Ruth 3:1–4:12
Sources
Reformed ConsensusReformation Study BibleGeneva Bible Notes (1599)John Trapp (1647)John Gill (1748)Matthew Henry (1714)Jamieson-Fausset-BrownBarnes (1832)Cross-References (TSK)Reformed Consensus
Naomi's plan in Ruth 3 is not a scene of moral compromise but an act of bold covenant faith: she instructs Ruth to invoke the right of the *go'el* by lying at Boaz's feet, and Ruth's request that he "spread his wings" over her consciously echoes Boaz's earlier blessing that she find refuge under the Lord's wings (2:12), so that Boaz is here called to become the instrument of the very divine protection he had prayed for. Boaz's response is marked throughout by *hesed* — the covenant loyalty that Reformed interpreters from Calvin to Ferguson identify as the governing virtue of the entire book — as he honors Ruth's request while scrupulously submitting the matter to the proper legal order at the city gate rather than acting outside it. The anonymous nearer kinsman's refusal in 4:1–6, driven by self-interest and a concern to protect his own inheritance, stands in deliberate contrast to Boaz's willingness to absorb personal cost for the sake of redeeming the destitute, and Reformed exegetes rightly see in this contrast a typological anticipation of the one true Kinsman-Redeemer who would come not in self-preservation but in self-giving. The public oath, the sandal ceremony, and the witnesses' blessing invoking Rachel, Leah, and Perez (4:11–12) all confirm that this redemption occurs within the structures of covenant community, not apart from them, underscoring the Reformed conviction that grace operates through means and within ordained institutions. The passage thus moves on two levels simultaneously: a particular act of providential mercy toward two widows in Bethlehem, and the quiet, sovereign threading of the Messianic line toward the house of David and, ultimately, toward Christ.
Reformation Study Bible
Like Lot's two daughters (Gen. 19:31-32), Naomi and Ruth had lost their husbands and children. Again, Naomi acted to preserve her family line, but in quite a different way from Lot's daughters. rest for you. This means that Ruth should be married, a need that Naomi had taken to heart (1:9). | Now the narrative moves toward resolution. In a midnight visit, Ruth carries out and expands Naomi's plan, putting her own reputation and all her expectations at risk. She claims the protection of Boaz as a “redeemer” (v. 9). Her trust in his character is vindicated, and she is unharmed. God's activity behind the scenes continues without a break. But even at this moment, the engagement must be delayed; there is a | The instructions, presented to Ruth so precisely, have strong over- tones of intrigue. the threshing floor. This was a cleared area where grain was crushed or torn to separate the chaff, straw, and grains. The harvest was then win- nowed, or thrown into the air for the wind to blow away the chaff and let the grains fall directly to the ground. All this took place in the spring at the time of the harvest festivals. The prophet Hosea refers to the thresh- ing floor as a common site of sexual immorality (Hos. 9:1). | uncover his feet. A comparison of this scene with the history of Lot's daughters (Gen. 19:30-38) is instructive. At Naomi’s suggestion, Ruth was approaching Boaz with some boldness. But her purpose was to become engaged. Her answer (v. 9) shows that she was not thinking of becoming pregnant outside wedlock. lie down. Ruth lies patiently at Boaz’s feet until he wakes (vv. 8-9); noth- ing unseemly happens between them during the night (v. 11). | merry. Boaz had been drinking, but was hardly drunk. After all the work and festivity of the day, Boaz went to “the end of the heap of grain,’ a place where Ruth was able to meet him privately. God's providence was clearing a path for her. | Spread your wings over your servant. See text note. Ezek. 16:8 explains the idiom. Ruth asks directly for the favor of marriage, although Naomi's instructions were not quite so bold (v. 4). redeemer. The law does not specify marriage as the responsibility of such a person, though an extension of Lev. 25 can readily be envisioned. Mahlon’s name and-property will be preserved (4:10), suggesting the levirate marriage, but it is difficult to see how Deut. 25:5-6 could be strictly applied. See Introduction: Interpretive Difficulties and note on 2:20. Again, Ruth goes far beyond Naomi's specified plan. | kindness. Lit. “covenant love.” Throughout the book, God's own covenant love (1:8; 2:20) is mirrored by that of Ruth (1:8, 16-17). Now her faithfulness is proved as (a) she invokes the duties of a close relative, and (b) she has declined to follow any of the young men. The “kindness” Boaz refers to is evidently Ruth's proposal to follow the custom that would provide an heir for Naomi. the first. That is, when she chose to accompany Naomi. | a worthy woman, This is the feminine equivalent of the Hebrew phrase in 2:1. Ruth has risen from being a Moabite and servant to becoming attractive to Boaz as a possible marriage partner. | a redeemer nearer than I. Boaz suddenly mentions a complicating factor. If Naomi was thinking of a relative, why was this closer relative not introduced earlier? The custom of redemption seems to be leading to a solution, but now it creates a problem along the way. The engagement must be postponed. | six measures of barley. This gift of barley shows Boaz’s magnanimi- ty toward Ruth (v. 17), and is a symbol of Naomi’s changed estate (1:21), Ruth receives grain from Boaz as an emblem of her future fruitfulness. | How did you fare. The same Hebrew words are translated “Who are you?” in v. 9. | Wait. This is an ironic touch, for the time to wait will be very short. Naomi does not expect a conclusion to be long in coming. | The fourth chapter brings out the divine purpose behind Ruth's original decision to follow Naomi and Naomi’s God. The necessary arrangements seem to turn on a combination of levirate marriage (Deut. 25:5-10) and the laws for a redeeming relative (Lev. 25). Ruth is taken as a wife, and ancient blessings for fruitfulness are invoked. Naomi’s bitter- Ness turns to joy, and her grandson is to become the grandfather of King David. In these events the Lord's hidden providence is revealed. | the gate. The entranceway to a city was a usual site of legal and com- mercial transactions. friend. Boaz must have known the man’s name. The narrator quotes Boaz with an indefinite phrase, something like the English expression “so and so.” Perhaps he did not want to memorialize a selfish person in his story. | took ten men. There is no recorded legal requirement for a particu- lar number of men. The later Jewish tradition by which ten men make up a quorum for worship may derive from this incident. In a rural culture, where the use of writing is limited, it is important for a contract to be made with a number of official witnesses. | selling the parcel of land, This sale is a surprising new element, no hint of which has been given up to now. Details about the sale are not necessary for the story and are omitted. | you also acquire Ruth. This association of Ruth and Naomi under the laws about the property and family of a deceased relative is an unusual application of the laws. But an understanding of these details is not essential to the purpose of the narrative. | drew off his sandal. Little is known about the symbolism of this cus- tom. Its point clearly was to confirm the transaction legally. See Deut. 25:9-10 (a different setting) and Amos 8:6. | to perpetuate the name of the dead. The disappearance of one’s name was considered to be an extreme misfortune (1 Sam, 24:21; 2 Sam. 14:7). | like Rachel and Leah. These are the two wives of Jacob (Israel), who were the mothers, either naturally or through their maids Zilpah and Bilhah, of all the sons of Israel, the heads of the twelve tribes. Ephrathah ... Bethlehem. As in 1:1-2, these place names, associated with David, are given special prominence. | be like .. . Perez. In a much earlier time, Judah had become the father of Perez because Onan refused to carry out his obligation as a close relative (Gen. 38:29). Perez became a symbol of the fruitful offspring. Now in the same way Boaz becomes the father of Obed (v. 21) because another person refused to carry out the levirate obligation. Despite human failures, the messianic line was preserved (Matt. 1:3, 5, 16).
Geneva Bible Notes (1599)
Then Naomi her mother in law said unto her, My daughter, shall I not seek {a} rest for thee, that it may be well with thee? (a) Meaning that she would provide her with a husband, with whom she might live peacefully.
John Trapp (1647)
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? 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.”
John Gill (1748)
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 Ruth 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.''
Matthew Henry (1714)
The married state should be a rest, as much as any thing upon earth can be so, as it ought to fix the affections and form a connexion for life. Therefore it should be engaged in with great seriousness, with earnest prayers for direction, for the blessing of God, and with regard to his precepts. Parents should carefully advise their children in this important concern, that it may be well with them as to their souls. Be it always remembered, That is best for us which is best for our souls. The course Naomi advised appears strange to us; but it was according to the laws and usages of Israel. If the proposed measure had borne the appearance of evil, Naomi would not have advised it. Law and custom gave Ruth, who was now proselyted to the true religion, a legal claim upon Boaz. It was customary for widows to assert this claim, De 25:5-10. But this is not recorded for imitation in other times, and is not to be judged by modern rules. And if there had been any evil in it, Ruth was a woman of too much virtue and too much sense to have listened to it.
Jamieson-Fausset-Brown
CHAPTER 3 Ru 3:1-13. By Naomi's Instructions, Ruth Lies at Boaz's Feet, Who Acknowledges the Duty of a Kinsman.By Naomiâs advice, Ruth lieth at Boazâs feet, Ruth 3:1-7 . He awaking commendeth what she had done, and acknowledgeth the right of a kinsman; tells her there was a nearer kinsman, to whom he would offer her, who refusing, he would redeem her, Ruth 3:8-13 . Sends her away with six measures of barley, Ruth 3:14-18 . Rest, i.e. a life of rest, and comfort, and safety, under the care of a good husband. The question supposeth an affirmative answer: I will seek it, as my duty binds me.
Barnes (1832)
Blessed be he of the Lord ... - We may gather from Naomi's allusion to the dead that both her husband and son had been faithful servants of Jehovah, the God of Israel. His kindness to the dead consisted in raising up (as Naomi hoped) an heir to perpetuate the name; and, in general, in His care for their widows. One of our next kinsmen - The word here is גאל gā'al, the redeemer, who had the right: (1) of redeeming the inheritance of the person; (2) of marrying the widow; (3) of avenging the death. (See Leviticus 25:25-31 , Leviticus 25:47-55 ; Deuteronomy 25:5-10 ; Deuteronomy 19:1-13 .) Since these rights belonged to the next of kin, גאל gā'al came to mean the nearest kinsman.
Cross-References (TSK)
Ruth 2:23; Ruth 3:2; Ruth 1:9; 1Corinthians 7:36; 1Timothy 5:8; Genesis 40:14; Deuteronomy 4:40; Psalms 128:2; Jeremiah 22:15; Ruth 3:1; Ruth 3:5; Ruth 3:8; Ruth 3:14; Ruth 2:13; Ruth 2:22; Ruth 1:21; Joshua 9:12; Ruth 2:18; Ruth 1:17; Judges 18:7; Ruth 2:12; Judges 19:13; 2Samuel 10:2; Ruth 3:10; 1Samuel 1:19; Ruth 3:6; Ruth 3:16; Ruth 4:3; 1Samuel 16:1; Ruth 3:4; 1Samuel 25:1; 1Samuel 12:11; 1Samuel 9:3; 1Samuel 26:21