CRITICAL AND EXEGETICAL NOTES.—Then [and] Naomi … said. The plan had matured itself slowly in her mind during the harvest season, now comes the proposal. Boaz, by his kindness and attention to Ruth, has evidently removed whatever difficulties she has felt heretofore [cf. on Ruth 1:11-13: p. 47]. Shall I not seek? I must seek rest for thee. הֲלֹא 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 (Keil). The obligation to enforce the claims of a Levirate marriage lay on the side of Naomi and Ruth. In accordance with ancient usage to leave the assertion of a right with its possessor (Lange), the widow could demand her rights of the nearest relative, and if refused, put him openly to shame (Ibid). Rest [a resting place, Numbers 10:33] for thee. A secure life, under the guardian care of a husband (Rossenmuller) Cf. on Ruth 1:9 as to this “rest in the house of a husband;” with the respect and protection it implied. 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 (Lange). That it may be well with thee. Which shall be good for thee (Carpzov Rosen.) That marriage may be to thee a merry-age (Trapp). She assumed that every true rest was good (Morison.)
Ruth 3:2. And now is not Boaz of our kindred? Our relation (Keil). Our acquaintance, i.e., relative (Lange). Hence the justness of the claim. Is he not therefore thy husband according to the law (Wordsworth). Cannot reasonably suppose that a pious woman would counsel against the law of God or the moral sense of good men, such as Boaz. To do so, would have alienated and repelled him, and so have frustrated her own purpose (Ibid). With whose maidens thou wast. A delicate reminder that Boaz has himself placed her on a level with his own Israelitish people [cf. on Ruth 3:13-14]. Behold he winnoweth barley to-night. Naomi must have come into closer connection with her relative. She is minutely informed of what he does, and where he is (Lange). The claim which Ruth had to make, could hardly be urged by her publicly in the harvest field, in the light of day (Wordsworth). He winnoweth barley. Literally, he is winnowing the threshing-floor of barley. He is winnowing the barley floor (barley on the threshing-floor) (Keil). Performed by tossing up the grain against the wind with a fork (Jeremiah 4:11-12). Shows the simple manners of the times. This “mighty man of wealth” assisted personally (Speakers’s Com.). It is not unusual for the husband, wife, and all the family, to encamp at the baiders, or threshing-floors, until the harvest is over (Dr. Thomson). o night. Chosen for the advantage of the breeze which blew then (Genesis 3:8). In the night wind (Targum). Much agricultural labour of various kinds performed on bright nights (Kitto). In the threshing-floor. Nothing more than a level place in the field, under the open heavens (Keil). Constructed of a circular form, perhaps 50 feet in diameter, merely by beating down the earth hard (Robinson) [cf. Thomson 2:314]. Both the threshing and winnowing are done in the open air, rain in harvest time being almost unknown (Wordsworth) [cf. Judges 6:37; 2 Samuel 6:6.]
Ruth 3:3. Wash thyself therefore and anoint thee. Not done in order to win Boaz by external beauty; for she is especially cautioned against allowing him to see her by day (Lange). Yet she is to go as a bride adorned for her husband, appropriately and symbolically dressed. And put thy [best] raiment upon thee. And ornament thyself with thy garments (Syr. Arab). Use all lawful means to ingratiate (Trapp). And get thee down to the floor. Bethlehem situated on a hill (Stanley), cf. on Ruth 2:4; p. 101. Serve God’s providence by demanding marriage of him, which in those days, and in Ruth’s case, was neither unlawful nor immodest (Trapp). Consilium hoc est re legitimum specie inhonestum (Junius). Nothing in these directions which was considered improper under the special and peculiar circumstances of the case (Kitto). This was a bold expedient, but it must be remembered that it was undertaken at the instigation of an aged and pious woman, and simply to remind Boaz of the relative positions in which they stood to each other. Make not thyself known unto. Suffer not thyself to be perceived by (Lange). The grain heaps probably surrounded the threshing floor, and would offer a chance for concealment, even though the place itself was under the open heavens. Until he shall have done eating and drinking. Until the moment of leisure and ease. Men more disposed to listen attentively then.
Ruth 3:4. Thou shalt mark. For the sake of finding it in the darkness coming on. And uncover his feet. Rather the place of his feet, the foot of his bed, as we should say (Sp. Com.). Sleep at his feet (Syr. Arab). Boaz probably slept under a rug, sheep skin, or thick quilt, and was covered with another, or by his cloak (Kitto). In Palestine men lay down with their clothes on, but are careful to cover their feet with a long mantle now called the Chudda, a wrapper of coarse cloth (Postans). All that thou sayest. Her consent that of faith and obedience, the conduct of one conscious of her own purity of purpose, and willing to encounter suspicion in the exercise of duty (Wordsworth). Unto me. Omit (Cassel, Bertheau, Bellamy, &c.) I will do. Evident that inclination, judgment, and all that she had seen of Boaz came in to enforce Namoi’s advice. His age and his character probably shrinking and diffident, yet pious and honourable, encouraged her in obedience.
Ruth 3:6. And she went down unto the floor. Probably while it was yet light.
Theme—ONE SEEKING REST FOR ANOTHER
“As if with marriage came the end,
The entrance into settled rest,
The calm to which love’s tossings tend,
The quiet rest.”—Jean Ingelow.
“Whatever hypocrites austerely talk
Of purity, and place, and innocence,
Defaming as impure what God declares
Pure, and commands to some, leaves free to all,
Our Maker bids increase.”—Milton.
Shall I not seek rest for thee, that it may be well with thee?
All Scripture given by inspiration of God and profitable (2 Timothy 3:10). That is when rightly understood and intrepreted. Some passages however peculiarly liable to misunderstanding (Thomson). Divine ways often strange at first sight, and seemingly unsatisfactory to first judgments. We have to look at them as a whole before we can see them aright. So with the Divine Word. Parts which a false delicacy would expunge and which would never have appeared had the Bible been a merely human book. To understand them aright you must look (a) at their scope, (b) at the motive (c) at the underlying principle. Theend aimed at right, the spirit which prompts the aim right, rest assured that the means employed will fall under the same great law. This true
(1) of the Divine doings however mysterious,
(2) of the doings of all who are truly led of Him.
See how this is illustrated here.
I. Naomi’s motive is right.
(1) Justice to the dead. The law of Israel was that no branch of the family tree should be allowed to become extinct. The dead Mahlon had claims upon Boaz, and only the fact that Ruth was of Moab, had prevented these claims being enforced earlier. At first the claim seemed a hopeless one (Ruth 1:11-13). Now thanks to the kindness of Boaz, Naomi sees light beginning to break in upon their gloomy prospects;
(2) Justice to the living. Not merely kindness to Ruth and not merely gratitude, although these motives must have moved Naomi powerfully, but a deeper feeling—that instinctive sense of right, which overleaps such petty boundaries as nationalities. Her feelings as an Israelite, exclusive, conservative, unyielding may find expression i:9–14; now comes out the deeper feelings of a woman and a mother. Hence her wisdom projected for her daughter, that which her daughter’s modesty forbade her to project for herself.
Anxiety, solicitude for the settlement of a daughter pardonable, even commendable, so that modesty be not overstepped. Naomi of the same opinion as Paul as to the true sphere of woman: “I desire therefore that the younger widows marry,” &c. (1 Timothy 5:14). Too old to marry herself, she by no means placed the same restriction upon those younger than herself. Such prudery is often only disguised selfishness and callousness of heart. Note. Age must not make itself a standard for youth. Naomi’s care without doubt commendable and recorded for imitation (M. Henry). Analagous to the conduct of a gospel church. Jerusalem always tender towards her daughters (Macgowan).
II. Naomi’s principle is right. That one may seek rest for another—that one may, and ought to forward the well-being of others the essential principle of the gospel itself (Luke 19:10). So Christ sought not his own (John 5:30; John 8:28; John 8:50). So charity seeketh not her own” (1 Corinthians 13:5). So Paul “not seeking mine own profit,” he says, “but the profit of many” (1 Corinthians 10:33). Note. Bearing one another’s burdens we “fulfil” the law of Christ (Galatians 6:2; 1 Corinthians 10:24; Philippians 2:20-21).
Again, could Naomi do otherwise for one so near and dear as Ruth. She fulfils not only a religious but a natural duty. The young have claims upon the aged, upon their experience, foresight, judgment, &c. As wrong to withhold these, as to withhold more natural and apparent benefits. Eli doubtless gave his children bread, but seems to have withheld instruction, direction, reproof, restraint, and so came under the anger of God (James 3:12-13). Note. Few greater responsibilities in life than this of providing for the future well-being of children. “Shall I not seek rest for thee, that it may be well with thee”—the burden of many a parent’s heart and prayers.
Once more mark the kind of “rest” Naomi sought for Ruth—home rest, household well-being, that which is the purest of earth’s pleasures and the foretaste of heaven’s joys. Note. The inspired idea of marriage is, that it is and ought to be “a rest.” “Not good for man to be alone” (Genesis 2:18), much less woman, naturally weaker and more defenceless than man: still less a stranger like Ruth. [cf. on Ruth 1:9; p. 36.] With regard to woman marriage was viewed as the natural fulfilment of her calling, without which her life was helpless and defenceless as that of a people without a God (Lange).
The principle true to-day. Where love, patience, unselfishness, &c. are found; married life as much like “rest” as can be discovered in this world (Braden). Of course, cares, anxieties, difficulties are to be expected. As it is said of Egypt no country hath more venomous creatures, none more antidotes; so marriage hath many troubles, but withal many keeps against trouble (Trapp). Note. Those are giddy indeed that marriage does not compose (M. Henry).
Naomi’s plan is right—judged by the time and circumstances. Involved no impropriety (Binney). The face, the worst piece of it, the heart was sound (Bishop Hall.) Certainly it was a bold expedient but not necessarily the worse because of that. She knew the piety and chastity of Boaz and Ruth (Trapp). The customs of the age and country were simpler, freer, but not less pure than the more formal customs of our own land and age (Braden).
Dr. Thomson and others however only vindicate the intentions, while they censure the measures, acquit of designing evil, but blame Naomi for not “abstaining from all appearance of evil.” Too much cuuning and stratagem, and forcing of Providence about the whole transaction (Thomson). Ran the hazard of sacrificing a good name in the use of a too bold and perilous artifice (Ibid). Note. Every action that is reported is not straightway allowed (Bishop Hall). If every act of a holy person should be our rule, we should have crooked lives (Ibid).
IMPROVEMENT.—
(1) Rest a natural desire of all men. David would flee away into the wilderness, leave the city and camp far behind, and be at rest (Psalms 55:6). Take the broad sense of the word and this is what all men are seeking. Recognised by Christ as a necessity. “Come ye yourselves apart into a desert place and rest awhile (Mark 6:31). This desire satisfied in Christ (Matthew 11:28-29; Hebrews 4:3. We which have believed, &c). Note. Rest is a thing to be sought.
(2) Thoughtful love a common thing in human history. We cannot always be with those who are dear to us—we may provide for their welfare, however, in that future when we are with them no longer. Bernard on this:—
Shall I not seek. It is the parents’ duty to provide matches for their children. So did God, the general Father, for His son Adam, Abraham for Isaac, Isaac for Jacob. Samson entreated his father and mother to get him a wife (Judges 14:1-2).
Rest for thee. So she called the married estate. The word is “a place of rest” to settle in. Note. The married estate is an estate of rest.
That it may be well with thee. Marriage is for the well-being of such as enter into the holy estate. Doth not God say, “It is not good for man to be alone”? It is the estate in which the holiest have lived, and in which Christ Himself would be born. St. Paul indeed commended single life, but not simply but with respect unto the then present times, full of troubles and persecutions.
While the women are in distress it is Ruth who takes the initiative [Ruth 2:2.]; 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 endeavour 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 labour for the mother originates with the daughter; but it is the mother who forms plans of happiness for the daughter.—Lange.
Luck is ever waiting for something to turn up. Labour, with keen eyes and strong will, will turn up something. Luck lies in bed, and wishes the postman would bring him the news of a legacy. Labour turns out at six o’clock, and, with busy pen or ringing hammer, lays the foundation of a competence. Luck whines. Labour whistles. Luck relies on chance. Labour on character.—Cobden.
This word “menuchah” is used in many weighty sentences in the Old Testament Scriptures. It is used to designate the asylum of honour and freedom which a Hebrew found in the home of her husband, her secure refuge from servitude, insolence, and neglect. It is also used to denote the asylum of freedom and repose on which the Hebrew race entered when it gained full possession of the promised land, when in the days of Solomon, every man might sit under his vine or his fig tree, none daring to make him afraid, It was used by the Prophets in a still higher sense; with them God was the true menuchah or rest of His people, nay, of the whole world; to them it was revealed that only when the Immanuel came, the God-with-us, would the golden days of Paradise return; and the world enter into its final and glorious rest. So that those who first listened to our Saviour’s gracious invitation (Matthew 11:28-30), those on whose weary and fevered spirits His promise of “rest” first fell, would understand that He was offering them an asylum of repose, honour, and freedom, such as the Hebrew wife found in her husband’s house, such as the Hebrew race found in the sacred land when it was wholly their own, such as the Hebrew Prophets had found in God in the moments of their loftiest aspirations.—Cox.
This is Naomi’s conception of wedded life. Very beautiful, but how many realise it in their experience? Have we not heard multitudes of people declare that marriage was the real beginning of their troubles? Then anxiety about providing and regulating a household has commenced; then business and domestic cares have taken away all expected pleasure; then tempers are tried as never before; then disputes and bickerings arise that destroy all peace; then the beautiful illusions of youth have given place to thehard and stern practicalities of maturing life.—Braden.
The estate of holy matrimony is well called a state of rest, for the natural affections and propensities instinctively yearn for it, and in it alone find their lawful gratification. The Rabbin’s say: “The man is restless while he misses the rib that was taken out of his side; and the woman is restless till she gets under the man’s arm, from whence she was taken.”—Steele and Terry.
“I, as a Protestant have been accustomed to assert the purity and dignity of the offices of husband, wife, and parent. Have I ever examined the grounds of my own assertion? Do I believe them to be as callings from God, spiritual, sacramental, divine, eternal? Or am I at heart regarding and using them, like the Papist, merely as heaven’s indulgences to the infirmities of fallen man?”.… Those miserable dilettanti, who in books and sermons are whimpering meagre secondhand praise of celibacy, depreciating as carnal and degrading those family ties to which they owe their own existences, and in the enjoyment of which they themselves all the while unblushingly indulge—insulting thus their own wives and mothers—nibbling ignorantly at the very root of that household purity which constitutes the distinctive superiority of Protestant over Popish nations.”—Kingsley.
Christianity, be it remembered, proposes not to extinguish our natural desires, but to bring them under just control and direct them to their true objects.—Wilberforce.
Theme—AN IMPORTANT REMINDER
“The grey old man was honoured there,
The matron’s words were cherished,
And honesty in youthful hearts
By age’s word was nourished.”—Nichol.
(2) Is not Boaz of our kindred, with whose maidens thou wast? Naomi has laid hold of the fact that they are entitled to use a certain amount of freedom in the affair—
(1) because of kinship;
(2) because of the kindness Boaz has already shown to Ruth. The allowing Ruth to glean under especially favourable circumstance [see on Ruth 2:8; Ruth 2:13-16] not without a meaning. Note. We more readily ask favours from those who have already shown us kindness. In the nature of such to grow and become the foundation of our future actions.
I. An encouraging reminder. We need to put each other in mind, as well as recall to our own memories the thought of our claims and privileges. Naturally
(1) apt to forget;
(2) apt to delay action even when remembering;
(3) apt to re member and yet not realize. “I will not be negligent to put you always in remembrance of these things,” says the Apostle Peter, “though ye know them.” This a favourite idea of the Apostle’s in his old age [cf. 2 Peter 1:12-13; 2 Peter 1:15; 2 Peter 3:1, &c.]. So Paul writing to Timothy [1 Timothy 4:6; 2 Timothy 1:3; 2 Timothy 1:6; 2 Timothy 2:14].
II. An implied argument, viz., that he is bound in conscience to take care of our affairs (M. Henry). Is he not our kinsman? How much a kindred question implies to the believer in Christ’s proper humanity.
(1) Can we fear to approach?
(2) Can we do other than expect a welcome? [On the Kinsman Redeemer, see Ruth 4:9-10; Ruth 2:20-21].
III. A duty beginning to unfold itself. Why not bring the claim to the notice of Boaz? The obligation lay upon them to take initiative [see Crit. and Exeg. Notes]. Time and place, both opportune now that the harvest is ending. Note. A well-chosen season is one of the best advantages of any action (Trapp).
So in spiritual things we must seek, knock, ask, &c. In one sense Christ woos, in another He waits to be wooed. No presumption in seeking his feet.
“From labour health, from health contentment springs,
Contentment opes the source of every joy.”—Beattie.
Ruth 3:2. Behold he winnoweth, &c.
Not ashamed to do this himself—lived in the days of ancient simplicity (Lawson). Not too idle to deny himself of sleep that it might be done properly—a model farmer [cf. on Ruth 2:2; Ruth 2:4, p. 93, 100].
See here,
I. Work associated with the character and position of a gentleman. Boaz was this, yet he labours with his own hands. Modern refinements and etiquette give no more pleasure to the fashionable gentleman than honest industry gave to this grandson of a famous prince (Lawson). Camillus, Fabricius, and other famous Roman consuls held the plough. Edmund Burke, in the very height of his fame, farmed his own lands near Beaconsfield. Note, (a) Labour the law of God (Genesis 2:15; Genesis 3:19). All are to work, some with hand, some with brain. (b) A false pride that dislikes handwork (Radford Thomson).
II. Work associated with the character and position of a man of God. The claims of the higher life do not exempt us from the calls and cares of the lower. Christ Himself doubtless laboured in the carpenter’s shop at Nazareth. And it was while doing so that it was written of Him that He “increased in wisdom and stature and in favour with God and man.”
Ruth 3:3. Wash thyself therefore, and anoint thee. Ruth must seek to make herself attractive; even though the coming interview is to be in the dark—a duty always. Preparation necessary even for a duty like this. Note. Cleanliness enforced in the Scriptures as well as godliness; comes down to the lowest duties of life. Much that inspiration takes notice of, which men count mean and unworthy of attention. These trifling details, however correct from an artistic point of view, heighten the effect of the whole picture, suggest the truthfulness of the narrative, &c.
IMPROVEMENT.—
(1) The Bride of Christ is pleasing to her Bridegroom only when anointed with the Spirit and clothed in the garments of salvation (Starke).
(2) We may use all lawful means to ingratiate, &c., if our purpose be right. If decency of apparel is not a virtue, slovenliness is at least an approach to vice (Lawson).
Bernard on this (condensed):—
A true friend is not in show only, or in well wishes, but in devising how to bring to pass what they desire. So Jonathan with David (1 Samuel 19:2-3; 1 Samuel 20:12-13), Abraham with Lot (Genesis 14) Note. Godly parents seek to match their children where God alloweth. Naomi’s ground was the law of God, as she thought.
Behold he winnoweth barley to-night. See and consider the providence of God! It is as one would wish, it falleth out opportunely. Warrant from God, experience of the love of man, and fit occasion to effect a matter, are strong inducements to attempt the same. So Esther going in unto Ahasuerus (Esther 5:1-8). Note. It is no unseemliness for men of birth, of place, of wealth, sometime to follow in their own person mean labours of their calling.
Ruth 3:3. Wash thyself, therefore. Outward cleanliness is praiseworthy. Our Christian profession is pure and holy, which outward cleanliness well befitteth. And seeing it is of good report, we are to observe it. And anoint thee. Christians may lawfully use God’s creatures for outward comeliness, and to preserve that seemliness which is God’s own work in us (Psalms 114:5). And put thy raiment upon thee. Touching this necessity of wearing apparel, nature teacheth it, and need enforceth it.
Get thee down to the floor. The widow woman allowed by the law of Moses to claim marriage of the next kinsman. No more immodest for women to claim that right then, than now for one betrothed to challenge the man for her husband. Where God alloweth the thing it taketh away the scandal and the offence. But make not thyself known to the man until he shall have done eating and drinking. Men are more apt to speak freely then and to promise their goodwill than at other times. Note. Her mind must be showed in private, and to him alone. The night and in private make modest persons utter more freely their thoughts than otherwise they would in the light and before company.
When he lieth down. Rest follows after labour, and the night is appointed for the same. So the Psalmist teaches (Psalms 104:13), and Jacob practised (Genesis 18:2). This the right use of time.
Thou shalt mark the place. Careful observation prevents error. Shows also that in those times they had no set place to lie down.
Uncover his feet. Aims at making Ruth his yokefellow, yet teaches her to proceed in humility, to go to his feet. Note. Humility not any hindrance, but the way to advancement.
“Let us look into providences; surely they mean somewhat. They hang so together; have been so constant, so clear, so unclouded.”—Cromwell.
“Perhaps the assurance, which long trial has given her of the good government and firm chastity of her daughter-in-law, together with her persuasion of the religions gravity of Boaz, made her think that design safe, which to others had been perilous, if not desperate. But besides that, holding Boaz next of blood to Elimelech, she made account of him as the lawful husband of Ruth; so as there wanted nothing but a challenge of a consummation, nothing was abated but some outward solemnities, which though expedient for the satisfaction of others, yet were not essential to marriage; and if there were not these colours for a project so suspicious, it would not follow that the action were warrantable because Naomi’s. Why should her example be more safe in this than in matching her sons with infidels, than in sending back Orpah to her father’s gods.”—Bishop Hall.
“Labour is the law of man’s life, in contrast to the creatures Because man became a sinner and God cursed him with it, says a large school of theologians. Because man was a child of God, and the Father worketh hitherto, and the Son also worketh, say others, and, I think, wiser and more far-sighted men. These daily tasks are the dignity and glory of our nature, as sons under discipline.”—Baldwin Brown.
“Naomi’s solicitude for her devoted daughter-in-law is beautiful and motherly. But the form into which it ran and took shape can never recur in the midst of the culture and customs of European society. Even the method of winnowing the golden grains of the harvest field is antique and obsolete. So, too, is the method which Boaz adopted to watch over his cereal treasures. He constituted himself his own watchman and policeman.”—Pulpit Com.
“Ruth was directed to pay special attention to the adornments of her person, to which, to this extent at least, she had been a stranger since the death of her husband. She is to lay aside the weeds of mourning and the garments of toil, and, after bathing and anointing, don the festive garb, for the expedicion on which she goes is of a joyous, bridal nature. All this, however, is not done in order to win Boaz by external beauty, for she is specially cautioned against allowing him to see her by day. But why this caution? Boaz was a believing Israelite, and therefore also a man of strict morals. It would have perplexed and displeased him to think that anybody else had seen Ruth, and might suspect both her and himself of an illicit meeting on the solitary threshing-floor. He would have scarcely listened to her, but removed her at once. The purpose for which she came had also an appropriate symbolism which any previous meeting would have disturbed.”—Lange.
“The church must put on her best attire when she comes to Christ. She is brought to the King in raiments of needlework, in the Psalms (Psalms 45:14); she puts on her beautiful garments, in Isaiah (Isaiah 52:1); she is adorned as a bride for her husband in raiment pure and white, in the Apocalypse (Revelation 21:2).”—Wordsworth.
“She was to discover nothing of her intention to Boaz when she went to the feast, but rather to avoid any particular notice, that he might entertain no suspicion of what was to follow. Concealment of intentions may be very proper and very consistent with uprightness in some cases. But we must beware of doing anything that will not bear the light, or using those arts of concealment in transacting lawful affairs that may be attended with bad effects upon our character. It was perfectly consistent with uprightness in Samuel to conceal his chief intention when he came to Bethlehem to anoint David; and in Solomon, when he commanded a sword to be brought and his guards to slay the living child about which the two harlots contended.”—Lawson.
“Seek him in private when no eye but that of heaven is upon thee; come secretly to his feet, and lay thy helpless, desolate state open before his seat of mercy; freely confess the baseness of thine original; he will not despise thee on account of the hole of the pit from whence thou wast digged.”—Macgowan.
Theme—OBEDIENCE IN INNOCENCE
“Age, by long experience well informed,
As time improves the grapes authentic juice
Mellows and makes the speech more fit for use,
And claims a reverence in its shortening day,
That ’Tis an honour and a joy to pay.”
All that thou sayest unto me I will do. And she went, etc.
Ruth once more a model of filial obedience, and that when called upon to discharge a difficult and delicate mission, one which must have been trying to her modesty as a woman. She errs, if at all, by excess of complaisance. The errors of young people are commonly of an opposite kind (Lawson).
If anyone is to be blamed it must be Naomi. Her acquaintance with the laws and customs of Israel are her defence. Ruth, as a foreigner, was dependent upon her for instruction in these things. She obeys, although she might very naturally shrink from the task. Gratitude, respect for Naomi, as well as reason led her. Goes freely and without fear. Hesitates not, doubts not.
Three things exemplified and enforced here—
I. Humble trustfulness on the part of the young.
(1) On the lowest ground a duty.
(2) On higher ground to be cultivated as a virtue.
(3) On highest, as its own reward, a pleasure. The sequel proves that this obedience of Ruth was not tempting Providence—rather it was acting upon faith. The trust that has brought her so far sustains her now. Goes with unshrinking confidence.
II. Deference to the opinions and judgment of the aged. An important lesson. Note. These more likely to be correct than those of the young. More experienced.
III. That cheerful compliance which adds grace to obedience. The way we obey is something as well as the act itself [cf. on Ruth 1:10, p. 44, Macgowan].
Note, (a) Ruth not only promised but performed. Contrasts with many who say, and do not; or who will not say, and yet do. More, (b) she carries out her obedience to the slightest details of the project. “All that thou sayest I will do.” How important is this that obedience should be thorough [through out]. The fortune of things of the greatest importance often hangs upon the doing or leaving undone a thing which seems very small (Guicciardiani).
“That the conduct of Ruth was in accordance with the law under which she lived cannot be doubted. See Deuteronomy 25:5-10, where no option seems left to the woman. The demand was a duty which she owed to the memory of her dead husband, whose name she was to continue; to that husband’s mother, who was more than a parent to her, and whom she might rescue from indigence and misery; to the nation whose tribes and law of inheritance were thus appointed to be preserved; and to God, whose mandates were thus obeyed, and who held out to her the propect that Messiah possibly might, as we find he actually did, spring from this union.”—Macartney.
“Abraham equivocated; David doubly sinned; Peter denied his Lord; Paul was not faultless; Aaron enticed to idolatry; Moses spoke unadvisedly with his lips; in fact every vessel in the sanctuary has been flawed; only one has been pure, perfect, spotless, unimpeachable; that we may all feel how true is that word, ‘If we say that we have no sin we deceive ourselves,’ and by the contrast how magnificent is that character which was holy, harmless, and undefiled, and separate from sinners. Suppose, then, Naomi’s advice does not commend itself to you as proper even in these circumstances; let it be regarded as wrong; yet the record of what an individual does in the inspired page, is not, therefore, the justification of his conduct.”—Cumming.
“Tempting God ordinarily is either by acting presumptuously in carnal confidence, or in unbelief through diffidence.… Not the encountering difficulties therefore makes us to tempt God; but the acting before and without faith. If the Lord has in any measure persuaded His people, as generally He hath, of the lawfulness, nay, of the duty, this persuasion prevailing upon the heart is faith; and acting thereupon is acting in faith, and the more the difficulties are, the more the faith.”—Cromwell.