A verse by verse commentary on RUTH chapter 3 dealing with Boaz falling more deeply in love with Ruth.

1. RUTH 3 COMMENTARY
EDITED BY GLENN PEASE
Ruth and Boaz at the Threshing Floor
1 One day Ruth’s mother-in-law Naomi said to
her, “My daughter, I must find a home[a] for
you, where you will be well provided for.
CLARKE, "Shall I not seek rest for thee - That is, Shall I not endeavor to
procure thee a proper husband? See Rth_1:9, and the observations at the end of that
chapter.
GILL, "Then Naomi her mother in law said unto her,.... After the harvests
were over, and so gleaning likewise; when Naomi and Ruth were together alone in
their apartment, the mother addressed the daughter after this manner:
my daughter, shall I not seek for thee, that it may be well with thee? that
is, in the house of an husband, as in Rth_1:9 her meaning is, to seek out for an
husband for her, that she might have an house of her own to rest in, and an husband
to provide her; that so she might be free from such toil and labour she had been
lately exercised in, and enjoy much ease and comfort, and all outward happiness and
prosperity in a marriage state with a good husband. This interrogation carries in it
the force of a strong affirmation, may suggest that she judged it to be her duty, and
that she was determined to seek out such a rest for her; and the Targum makes her
way of speaking stronger still, for that is,"by an oath I will not rest, until the time that
I have sought a rest for thee.''
HENRY, "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, Rth_1:12. 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, Rth_3:1.
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
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2. 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, Rth_1:9. 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.
JAMISON, "Rth_3:1-13. By Naomi’s instructions, Ruth lies at Boaz’s feet, who
acknowledges the duty of a kinsman.
K&D, "Rth_3:1-2
As Naomi conjectured, from the favour which Boaz had shown to Ruth, that he
might not be disinclined to marry her as goël, she said to her daughter-in-law, “My
daughter, I must seek rest for thee, that it may be well with thee.” In the question
‫שׁ‬ ֶ ַ‫ב‬ ֲ‫א‬ ‫ּא‬‫ל‬ ֲ‫,ה‬ the word ‫ּא‬‫ל‬ ֲ‫ה‬ is here, as usual, an expression of general admission or of
undoubted certainty, in the sense of “Is it not true, I seek for thee? it is my duty to
seek for thee.” ַ‫ּוח‬‫נ‬ ָ‫מ‬ = ‫ה‬ ָ‫נוּח‬ ְ‫מ‬ (Rth_1:9) signifies the condition of a peaceful life, a
peaceful and well-secured condition, “a secure life under the guardian care of a
husband” (Rosenmüller). “And now is not Boaz our relation, with whose maidens
thou wast? Behold, he is winnowing the barley floor (barley on the threshing-floor)
to-night,” i.e., till late in the night, to avail himself of the cool wind, which rises
towards evening (Gen_3:8), for the purpose of cleansing the corn. The threshing-
floors of the Israelites were, and are still in Palestine, made under the open heaven,
and were nothing more than level places in the field stamped quite hard.
(Note: “A level spot is selected for the threshing-floors, which are then
constructed near each other, of a circular form, perhaps fifty feet in diameter,
merely by beating down the earth hard.” - Robinson, Pal. ii. p. 277.)
PETT, "Introduction
Chapter 3 Ruth Makes Her Plea To Boaz As Her Near Kinsman To Fulfil His
Duties Towards Her.
Recognising that Boaz has revealed himself as well-disposed towards them,
Naomi now determines to call on him to fulfil the responsibilities of a near
kinsman. This would, as he would know (see Ruth 4:3-5), involve his buying the
land that Naomi had inherited from her husband (which presumably at present
lay waste), in order to prevent it going out of the family, and to bear children
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3. through Ruth so as to perpetuate the name of her dead husband. These
responsibilities were not legally binding, nevertheless they were a firmly
established custom, and to fail to fulfil them would bring a certain level of
ignominy on the one who refused (Deuteronomy 25:10).
Responsibility towards family was an important concept in Israel (as indeed it
was in the wider world o that day) and the Law of Moss laid down certain
responsibilities which Israelites had towards family members who were in need,
whether the need was financial or to do with the perpetuation of the name of a
male family member who had died without sons.
With regard to family land ‘owned’, the theocratical position was that YHWH
was seen as the actual owner of the land, and as having leased it to His people for
their inheritance, with the consequence that the Israelites themselves merely had
the recognised use of the land which they had received by lot for their
inheritance. Because of this the present possessor could not part with the family
portion perpetually or sell it at will. It was to remain for ever in his family. If
therefore the situation arose that any one was obliged to sell his inheritance on
account of finding himself in poverty, and actually did sell it (although all that he
could sell was the use of the land), it was seen as the duty of the nearest relation
to redeem it, by acting as goël (redeemer). However, even if it was not redeemed,
it still returned to its original ‘owner’ at the next year of Yubile, without
compensation, for what had been bought was merely the use of the land.
Consequently, at least in theory, (land purchasers would often later find a way
round it by absorbing the land into their own land, ‘adding field to field’), no
actual perpetual sale could take place in the way in which we would understand
it (it was different with houses owned within city walls), but simply a sale of the
yearly produce till the year of Yubile (see Leviticus 25:10; Leviticus 25:13-16;
Leviticus 25:24-28).
Furthermore there was also an old customary right, which had been confirmed
to some extent by YHWH in the Law of Moses, for the widow of a family
member to require that a near kinsman (in the Mosaic Law a natural brother)
beget children through her in order to perpetuate the family name. This was the
custom of Levirate marriage. Such a custom is evidenced in Genesis 38 where
Judah was seen as responsible to see that the wife of his dead son was
impregnated by one of his other sons, whether older or younger than the widow,
so as to produce seed for the dead son. This would preserve his name in Israel
and provide an heir for his inheritance. This son was then the legal heir of any
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4. landed property that the deceased father had had (compare Deuteronomy 25:5).
It would appear from the Book of Ruth that these two customs had become
interconnected so that to ‘redeem’ the land was to take on responsibility for
bearing children through the widow of the deceased man. Indeed, to fail to do
the latter was seen as bringing a certain level of disgrace on the one who refused,
for the widow would loose his shoe and spit in his face and he would for ever
afterwards be known as ‘the one whose shoe had been loosed’ (Deuteronomy
25:8-10).
It is clear from what follows that Elimelech, and of course his sons on his death,
had ‘owned’ land near Bethlehem, land which would now be offered to the near
kinsman for him to ‘redeem it’ on behalf of the dead man, with it then being
recognised that he would beget a son through Ruth in order to perpetuate the
name of the dead. It was these customs which were the basis for Naomi’s actions
in this chapter.
Once again the chapter is seen to be in chiastic form as follows:
aAnd Naomi her mother-in-law said to her, “My daughter, shall I not seek rest
for you, that it may be well with you?” (Ruth 3:1).
b“And now is not Boaz our kinsman, with whose maidens you were? See, he
winnows barley to-night in the threshing-floor (Ruth 3:2).
c“Wash yourself therefore, and anoint yourself, and put your clothes on you, and
get you down to the threshing-floor, but do not make yourself known to the man,
until he has done eating and drinking” (Ruth 3:3).
d“And it shall be, when he lies down, that you shall mark the place where he
shall lie, and you will go in, and uncover his feet, and lay yourself down, and he
will tell you what you shall do.” And she said to her, “All that you say I will do.”
And she went down to the threshing-floor, and did according to all that her
mother-in-law bade her. And when Boaz had eaten and drunk, and his heart was
merry, he went to lie down at the end of the heap of grain, and she came softly,
and uncovered his feet, and laid herself down (Ruth 3:4-7).
eAnd it came about at midnight, that the man was fearful, and turned himself,
and, behold, a woman lay at his feet, and he said, “Who are you?” And she
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5. answered, “I am Ruth your handmaid. Spread therefore your robe over your
handmaid, for you are a near kinsman” (Ruth 3:8-9).
fAnd he said, “Blessed be you of YHWH, my daughter. You have shown more
kindness in the latter end than at the beginning, inasmuch as you did not follow
young men, whether poor or rich. And now, my daughter, don’t be afraid. I will
do to you all that you say, for all the city of my people know that you are a
worthy woman.” (Ruth 3:10-11).
e“And now it is true that I am a near kinsman. However, there is a kinsman
nearer than I. Tarry this night, and it shall be in the morning, that if he will
perform to you 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 you, then I will do the part of a kinsman
to you, as YHWH lives. Lie down until the morning” (Ruth 3:12-13).
d‘And she lay at his feet until the morning. And she rose up before one was able
to discern another. For he said, “Let it not be known that the woman came to the
threshing-floor” (Ruth 3:14).
cAnd he said, “Bring the mantle that is on you, and hold it.” And she held it.
And he measured six measures of barley, and laid it on her. And he went into the
city (Ruth 3:15).
bAnd when she came to her mother-in-law, she said, “Who are you, my
daughter?” And she told her all that the man had done to her. And she said, “He
gave me these six measures of barley, for he said, “Do not go empty to your
mother-in-law” (Ruth 3:16-17).
aThen said she, “Sit still, my daughter, until you know how the matter will fall,
for the man will not rest, until he has finished the thing this day (Ruth 3:18).
Note that in ‘a’ Naomi is seeking Ruth’s wellbeing and her security for the
future, and in the parallel she is content that she has obtained it. In ‘b’ Boaz is
their near kinsman and is winnowing barley, and in the parallel Boaz gives Ruth
six measures of that barley, a sign that he has accepted his position as near
kinsman. In ‘c’ Ruth is to make special preparations to offer herself to Boaz, and
dresses, and in the parallel Boaz tells her to prepare her robe and indicates his
acceptance of her by giving her six measures of barley. In ‘d’ Ruth is told to go to
the threshingfloor and lay herself down at Boaz’s feet, and in the parallel she lies
at his feet until morning. In ‘e’ Ruth calls on Boaz to act as a near kinsman, and
in the parallel he agrees to do so. Centrally in ‘f’ Ruth receives her benefit
because she is a kind and worthy woman, in other words one whom YHWH
delights to bless.
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6. Verse 1
‘And Naomi her mother-in-law said to her, “My daughter, shall I not seek rest
for you, that it may be well with you?”
Harvest being over Naomi now decided that it was time to act. She had no doubt
observed with interest Boaz’s continued generosity towards Ruth, and it had
encouraged her to think that he might not be averse to marrying her. So she
approached Ruth informing her that her intention was to ‘seek rest’ for her so
that her future might be secure. She then gave instructions to Ruth about what
she ought to do.
TRAPP, "Ver. 1. Shall I not seek rest for thee?] There is in most a propension to
the nuptial conjunction. Requirit vir costam suam, requirit faemina sedem suam,
say the Rabbis. The man misseth his rib; the woman would be in her old place
again, under the man’s arm or wing. Non est requies mulieri donec nupserit,
saith Aben Ezra. The unmarried life is trouble and disquietment. Hence
marriage is called Portus iuventutis, the haven of young folk, who are usually
tossed by lustful lingerings, as a ship is with waves; hence the Greeks call young
men ηιθεοι of αιθω to burn, and αιζηοι of ζεω to boil. Hence they are called upon
to put away evil from their flesh, [Ecclesiastes 11:10] that is, to mortify fleshly
lusts: and admonished by the apostle, that "it is better for them to marry than to
burn." [1 Corinthians 7:9] Marriage being God’s medicine, which, if rightly
applied, will cool and heal unruly lusts that war against the soul.
That it may be well with thee.] That thou mayest arrive at those fair havens of a
happy match: that marriage may be to thee a merry age. At Athens the
bridegroom was wont to sing,
“ εφυγον κακον, ευρον αμεινον.”
I have changed a worse estate for a better. It was as it proved; for of some it may
be said as it was of Sulla, that they had been happy, if they had never married:
but this is from man’s corrupt heart, that like a toad, turneth all it taketh into
rank poison. "It is not good for man to be alone." Indeed, those that will marry
shall be sure of "trouble," and that "in the flesh" too: [1 Corinthians 7:28] but
as it is said of Egypt, that as no country hath more venemous creatures, none
more antidotes; so marriage hath many troubles, but with it many helps against
trouble.
“Coniugium humanae divina Academia vitae.”
COFFMAN, "RUTH PROPOSES MARRIAGE TO BOAZ
NAOMI'S CLEVER PLAN FOR THE PROPOSAL (Ruth 3:1-5)
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7. "And Naomi her mother-in-law said unto her, My daughter, shall I not seek rest
for thee? And now is not Boaz our kinsman, with whose maidens thou wast?
Behold, he winnoweth barley tonight in the threshing-floor. Wash thyself
therefore, and anoint thee, and put thy raiment upon thee, and get thee down to
the threshing-floor; but make not thyself known unto the man, until he have
done eating and drinking. 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. And she said unto her, All
that thou sayest I will do."
"Shall I not seek rest for thee?" (Ruth 3:1) Moffatt translated this, "I must see
you settled in life." "`Rest' in this context is the equivalent of marriage."[1]
Naomi is determined to do everything in her power to procure a husband for
Ruth, and here she reveals a very clever plan for doing so.
It is significant that Naomi had previously prayed for a husband for Ruth (Ruth
1:8-9), but here she is exerting herself to bring about the answer to her prayer.
"Divine and human actions work together" in the achievement of God's purpose.
This teaches that, "Believers are not to wait passively for events to happen, but
they must seize the initiative when the opportunity presents itself."[2]
"He winnoweth .... tonight in the threshing-floor" (Ruth 3:2). From Isaiah
41:14-16, we learn that the harvest season usually ended with a celebration
including the equivalent of a banquet. We are not told just how Naomi knew
exactly what was going on and that the very night had come for that crucial
occasion. Anyway, she knew what she was doing. She saw her opportunity and
took it!
The plan that Naomi proposed was full of risk and danger. Ruth would expose
herself to the evident possibility of humiliation or the violation of her chastity,
but Naomi knew the character of Boaz and rested the whole scheme upon what
she knew to be his honor and integrity. Furthermore, "The popular mind
associated threshing-floors with licentiousness."[3]
"Anoint thee, and put on thy raiment" (Ruth 3:3) In context, the `raiment' here
is a reference to her best clothes, and the anointing is a reference to the use of
perfumes. Although Naomi did not expect Boaz to give way to his sensual lust in
the situation, she wisely calculated that the physical desirability of Ruth would
enhance the probability of a favorable response from Boaz.
"Thou shalt go in ... uncover his feet ... and lie down" (Ruth 3:4). "According to
our customs, this action on the part of Naomi and Ruth appears very
objectionable from the moral standpoint, but it was not so when judged by the
customs of the people of Israel at that time."[4] By lying at Boaz' feet, Ruth
perhaps intended to present herself as a humble petitioner for his protection.
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8. Leon Morris pointed out that, "`His feet,' as used here is possibly a
euphemism[5] for pudendum (the external genitals) as in Exodus 4:25." James
Moffatt apparently understood the passage thus, because he translated the
words, "uncover his waist." Whatever Ruth did, it was indeed a daring and
dangerous maneuver on her part.
"By lying down at Boaz' feet, Ruth symbolized her proposal of marriage which
came a moment later in Ruth 3:9."[6]
COKE, "Ruth 3:1. My daughter, shall I not seek rest for thee— This, according
to the eastern mode of expression, is a strong affirmative. As Ruth had shewn so
much piety and affection to her mother, Naomi thought it her duty to do all in
her power to provide for her; and, as Providence had in so remarkable a manner
directed her to Boaz, she devised the following method of calling upon him to
perform that duty which the law required from him. A circumstance which must
be kept in mind, to preserve both Naomi and Ruth from any imputation of
immodesty: nor, indeed, ought we to judge too hastily of a history like this,
without a due attention, not only to the peculiar laws, but to the striking
simplicity of the manners of those times, with a pleasing picture whereof every
trait in this history presents us.
ELLICOTT, "(1) Rest.—Although Naomi had already (Ruth 1:12) repudiated
any thought of marriage for herself, still she felt it her duty to do what she could
to provide a home for the daughter-in-law who had so loyally followed her, lest
her own death should leave her young companion specially unprotected and
friendless. But there is clearly a second thought. The marriage of Boaz and Ruth
will not only ensure rest for the latter, but will also raise up the seed of her dead
son and preserve the family name.
That it may be well with thee.—The object of the marriage is for Ruth’s good,
and thus should it be with every marriage; it must be for the good, and comfort,
and abiding peace, not of the body only, but of the soul.
PETT, "Harvest being over Naomi now decided that it was time to act. She had
no doubt observed with interest Boaz’s continued generosity towards Ruth, and
it had encouraged her to think that he might not be averse to marrying her. So
she approached Ruth informing her that her intention was to ‘seek rest’ for her
so that her future might be secure. She then gave instructions to Ruth about
what she ought to do.
BENSON, “Ruth 3:1-2. Shall I not seek rest for thee? — A settlement in a house
of thy own, and thereby rest in comfort and safety, under the care of a good
husband. He winnoweth barley to-night — This, it is probable, was commonly
done in the evening, when the heat of the day was over, and cool breezes began to
rise; in the thrashing-floor — Which was in a place covered at the top, but open
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9. elsewhere, whither Ruth might easily come. And this work of winnowing corn
was usually ended with a feast.
CONSTABLE, “Naomi had expressed a desire back in Moab that each of her
daughters-in-law might find "rest" (Ruth 1:9). The Hebrew word reads
"security" in the NASB and "a home" in the NIV, but its meaning in other parts
of the Old Testament is a place or condition of rest. [Note: See my note on 1:9.]
Naomi's concern for Ruth extended beyond her physical needs of food and safety
to Ruth's deeper need for a husband and, hopefully, a son. God had promised to
bless His people with many descendants (Genesis 12:1-3), and the hope of every
Jewish woman was that God would so bless her. If Ruth was able to marry Boaz
and have a son, Naomi likewise would enjoy blessing since Ruth's son would
perpetuate Elimelech's branch of the family. Yet Naomi's concern appears to
have been primarily for Ruth's welfare in marriage because Ruth had proved to
be such a blessing to her.
Bush argued repeatedly that there is no indication in the text that part of the
hope of Naomi and Ruth was that Ruth would bear a child who would
perpetuate the line of her first husband. [Note: Bush, p. 147, et al.] But it seems
likely that children played a part in the hope that these women entertained in
view of how ancient Near Easterners regarded children, even though the writer
made no mention of this hope. It was common for Hebrew parents to arrange
marriages for their children (cf. Judges 14:1-10). [Note: Reed, p. 424.] One
writer suggested that Naomi was telling Ruth to act like a bride preparing for
her wedding (cf. Ezekiel 16:9-12). [Note: Wiersbe, p. 191.]
"A significant theological point emerges here. Earlier Naomi had wished for
these same things (Ruth 1:8-9). Here human means (i.e., Naomi's plan) carry out
something previously understood to be in Yahweh's province. In response to
providentially given opportunity, Naomi began to answer her own prayer! Thus
she models one way in which divine and human actions work together: believers
are not to wait passively for events to happen; rather, they must seize the
initiative when an opportunity presents itself. They assume that God presents the
opportunity." [Note: Hubbard, p. 199.]
The plan Naomi proposed was in harmony with Israel's laws and social
conventions. She was not suggesting anything improper much less immoral.
[Note: See Allen P. Ross, "The Daughters of Lot and the Daughter-In-Law of
Judah: Hubris or Faith in the Struggle for Women's Rights," Exegesis and
Exposition 2:1 (Summer 1987):79; and Block, pp. 685-86.] While it is true that in
the phrase "uncover his feet" (Ruth 3:4) the "feet" may be a euphemism for the
sexual organs, Naomi was not suggesting that Ruth should remove Boaz's
trousers. [Note: For an advocate of the sexual view, see P. Trible, God and the
Rhetoric of Sexuality, pp. 182, 198, n. 23. For a feminist interpretation of the
9

10. Book of Ruth that sees quite a bit of self-interest and sexual preoccupation in the
main characters, see Danna Nolan Fewell and David Miller Gunn,
Compromising Redemption.] She was probably telling Ruth to remove the
blanket or cloak (Ruth 3:15) that would be covering Boaz's legs and feet as he
slept at the threshing floor. She would then ask him to cover her with it (Ruth
3:10). This was a symbolic way of requesting Boaz's protection as her husband
(cf. Deuteronomy 22:30; Deuteronomy 27:20; Ezekiel 16:8; Malachi 2:16). [Note:
P. A. Kruger, "The Hem of the Garment in Marriage: The Meaning of the
Symbolic Gesture in Ruth 3:9 and Ezekiel 16:8," Journal of Northwest Semitic
Languages 12 (1984):86. See also John Gray, Joshua, Judges and Ruth, p. 395;
and Block, p. 691.] It was an encouragement to pursue the possibility of
marriage.
Why did Naomi suggest this method of encouraging Boaz? Evidently other
methods were not possible or preferable.
"But why it should be done in this way we do not know. Nor do we know
whether this was a widely practiced custom or not. It is not attested other than
here." [Note: Morris, p. 287.]
Ruth again submitted to the counsel of her mother-in-law under whose authority
she had placed herself (Ruth 3:5; cf. Ruth 2:2). Throughout the Book of Ruth the
heroine is submissive to the authority of the Israelites. This reflects her
commitment to following Yahweh and His chosen people.
It may appear that Ruth was inappropriately aggressive. However, Boaz had
previously indicated his strong affection for her (Ruth 2:11-17). She was only
encouraging him to pursue his interest in her.
"Here is a servant demanding that the boss marry her, a Moabite making the
demand of an Israelite, a woman making the demand of a man, a poor person
making the demand of a rich man. Was this an act of foreigner naïveté, or a
daughter-in-law's devotion to her mother-in-law, or another sign of the hidden
hand of God? From a natural perspective the scheme was doomed from the
beginning as a hopeless gamble, and the responsibility Naomi placed on Ruth
was quite unreasonable. But it worked!" [Note: Block, p. 692.]
HAWKER, "Verses 1-5
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 thy self 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
10

11. 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.
If there were no other evidences in the whole history of the Book of Ruth, to lead
to the conviction that the grand scope of it is of a spiritual signification; the
circumstance here related, together with what follows in consequence thereof,
would incline me to this opinion. To persons not conversant with Jewish customs,
and especially if ignorant of the Jewish laws, in reference to that grand point, the
expectation of the Messiah, Naomi's advice to Ruth, and the deportment of Ruth
in obedience to that advice, must appear highly reprehensible and indecent. But
if the Reader, before he prosecutes this chapter any further, would pause, and
consider what the Lord appointed Israel concerning the marriage of widows in
relationship; neither the conduct of Naomi nor Ruth will be found indecorous or
improper, but agreeable to the written law. Let the Reader first, therefore, be
told, that with an eye to what God had promised concerning the redemption of
our fallen nature, that the seed of the woman should bruise the serpent's head: e
very Jew, unconscious from what womb this child should be born, became
extremely solicitous to have a numerous offspring: and the going childless was
considered as one of the most awful punishments of heaven. Write ye this man
childless, (saith the Lord) a man that shall not prosper in the earth. See Jeremiah
22:30. Hence the distress of Jephthah: Judges 11:34-35. I would desire the
Reader, when he hath made his own remarks on this part of the subject, to go on
and consider yet further, how the Lord himself, as if to encourage this laudable
desire of children among his people, with an eye to the Messiah, appointed
certain laws to keep up the stock of families. Thus the precept ran, If brethren
dwell together, and one of them die and have no child, the wife of the dead shall
not marry without unto a stranger: her husband's brother shall go in unto her
and take her to him to wife, and perform the duty of an husband's brother unto
her. And observe what follows: And it shall be that the first-born which she
beareth, shall succeed in the name of his brother which is dead, that his name be
not put out of Israel. See Deuteronomy 25:5-10. And if the Reader will consult
the whole passage, he will see that the object was considered so important, that
the refusal subjected the man which objected to do the brother's part to an
opprobrious name in Israel. I do not detain the Reader in this place, with adding
the sweet spiritual truths which arise out of it, in reference to our blessed
brother, the Lord Jesus Christ, these will meet us in their proper place, before
we close our observations on this chapter. But what I am chiefly desirous of at
this time, in opening the view of Ruth's conduct and Naomi's advice, is to remove
from the mind of the Christian Reader every idea of indelicacy and improper
behaviour in Naomi's counsel to Ruth. It is worthy remark, that this law was
11

12. considered so universally binding and so sacredly attended to, that it was not lost
sight of in the days of our blessed Lord. See Matthew 22:23-24.
LANGE, "Ruth 3:1. Shall I not seek a resting-place for thee? The peculiar
proceeding which these words introduce, may appear somewhat surprising when
viewed from the standpoint of modern social life and relations. At all events, this
explains why its psychological significance has not yet been properly
appreciated. But the narrative of the fortunes of Ruth is so deeply embedded in
the characteristic life of Israel, that in order to appreciate its full beauty, it is
indispensable to enter thoroughly into the spirit of that life. Perhaps no history
teaches more clearly than this, that when love and trust, in their childlike and
therefore divine strength, first suffer and then conquer, there is a presentation in
actual history of that which the highest works of the imagination present only in
idea.
That which made the fate of the daughter of Jephthah so sad, was that she never
found a “resting-place” in the house of a husband. With regard to woman,
marriage was viewed as the natural fulfillment of her calling, without which her
life was helpless and defenseless, as that of a people without a God. Hence the
prayer of Naomi, when about to part from her daughters-in-law, that they may
find “rest” in the house of a husband. Orpah returns because she fears never to
find it in Israel. Ruth goes with her, because she places her love for Naomi above
all other considerations. Then, indeed, the hearts of them all were filled with
sorrow. But since then God’s mercy has again become manifest. New hope has
dawned upon their tears. What a beautiful and happy contrast presents itself
now! The same mother-in-law who formerly, in her self-forgetfulness, bade her
daughters-in-law return to Moab and find resting-places for themselves, is now
in a position, self-forgetful as ever, to seek for Ruth the Moabitess a place in
Israel, where it may be well with her. And what was the force that brought about
this beautiful revolution? The love of Ruth which seeks not her own, the
faithfulness of Naomi which deserved such love.
The understanding of what chap 3 relates will be chiefly facilitated by a
comparison with the beginning of chap2. While the women are in distress, it is
Ruth who takes the initiative; now, when hope grows large, it is Naomi. When
hardship was to be endured, the mother submitted her will to the daughter,—for
Ruth was not sent to glean, she went of her own accord; now, when the endeavor
is to secure the joy and happiness held out in prospect, the daughter yields in all
things to the direction of the mother. The thought of labor for the mother
originates with the daughter; but it is the mother who forms plans of happiness
for the daughter. On both occasions, Ruth undertakes a mission. The first time
12

13. she sets out, a stranger, without a definite place in view, and dressed in the garb
of toil and mourning; the second time, with a definite plan, encouraged by the
former success, and decked in holiday attire. And yet the second undertaking
was not less hard than the first. Humiliation which she had to fear on the first,
might also befall her on the second. Indeed, anything that might have befallen
her on her first expedition, had not God ordered her goings, would have been far
less wounding to her, the foreign and needy woman, than that which on this
second expedition might pierce her sensitive heart. The first undertaking was
more sorrowful, the second more delicate. At the first she could act openly, at the
second only secretly. Then the worst risk she ran was to suffer hunger, now her
honor is at stake. The faithfulness to Naomi which she then showed was not
greater than the obedience which she now manifests.
And yet Naomi is as little to be reproached for sending Ruth on this second
mission, as she was for accepting her proposal to go on the first. On the contrary,
her course rather shows that she did not bear her name, or had won such love
among strangers, for nothing.
Neither journey of Ruth, taken with the approbation of Naomi, can be measured
by modern measuring-rules. They are not attempts at speculative adventure. In
both cases, what was done was in accordance with unimpeachable rights
afforded by Israelitish law and custom.
When Ruth went to the field to glean, she only asked a right guaranteed to the
widowed and the poor. To deny her the privilege of gleaning would have been to
deprive her of her right; to injure or put her to shame in the exercise of it, would
have been to diminish it. True, the liberal treatment she received from Boaz was
no longer a right to be claimed, but the expression of good-will and kindness.
Naomi recognized in this the providential arrangement of God. And it is
precisely this also that gives courage to Ruth to claim for herself and for Naomi
the second right to which she is entitled.
It was an ancient law in Israel, sanctioned by the Mosaic legislation
( Deuteronomy 25:5), that when a man died without issue, his brother was bound
to marry his widow. This is a right of the woman. She can demand it of him, and
if he refuses, put him openly to shame. How early and deeply this usage was
rooted in Israel, may be seen from Genesis 38, where the death of Onan is
ascribed to his refusal to marry the widow Tamar. The significance of this usage
13

14. is clear. It is also found among other nations, although distorted and rendered
impure. It rests on the historical feeling of the nations, which leads them to
attach importance to the preservation not only of the national spirit, but also of
the national body, by propagation. In the first Psalm, the pious man is compared
with a tree whose leaf never withers. And the tree Isaiah, in fact, the image best
adapted to explain the reason of the usage in question. It is not without reason
that the founder of a people is called its stammvater [stem-father, trunk-father,
cf. the Heb. terms ‫ה‬ֶ‫ט‬ ַ‫מ‬ and ‫ת‬ֶ‫ב‬ ֵ‫שׁ‬ shoot, sprout, branch, used for “tribe.tribe.tribe.tribe.”—Tr.].
United about this common trunk, the ancient peoples distinguished themselves
nationally (from nasci) very sharply from those who were not his offshoots.[FN3]
The different families are the branches of this tree. But the head of a family is in
his turn a stem, putting forth boughs, as a tree puts forth branches.
The withering of the tree is the image of death. As no branch in the tree, so no
member in the family, should perish. Now, the nation lives in its families. Hence,
if a man dies without children, it is as if a branch withered in the tree. To remedy
this, a new branch Isaiah, as it were, engrafted on the tree. This is done when the
brother marries the widow, and regards the son she bears as heir to the name
and possessions of the deceased husband. But what if there be no brother? Is the
name then to be after all extinguished and the branch to be forever wanting?
The law, as given in Deuteronomy 25:5 ff, does not indeed declare it, but it is an
inference in accordance with its spirit, that in that case the obligation passes over
to the nearest relatives of the deceased. Every family—such is manifestly the idea
of the usage—must take care that no member in it dies out. What the brother is
to the brother, that, when he has no brother, his more distant blood-relatives
must be. The letter of the law, it is true, did not command this; but, as the
narrative of our Book shows, the spirit of that usage which the law sanctioned,
required it. Naomi, by way of explaining to her daughter-in-law her joy over the
way in which God had ordered her steps, says, Boaz is related (‫רוֹב‬ָ‫,ק‬ like
propinquus) to us, he belongs to our goelim (‫ל‬ ֵ‫א‬ֹ‫.)גּ‬ The word gaal (‫ל‬ ַ‫ָא‬‫גּ‬), to which
goel belongs, is philologically and in its original signification one and the same
with the Greek λύω, “to loose.”[FN4] It is not to be ascribed to the same root
with the similarly sounding ‫ל‬ַ‫ָﬠ‬‫גּ‬, although it is true that, owing to the well-known
interchange of ‫א‬ and ‫,ע‬ it sometimes occurs instead of it.[FN5] The latter word
means, “to pollute;to pollute;to pollute;to pollute;” and is related to the former as the Latin luo, pollute (cf.and is related to the former as the Latin luo, pollute (cf.and is related to the former as the Latin luo, pollute (cf.and is related to the former as the Latin luo, pollute (cf.
lutum, pollutum, pollutum, pollutum, pol----luo), to the Greekluo), to the Greekluo), to the Greekluo), to the Greek ‫כ‬‫כ‬‫כ‬‫כ‬‫ש‬‫ש‬‫ש‬‫ש‬,,,, “to loose.to loose.to loose.to loose.” The correspondence of the ideasThe correspondence of the ideasThe correspondence of the ideasThe correspondence of the ideas “totototo
redeemredeemredeemredeem” andandandand “to loose,to loose,to loose,to loose,” in their external relationship, testifies, both in Hebrew andin their external relationship, testifies, both in Hebrew andin their external relationship, testifies, both in Hebrew andin their external relationship, testifies, both in Hebrew and
in Indoin Indoin Indoin Indo----germanic, to their internal mutual connection. The idea currently attachedgermanic, to their internal mutual connection. The idea currently attachedgermanic, to their internal mutual connection. The idea currently attachedgermanic, to their internal mutual connection. The idea currently attached
14

15. in Israel to the term gaal,in Israel to the term gaal,in Israel to the term gaal,in Israel to the term gaal, “to loose,to loose,to loose,to loose,” is everywhere definitely determined by theis everywhere definitely determined by theis everywhere definitely determined by theis everywhere definitely determined by the
conception of the people as an historical organism. By this it was defined mainly asconception of the people as an historical organism. By this it was defined mainly asconception of the people as an historical organism. By this it was defined mainly asconception of the people as an historical organism. By this it was defined mainly as
aaaa “redeemingredeemingredeemingredeeming” [einl[einl[einl[einl‫צ‬‫צ‬‫צ‬‫צ‬sen,sen,sen,sen, “inloosing,inloosing,inloosing,inloosing,” from ein,from ein,from ein,from ein, “in,in,in,in,” and land land land l‫צ‬‫צ‬‫צ‬‫צ‬sen,sen,sen,sen, “to loose;to loose;to loose;to loose;” i.e. ai.e. ai.e. ai.e. a
loosing of that which has been bound, by means of which it is brought back into itsloosing of that which has been bound, by means of which it is brought back into itsloosing of that which has been bound, by means of which it is brought back into itsloosing of that which has been bound, by means of which it is brought back into its
original position (e.g. a captive into his home, a slave into his freedom) ororiginal position (e.g. a captive into his home, a slave into his freedom) ororiginal position (e.g. a captive into his home, a slave into his freedom) ororiginal position (e.g. a captive into his home, a slave into his freedom) or
ownership (e.g. a piece of land, a promissory note, etc.).ownership (e.g. a piece of land, a promissory note, etc.).ownership (e.g. a piece of land, a promissory note, etc.).ownership (e.g. a piece of land, a promissory note, etc.).—Tr.].[FN6] According to
the social philosophy of the Mosaic law, no member of the national organism was
to perish, no branch of the tree was to wither. Whatever had been dislocated by
natural events was to be Revelation -set; whatever had been alienated must be
redeemed. This applied, as an example in our Book itself teaches, 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. Hence also the
transition of the idea of goel into that of blood-relative was perfectly natural.
Properly speaking, there could be no redeemer who was not a blood-relative. The
meaning of the word is profoundly set forth in the various grand historical
unfoldings of its idea. For every redemption [einl‫צ‬‫צ‬‫צ‬‫צ‬sung,sung,sung,sung, “inloosing,inloosing,inloosing,inloosing,”] has always] has always] has always] has always
been a setting free [lbeen a setting free [lbeen a setting free [lbeen a setting free [l‫צ‬‫צ‬‫צ‬‫צ‬sung,sung,sung,sung, “loosingloosingloosingloosing”], albeit not always without security. The], albeit not always without security. The], albeit not always without security. The], albeit not always without security. The
GreekGreekGreekGreek ‫כ‬‫כ‬‫כ‬‫כ‬‫ש‬‫ש‬‫ש‬‫ש‬ also passes over into the idea ofalso passes over into the idea ofalso passes over into the idea ofalso passes over into the idea of “setting free,setting free,setting free,setting free,” “releasing.releasing.releasing.releasing.” Dionysos, inDionysos, inDionysos, inDionysos, in
his character as god of the springhis character as god of the springhis character as god of the springhis character as god of the spring----season, is called Lysios, the Liberator. Theseason, is called Lysios, the Liberator. Theseason, is called Lysios, the Liberator. Theseason, is called Lysios, the Liberator. The
Liberator of Israel is God. He frees out of and from servitude. For that reason, theLiberator of Israel is God. He frees out of and from servitude. For that reason, theLiberator of Israel is God. He frees out of and from servitude. For that reason, theLiberator of Israel is God. He frees out of and from servitude. For that reason, the
Messiah who delivers Israel is especially called Goel. When he appears, he willMessiah who delivers Israel is especially called Goel. When he appears, he willMessiah who delivers Israel is especially called Goel. When he appears, he willMessiah who delivers Israel is especially called Goel. When he appears, he will
come as Israelcome as Israelcome as Israelcome as Israel’s bloods bloods bloods blood----relation and brother, as Christ was. The dismal counterpartrelation and brother, as Christ was. The dismal counterpartrelation and brother, as Christ was. The dismal counterpartrelation and brother, as Christ was. The dismal counterpart
of the goel as redeemer and deliverer, is the goel as bloodof the goel as redeemer and deliverer, is the goel as bloodof the goel as redeemer and deliverer, is the goel as bloodof the goel as redeemer and deliverer, is the goel as blood----avenger. He owes hisavenger. He owes hisavenger. He owes hisavenger. He owes his
origin to the opinion, which slowly and painfully disappeared in Israel,[FNorigin to the opinion, which slowly and painfully disappeared in Israel,[FNorigin to the opinion, which slowly and painfully disappeared in Israel,[FNorigin to the opinion, which slowly and painfully disappeared in Israel,[FN7777] but] but] but] but
which is still partially prevalent in the East, and inspires many current superstitions,which is still partially prevalent in the East, and inspires many current superstitions,which is still partially prevalent in the East, and inspires many current superstitions,which is still partially prevalent in the East, and inspires many current superstitions,
that the blood of the slain cannot be put to rest and liberated, until his murdererthat the blood of the slain cannot be put to rest and liberated, until his murdererthat the blood of the slain cannot be put to rest and liberated, until his murdererthat the blood of the slain cannot be put to rest and liberated, until his murderer
has been killed. The duty of this bloodhas been killed. The duty of this bloodhas been killed. The duty of this bloodhas been killed. The duty of this blood----revenge rests upon the bloodrevenge rests upon the bloodrevenge rests upon the bloodrevenge rests upon the blood----relatives, notrelatives, notrelatives, notrelatives, not
only on the brother, strictly so called, but on the nearest relative, whoever he mayonly on the brother, strictly so called, but on the nearest relative, whoever he mayonly on the brother, strictly so called, but on the nearest relative, whoever he mayonly on the brother, strictly so called, but on the nearest relative, whoever he may
be. So far this terrible usage becomes instructive with reference to the beneficentbe. So far this terrible usage becomes instructive with reference to the beneficentbe. So far this terrible usage becomes instructive with reference to the beneficentbe. So far this terrible usage becomes instructive with reference to the beneficent
national custom which made it the duty of the bloodnational custom which made it the duty of the bloodnational custom which made it the duty of the bloodnational custom which made it the duty of the blood----relative not to let the house ofrelative not to let the house ofrelative not to let the house ofrelative not to let the house of
his kinsman die out; for this also was a bloodhis kinsman die out; for this also was a bloodhis kinsman die out; for this also was a bloodhis kinsman die out; for this also was a blood----redemption, not unto death, however,redemption, not unto death, however,redemption, not unto death, however,redemption, not unto death, however,
15

16. but unto happiness and peace. The goel was no judgebut unto happiness and peace. The goel was no judgebut unto happiness and peace. The goel was no judgebut unto happiness and peace. The goel was no judge—as also the greatest Goel
came not to judge the world—but a comforter, a dispenser of life and love.
KRETZMAN, "v.KRETZMAN, "v.KRETZMAN, "v.KRETZMAN, "v. 1111. Then Naomi, her mother. Then Naomi, her mother. Then Naomi, her mother. Then Naomi, her mother----inininin----law, said unto her. My daughter,law, said unto her. My daughter,law, said unto her. My daughter,law, said unto her. My daughter,
shall I not seek rest for thee, a restingshall I not seek rest for thee, a restingshall I not seek rest for thee, a restingshall I not seek rest for thee, a resting----place in the home of a husband, happilyplace in the home of a husband, happilyplace in the home of a husband, happilyplace in the home of a husband, happily
married, that it may be well with thee? Naomi's former hopeless sorrow had givenmarried, that it may be well with thee? Naomi's former hopeless sorrow had givenmarried, that it may be well with thee? Naomi's former hopeless sorrow had givenmarried, that it may be well with thee? Naomi's former hopeless sorrow had given
way to the joyful hope that Boaz, as a near relative, having taken an obvious interestway to the joyful hope that Boaz, as a near relative, having taken an obvious interestway to the joyful hope that Boaz, as a near relative, having taken an obvious interestway to the joyful hope that Boaz, as a near relative, having taken an obvious interest
in Ruth, would be willing to take upon himself the duty of redeeming her property,in Ruth, would be willing to take upon himself the duty of redeeming her property,in Ruth, would be willing to take upon himself the duty of redeeming her property,in Ruth, would be willing to take upon himself the duty of redeeming her property,
which she had been obliged to sell and at the same time, as the levir in the case, towhich she had been obliged to sell and at the same time, as the levir in the case, towhich she had been obliged to sell and at the same time, as the levir in the case, towhich she had been obliged to sell and at the same time, as the levir in the case, to
enter into marriage with Ruth, Deu_enter into marriage with Ruth, Deu_enter into marriage with Ruth, Deu_enter into marriage with Ruth, Deu_25:525:525:525:5. For it was a custom in Israel that, if the. For it was a custom in Israel that, if the. For it was a custom in Israel that, if the. For it was a custom in Israel that, if the
dead husband had no brethren to undertake this duty, the nearest male relativedead husband had no brethren to undertake this duty, the nearest male relativedead husband had no brethren to undertake this duty, the nearest male relativedead husband had no brethren to undertake this duty, the nearest male relative
would do so, thus keeping the inheritance in the family through the children of suchwould do so, thus keeping the inheritance in the family through the children of suchwould do so, thus keeping the inheritance in the family through the children of suchwould do so, thus keeping the inheritance in the family through the children of such
a union. It was the woman's right to ask this duty of the relative concerned, and, fara union. It was the woman's right to ask this duty of the relative concerned, and, fara union. It was the woman's right to ask this duty of the relative concerned, and, fara union. It was the woman's right to ask this duty of the relative concerned, and, far
from being considered indelicate, she had a right openly to put him to shame in casefrom being considered indelicate, she had a right openly to put him to shame in casefrom being considered indelicate, she had a right openly to put him to shame in casefrom being considered indelicate, she had a right openly to put him to shame in case
of his refusal. These facts must be borne in mind in order to understand the missionof his refusal. These facts must be borne in mind in order to understand the missionof his refusal. These facts must be borne in mind in order to understand the missionof his refusal. These facts must be borne in mind in order to understand the mission
of Ruth in this chapter, for otherwise her behavior may seem rather strange toof Ruth in this chapter, for otherwise her behavior may seem rather strange toof Ruth in this chapter, for otherwise her behavior may seem rather strange toof Ruth in this chapter, for otherwise her behavior may seem rather strange to
modern ways of thinking.modern ways of thinking.modern ways of thinking.modern ways of thinking.
PULPIT, "PULPIT, "PULPIT, "PULPIT, "RuthRuthRuthRuth 3:13:13:13:1
And Naomi, her motherAnd Naomi, her motherAnd Naomi, her motherAnd Naomi, her mother----inininin----law, said to her, My daughter, shall not I seek out forlaw, said to her, My daughter, shall not I seek out forlaw, said to her, My daughter, shall not I seek out forlaw, said to her, My daughter, shall not I seek out for
thee a rest, that it may be well with thee? When Ruth had nothing more to do onthee a rest, that it may be well with thee? When Ruth had nothing more to do onthee a rest, that it may be well with thee? When Ruth had nothing more to do onthee a rest, that it may be well with thee? When Ruth had nothing more to do on
the harvestthe harvestthe harvestthe harvest----fields, where Boaz appeared daily, and was unremittingly gracious tofields, where Boaz appeared daily, and was unremittingly gracious tofields, where Boaz appeared daily, and was unremittingly gracious tofields, where Boaz appeared daily, and was unremittingly gracious to
her, she may have fallen into a pensive mood. Naomi was quick to note the varyingher, she may have fallen into a pensive mood. Naomi was quick to note the varyingher, she may have fallen into a pensive mood. Naomi was quick to note the varyingher, she may have fallen into a pensive mood. Naomi was quick to note the varying
'nuances' of feeling, and said "My daughter, shall I not seek out for thee a rest?" The'nuances' of feeling, and said "My daughter, shall I not seek out for thee a rest?" The'nuances' of feeling, and said "My daughter, shall I not seek out for thee a rest?" The'nuances' of feeling, and said "My daughter, shall I not seek out for thee a rest?" The
expression rest, or restingexpression rest, or restingexpression rest, or restingexpression rest, or resting----place, though in itself of generic import, was, when usedplace, though in itself of generic import, was, when usedplace, though in itself of generic import, was, when usedplace, though in itself of generic import, was, when used
in such circumstances as environed Ruth, quite specific in application, and would bein such circumstances as environed Ruth, quite specific in application, and would bein such circumstances as environed Ruth, quite specific in application, and would bein such circumstances as environed Ruth, quite specific in application, and would be
at once understood. It was a home to which Naomi pointed, a home for herat once understood. It was a home to which Naomi pointed, a home for herat once understood. It was a home to which Naomi pointed, a home for herat once understood. It was a home to which Naomi pointed, a home for her
daughter's heart. In such a home, if warm and pure, there would be repose for thedaughter's heart. In such a home, if warm and pure, there would be repose for thedaughter's heart. In such a home, if warm and pure, there would be repose for thedaughter's heart. In such a home, if warm and pure, there would be repose for the
16

17. affections. "That it may be well with thee," or, "which shall be good for thee." Eitheraffections. "That it may be well with thee," or, "which shall be good for thee." Eitheraffections. "That it may be well with thee," or, "which shall be good for thee." Eitheraffections. "That it may be well with thee," or, "which shall be good for thee." Either
translation is warrantable and excellent. The latter is the most simple, and is giventranslation is warrantable and excellent. The latter is the most simple, and is giventranslation is warrantable and excellent. The latter is the most simple, and is giventranslation is warrantable and excellent. The latter is the most simple, and is given
by Carpzov and Rosenmüller; but the former is in accordance with a frequentby Carpzov and Rosenmüller; but the former is in accordance with a frequentby Carpzov and Rosenmüller; but the former is in accordance with a frequentby Carpzov and Rosenmüller; but the former is in accordance with a frequent
idiomatic use of the expression, in which there is a change from the relative in resultidiomatic use of the expression, in which there is a change from the relative in resultidiomatic use of the expression, in which there is a change from the relative in resultidiomatic use of the expression, in which there is a change from the relative in result
to the relative in aim, so thatto the relative in aim, so thatto the relative in aim, so thatto the relative in aim, so that ‫ב‬ ַ‫יט‬ִ‫י‬ ‫ר‬ ֶ‫שׁ‬ ֲ‫א‬‫ב‬ ַ‫יט‬ִ‫י‬ ‫ר‬ ֶ‫שׁ‬ ֲ‫א‬‫ב‬ ַ‫יט‬ִ‫י‬ ‫ר‬ ֶ‫שׁ‬ ֲ‫א‬‫ב‬ ַ‫יט‬ִ‫י‬ ‫ר‬ ֶ‫שׁ‬ ֲ‫א‬ is equivalent tois equivalent tois equivalent tois equivalent to ‫ב‬ ַ‫יט‬ִ‫י‬ ‫ן‬ ַ‫ע‬ ַ‫מ‬ ְ‫ל‬‫ב‬ ַ‫יט‬ִ‫י‬ ‫ן‬ ַ‫ע‬ ַ‫מ‬ ְ‫ל‬‫ב‬ ַ‫יט‬ִ‫י‬ ‫ן‬ ַ‫ע‬ ַ‫מ‬ ְ‫ל‬‫ב‬ ַ‫יט‬ִ‫י‬ ‫ן‬ ַ‫ע‬ ַ‫מ‬ ְ‫ל‬ (see Deuteronomy(see Deuteronomy(see Deuteronomy(see Deuteronomy
4:404:404:404:40; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 6:36:36:36:3, Deuteronomy, Deuteronomy, Deuteronomy, Deuteronomy 6:186:186:186:18; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 10:1110:1110:1110:11,,,, 25252525,,,, 28282828). Naomi). Naomi). Naomi). Naomi
did not distinguish between rests that would be 'good, ' and other rests which woulddid not distinguish between rests that would be 'good, ' and other rests which woulddid not distinguish between rests that would be 'good, ' and other rests which woulddid not distinguish between rests that would be 'good, ' and other rests which would
not be 'good.' Nor did she moralize on the idea of a rest, and affirm that it would benot be 'good.' Nor did she moralize on the idea of a rest, and affirm that it would benot be 'good.' Nor did she moralize on the idea of a rest, and affirm that it would benot be 'good.' Nor did she moralize on the idea of a rest, and affirm that it would be
'good' for her widowed daughter'good' for her widowed daughter'good' for her widowed daughter'good' for her widowed daughter----inininin----law. She assumed that every true rest was 'good,'law. She assumed that every true rest was 'good,'law. She assumed that every true rest was 'good,'law. She assumed that every true rest was 'good,'
and, on the basis of that assumption, she sought out one for her devoted Ruth.and, on the basis of that assumption, she sought out one for her devoted Ruth.and, on the basis of that assumption, she sought out one for her devoted Ruth.and, on the basis of that assumption, she sought out one for her devoted Ruth.
Hence the superiority of the rendering that expresses aim to that which expressesHence the superiority of the rendering that expresses aim to that which expressesHence the superiority of the rendering that expresses aim to that which expressesHence the superiority of the rendering that expresses aim to that which expresses
the mere prediction of result.the mere prediction of result.the mere prediction of result.the mere prediction of result.
BI, "BI, "BI, "BI, "Shall I not seek rest for thee?
Rest for RuthRest for RuthRest for RuthRest for Ruth
I.I.I.I. the object of Naomi’s solicitude. Poor Ruth: a destitute, forlorn, bereaved, homeless,
portionless widow. Think of the destitute circumstances of a bereaved sinner, when
awakened to find out how deplorably he is ruined and utterly undone under the fall. She was
between the two countries. Just the position of a soul awakened. Yet further, see the
character of Ruth portraying thy condition yet more strongly. You remark, that she had
escaped from Moab and refused to go back again. There was a decision of character, there
was a distinction, there was the plain mark of belonging to God. Do mark, I beseech you,
here, the importance of steadfast perseverance in the Christian character.
II.II.II.II. the nature of Naomi’s solicitude. It was rest she wanted for her daughter-in-law: “Shall I
not seek rest for thee?” I wish to give some description of this rest.
1111.... And the first idea is tranquillity; a sacred calm, a blessed believing satisfaction. For
when the poor soul is first awakened by the Spirit of God there is anything but
tranquillity; it is tossed to and fro in a state of uncertainty, a state of perplexity, a state of
wretchedness. “Shall I not seek rest for thee?” Shall I not tell thee where it is to be had?
Shall I not point out the fact that it is to be found only in Ruth’s determination—“Thy
God shall be my God,” a covenant God—Father, Son, and Holy Ghost? Get to know
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18. Him, get to serve Him with decision, and thou shalt have tranquillity.
2222.... But I pass on to mark, in addition to the tranquillity sought, it was desired that she
should have an inheritance, and an inheritance of great value too. Now what says the
apostle to this?” Blessed be God,”we have got an inheritance.
III.III.III.III. the end of this solicitude. And a very blessed one it was. (J. Irons.)
EXPOSITOR'S BIBLE COMMENTARY, "THE HAZARDOUS PLANEXPOSITOR'S BIBLE COMMENTARY, "THE HAZARDOUS PLANEXPOSITOR'S BIBLE COMMENTARY, "THE HAZARDOUS PLANEXPOSITOR'S BIBLE COMMENTARY, "THE HAZARDOUS PLAN
RuthRuthRuthRuth 3:13:13:13:1----18181818
HOPE came to Naomi when Ruth returned with the ephah of barley and her storyHOPE came to Naomi when Ruth returned with the ephah of barley and her storyHOPE came to Naomi when Ruth returned with the ephah of barley and her storyHOPE came to Naomi when Ruth returned with the ephah of barley and her story
of the rich manof the rich manof the rich manof the rich man’s hearty greeting. God was remembering His handmaiden; He hads hearty greeting. God was remembering His handmaiden; He hads hearty greeting. God was remembering His handmaiden; He hads hearty greeting. God was remembering His handmaiden; He had
not shut up His tender mercies. Through His favour Boaz had been moved tonot shut up His tender mercies. Through His favour Boaz had been moved tonot shut up His tender mercies. Through His favour Boaz had been moved tonot shut up His tender mercies. Through His favour Boaz had been moved to
kindness, and the house of Elimelech would yet be raised from the dust. Thekindness, and the house of Elimelech would yet be raised from the dust. Thekindness, and the house of Elimelech would yet be raised from the dust. Thekindness, and the house of Elimelech would yet be raised from the dust. The
womanwomanwomanwoman’s heart, clinging to its last hope, was encouraged. Naomi was loud in hers heart, clinging to its last hope, was encouraged. Naomi was loud in hers heart, clinging to its last hope, was encouraged. Naomi was loud in hers heart, clinging to its last hope, was encouraged. Naomi was loud in her
praises of Jehovah and of the man who had with such pious readiness befriendedpraises of Jehovah and of the man who had with such pious readiness befriendedpraises of Jehovah and of the man who had with such pious readiness befriendedpraises of Jehovah and of the man who had with such pious readiness befriended
Ruth. And the young woman had due encouragement. She heard no fault finding,Ruth. And the young woman had due encouragement. She heard no fault finding,Ruth. And the young woman had due encouragement. She heard no fault finding,Ruth. And the young woman had due encouragement. She heard no fault finding,
no complaint that she had made too little of her chance. The young sometimes findno complaint that she had made too little of her chance. The young sometimes findno complaint that she had made too little of her chance. The young sometimes findno complaint that she had made too little of her chance. The young sometimes find
it difficult to serve the old, and those who have come down in the world are very aptit difficult to serve the old, and those who have come down in the world are very aptit difficult to serve the old, and those who have come down in the world are very aptit difficult to serve the old, and those who have come down in the world are very apt
to be discontented and querulous; what is done for them is never rightly done,to be discontented and querulous; what is done for them is never rightly done,to be discontented and querulous; what is done for them is never rightly done,to be discontented and querulous; what is done for them is never rightly done,
never enough. It was not so here. The elder woman seems to have had nothing butnever enough. It was not so here. The elder woman seems to have had nothing butnever enough. It was not so here. The elder woman seems to have had nothing butnever enough. It was not so here. The elder woman seems to have had nothing but
gratitude for the gentle effort of the other. And so the weeks of barley harvest andgratitude for the gentle effort of the other. And so the weeks of barley harvest andgratitude for the gentle effort of the other. And so the weeks of barley harvest andgratitude for the gentle effort of the other. And so the weeks of barley harvest and
of wheat harvest went by, Ruth busy in the fields of Boaz, gleaning behind hisof wheat harvest went by, Ruth busy in the fields of Boaz, gleaning behind hisof wheat harvest went by, Ruth busy in the fields of Boaz, gleaning behind hisof wheat harvest went by, Ruth busy in the fields of Boaz, gleaning behind his
maidens, helped by their kindnessmaidens, helped by their kindnessmaidens, helped by their kindnessmaidens, helped by their kindness----for they knew better than to thwart their masterfor they knew better than to thwart their masterfor they knew better than to thwart their masterfor they knew better than to thwart their master----
and cheered at home by the pleasure of her motherand cheered at home by the pleasure of her motherand cheered at home by the pleasure of her motherand cheered at home by the pleasure of her mother----inininin----law. An idyl? Yes, one thatlaw. An idyl? Yes, one thatlaw. An idyl? Yes, one thatlaw. An idyl? Yes, one that
might be enacted, with varying circumstances, in a thousand. homes where atmight be enacted, with varying circumstances, in a thousand. homes where atmight be enacted, with varying circumstances, in a thousand. homes where atmight be enacted, with varying circumstances, in a thousand. homes where at
present distrust and impatience keep souls from the peace God would give them.present distrust and impatience keep souls from the peace God would give them.present distrust and impatience keep souls from the peace God would give them.present distrust and impatience keep souls from the peace God would give them.
But, one may ask, why did Boaz, so well inclined to be generous, knowing theseBut, one may ask, why did Boaz, so well inclined to be generous, knowing theseBut, one may ask, why did Boaz, so well inclined to be generous, knowing theseBut, one may ask, why did Boaz, so well inclined to be generous, knowing these
women to be deserving of help, leave them week after week without further noticewomen to be deserving of help, leave them week after week without further noticewomen to be deserving of help, leave them week after week without further noticewomen to be deserving of help, leave them week after week without further notice
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19. and aid? Could he reckon his duty done when he allowed Ruth to glean in his fields,and aid? Could he reckon his duty done when he allowed Ruth to glean in his fields,and aid? Could he reckon his duty done when he allowed Ruth to glean in his fields,and aid? Could he reckon his duty done when he allowed Ruth to glean in his fields,
gave her a share of the refreshment provided for the reapers, and ordered them togave her a share of the refreshment provided for the reapers, and ordered them togave her a share of the refreshment provided for the reapers, and ordered them togave her a share of the refreshment provided for the reapers, and ordered them to
pull some ears from the bundles that she might the more easily fill her arms? Forpull some ears from the bundles that she might the more easily fill her arms? Forpull some ears from the bundles that she might the more easily fill her arms? Forpull some ears from the bundles that she might the more easily fill her arms? For
friendshipfriendshipfriendshipfriendship’s sake even, should he not have done more?s sake even, should he not have done more?s sake even, should he not have done more?s sake even, should he not have done more?
We keep in mind, for one thing, that Boaz, though a kinsman, was not the nearestWe keep in mind, for one thing, that Boaz, though a kinsman, was not the nearestWe keep in mind, for one thing, that Boaz, though a kinsman, was not the nearestWe keep in mind, for one thing, that Boaz, though a kinsman, was not the nearest
relation Naomi had in Bethlehem. Another was of closer kin to Elimelech, and itrelation Naomi had in Bethlehem. Another was of closer kin to Elimelech, and itrelation Naomi had in Bethlehem. Another was of closer kin to Elimelech, and itrelation Naomi had in Bethlehem. Another was of closer kin to Elimelech, and it
was his duty to take up the widowwas his duty to take up the widowwas his duty to take up the widowwas his duty to take up the widow’s case in accordance with the custom of the time.s case in accordance with the custom of the time.s case in accordance with the custom of the time.s case in accordance with the custom of the time.
The old law that no Hebrew family should be allowed to lapse had deep root andThe old law that no Hebrew family should be allowed to lapse had deep root andThe old law that no Hebrew family should be allowed to lapse had deep root andThe old law that no Hebrew family should be allowed to lapse had deep root and
justification. How could Israel maintain itself in the land of promise and becomejustification. How could Israel maintain itself in the land of promise and becomejustification. How could Israel maintain itself in the land of promise and becomejustification. How could Israel maintain itself in the land of promise and become
the testifying people of God if families were suffered to die out and homesteads tothe testifying people of God if families were suffered to die out and homesteads tothe testifying people of God if families were suffered to die out and homesteads tothe testifying people of God if families were suffered to die out and homesteads to
be lost? One war after another drained away many active men of the tribes. Uponbe lost? One war after another drained away many active men of the tribes. Uponbe lost? One war after another drained away many active men of the tribes. Uponbe lost? One war after another drained away many active men of the tribes. Upon
those who survived lay the serious duty of protecting widows, upholding claims tothose who survived lay the serious duty of protecting widows, upholding claims tothose who survived lay the serious duty of protecting widows, upholding claims tothose who survived lay the serious duty of protecting widows, upholding claims to
farm and dwelling, and raising up to those who had died a name in Israel. The stressfarm and dwelling, and raising up to those who had died a name in Israel. The stressfarm and dwelling, and raising up to those who had died a name in Israel. The stressfarm and dwelling, and raising up to those who had died a name in Israel. The stress
of the time gave sanction to the law; without it Israel would have decayed, losingof the time gave sanction to the law; without it Israel would have decayed, losingof the time gave sanction to the law; without it Israel would have decayed, losingof the time gave sanction to the law; without it Israel would have decayed, losing
ground. and power in the face of the enemy. Now this custom bound the nearestground. and power in the face of the enemy. Now this custom bound the nearestground. and power in the face of the enemy. Now this custom bound the nearestground. and power in the face of the enemy. Now this custom bound the nearest
kinsman of Naomi to befriend her and, at least, to establish her claim to a certainkinsman of Naomi to befriend her and, at least, to establish her claim to a certainkinsman of Naomi to befriend her and, at least, to establish her claim to a certainkinsman of Naomi to befriend her and, at least, to establish her claim to a certain
"parcel of land" near Bethlehem. As for Boaz, he had to stand aside and give the"parcel of land" near Bethlehem. As for Boaz, he had to stand aside and give the"parcel of land" near Bethlehem. As for Boaz, he had to stand aside and give the"parcel of land" near Bethlehem. As for Boaz, he had to stand aside and give the
goal his opportunity.goal his opportunity.goal his opportunity.goal his opportunity.
And another reason is easily seen for his not hastening to supply the two widowsAnd another reason is easily seen for his not hastening to supply the two widowsAnd another reason is easily seen for his not hastening to supply the two widowsAnd another reason is easily seen for his not hastening to supply the two widows
with every comfort and remove from their hearts every fear, a reason which toucheswith every comfort and remove from their hearts every fear, a reason which toucheswith every comfort and remove from their hearts every fear, a reason which toucheswith every comfort and remove from their hearts every fear, a reason which touches
the great difficulty of the philanthropic,the great difficulty of the philanthropic,the great difficulty of the philanthropic,the great difficulty of the philanthropic, ----how to do good and yet do no harm. Tohow to do good and yet do no harm. Tohow to do good and yet do no harm. Tohow to do good and yet do no harm. To
give is easy; but to help without tarnishing the fine independence and noble thrift ofgive is easy; but to help without tarnishing the fine independence and noble thrift ofgive is easy; but to help without tarnishing the fine independence and noble thrift ofgive is easy; but to help without tarnishing the fine independence and noble thrift of
poorer persons is not easy. It is, in truth, a very serious matter to use wealth wisely,poorer persons is not easy. It is, in truth, a very serious matter to use wealth wisely,poorer persons is not easy. It is, in truth, a very serious matter to use wealth wisely,poorer persons is not easy. It is, in truth, a very serious matter to use wealth wisely,
for against the absolute duty of help hangs the serious mischief that may result fromfor against the absolute duty of help hangs the serious mischief that may result fromfor against the absolute duty of help hangs the serious mischief that may result fromfor against the absolute duty of help hangs the serious mischief that may result from
lavish or careless charity. Boaz appears a true friend and wise benefactor in leavinglavish or careless charity. Boaz appears a true friend and wise benefactor in leavinglavish or careless charity. Boaz appears a true friend and wise benefactor in leavinglavish or careless charity. Boaz appears a true friend and wise benefactor in leaving
Ruth to enjoy the sweetness of securing the daily portion of corn by her ownRuth to enjoy the sweetness of securing the daily portion of corn by her ownRuth to enjoy the sweetness of securing the daily portion of corn by her ownRuth to enjoy the sweetness of securing the daily portion of corn by her own
exertion. He might have relieved her from toiling like one of the poorest and leastexertion. He might have relieved her from toiling like one of the poorest and leastexertion. He might have relieved her from toiling like one of the poorest and leastexertion. He might have relieved her from toiling like one of the poorest and least
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20. cared for of women. He might have sent her home the first day and one of his youngcared for of women. He might have sent her home the first day and one of his youngcared for of women. He might have sent her home the first day and one of his youngcared for of women. He might have sent her home the first day and one of his young
men after her with store of corn and oil. But if he had done so he would have mademen after her with store of corn and oil. But if he had done so he would have mademen after her with store of corn and oil. But if he had done so he would have mademen after her with store of corn and oil. But if he had done so he would have made
the great mistake so often made nowadays by the bountiful. An industrious patientthe great mistake so often made nowadays by the bountiful. An industrious patientthe great mistake so often made nowadays by the bountiful. An industrious patientthe great mistake so often made nowadays by the bountiful. An industrious patient
generous life would have been spoiled. To protect Ruth from any kind or degree ofgenerous life would have been spoiled. To protect Ruth from any kind or degree ofgenerous life would have been spoiled. To protect Ruth from any kind or degree ofgenerous life would have been spoiled. To protect Ruth from any kind or degree of
insolence, to show her, for his own part, the most delicate respectinsolence, to show her, for his own part, the most delicate respectinsolence, to show her, for his own part, the most delicate respectinsolence, to show her, for his own part, the most delicate respect----this Boaz couldthis Boaz couldthis Boaz couldthis Boaz could
well do. In what he refrained from doing he is an example, and in the kind andwell do. In what he refrained from doing he is an example, and in the kind andwell do. In what he refrained from doing he is an example, and in the kind andwell do. In what he refrained from doing he is an example, and in the kind and
measure of attention he paid to Ruth. Corresponding acts of Christian courtesy andmeasure of attention he paid to Ruth. Corresponding acts of Christian courtesy andmeasure of attention he paid to Ruth. Corresponding acts of Christian courtesy andmeasure of attention he paid to Ruth. Corresponding acts of Christian courtesy and
justice due from the rich and influential of our time to persons in straitenedjustice due from the rich and influential of our time to persons in straitenedjustice due from the rich and influential of our time to persons in straitenedjustice due from the rich and influential of our time to persons in straitened
circumstances are far too often unrendered. A thousand opportunities of payingcircumstances are far too often unrendered. A thousand opportunities of payingcircumstances are far too often unrendered. A thousand opportunities of payingcircumstances are far too often unrendered. A thousand opportunities of paying
this real debt of man to man are allowed to pass. Those concerned do not see anythis real debt of man to man are allowed to pass. Those concerned do not see anythis real debt of man to man are allowed to pass. Those concerned do not see anythis real debt of man to man are allowed to pass. Those concerned do not see any
obligation, and the reason is that they want the proper state of mind. That isobligation, and the reason is that they want the proper state of mind. That isobligation, and the reason is that they want the proper state of mind. That isobligation, and the reason is that they want the proper state of mind. That is
indispensable. Where it exists true neighbourliness will follow; the best help will heindispensable. Where it exists true neighbourliness will follow; the best help will heindispensable. Where it exists true neighbourliness will follow; the best help will heindispensable. Where it exists true neighbourliness will follow; the best help will he
given naturally with perfect taste, in proper degree and without selfgiven naturally with perfect taste, in proper degree and without selfgiven naturally with perfect taste, in proper degree and without selfgiven naturally with perfect taste, in proper degree and without self----sufficiency orsufficiency orsufficiency orsufficiency or
pride.pride.pride.pride.
A great hazard goes with much of the spiritual work of our time. The Ruth gleaningA great hazard goes with much of the spiritual work of our time. The Ruth gleaningA great hazard goes with much of the spiritual work of our time. The Ruth gleaningA great hazard goes with much of the spiritual work of our time. The Ruth gleaning
for herself in the field of Christian thought, finding here and there an ear offor herself in the field of Christian thought, finding here and there an ear offor herself in the field of Christian thought, finding here and there an ear offor herself in the field of Christian thought, finding here and there an ear of
heavenly corn which, as she has gathered it gives true nourishment to the soulheavenly corn which, as she has gathered it gives true nourishment to the soulheavenly corn which, as she has gathered it gives true nourishment to the soulheavenly corn which, as she has gathered it gives true nourishment to the soul----isisisis
met not by one but by many eager to save her all the trouble of searching themet not by one but by many eager to save her all the trouble of searching themet not by one but by many eager to save her all the trouble of searching themet not by one but by many eager to save her all the trouble of searching the
Scriptures and thinking out the problems of life and faith. Is it wrong to deprive aScriptures and thinking out the problems of life and faith. Is it wrong to deprive aScriptures and thinking out the problems of life and faith. Is it wrong to deprive aScriptures and thinking out the problems of life and faith. Is it wrong to deprive a
brave selfbrave selfbrave selfbrave self----helper of the need to toil for daily bread? How much greater is the wronghelper of the need to toil for daily bread? How much greater is the wronghelper of the need to toil for daily bread? How much greater is the wronghelper of the need to toil for daily bread? How much greater is the wrong
done to minds capable of spiritual endeavour when they are taught to renouncedone to minds capable of spiritual endeavour when they are taught to renouncedone to minds capable of spiritual endeavour when they are taught to renouncedone to minds capable of spiritual endeavour when they are taught to renounce
personal effort and are loaded with sheaves of corn which they have neither sowedpersonal effort and are loaded with sheaves of corn which they have neither sowedpersonal effort and are loaded with sheaves of corn which they have neither sowedpersonal effort and are loaded with sheaves of corn which they have neither sowed
nor reaped. The fashion of our time is to save people trouble in religion, to removenor reaped. The fashion of our time is to save people trouble in religion, to removenor reaped. The fashion of our time is to save people trouble in religion, to removenor reaped. The fashion of our time is to save people trouble in religion, to remove
all resistance from the way of mind and soul, and as a result the spiritual life neverall resistance from the way of mind and soul, and as a result the spiritual life neverall resistance from the way of mind and soul, and as a result the spiritual life neverall resistance from the way of mind and soul, and as a result the spiritual life never
attains strength or even consciousness. Better the scanty meal won by personalattains strength or even consciousness. Better the scanty meal won by personalattains strength or even consciousness. Better the scanty meal won by personalattains strength or even consciousness. Better the scanty meal won by personal
search in the great harvest field than the surfeit of dainties on which some are fed,search in the great harvest field than the surfeit of dainties on which some are fed,search in the great harvest field than the surfeit of dainties on which some are fed,search in the great harvest field than the surfeit of dainties on which some are fed,
spiritual paupers though they know it not. The wisdom of the Divine Book isspiritual paupers though they know it not. The wisdom of the Divine Book isspiritual paupers though they know it not. The wisdom of the Divine Book isspiritual paupers though they know it not. The wisdom of the Divine Book is
marvellously shown in that it gives largely without destroying the need for effort,marvellously shown in that it gives largely without destroying the need for effort,marvellously shown in that it gives largely without destroying the need for effort,marvellously shown in that it gives largely without destroying the need for effort,
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21. that it requires examination and research, comparison of scripture with scripture,that it requires examination and research, comparison of scripture with scripture,that it requires examination and research, comparison of scripture with scripture,that it requires examination and research, comparison of scripture with scripture,
earnest thought in many a field. Bible study, therefore, makes strong Christians,earnest thought in many a field. Bible study, therefore, makes strong Christians,earnest thought in many a field. Bible study, therefore, makes strong Christians,earnest thought in many a field. Bible study, therefore, makes strong Christians,
strong faith.strong faith.strong faith.strong faith.
As time went by and harvest drew to a close, Naomi grew impatient. Anxious aboutAs time went by and harvest drew to a close, Naomi grew impatient. Anxious aboutAs time went by and harvest drew to a close, Naomi grew impatient. Anxious aboutAs time went by and harvest drew to a close, Naomi grew impatient. Anxious about
RuthRuthRuthRuth’s future she wished to see something done towards establishing her in safetys future she wished to see something done towards establishing her in safetys future she wished to see something done towards establishing her in safetys future she wished to see something done towards establishing her in safety
and honour. "My daughterand honour. "My daughterand honour. "My daughterand honour. "My daughter----inininin----law," we hear her say, "shall I not seek restlaw," we hear her say, "shall I not seek restlaw," we hear her say, "shall I not seek restlaw," we hear her say, "shall I not seek rest----aaaa
menuchah or asylum for thee, that it may be well with thee?" No goal or redeemermenuchah or asylum for thee, that it may be well with thee?" No goal or redeemermenuchah or asylum for thee, that it may be well with thee?" No goal or redeemermenuchah or asylum for thee, that it may be well with thee?" No goal or redeemer
has appeared to befriend Naomi and reinstate her, or Ruth as representing herhas appeared to befriend Naomi and reinstate her, or Ruth as representing herhas appeared to befriend Naomi and reinstate her, or Ruth as representing herhas appeared to befriend Naomi and reinstate her, or Ruth as representing her
dead son, in the rights of Elimelech. If those rights are not to lapse, something mustdead son, in the rights of Elimelech. If those rights are not to lapse, something mustdead son, in the rights of Elimelech. If those rights are not to lapse, something mustdead son, in the rights of Elimelech. If those rights are not to lapse, something must
be done speedily; and Naomibe done speedily; and Naomibe done speedily; and Naomibe done speedily; and Naomi’s plot is a bold one. She sets Ruth to claim Boaz ass plot is a bold one. She sets Ruth to claim Boaz ass plot is a bold one. She sets Ruth to claim Boaz ass plot is a bold one. She sets Ruth to claim Boaz as
the kinsman whose duty it is to marry her and become her protector. Ruth is to gothe kinsman whose duty it is to marry her and become her protector. Ruth is to gothe kinsman whose duty it is to marry her and become her protector. Ruth is to gothe kinsman whose duty it is to marry her and become her protector. Ruth is to go
to the threshing floor on the night of the harvest festival, wait until Boaz lies downto the threshing floor on the night of the harvest festival, wait until Boaz lies downto the threshing floor on the night of the harvest festival, wait until Boaz lies downto the threshing floor on the night of the harvest festival, wait until Boaz lies down
to sleep beside the mass of winnowed grain, and place herself at his feet, soto sleep beside the mass of winnowed grain, and place herself at his feet, soto sleep beside the mass of winnowed grain, and place herself at his feet, soto sleep beside the mass of winnowed grain, and place herself at his feet, so
reminding him that if no other will it is his part to be a husband to her for the sakereminding him that if no other will it is his part to be a husband to her for the sakereminding him that if no other will it is his part to be a husband to her for the sakereminding him that if no other will it is his part to be a husband to her for the sake
of Elimelech and his sons. The plan is daring and appears to us indelicate at least. Itof Elimelech and his sons. The plan is daring and appears to us indelicate at least. Itof Elimelech and his sons. The plan is daring and appears to us indelicate at least. Itof Elimelech and his sons. The plan is daring and appears to us indelicate at least. It
is impossible to say whether any custom of the time sanctioned it; but even in thatis impossible to say whether any custom of the time sanctioned it; but even in thatis impossible to say whether any custom of the time sanctioned it; but even in thatis impossible to say whether any custom of the time sanctioned it; but even in that
case we cannot acquit Naomi of resorting to a stratagem with the view of bringingcase we cannot acquit Naomi of resorting to a stratagem with the view of bringingcase we cannot acquit Naomi of resorting to a stratagem with the view of bringingcase we cannot acquit Naomi of resorting to a stratagem with the view of bringing
about what seemed most desirable for Ruth and herself.about what seemed most desirable for Ruth and herself.about what seemed most desirable for Ruth and herself.about what seemed most desirable for Ruth and herself.
Now let us remember the position of the two widows, lonely, with no prospectNow let us remember the position of the two widows, lonely, with no prospectNow let us remember the position of the two widows, lonely, with no prospectNow let us remember the position of the two widows, lonely, with no prospect
before them but hard toil that would by and by fail, unable to undertake anythingbefore them but hard toil that would by and by fail, unable to undertake anythingbefore them but hard toil that would by and by fail, unable to undertake anythingbefore them but hard toil that would by and by fail, unable to undertake anything
on their own account, and still regarded with indifference, if not suspicion, by theon their own account, and still regarded with indifference, if not suspicion, by theon their own account, and still regarded with indifference, if not suspicion, by theon their own account, and still regarded with indifference, if not suspicion, by the
people of Bethlehem. There is no asylum for Ruth except in the house of apeople of Bethlehem. There is no asylum for Ruth except in the house of apeople of Bethlehem. There is no asylum for Ruth except in the house of apeople of Bethlehem. There is no asylum for Ruth except in the house of a
husband. If Naomi dies she will be worse than destitute, morally under a cloud. Tohusband. If Naomi dies she will be worse than destitute, morally under a cloud. Tohusband. If Naomi dies she will be worse than destitute, morally under a cloud. Tohusband. If Naomi dies she will be worse than destitute, morally under a cloud. To
live by herself will be to lead a life of constant peril. It is, we may say, a desperatelive by herself will be to lead a life of constant peril. It is, we may say, a desperatelive by herself will be to lead a life of constant peril. It is, we may say, a desperatelive by herself will be to lead a life of constant peril. It is, we may say, a desperate
resource on which Naomi falls. Boaz is probably already married, has perhaps moreresource on which Naomi falls. Boaz is probably already married, has perhaps moreresource on which Naomi falls. Boaz is probably already married, has perhaps moreresource on which Naomi falls. Boaz is probably already married, has perhaps more
wives than one. True, he has room in his house for Ruth; he can easily provide forwives than one. True, he has room in his house for Ruth; he can easily provide forwives than one. True, he has room in his house for Ruth; he can easily provide forwives than one. True, he has room in his house for Ruth; he can easily provide for
her; and though the customs of the age are strained somewhat we must partly admither; and though the customs of the age are strained somewhat we must partly admither; and though the customs of the age are strained somewhat we must partly admither; and though the customs of the age are strained somewhat we must partly admit
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