Exegetical and Hermeneutical Commentary of Ruth 3:11
And now, my daughter, fear not; I will do to thee all that thou requirest: for all the city of my people doth know that thou [art] a virtuous woman.
11. I will do to thee all that thou sayest ] Note Rth 3:4 ‘he will tell thee what thou shalt do’; but Ruth herself suggested what Boaz was to tell. The coincidence was guided by Jehovah’s good providence.
all the city, lit. gate ] In ancient times the gate was a place of resort for conversation and business and the administration of justice; cf. Rth 4:1; Rth 4:11, Gen 23:10; Gen 34:20, Job 29:7, Pro 31:23.
a virtuous woman ] See Rth 2:1 n. and Pro 31:10. There was no unbecoming forwardness in Ruth’s conduct; it is to be judged in accordance with the customs of the time.
Fuente: The Cambridge Bible for Schools and Colleges
Fear not; think not that I despise and reject thee, because I do not immediately comply with thy desire.
I will do to thee all that thou requirest, i.e. marry thee, upon the condition here following.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And now, my daughter, fear not,…. Either of being forced and defiled, to which he had exposed herself by lying down at a man’s feet, or of being reproached as an immodest woman for so doing, or of being despised as a poor woman, and of not succeeding in her suit and enterprise:
and I will do to thee all that thou requirest; which could be done according to the law of God, and without injury to another person after mentioned:
for all the city of my people doth know that thou art a virtuous woman; or righteous, as the Targum; a good woman, possessed of grace and virtue, having every agreeable qualification to recommend to the marriage state; and therefore, should they come to the knowledge of the step taken to obtain it, will never reproach thee for it, nor blame me for marrying a person, though poor, of such an excellent character, which, by her conduct and behaviour, was universally established. It is in the original text, “all the gate of my people” u; meaning either all the people that pass through the gate of the city, that is, all the inhabitants of it, or the whole court of judicature, the elders of the city, that sit in judgment there, as was usual in gates of cities, see Ru 4:1. So the Targum,
“it is manifest before all that sit in the gate of the great sanhedrim of my people that thou art a righteous woman”
u – “tota porta populi mei”, Montanus; so Vatablus, Tigurine version.
Fuente: John Gill’s Exposition of the Entire Bible
(11) City.Literally, gate: the constant meeting-place of persons going in and out. (See Gen. 19:1; Gen. 34:20; Gen. 34:24; Deu. 16:18; Deu. 21:19, &c.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. A virtuous woman Literally, a woman of strength. It corresponds with the common expression, man of valour. Ruth was strong in all that constitutes female excellence and worth. She was not merely virtuous, in the sense of chaste, but she was full of virtues. “Boaz, no doubt, knew her general character, and knew also that in the present instance she acted in accordance with the advice of her mother in law, who had taught her that she not only had a right to claim Boaz for her husband, but that she was precluded by the law of God from forming any other reputable connexion. Boaz also remembered that he was old, and she young and attractive; and, though from the heathen Moabites, yet she preferred to walk in the sober path of honest married life rather than to associate with the young and the gay, by whom, it is intimated, she had been tempted. He was therefore fully justified in ascribing to this very act an honourable and virtuous principle, notwithstanding the apparent violation of modesty and propriety; and in this he judged correctly, for such was the fact.” Thomson.
“ And now, my daughter, don’t be afraid. I will do to you all that you say, for all the city (literally ‘the gate’) of my people know that you are a worthy woman.”
He then assured her that as far as it lay within his power he would do what she had requested, because she had a reputation among all the people of Bethlehem as being a worthy woman. ‘All the gate of my people.’ The gate was the place where people met and conversed, and where the elders made decisions and judged the rights and wrongs of people. Thus her reputation was good among the people, and equally among those most competent to judge.
There is a play on words here in that Boaz had been declared to be ‘a man of chayil (wealth)’, see Rth 2:1, and now Ruth is declared to be ‘a woman of chayil (worthiness)’. Both were getting a good bargain.
Rth 3:11 And now, my daughter, fear not; I will do to thee all that thou requirest: for all the city of my people doth know that thou [art] a virtuous woman.
Ver. 11. And now, my daughter, fear not. ] That I will either reproach thee, or reject thee; mine affection is no whit alienated from thee by thy present practice; which though it hath a show of evil, yet I know that it proceedeth not from lightness or lust.
I will do to thee all that thou requirest.
For all the city of my people know.
That thou art a virtuous woman. “ Haud facile invenias multis e millibus unum,
Virtutem precium qui putat esse sui. ”
thou requirest = thou shalt say. Some codices, with Aramaean, Syriac, and Vulgate, add “unto me”.
city. Hebrew gate, put by Figure of speech Synecdoche (of Part) for the people assembling there.
city: Heb. gate, Pro 12:4, Pro 31:10, Pro 31:29-31
Reciprocal: Rth 4:13 – Boaz Phi 4:8 – virtue 2Pe 1:3 – virtue
A NOBLE KINSMAN
I will do to thee all that thou requirest.
Rth 3:11
It was the Eastern custom for the farmer to remain all night on the threshingfloor, partly to protect his goods, and partly to make the most of the evening breeze for the purpose of winnowing.
I. Boaz, industrious and prudent as he was, slept out among his own work-people.This is the time chosen by Naomi when Ruth should claim his protection. The busy day, when the labourers were working and the masters attention was required in one part of the field and then in another, offered no fitting opportunity; but in the quiet night she may gain an opportunity of putting forward the claim. Ruth accordingly goes to where Boaz is lying, with his head resting upon a heap of corn and his long robe gathered round his feet, and lifting the skirt of the ample robe, lies down at his feet. A man who is sleeping out of doors purposely to watch his corn and protect it from robbers would soon become dimly conscious that some one was near. Boaz turns; there is some one there; he reaches out his hand; there is some one; and seriously he asks, Whos there? I, Ruth, is the answer, come to seek your aid, for you are one who has the right to redeem, i.e. the land; but Boaz knows that the duty extended to marriage as well as the buying of the land. Was there any secret sorrow in the life of Boaz? Had he met with bitter experience of womanhood? Is there not the ring of an ancient sorrow in his words? (Rth 3:10.) Has he found woman self-seeking and frivolous? or is he one of those men who, though rich, has such a lowly opinion of himself that he thinks no young woman will care to cast in her lot with his? and why should they, when there are young and warmhearted men around them? Something of this kind seems to be suggested by the glad way in which he welcomed Ruths claim. He felt that there was some sacrifice on her part, and valued the gentle goodness and loyal obedience which Ruth had displayed.
Accordingly, while Ruth, laden with corn, trudges back to Naomi, Boaz is on his way to the city to put the law in motion.
II. And so Boaz became a shelter and protection to Ruth.The dignity and force, the gentleness and self-restraint of his character made him as one who became a shelter indeed to the lonely exile from Moab. His name meant strength; and like the pillar (also called Boaz) which stood at the entrance of the Temple, he was a tower of strength to the heart of the fair Moabitess whom he had made his wife. The Temple pillar itself must have given voice to some memories which lingered in Israelitish minds of that high-minded, gentle-souled, and courageous Boaz, who had not been merely mighty in his own day, but who was the very one from whom sprang a race of heroes and of kings. The secret of his strength lay in his faith. To him the thought of God was no mere formal thing. God, to him, was a protector, the shelter, the guardian of human life; beneath His wings all human beings were safe. He welcomes Ruth to that shelter which he knew and which he had triedthe shelter of the God of Israel, under whose wings she had come to trust.
It is this high confidence and faith which gives to men strength. It is this which calms the emotions of the heart and softens the asperities of the character. For faith in its very nature strengthens and soothes, and the man who possesses it can not only meet the dangers of the world with courage, but the trifling anxieties of life with calmness. Circumstances may do much to soften the manner, and ease and wealth, perchance, do give placidity of disposition and foster quietness of demeanour: but faith alone can give that confidence of heart which remains calm amid the waves of this troublesome world.
Bishop Boyd Carpenter.
Illustrations
(1) There was no such indelicacy in Ruths approach to Boaz as would appear if judged by our Western habits. In the East men and women sleep in the garments which they wear by day, and servants frequently sleep in the same chamber or tent with their master. Besides which, in the eye of Hebrew law, Ruth could account herself as bound by marriage ties to Boaz, who, as the supposed next of kin to her deceased husband, was bound to take her to wife.
(2) Few lives have been governed more in little things by the simple sense of right than those of Ruth and Boaz. Is it right? Then it must be done. This is the word of duty; and faith comes in with another word: Then it must be best, too. It is not right to leave Naomi to go to Bethlehem alone; therefore Ruth goes. It is not right that we should live by begging; therefore Ruth works for her living. I might glean, but is it right? so, to make sure, she asks permission of the bailiff. Is it right to claim the protection of Boaz? Then she will claim it.
(3) The third chapter we may entitle, Rest, and the word is found in both the first and last verses of the chapter. The manner in which the betrothal of Ruth and Boaz is brought about must not be judged by Western ideas of propriety. There was doubtless purity and delicacy in every particular. When a follower of Jesus lies at the feet of our Blessed Kinsman, Christ, listening to hear what He shall say, true rest of heart will assuredly be found.
Rth 3:11-13. And now, my daughter, fear not No words can more evidently express any thing than this and the following verse do, that Ruth did nothing immodest. Howbeit, there is a kinsman nearer than I He does not absolutely refuse to grant her petition, but, influenced by a strict regard to the law of Moses, informs her that as there was a person nearer to her than himself, he could not properly take her to wife till that person had been consulted. If he will perform unto thee the kinsmans part, &c. Will take thee to wife to raise up seed to his brother. Bishop Hall thus sums up this matter in his Contemplations: Boaz, instead of touching her as a wanton, blesseth her as a father, encourages her as a friend, promises her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts, no less chaste, but more happy, than she came. O admirable temperance, worthy the progenitor of Him in whose lips and heart there was no guile!
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments