Exegetical and Hermeneutical Commentary of Ruth 3:14
And she lay at his feet until the morning: and she rose up before one could know another. And he said, Let it not be known that a woman came into the floor.
14. For he said ] i.e. to himself, he thought; ‘if I should say’ in Rth 1:12 has the same meaning. His thought shewed consideration and good sense.
Fuente: The Cambridge Bible for Schools and Colleges
Before one could know another, i.e. while it was yet so dark that one person could not discern another. Or, before one did know the other, i.e. before they were carnally known to one another.
Let it not be known that a woman came into the floor; he takes care to preserve not only his conscience towards God, but his reputation, and hers also, among men.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And she lay at his feet until the morning,…. In the same place where she first lay herself down:
and she rose up before one could know another, because of the darkness, as the Targum, it not being yet break of day:
and he said, let it not be known that a woman came into the floor, to whom he spoke these words is not said, perhaps to Ruth, whom he might call to arise so early as she did, before one could know another, and distinguish a man from a woman; and so sent her away, and bid her be cautious, as much as in her lay, that it might not be known she had been there; for though they were both conscious of their purity and chastity, yet it became them to be careful of their good name, and to prevent scandal upon them, or hinder the nearer kinsman from doing his part, who might refuse upon hearing that Boaz and Ruth had been together; or this was said to his young men, as the Targum adds, charging them to let no one know of it; which is not so likely: it is the sense of some Jewish writers a, that Boaz said this in his heart, in an ejaculatory prayer to God, entreating that affair might be a secret, that it might not be known that a woman had been in the floor that night, lest the name of God should be blasphemed, and he and Ruth be wrongfully reproached.
a Midrash Ruth, fol. 34. 14. so some in Abendana in Miclol Yophi in loc.
Fuente: John Gill’s Exposition of the Entire Bible
| Ruth Sent Back in Peace to Naomi. | B. C. 1312. |
14 And she lay at his feet until the morning: and she rose up before one could know another. And he said, Let it not be known that a woman came into the floor. 15 Also he said, Bring the vail that thou hast upon thee, and hold it. And when she held it, he measured six measures of barley, and laid it on her: and she went into the city. 16 And when she came to her mother in law, she said, Who art thou, my daughter? And she told her all that the man had done to her. 17 And she said, These six measures of barley gave he me; for he said to me, Go not empty unto thy mother in law. 18 Then said she, Sit still, my daughter, until thou know how the matter will fall: for the man will not be in rest, until he have finished the thing this day.
We are here told, I. How Ruth was dismissed by Boaz. It would not have been safe for her to go home in the dead of the night; therefore she lay at his feet (not by his side) until morning. But as soon as ever the day broke, that she had light to go home by, she got away, before one could know another, that, if she were seen, yet she might not be known to be abroad so unseasonably. She was not shy of being known to be a gleaner in the field, nor ashamed of that mark of her poverty. But she would not willingly be known to be a night-walker, for her virtue was her greatest honour, and that which she most valued. Boaz dismissed her, 1. With a charge to keep counsel (v. 14): Let it not be known that a woman came into the floor, and lay all night so near to Boaz; for, though they needed not to care much what people said of them while they were both conscious to themselves of an unspotted purity, yet, because few could have come so near the fire as they did and not have been scorched, had it been known it would have occasioned suspicions in some and reflections from others. Good people would have been troubled, and bad people would have triumphed, and therefore let it not be known. Note, We must always take care, not only to keep a good conscience, but to keep a good name: either we must not do that which, though innocent, is liable to be misinterpreted, or, if we do, we must not let it be known. We must avoid not only sin, but scandal. There was likewise a particular reason for concealment here. If this matter should take wind, it might prejudice the freedom of the other kinsman’s choice, and he would make this his reason for refusing Ruth, that Boaz and she had been together. 2. He dismissed her with a good present of corn, which would be very acceptable to her poor mother at home, and an evidence for her that he had not sent her away in dislike, which Naomi might have suspected if he had sent her away empty. He gave it to her in her veil, or apron, or mantle, gave it to her by measure. Like a prudent corn-master, he kept an account of all he delivered out. It was six measures, that is six omers as is supposed, ten of which made an ephah; whatever the measure was, it is probable he gave her as much as she could well carry, v. 15. And the Chaldee says, Strength was given her from the Lord to carry it; and adds that now it was told her by the spirit of prophecy that from her should descend six of the most righteous men of their age, namely, David, Daniel, his three companions, and the king Messiah.
II. How she was welcomed by her mother-in-law. She asked her, “Who art thou, my daughter? Art thou a bride or no? Must I give thee joy?” So Ruth told her how the matter stood (v. 17), whereupon her mother, 1. Advised her to be satisfied in what was done: Sit still, my daughter, till thou know how the matter will fall (v. 18)–how it is decreed in heaven, so the Chaldee reads it, for marriages are made there. She had done all that was fit for her to do, and now she must patiently wait the issue and not be perplexed about it. Let us learn hence to cast our care upon providence, to follow that and attend the motions of it, composing ourselves into an expectation of the event, with a resolution to acquiesce in it, whatever it be. Sometimes that proves best done for us that is least our own doing. “Sit still, therefore, and see how the matter will fall, and say, Let it fall how it will, I am ready for it.” 2. She assured her that Boaz, having undertaken this matter, would approve himself a faithful careful friend: He will not be at rest till he have finished the matter. Though it was a busy time with him in his fields and his floor, yet, having undertaken to serve his friend, he would not neglect the business. Naomi believes that Ruth has won his heart, and that therefore he will not be easy till he knows whether she be his or no. This she gives as a reason why Ruth should sit still and not perplex herself about it, that Boaz had undertaken it, and he would be sure to manage it well. Much more reason have good Christians to be careful for nothing, but cast their care on God, because he has promised to care for them: and what need have we to care if he do? Sit still, and see how the matter will fall, for the Lord will perfect that which concerns thee, and will make it to work for good to thee, Psa 37:4; Psa 37:5; Psa 138:8. Your strength is to sit still, Isa. xxx. 7.
Fuente: Matthew Henry’s Whole Bible Commentary
CRITICAL AND EXEGETICAL NOTES.Rth. 3:14. And she lay at his feet. Lit. The places of his feet. Before one could know another. Lit. Before a man could know his companion. Recognise his friend (Lange). The Mishna has decided daybreak to begin when it became possible to distinguish between white and blue; R. Mair when a wolf and a dogR. Akiba when an ass and a wild asscould be distinguished. But others said, when one sees and recognises another person at the distance of four ells (ibid). And [fer] he said, Let it not be known. It might
(1) cause scandal,
(2) prejudice the other kinsmans choice,
(3) render it difficult for him to prosecute his own suit. One suspected of previous intercourse with a foreigner, even though she were a convert, was not allowed to perform the duty of a levirate marriage (Mishna). That a woman. That the woman. The use of the article [the i.e., this woman] forbids us to suppose that these words were actually addressed to Ruth (Wright). Luther and Coverdale explain, And he said in his heart. They express Boazs opinion which he had previously intimated to Ruth (Wright). The Targumist considers it unlikely from the words that Boaz should have been alone in the threshing floor, and renders it, Boaz said to his young men. This idea, if true, should have its due influence in considering the whole chapter.
Rth. 3:15. Bring. Allow me. Lit. Give me. A current phrase of courtesy (Morison). The veil. Sheet or apron (Elliot), wrapper (Morison), mantle (Lange). It is merely a square piece of cotton cloth, and I have often seen it used for just such service as that to which Ruth applied hers (Dr. Thomson; Land and Book). The mantle worn by the poorer classes is very coarse and strong, and large enough to envelope the whole person. The word used here occurs again only in Isa. 3:22, and is translated wimple. And he measured six measures of barley. Lit. Six of barley. A considerable load, for he had to put it on her (Lange). He measured six sacks (nearly two bushels) of barley, and placed it upon her, and she received strength from the Lord to carry it, and immediately it was said in prophecy that there should come of her the six righteous ones of the world, &c (Chaldee Paraphrast). The number six is the symbol of labour and service, which is followed by seven, the time of rest (Lange, Cox). She went into the city. The pronoun is masculine. He, Boaz, went (Lange). Possibly at once to settle the matter (?). As in A V. Wright, Vulg. Syr.
Rth. 3:16. Who art thou? In what condition? (i.e., in what character?). As the espoused of Boaz, or what? Cp. Jdg. 18:8. (So Vulg. Bertheau, Michaelis, Maurer, Wordsworth, Steele and Terry, &c.). Probably still dark when Ruth reached home (Elliot, Drusius). Naomi knew her daughter, and addressed her as such (Bellamy). How art thon? (ibid). Go not empty. Not to return as one unappreciated.
Rth. 3:18 Sit still. Remain quiet (Lange). Stay quietly at home (Steele and Terry). How the matter will fall. How it is decreed from heaven (Targum). The man will not be in rest. Omit be in (Lange). His actions and his oath show that he will quickly decide the matter.
Rth. 3:14
ThemeCARING FOR A GOOD NAME
It is a busy talking world
In which licentious breath blows, like the wind,
As freely on the palace as the cottage.Rowe.
She rose up before one could know another [Lit. Before a man could recognise his friend]. And [for] he said, let it not be known, that a [the] woman, &c.
Boaz hopes she may escape unobserved. This necessary, lest the rights of the other kinsman might have seemed to have been infringed upon [see Crit. and Exeg. Notes]. They must act not only with strictest honour and propriety, but with the greatest circumspection and care. Note. Certain situations and circumstances may render it wise and even necessary to do things otherwise uncalled for and improper. Times when secrecy is a duty. If we have done anything that may expose ourselves or other to unjust suspicion if it were known, it is not inconsistent with integrity to conceal it, providing it can be done without falsehood or dissimulation (Lawson).
A. Thomson on this (condensed):
Let it not be known, etc. We, may generally, suspect the prudence, if not the virtue, of an act when it needs to be concealed. Boaz possibly felt this.
I. The duty of caring for a good name. A treasure no wise man will trifle with. Boaz knew its valuetrembled when he found himself unexpectedly in circumstances capable of an injurious constructionsought to screen Ruth from the withering blight of scandal. True
(1) that the judgment of men cannot affect our relation to God;
(2) that the approval of conscience is worth more than the applause of a kingdom. Yet there are two things whereof every man should be specially chary and tenderhis conscience and his credit (St. Augustine). Moral power a divine trust. An equivocal reputation seriously enfeebles or entirely neutralises our influence, and so injures our power of benefiting men and of glorifying God. The sons of God are to be without rebuke. A good name rather to be chosen than riches. This one of the seals upon the Pentecostal Christians. Said (Act. 2:46-47) of them they were praising God and having favour with all the people.
II. The duty of charity in our judgment of others. Boaz judged of Ruth by himself. In the light of the report of her modest and seemly behaviour, overlooked the boldness of the step because of the virtuous motive that had prompted. The wisest course to form our estimate of a doubtful action by the character of the actor. When we stand in doubt let love turn the scale.
Yet how difficult to teach the grand lesson of charity. Perverse ingenuity puts the worst construction, makes up by surmise what is wanting in evidence, hastens to circulate the slanderous tale, etc. Characteristic, however, of a citizen of Zion that he taketh not up an evil report against his neighbour.
To be noble, well be good,
I live not in myself, but I become
Portion of that around me.Byron.
Rth. 3:15. Bring the veil that thou hast, etc. He measured six measures of barley, etc. A good man will avail himself of the smallest occasion, the slightest chance of doing good, and conferring benefits upon the worthy. The liberal heart is never weary of well doing. Boaz shows himself the same bountiful, large-hearted man in the threshing floor as in the harvest field. [On Liberal Giving, see Rth. 2:15-16, pp. 1278.]
(1) Here was tangible proof of his regard and thoughtfulness. Every grain a testimony to his esteem and affection for the widow of his kinsman. He said, Go not empty unto thy mother-in-law. Did ever a true man send such empty away?
(2) Possibly a gift in part to avert suspicion. Her appearance laden with grain, would be less likely to attract attention or call for remark, as she generally left the fields of Boaz laden in this way. A harmless subterfuge unless used to conceal actual guilt. Everything else of this kind must be judged by the motive behind.
(3) Certainly a significant hint to Naomi. Said plainly that the claim had in part been responded to. Lange and Cox see a further significance in the number of measures of barley, six. In six days the Lord made heaven and earth, and the seventh the Sabbath of rest follows. [See Crit. and Exeg. Notes.] (?) Naomi would see the grain in bulk, and Ruths mention of six measures may have been merely accidental. Just possible, however, that Boaz significantly hinted the result in this way, The day of rest is at hand.
Here is a very important lesson; we are not only to abstain from what is evil, but from even the appearance of evil. Some people are more zealous in abstaining from the appearance than from the evil; others are more zealous, and truly so, in abstaining from the evil than from the appearance. Our duty is to abstain from both; not only to do no evil, but, as far as in us lies, to give to no man the opportunity of misconstruing the good that we do. We shall not escape misconstruction; it would be wonderful if we did. Misconstructions of piety and Christian character we shall escape; but the misinterpretations of envy, of pride, of jealousy, of ill-nature, which are not yet rooted out of the world, it will be impossible for any man to avoid, do as he please, and therefore the only way is not to notice murmurs that must soon die.Cumming.
A holy Paul, it has been said, may sometimes be found on board a ship that has Castor and Pollux for its sign. It is recorded of the excellent Bishop Ken, that, when his copy of the Bible was examined after his death, it opened spontaneously at Pauls great chapter of the Corinthians and charity.Thomson.
There is an over-sensitiveness and over-delicacy which shows not innocence, but an inflammable imagination. The soul spreads its own hue over everything; the shroud or wedding garment of nature is woven in the loom of our own feelings. Persons seem to each man what he is to himself. One who suspects hypocrisy in the world is rarely transparent; the man constantly on the watch for cheating is generally dishonest; he who suspects impurity is prurient,Robertson.
If we indulge in a tendency to criticise our neighbours affairs, we shall soon find ourselves speaking things that, to use Solomons phrase are like the piercings of a sword. We can easily ruin a noble reputation, just as a mischievous child can pull the most beautiful flower in pieces, but like him, we cannot restore again its symmetry and fragrance. We are more powerful for evil than we think. I am aware that an immense amount of scandal is not malicious in intention, and is uttered unconsciously.
Evil is wrought from want of thought
As well as want of heart.Braden.
Christian, behold the kindness and gentleness of Boaz! Will it then be possible that God, when thou art in need, will send thee empty away? Never! His generous hand is never closed. Only open Him thine heart, and divine gifts flow in upon thee without any action on thy part.Starke.
Rth. 3:18
ThemeREST IN OURSELVES AND REST IN ANOTHER
Who may not strive, may yet fulfil
The harder task of standing still,
And good but wished with God is done.Whittier.
Sit still [Remain quiet] my daughter until thou know, etc. For the man will not rest.
The Hebrew bride had to remain at home until her affianced husband came to fetch her (Cox). Naomis advice is evidently that Ruth shall take this position. Mark, however! The command only follows strenuous effort. She has done all that she could, all that lay on her side. Now she must wait, not be perplexed, not unduly anxious. Rest in herself, in her own mind, is to foreshadow and be the earnest of rest in the house of a husband [cf. on Rth. 1:9; Rth. 3:1.].
Dwell,
I. On the principle underlying this injunction. A time to speak and a time to be silent; a time to act and a time to sit still; a time for enterprise and a time for remaining quiet; a time to work and a time to wait. Note. Two sides to life, the active and passive, and both necessary. Night the counterpart and complement of day, rest and sleep of toil and activity. Men must fall in with the claims of the one as of the other; respond to the laws of rest as of motion, quietness, as of activity. Note. A lesson for this busy age here.
The world is too much with us: late and soon,
Getting and spending, we lay waste our powers.Wordsworth.
Men are naturally restless in critical moments like this. The mind anxious, perplexed, etc. Yet it may pre-eminently be our duty to sit still then, (a) because it is the Divine will. God said to Israel at the most critical moment in her history, the sea in front, the mountains on either hand, the enemy behind, Stand still and see the salvation of the Lord (Exo. 14:13). So in another critical moment, Who is among you that walketh in darkness and hath no light, let him trust in the name of the Lord, and stay upon His God (Isa. 50:10). Note. In such moments our strength is to sit still, even when we are saying with Saul, Lord, what wilt Thou have me to do?
(b) Because it is the only wise course. What can be done by disquieting and anxious thoughts? Ruth, for instance, could not alter the laws of the country.
Note.
(1) There are times when it is a waste of power to make further effort, and a waste of feeling to allow anxiety to distress the heart (Radford Thomas). The Psalmist pictures such a moment (Psalms 37) when men would naturally be fretful and anxious: and the exhortation to such is, Rest in the Lord, and wait patiently for Him (Rth. 3:7 cf. also 13).
Note.
(2) There are times when we are simply helpless, and effort is impossible. Sitting still certainly justified then. This the underlying thought in Miltons exquisite Sonnet on his own Blindness:
Doth God exact day-labour, light denied?
God doth not need
Either mans works or his own gifts.
They also serve who only stand and wait.
A lesson here for those laid aside by sickness and infirmity. Providence is saying to such, Sit still. Difficult, but not impossible, to wait while others work. Gods message to such, In quietness and confidence shall be your strength (Isa. 30:15).
II. The reasons given here for this injunction
(1) To give time and past effort a fair chance. Until thou know how the matter will fall. Sometimes wise to wait for the sake of observationwhere we are, what we have already done. The traveller has to pause to find his bearings, the sculptor to see the effect of the blow he has already given. Restlessness condemned here, that restlessness which would be for ever rooting in the earth to see whether the seed is growing. Note. Faith and patience are essentials in human life. A lesson to Christian ministers, among others. Preach, labour in season, out of season, etc.; but learn also to wait, to rest in the promises, to leave the results with God. Over-doing condemned here, that overdoing which undoes all that already has been done.
(2) To give time and the efforts of others a fair chance. For the man will not rest until he have finished the thing. The past had proved how true and honourable Boaz washow much to be depended on. Note. (a) We sit still the more readily when we know that others are engaged on our behalf. Nay, we are such, so weak in ourselves, that we never find rest at all until we find rest in another. A deep principle here which lies at the foundation of the marriage relationship (Rth. 3:1). Note. (b) The whole Christian economy and scheme of redemption rests upon this fact, that man needs help from withoutthat he cannot save himself, and that he cannot rest until he finds it.
LESSONS.
(1) We may sit still when duty has been loyally performed.
(2) When another who is competent has undertaken for us. Note. (a) He who rests in Christ rests not without reason; has found an advocate, brother, friend, kinsman, Saviour, Redeemer; his confidence is not that of the slothful, or the careless. (b) He that is entered into his rest, he also hath ceased from his own works (Heb. 4:10). Mary rather than Martha the type of Christian discipleship (Luk. 10:42).
ThemePROMPTITUDE IN DUTIES, SECULAR OR SACRED
Make haste O man to do
Whatever must be done;
Thou hast no time to lose in sloth,
Thy day will soon be done.Bonar.
Dr. A. Thomson (condensed) on The man will not [be in (omit)] rest until he have finished the thing this day.
This favourable estimate Naomi had formed of the character of Boaz. A man who meant what he said and did itnot only held a promise sacred, but went about its fulfilment with a will. Did the right thing at the right timea person of probity and promptitude.
Another passage of Scripture kindred to this (Ezr. 3:4). The Israelites, on their return from Babylon, again offered the daily sacrifice according to the custom as the duty of the day required. A rich ethical meaning in this word dutysomething due by us to God. When it is said we ought to do a thing, it means we owe it to God to do it. Not only with the Israelites no omission, but no delay until the morrow. Not like silver bells out of tune, their clock always seemed to strike at the right moment. Note. One of our Saxon Kings called Ethelred the Unready. The subject then, punctuality and promptitude in duties, whether secular or sacred.
I. Certain rules which are indispensable if this is to be our characteristic and habit. (a) Not to undertake too much work, grasp at more engagements than there is a reasonable likelihood of being able to accomplish. (b) Endeavour by forethough to make the most of every hour. Wise arrangement makes work easier and the day longer, just as careful packing makes a box contain twice as much, etc. (c) Must be no indolent procrastination or giving away before little difficulties. Keep ourselves masters of circumstances. Examples.
(1) Eliezer of Damascus sent to seek a wife for Isaac. What deliberation! What concentration of aim! What promptitude!
(2) Nehemiah building the ruined wall of Jerusalem. Whatsoever thy hand findeth to do, do it with all thy might!
The benefits of this ordering of time various and great. Makes what we do likely to be well done, saves time, conscience, temper, etc.
II. Apply the principle to some things in detail, e.g. the matter of personal salvation. Every other interest should be made to stand aside as a grand impertinence until the man has given heed to the things of his peace.
Assuming the supreme interest has been cared for.
(1) There are certain duties which regularly fall to be performed by us, and which may be described as the work of every day, recur almost as regularly as the rising and setting of the sun, or the ebbing and flowing of the ocean tides. (a) The duties of our stated secular vocation. Daily summoned anew in these to serve God. Whatever ye do, in word or deed, etc. (Col. 3:17). Paul exemplified his own rule, preaching Christ, and making tents at Corinth. The Christian disciple may find in every hour of his daily toil
Room to deny himself, a road
To bring him daily nearer God.
(b) The more direct exercises of religion, especially secret devotion, prayer, reading of Gods Word, etc.
(2) There is another class of special duties appropriate to particular times and circumstances, which may be said to grow out of them. (a) The weekly rest of the Lords day, (b) Last will and testament. Saves family discord. Do it at once. The work of the day should be done in the day. (c) Reconciliation with friend or brother. Be magnanimous, not in rest, until you have finished the thing this day. (d) Warning friend gradually coming under evil habits. (e) Succouring the widow, speaking a seasonable word for those who are struggling. Make haste! To-morrow may be too late. Finish the thing this day.
There are opportunities for doing good, which, if allowed to pass unimproved, can never return. It is often now or never. Other chances or ways may be presented, but this particular service never again. The disciples in Gethsemane lost a golden opportunity. Hence Christs words of disappointment, Sleep on now, etc. So with our words of warning and acts of goodness. If omitted, the opportunity will never return. Oh, sad neglect! cruel procrastination!
Make haste O man to live,
Thy time is almost oer;
O sleep not, dream not, but arise
The Judge is at the door.
What could she now do better than to sit still, resigning herself to the providence of God. Things that will happen cannot be prevented by our utmost solicitude. Things not appointed will never take place if all the care, and all the toil of men and angels were jointly employed to bring them about.Lawson.
We live one day at a time. God has but laid upon us the burden of one day. If we will attend to daily duty and daily devotion, if we will do the thing He commands, though not knowing whither they may tend, or how they will bring about good, He will see to the issue.Lynch.
Defer nothing till to-morrow that may as well be done to-day, either for yourselves or for your friends. Who knows what a day will bring forth? It is said of Richard II. that he lost his crown and life by being a day too late in coming to join his army in Wales.Lawson.
It would be well if this testimony could always be borne to us, that we would not be in rest till we had fulfilled the duty that was once fairly laid before us.Macartney.
It is a comfort to have dealings with such men [as Boaz]. They do not promise and forget to perform, but are men of honour, straightforward, energetic, doing well, while other dilatory people would be dreaming about it.Braden.
There are some men who are never in good time for anything. They appear to have put the clock of their time ten minutes too late for life.Hamilton.
The road of by-and-by leads to the town of never. That which the fool does in the end the wise man does in the beginning.Spanish Proverbs.
Have you ever seen those marble statues in some public square or garden, which art has so fashioned into a perennial fountain, that through the lips or through the hands the clear water flows in a perpetual stream, on and on for ever; and the marble stands therepassive, coldmaking no effort to arrest the gliding water. It is so that Time flows through the hands of men. so that the destiny of nine men out of ten accomplishes itself slipping away from them, aimless, useless, till it is too late.Robertson.
No rest until work be done, until duty be fulfilled! Then rest can never be ours here, but yonder, for here work is never done.B.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Ruth Returns to Naomi Rth. 3:14-18
14 And she lay at his feet until the morning: and she rose up before one could know another. And he said, Let it not be known that a woman came into the floor.
15 Also he said, Bring the veil that thou hast upon thee, and hold it. And when she held it, he measured six measures of barley, and laid it on her: and she went into the city.
16 And when she came to her mother-in-law, she said, Who art thou, my daughter? And she told her all that the man had done to her.
17 And she said, These six measures of barley gave he me; for he said to me, Go not empty unto thy mother-in-law.
18 Then said she, Sit still, my daughter, until thou know how the matter will fall: for the man will not be in rest, until he have finished the thing this day.
8.
Why did Ruth rise so early? Rth. 3:14
Boaz was anxious to protect Ruths physical well-being. He did not want to send her out into the night from the threshing floor. She would be at the mercy of such men as those who milled about Lots house in Sodom (Genesis 19) and the men of Gibeah who tried to misuse the Levite in the days of the judges (Judges 19-21). Boaz also was careful to protect Ruths reputation. Although he was willing to keep her safe from harm during the middle of the night, he counseled her to leave his threshing floor early in the morning before the sun was risen. In this way, any who saw her leave would not be able to discern who she was and would not point a finger of scandal in her direction.
9.
What kind of veil did Ruth wear? Rth. 3:15
The veil into which Boaz poured the grain was a large garment, possibly similar to a large shawl. The cloaks worn by ancient people were very full. One part could be thrown over the shoulder and another corner could be gathered up under the arm. By holding a certain part of the pallium, as it is sometimes called, Ruth could receive into her bosom the grain which Boaz gave her. The garment is called a veil since it could easily be drawn up over the face to hide the countenance of a modest woman from the unholy gaze of wicked men.
10.
How much barley did Boaz give to ?Rth. 3:15
The old rabbins said the measure was a seah which is equal to two ephahs. Since an ephah was nearly equal to a bushel, Boaz would have given twelve bushels to Ruth by this calculation, Certainly this is incorrect. Ruth could not have carried such a large quantity of barley. The smallest unit of dry measure was a log and equaled approximately a pint. If Boaz gave six of these measures to Ruth, the amount of grain she received would be approximately the same as one omer which was the amount of daily provision made for the children of Israel during their exodus as God gave them manna (Exo. 16:16). This is the better view.
11.
Why did Naomi say, Who art thou? Rth. 3:16
Since Ruth had left the threshing floor of Boaz before anyone could tell who she was, Naomi may have been unable to identify Ruth in the darkness when she arrived home. The question, however, makes a fuller inquiry than the mere matter of identification. Naomi was asking what kind of person it was who stood before her. She was trying to find out in what circumstances Ruth had returned. She really wanted to know what had been accomplished. She was anxious to find out what Boaz had done. Her question was much the same as asking, How did it go?
12.
Why did Ruth call attention to the six measures of barley? Rth. 3:17
Ruth told Naomi all about her interview with Boaz. She must have rehearsed every detail and finally called attention to the six measures of barley as concrete evidence of the favor which Boaz had bestowed upon her. The concern of Boaz reached not only to Ruths needs, but to the immediate needs of both Ruth and Naomi. Ruth recited how Boaz had told her not to go empty to her mother-in-law. In a sense, the gift of six measures of barley was more for Naomi than for Ruth herself.
13.
Why did Naomi tell Ruth to sit still? Rth. 3:18 a
Naomi wanted Ruth to remain quietly at home. Such instructions were also given to Tamar by Judah as he told his daughter-in-law to remain a widow (Gen. 38:11). Naomi was instructing Ruth not to look any further for a husband. She had earlier instructed her not to glean in anybody elses field, and she felt sure of Boazs good intentions. God had blessed Naomi and Ruth as they made their way from Moab to Bethlehem. By His good providence, Ruth had been led to glean in a field which belonged to a near kinsman. Naomi had guided Ruth to remind Boaz of his fraternal duty. Now the time had come for the two women to await the consummation of the matter.
14.
Why was Naomi confident concerning the outcome? Rth. 3:18
Naomi knew Boaz was a man of faith and ability. Everything he had done pointed to his intentions and abilities to consummate his agreement with Ruth. Naomi had told Ruth to stay at home and await the outcome, She instructed her to learn in this way how the matter would fall. It was more needful for Ruth to put her confidence in Boaz than for her to take any other actions on her part. Naomi believed Boaz to be a man of deep faith, and she must have had faith in Gods providence for the outcome of Ruths association with Boaz.
Fuente: College Press Bible Study Textbook Series
(14) One could know another.Literally, a man could recognise his friend; i.e., before daylight, in the early dusk.
A woman.Literally, the womani.e., this woman. Thus it is of Ruth, not of himself, that Boaz is here thinking. A sensible man like Boaz knows that we must not only keep a good conscience, but keep a good name; we must avoid not only sin but scandal. (Henry.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Let it not be known Thus Boaz charged Ruth and whoever else might have known that she had been there, for both his reputation and hers would suffer if that fact at once became known.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ 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.”
However, in view of the fact that she might be offered to another he clearly felt that it was necessary to be discreet. Nothing wrong had been done, but he would not want it known that she had offered herself to him when matters were not yet settled. And as always, there would be those who would try to make something out of an innocent situation, interpreting her presence in the wrong way. So no doubt following his advice, Ruth, having laid at his feet until morning, arose before it was yet quite light in order to make her way home. Meanwhile Boaz instructed any who may have observed Ruth’s presence not to let it be known that she had been there. He did not want her compromised in any way.
Fuente: Commentary Series on the Bible by Peter Pett
And she lay at his feet until the morning: and she rose up before one could know another. And he said, Let it not be known that a woman came into the floor. (15) Also he said, Bring the veil that thou hast upon thee, and hold it. And when she held it, he measured six measures of barley, and laid it on her: and she went into the city.
Following up this sweet history in a spiritual point of view, how beautiful And interesting every event in it appears. Awakened sinners will lie at the feet of Jesus until the morning, in which grace shines in upon their souls, and Jesus hath given them an assurance of his love. And yet how often in their rising up, though everything tends to assure them that they have been with Jesus, do they seem, from the remains of doubt and! unbelief in their hearts, to come forth as in the dark, and before the twilight hath given the soul a glimpse of the Redeemer’s presence? And doth not Jesus say to all his people in the personal manifestations of his love, Let it not be known what I have showed thee! At least, they cannot communicate to others, all the gracious things they have seen and known of Jesus. They have bread to eat, which others know not of: and a stranger cannot intermeddle in their joy. But, Oh! what a fulness of grace cloth Jesus in his visits dismiss the praying soul with! This is, indeed, strengthening the believer with strength in his soul: not only as much as they can carry, but sometimes their cups running over. But, Reader, do not overlook the expression, that as Boaz measured out to Ruth of his bounty; so Jesus imparts the graces of his Holy Spirit. Of him only can it be said, that God giveth not the Spirit by measure unto him. Joh 3:34 . But of all others even the highest and most plentifully supplied servants of Jesus, unto everyone is given. grace, according’ to the measure of the gift of Christ. Eph 4:7 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Rth 3:14 And she lay at his feet until the morning: and she rose up before one could know another. And he said, Let it not be known that a woman came into the floor.
Ver. 14. And she lay at his feet until the morning. ] A rare example of chaste and continent behaviour! O quam hoc non est omnium! Joseph denied his wanton mistress, but Judah solicited Tamar on the first sight of her: and Lot, alone with his daughters, committed incest. Uncleanness is, as Reuben, the eldest child of old Adam’s strength, bearing name of the mother, which is called in general lust or concupiscence. The devil also findeth men weakest in resisting temptations to these sensual sins. Shun therefore the occasions, as much as may be. It is not safe being at Satan’s mess, though our spoon be never so long. They that venture upon the occasion, do as it were tempt the devil to tempt them, which needs not.
And she rose up before one could know another.
He said, Let it not be known, &c.
“ Tu id quod boniest excerpis: dicis quod mali est. ” – Terent.
Some make this to be Boaz’s saying within himself; and that therefore he made Ruth rise before it was day.
a Bernard.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
one = a man. Hebrew ‘ish. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
Let it not: Ecc 7:1, Rom 12:17, Rom 14:16, 1Co 10:32, 2Co 8:21, 1Th 5:22, 1Pe 2:12
Fuente: The Treasury of Scripture Knowledge
Rth 3:14. She lay at his feet till the morning Having no other design but only to implore his justice and kindness unto her deceased husband. He said, Let it not be known He takes care to preserve not only his conscience toward God, but his reputation and hers also among men.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3. Ruth’s return to Naomi 3:14-18
Ruth had risked danger by sleeping on the threshing floor (Rth 3:14). Other people might have seen her and assumed that something bad was taking place. Evidently some of Boaz’s reapers were aware of her presence, but Boaz told them to keep Ruth’s presence there a secret (Rth 3:14).
"He knew that if it became known, town gossips would put the worst construction on the incident, just as some modern commentators do, thereby destroying Ruth’s reputation and perhaps his own." [Note: Ibid., p. 539.]
Boaz had previously given Ruth an ephah of barley to carry back to Naomi in addition to her gleanings (Rth 2:7). Now he gave her six measures of barley (Rth 3:18). The Hebrew text reads "six of barley" the word "measures" having been supplied by the translators. What measure the writer meant is therefore unclear. If it was the ephah, Ruth would have had to carry three and three-fifths bushels (over 200 pounds) in the cloak (shawl, NIV). This seems unlikely. Perhaps the measure was a seah (one-third of an ephah) in which case Ruth carried about one and one-fifth bushels, 60 to 95 pounds of grain, "an amount that would certainly be possible for a strong young peasant woman, accustomed to such burdens, to carry." [Note: Bush, pp. 178-79.] Perhaps the measure was six scoops made with both hands with a utensil used at the threshing floor. [Note: Block, p. 698.] It seems that Boaz was even more generous on this occasion than he had been previously. As before, Boaz’s gift of barley was a token of God’s blessing on Ruth and on Naomi through Ruth.
"The seed to fill the stomach was promise of the seed to fill the womb." [Note: B. Porten, "The Scroll of Ruth: A Rhetorical Study," Gratz College Annual 7 (1978):40.]
The theme of rest concludes this chapter (Rth 3:18) as it began it (Rth 3:1). Boaz would not rest until he had provided rest for Ruth, the rest Naomi had sought for her. Until then, Ruth could only wait. Her waiting was a demonstration of her faith and a foretaste of the rest she would enter into shortly.
Likewise, Christians wait now until our Redeemer brings our redemption to completion when we shall rest finally and fully in His presence. Many writers have noted the parallels between Ruth and the church, the bride of Christ, and Boaz and Christ. [Note: See, for example, McGee; and George E. Gardiner, The Romance of Ruth.]
Chapter 3 is all about how Ruth might find rest. The solution to her need was marriage to Boaz that we see planned in this chapter but realized in the next.
". . . taken as a whole, the chapter taught that God carries out his work through believers who seize unexpected opportunities as gifts from God." [Note: Hubbard, p. 230.]