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Matthew Henry’s Complete Commentary
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Matthew Henry |
R U T H
CHAP. III.
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,
II. Ruth’s punctual observance of those directions,
III. The kind and honourable treatment Boaz gave her,
IV. Her return to her mother-in-law,
| Ruth’s Visit to Boaz. | B. C. 1312. |
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1 Then Naomi her mother in law said unto her, My daughter,
shall I not seek rest for thee, that it may be well with thee?
2 And now is not Boaz of our kindred, with whose maidens thou
wast? Behold, he winnoweth barley to night in the threshingfloor.
3 Wash thyself therefore, and anoint thee, and put thy raiment
upon thee, and get thee down to the floor: but make not thyself
known unto the man, until he shall have done eating and drinking.
4 And it shall be, when he lieth down, that thou shalt mark the
place where he shall lie, and thou shalt go in, and uncover his
feet, and lay thee down; and he will tell thee what thou shalt
do.
5 And she said unto her, All that thou sayest unto me I will
do.
Here is,
I. Naomi’s care for her daughter’s comfort is without doubt very
commendable, and is recorded for imitation. She had no thoughts of
marrying herself,
But, though she that was old had resolved upon a perpetual widowhood,
yet she was far from the thoughts of confining her daughter-in-law to
it, that was young. Age must not make itself a standard to youth. On
the contrary, she is full of contrivance how to get her well married.
Her wisdom projected that for her daughter which her daughter’s modesty
forbade her to project for herself,
v. 1.
This she did
1. In justice to the dead, to raise up seed to those that were gone,
and so to preserve the family from being extinct.
2. In kindness and gratitude to her daughter-in-law, who had conducted
herself very dutifully and respectfully to her. “My daughter”
(said she, looking upon her in all respects as her own), “shall I
not seek rest for thee,” that is, a settlement in the married
state; “shall I not get thee a good husband, that it may be well
with thee,” that is, “that thou mayest live plentifully and
pleasantly, and not spend all thy days in the mean and melancholy
condition we now live in?” Note,
(1.) A married state is, or should be, a state of rest to young people.
Wandering affections are then fixed, and the heart must be at rest. It
is at rest in the house of a husband, and in his heart,
Those are giddy indeed that marriage does not compose.
(2.) That which should be desired and designed by those that enter into
the married state is that it may be well with them, in order to
which it is necessary that they choose well; otherwise, instead of
being a rest to them, it may prove the greatest uneasiness. Parents, in
disposing of their children, must have this in their eye, that it
may be well with them. And be it always remembered that is best
for us which is best for our souls.
(3.) It is the duty of parents to seek this rest for their children,
and to do all that is fit for them to do, in due time, in order to it.
And the more dutiful and respectful they are to them, though they can
the worse spare them, yet they should the rather prefer them, and the
better.
II. The course she took in order to her daughter’s preferment was very
extraordinary and looks suspicious. If there was any thing improper in
it, the fault must lie upon Naomi, who put her daughter upon it, and
who knew, or should know, the laws and usages of Israel better than
Ruth.
1. It was true that Boaz, being near of kin to the deceased, and (for
aught that Naomi knew to the contrary) the nearest of all now alive,
was obliged by the divine law to marry the widow of Mahlon, who was the
eldest son of Elimelech, and was dead without issue
(v. 2):
“Is not Boaz of our kindred, and therefore bound in conscience
to take care of our affairs?” This may encourage us to lay ourselves by
faith at the feet of Christ, that he is our near kinsman; having taken
our nature upon him, he is bone of our bone and flesh of our
flesh.
2. It was a convenient time to remind him of it, now that he had got so
much acquaintance with Ruth by her constant attendance on his reapers
during the whole harvest, which was now ended; and he also, by the
kindness he had shown to Ruth in smaller matters, had encouraged Naomi
to hope that he would not be unkind, much less unjust, in this greater.
And she thought it was a good opportunity to apply to him when he made
a winnowing-feast at his threshing-floor
(v. 2),
then and there completing the joy of the harvest, and treating his
workmen like a kind master: He winnoweth barley to-night, that
is, he makes his entertainment to-night. As Nabal and Absalom had
feasts at their sheep-shearing, so Boaz at his winnowing.
3. Naomi thought Ruth the most proper person to do it herself; and
perhaps it was the usage in that country that in this case the woman
should make the demand; so much is intimated by the law,
Naomi therefore orders her daughter-in-law to make herself clean and
neat, not to make herself fine
(v. 3):
“Wash thyself and anoint thee, not paint thee (as Jezebel), put
on thy raiment, but not the attire of a harlot, and go down to the
floor,” whither, it is probable, she was invited to the supper there
made; but she must not make herself known, that it, not make her errand
known (she herself could not but be very well known among Boaz’s
reapers) till the company had dispersed and Boaz had retired. And upon
this occasion she would have an easier access to him in private than
she could have at his own house. And thus far was well enough. But,
4. Her coming to lie down at his feet, when he was asleep in his bed,
had such an appearance of evil, was such an approach towards it, and
might have been such an occasion of it, that we know not well how to
justify it. Many expositors think it unjustifiable, particularly the
excellent Mr. Poole. We must not to evil that good may come. It is
dangerous to bring the spark and the tinder together; for how great a
matter may a little fire kindle! All agree that it is not to be drawn
into a precedent; neither our laws nor our times are the same that were
then; yet I am willing to make the best of it. If Boaz was, as they
presumed, the next kinsman, she was his wife before God (as we say),
and there needed but little ceremony to complete the nuptials; and
Naomi did not intend that Ruth should approach to him any otherwise
than as his wife. She knew Boaz to be not only an old man (she would
not have trusted to that alone in venturing her daughter-in-law so near
him), but a grave sober man, a virtuous and religious man, and one that
feared God. She knew Ruth to be a modest woman, chaste, and a keeper
at home,
Tit. ii. 5.
The Israelites had indeed been once debauched by the daughters of Moab
(Num. xxv. 1),
but this Moabitess was none of those daughters. Naomi herself designed
nothing but what was honest and honourable, and her charity (which
believeth all things and hopeth all things) banished and
forbade all suspicion that either Boaz or Ruth would attempt any thing
but what was likewise honest and honourable. If what she advised had
been then as indecent and immodest (according to the usage of the
country) as it seems now to us, we cannot think that if Naomi had had
so little virtue (which yet we have no reason to suspect) she would
also have had so little wisdom as to put her daughter upon it, since
that alone might have marred the match, and have alienated the
affections of so grave and good a man as Boaz from her. We must
therefore think that the thing did not look so ill then as it does now.
Naomi referred her daughter-in-law to Boaz for further directions. When
she had thus made her claim, Boaz, who was more learned in the laws,
would tell her what she must do. Thus must we lay ourselves at
the feet of our Redeemer, to receive from him our doom. Lord, what
wilt thou have me to do?
Acts ix. 6.
We may be sure, if Ruth had apprehended any evil in that which her
mother advised her to, she was a woman of too much virtue and too much
sense to promise as she did
(v. 5):
All that thou sayest unto me I will do. Thus must the younger
submit to the elder, and to their grave and prudent counsels, when
they have nothing worth speaking of to object against it.
| Ruth’s Reception by Boaz. | B. C. 1312. |
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6 And she went down unto the floor, and did according to all
that her mother in law bade her.
7 And when Boaz had eaten and drunk, and his heart was merry,
he went to lie down at the end of the heap of corn: and she came
softly, and uncovered his feet, and laid her down.
8 And it came to pass at midnight, that the man was afraid, and
turned himself: and, behold, a woman lay at his feet.
9 And he said, Who art thou? And she answered, I am Ruth
thine handmaid: spread therefore thy skirt over thine handmaid;
for thou art a near kinsman.
10 And he said, Blessed be thou of the LORD, my daughter:
for thou hast showed more kindness in the latter end than at
the beginning, inasmuch as thou followedst not young men, whether
poor or rich.
11 And now, my daughter, fear not; I will do to thee all that
thou requirest: for all the city of my people doth know that thou
art a virtuous woman.
12 And now it is true that I am thy near kinsman: howbeit
there is a kinsman nearer than I.
13 Tarry this night, 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: 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.
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
(v. 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
(v. 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
(v. 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
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. xxxiv. 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
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
(ch. ii. 12);
but now he says, Thou hast shown more kindness in the latter end
than at the beginning
(v. 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
(v. 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,”
Note,
[1.] Exemplary virtue ought to have its due praise
(Phil. iv. 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,
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
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
(v. 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!”
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14 And she lay at his feet until the morning: and she rose up
before one could know another. And he said, Let it not be known
that a woman came into the floor.
15 Also he said, Bring the vail that thou hast upon thee, and
hold it. And when she held it, he measured six measures of
barley, and laid it on her: and she went into the city.
16 And when she came to her mother in law, she said, Who art
thou, my daughter? And she told her all that the man had done to
her.
17 And she said, These six measures of barley gave he me; for
he said to me, Go not empty unto thy mother in law.
18 Then said she, Sit still, my daughter, until thou know how
the matter will fall: for the man will not be in rest, until he
have finished the thing this day.
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
(v. 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,
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
(v. 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
(v. 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,
Ps. xxxvii. 4, 5; cxxxviii. 8.
Your strength is to sit still,
Isa. xxx. 7.
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