their spiritual analogies. The figurative representation of God in this attitude, as one protecting with outstretched wings, is a common and familiar one in Scripture. [See on “The Sheltering wings,” Ruth 2:12, pp. 119, 120.] We have here

(1) a cry for shelter,

(2) a claim for assistance. Means take my all under thy care. So sinners come to Christ.

“Rock of ages cleft for me,
Let me hide myself in Thee.”

III. She renounces all else to make this claim (Ruth 3:10). Her near relationship, her encouragement—she takes Boaz for better or worse. And she does all this with abundant and evident humility, self-abasement, and self-renunciation [cf. on Ruth 2:10, page 111.]

IMPROVEMENT.

(1) What a lowly attitude.
(2) What a significant one. So the Syrophenician woman came to Christ, content to touch the hem of his garment unobserved. So the Gentile Church comes to Christ, humbly, faithfully, and lovingly (Wordsworth).

“In the present day, at a Jewish marriage, they always take up the corner of the plaid or cloak of the bridegroom, and spread it over the head of the bride. I saw in the Roman Catholic Church of Notre Dame a marriage, at which they seemed to retain a fragment of the ancient usage; after the parties were married, and the priest was pronouncing the benediction, he spread a robe over the heads of both—a memorial of the ancient Jewish usage. ‘Spread thy skirt over me.’ ”—Cumming.

“It is our melancholy and miserable misapprehension, that we fancy there is some reluctance on Christ’s part that needs to be overcome, some repulse in His mind that we need to do away with, and that we have to persuade and urge Him to do what we yearn to have done, to forgive us all our sins, and to blot out all our iniquities. This is a great mistake; ten thousand times more willing is Christ to receive you, than ever you were to make application to Him.”—Ibid.

“ ‘Thou art he that has a right to redeem a family and estate from perishing, and therefore let this ruin be under thy hand; and spread thy skirt over me—be pleased to espouse me and my cause.’ Thus must we, by faith, apply ourselves to Jesus Christ as our next kinsman, that is able to redeem us; come under His wings, as we are invited (Matthew 23:37), and beg of Him to spread His skirt over us. Lord Jesus, take me into Thy covenant and under Thy care. I am oppressed, undertake for me.”—Matt. Henry.

“Marriage is a resting place. The wife finds rest under the protection of her husband, as Israel finds it under the overshadowing wing of Jehovah. Even until the latest times, the figurative representation of God as the living Bridegroom of His people, continues instructively and sublimely, to run through Scripture and tradition. Christ says, (Matthew 23:37), ‘How often,’ etc. Israel has rest (menuchah) when God spreads out His wings over them. The Psalmist prays to be covered by the shadow of Jehovah’s wings. Boaz says to Ruth (Ruth 2:12), ‘May thy reward be complete, since thou hast come to take refuge under the wings of Jehovah, the God of Israel.’ That which Ruth there did with respect to the God of Boaz, she now asks to be permitted to do with respect to Boaz himself. The husband gives rest to the wife by spreading out his wings over her.”—Lange.

“Under the shadow of Thy throne

Thy saints have dwelt secure;

Sufficient is Thy arm alone,

And our defence is sure.”—Watts.

“These times were not delicate. This man, though great in Bethlehem, lays himself down to rest upon a pallet, on the floor of his barn. When he awakes at midnight, no marvel if he were amazed to find himself accompanied. Yet though his heart were cheered with wine, the place solitary, the night silent, the person comely, the invitation plausible, could he not be drawn to a rash act of lust, his appetite could not get the victory of reason, though it had wine and opportunity to help it. Herein Boaz showed himself a great master of his affections that he was able to resist a fit temptation. It is no thanks to many that they are free of some evils. Perhaps they wanted not will, but convenience. But if a man, when he is fitted with all helps to his sin, can repel the pleasure of sin out of conscience, this is true fortitude.”—Bishop Hall.

Ruth 3:10

Theme—VIRTUE RECOGNISED AND BLESSED

“A good man’s prayers

Will from the deepest dungeon climb to heaven’s height,
And bring a blessing down.”—Joanna Baillie.

Blessed be thou of (he Lord, etc. For thou hast shown more kindness, etc. All the city [gate] doth know that thou art a virtuous woman.

A good man will not lightly condemn the virtuous for some show of evil (Bernard). Boaz instead of blaming Ruth blesses her, and praises her virtue, a significant fact to those who question her conduct. Makes no complaint of being disturbed in the night, nor of too great importunateness (Lange). On the other hand entertains no thought of abusing her confidence (Ibid). Note (a) Actions are often to be estimated from the character of the actor (Lawson). Some unknown cause may explain away everything that otherwise might seem suspicious. (b) Piety prevails even in a situation like this. She calls herself “his handmaid,” he calls her “his daughter,” and the actions of both are in keeping with this.

Dwell

I. On the benediction. [cf. on ii:4, p. 100; ii:12, p. 116; also on i:8, 9 p. 38]. May be looked upon either

(1) a petition.
(2) An expression of good wishes, the opposite of cursing.
(3) An affirmation. Note. The godly although poor may be blessed (Bernard).

Implies (a) Piety. Fervent prayer, even when a mere ejaculation or the expression of benevolent desire, rests upon belief in God and His willingness to bless. (b) Deference to the Divine Will. Bows to that and is in harmony with that. If the words are a mere salutation, they imply sympathy and express friendly and benevolent feelings. How much of the joy and pleasantness of life depends upon a word “fitly spoken!” These courtesies of life not to be neglected by the true Christian. Boaz did not forget them even in such a trying situation. They are everywhere sanctioned by Scriptural usage.

II. The Reasons for this expression of goodwill.

(1) Thou hast showed more kindness at the latter end, etc. The virtuous are better at last than at first (Bernard). Thus love grows stronger as difficulties abound; not only begins, but continues its ministry and its mission. So with Ruth. Her affection for the dead Mahlon to be seen in her present act [See on kindness to the dead ii:20]. Note. Apostates like Judas, Demas, Alexander (the coppersmith) were truly good at the first—grow more evil at the last just because of this (Bernard).

(2) All the city of my people doth know that thou art a virtuous woman. A great recommendation—her virtue manifest, known, seen, acknowledged. Graces may exist and yet be hidden. Here they shine forth conspicuous, resplendent. A stranger, a Moabitess, yet not only escaping calumny, but winning favour. Such was Ruth. Note. Virtue makes even the poor to become famous.

Her virtue manifested in her circumspect conduct towards the aged and the young, rich and poor alike. Manifested everywhere, recognised of all. All the city [gates.] Note. Character tells everywhere (Statham). The price of such above rubies (Proverbs 31:10). Her works to praise her in the gates

(31).

IMPROVEMENT.—(a) Virtue

(1) recognised
(2), received
(3), rejoiced over
(4), rewarded by the godly. Note. Virtue a means of preferment, a source of praise, “Blessed be,” &c. (b) See how completely Boaz turns what would have been the hour of temptation to many, into a time when his gifts and graces shine out the more conspicuously. What wise counsel, what just and appropriate speech, what careful thoughtfulness for others, what gentleness, courtesy, and benevolence! Note. Good men praise virtue where others would practise vice. Its spell holds them in the extremest moments of temptation.

“She calleth herself his ‘handmaid;’ he calleth her his ‘daughter.’ There is nothing lost by humility. The humble shall have ‘riches, and honour, and life’ (Proverbs 23:4).”—Trapp.

“How blessed is a man the moment his thought has come into the realisation of this God, who is to-day and to-morrow, night and day, at home and abroad, everywhere, thinking of him and interested in him! Not of a God who is penned up behind marble laws; not a God who is afar off, and who requires that some one shall ascend into the heaven and bring him down; but a God with us; a God in us; a God for us.”—Beecher.

“Exemplary virtue ought to have its due praise (Philippians 4:8), and it will recommend both men and women to the esteem of the wisest and best. Ruth was a poor woman and poverty often obscures the lustre of virtue: yet Ruth’s virtue, even in a mean condition, were generally taken notice of and could not be hid: nay, her virtues took away the reproach of her poverty. If poor people be but good people they shall have honour from God and man. Ruth had been remarkable for her humility, which paved the way to this honour. The less she proclaimed her own goodness the more did her neighbours take notice of it. In the choice of yolk-fellows, virtue should especially be regarded, known approved virtue. Let religion determine the choice, and it will certainly crown the choice and make it comfortable.”—Matt. Henry.

“Instead of touching her as a wanton, he blesses her as a father, encourages her as a friend, promiseth her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts; no less chaste, but more happy than when she came. Oh, admirable temperance, worthy the progenitor of Him in whose lips and heart was no guile!”—Bishop Hall.

“A man’s nature is best perceived in privateness, for there is no affectation; in passion, for that putteth a man out of his precepts; and in a new case or experiment for there custom leaveth him.”—Bacon.

“A noble mind!
With this and pleasures under ban,
True faith and holy trust in God,
Thou art the peer of any man.”—

Gallagher.

Ruth 3:12

Theme—CARE FOR THE CLAIMS OF OTHERS

Ah me! How dark the discipline of pain,
Were not the suffering follow by the sense
Of infinite rest and infinite release!
This is our consolation!”—Longfellow.

Ruth 3:12. l am thy near kinsman [redeemer], howbeit there is a kinsman nearer than I. If he will perform, etc. [lit. if he will redeem thee], but if not then I will, etc.

Ruth’s recompense and rest begins from this hour. The word of an honorable man is pledged. “Fear not, I will do to thee etc.,” and she may repose in confidence upon that. Note. Where a godly and honest man makes a promise there is little fear of failure. With such to say is to do.

There is a difficulty, however, in the way, of a technical kind indeed, but none the less a difficulty because of that. Evident that Ruth had impressed Boaz favourably, that inclination pointed in the direction outward circumstances and claims were pointing. Note (a) The most subtle and dangerous temptations come in this way. Come as angels of light, etc. We persuade ourselves we are even serving others and not ourselves. (b) How good men act under such circumstances. Boaz remembers even in this hour that there is another and a nearer kinsman. Yields the preference to duty, not to inclination.

Suggests

I. Care for the claims of others—respect for their rights. Note. Conscientiousness a characteristic of good men always. Justice to give every one his own, to do to others as we would they should do to us.

(a) The danger comes from our feelings and desires in such moments. We naturally seek our own interest, and we are right in doing this, so long as they do not intrude into the sphere sacred to our fellows. Note. The more ardent the man the more earnest the pursuit, and therefore the best of men sometimes feel this temptation to step beyond their own sphere the strongest.

(b) These feelings and desires need to be continually watched. Very easy to wrong others even in our acts of charity and kindness, much more then in pursuit of our own gratification. Note.

(1) Those nighest to a right are first to be preferred.

(2) Personal feelings always increase the urgency of the claims of selfishness.

(3) Grace can conquer even these tendencies in a good man.

II. Promptness to respond to claims upon ourselves. This request of Ruth’s cannot be gainsaid—Boaz does not leave her a moment in doubt. Acknowledges her at once as a kinswoman, and poor as she is, responds to her demand so far as it falls upon him. He himself will prosecute the matter (Lange).

(1) How easy to evade responsibility. A natural sloth and lethargy of soul towards duty in most men. The priest and the Levite pass by on the other side, leaving the poor wounded and bleeding ones to perish. (Luke 10:31.)

(2) How natural to let it rest upon others, to lay it upon them, and to criticise them if they fail to respond to it. Note (a) The man who most respects the claims of others is generally the readiest to respond to those upon himself. Boaz an instance of this: tender, true, conscientious all round. (b) Piety, high principles, true nobility in men run contrary to nature in these things; make us careful where we are inclined to be careless [in regard to others] and the reverse.

(3) Goodness should show itself in actions, faith be seen in works, kindliness of heart be manifested in deeds.

Then will I do the part of a kinsman to thee. [Then will I redeem thee] as the Lord [Jehovah] liveth.

The law made it incumbent on the nearest kinsman to marry the childless widow (Deuteronomy 25:5.) so as to redeem the inheritance and prevent the name of the dead husband being forgotten or blotted out. Boaz acknowledges that Ruth’s claim cannot be gainsaid. What an encouragement this to the humble seeker I Her rights deferred, not denied.

The Goel or Redeemer here.

(1) Responds to the first application. No importunity needed. The seeker met half way. The burden and responsibility accepted at once.

(2) Conditionally promises all that is asked. No right to expect more than a conditional promise. Other rights beyond our own in the universe.

(3) Does so on the existence of God. “As Jehovah liveth”—a solemn oath, not to be lightly taken, not to be easily put aside. Note. How strong the hope that is built upon such. [On the Kinsman Redeemer, see Ruth 4:9, p.]

“When Alexander the Great took Tyre he was informed of a young prince who had obtained a high character for virtue, and offered him the crown. The young prince refused it, because he had an elder brother who had a better title than himself to the royal dignity, for they were of the ancient blood of the Tyrian kings. Boaz deserves no less praise than this Tyrian prince. Such a wife as Ruth would have been preferred by Boaz to a royal diadem; yet he would not take her to himself to wife whilst there lived another man who had a preferable claim to her, if he was willing to make use of his right. We ought to ‘look every man not on his own things only but every man also on the things of others.’ ”—Lawson.

“Howbeit there is a kinsman nearer than I. There are different degrees of relation, all of which have their respective duties, and their respective rights belonging to them. We sin either by neglecting any of the duties to these relations, or by arrogating the rights peculiar to nearer relations. Boaz would do everything to serve Ruth that became her nearest relation, but one; and this one thing he declined, because he had no right to do it. He would not intrude into the rights of another man till they were voluntarily surrendered. As every man ought to abide in his own calling, so we all ought to keep our own places in society. Much of the unhappiness, and many of the sins of social life originate in that assuming and meddling disposition, which renders some people a pest to their neighbours and still more to themselves.”—Ibid.

“What true Christian chivalry born of faith, there was in the heart of this Bethlehem yeoman. He was not only sternly honest, but sensitively honorable, bearing his escutcheon without a sinister brand on it. We trace the same quality in some of the most memorable passages in the early life of his illustrious descendant, the greatest of Israel’s kings. David knew from the prophet Samuel that he was divinely selected for the throne of the Hebrew Commonwealth. The life of Saul was more than once in his power, and the unrelenting persecution with which he pursued him and sought to destroy him, would have seemed to a conscience that was less informed and scrupulous, almost to warrant his taking his life, and seizing the sceptre as it fell from his hands. But he will not so much as lift up his finger ‘against the Lord’s anointed,’ or ascend to a throne by steps that are stained with blood. He dare not force Providence, or enjoy a blessing while sitting on the grave of a murdered duty. To wait God’s time, is to prove that ‘We believe in God,’ is not only an article in our creed, but an active principle in our Christian life.”—Thomson.

“A godly life includes every form of moral virtue—temperance, wisdom, fortitude of every kind, moralities, whether on a low scale of individual interest, on a higher scale of society relations, or in the highest form to which patriotism inspires. All these are included in religion—Beecher.

“He is an Israelite, not only before men, but also before God alone. And it was because he did not forget, what man is naturally so prone to forget, that God sees him, that he is so mindful of his duty. Hypocrites, when alone are different from what they appear in company. Israelites like Boaz feel and act in the presence of the all-knowing God alone not otherwise than they would if all the stars of heaven and all the creatures of earth could testify against them. Boaz showed an active faith when he gave no place to temptation. Pious and offenceless as he was when Ruth came to claim the right of the poor, he is equally so now when she asks for her right of redemption. Then the question was only about a few ears of grain, now it involves his own person and estate. Then he was kind in the presence of Ruth’s humility, now he is humble in the presence of her claim to be righted. Then he forgot herself in the fact that she had ever owned another law than that of Israel. Then his tender delicacy made Ruth assured of her safety in his fields; now that same delicacy understands that since she has come to him the right she claims must be fulfilled. He might have released himself by the letter of the law to which she appeals—there was a nearer relative; but his faith is an active faith. The question was one of right, not of ingenious play with the letter. The claimant must be satisfied. And he does what he promised to do.”—Lange.

“According to its derivations, goel means one who unlooses,’ unlooses that which has been bound, and restores it to its original position. The goel did his duty, for example, if he redeemed a promissory note by paying it and handing it back to the man who had given it; or if he had redeemed a piece of land by paying off the liens upon it and restoring it to its original owner; or if he redeemed a captive by paying his ransom and setting him free. So that the fundamental idea of a goel was that of a man who redeemed, or set loose, that which had in any way been bound.”—Cox.

“It is easy to understand, how, in process of time, this title came to be applied both to Jehovah and to Jesus. Jehovah was the Redeemer of Israel; for, again and again, he interposed to save them from captivity, or to ransom them when they had been carried away captives and to preserve them a name and a place in the earth. Jesus is the Redeemer of the whole world; for when we were captives to divers lusts, and groaning under the oppressions of evil, the Son of Man proved Himself our true kinsman by paying a ransom for us and setting us free from our intolerable bonds.”—Ibid.