CRITICAL AND EXEGETICAL NOTES.— Ruth 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 dog—R. Akiba when an ass and a wild ass—could 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 kinsman’s 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 Boaz’s 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.
Ruth 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 Isaiah 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.
Ruth 3:16. Who art thou? In what condition? (i.e., in what character?). As the espoused of Boaz, or what? Cp. Judges 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.
Ruth 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.
Theme—CARING 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 value—trembled when he found himself unexpectedly in circumstances capable of an injurious construction—sought 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 tender—his 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 (Acts 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, we’ll be good,
I live not in myself, but I become
Portion of that around me.”—Byron.
Ruth 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 Ruth 2:15-16, pp. 127–8.]
(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 Ruth’s 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 Paul’s 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 neighbour’s affairs, we shall soon find ourselves speaking things that, to use Solomon’s 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.
Theme—REST 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). Naomi’s 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 Ruth 1:9; Ruth 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” (Exodus 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” (Isaiah 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” (Ruth 3:7 cf. also 1–3).
Note.
(2) There are times when we are simply helpless, and effort is impossible. Sitting still certainly justified then. This the underlying thought in Milton’s exquisite “Sonnet on his own Blindness”:—
“Doth God exact day-labour, light denied?
God doth not need
Either man’s 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. God’s message to such, “In quietness and confidence shall be your strength” (Isaiah 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 observation—where 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 was—how 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 (Ruth 3:1). Note. (b) The whole Christian economy and scheme of redemption rests upon this fact, that man needs help from without—that 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 (Hebrews 4:10). Mary rather than Martha the type of Christian discipleship (Luke 10:42).
Theme—PROMPTITUDE 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 it—not only held a promise sacred, but went about its fulfilment with a will. Did the right thing at the right time—a person of probity and promptitude.
Another passage of Scripture kindred to this (Ezra 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 “duty”—something 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. (Colossians 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 God’s 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 Lord’s 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 Christ’s 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 o’er;
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 there—passive, cold—making 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.