Shall I not seek rest for thee? Ruth 3:1 Rest for Ruth J. Irons. I. THE OBJECT OF NAOMI'S SOLICITUDE. Poor Ruth: a destitute, forlorn, bereaved, homeless, portionless widow. Think of the destitute circumstances of a bereaved sinner, when awakened to find out how deplorably he is ruined and utterly undone under the fall. She was between the two countries. Just the position of a soul awakened. Yet further, see the character of Ruth portraying thy condition yet more strongly. You remark, that she had escaped from Moab and refused to go back again. There was a decision of character, there was a distinction, there was the plain mark of belonging to God. Do mark, I beseech you, here, the importance of steadfast perseverance in the Christian character. II. THE NATURE OF NAOMI'S SOLICITUDE. It was rest she wanted for her daughter-in-law: "Shall I not seek rest for thee?" I wish to give some description of this rest. 1. And the first idea is tranquillity; a sacred calm, a blessed believing satisfaction. For when the poor soul is first awakened by the Spirit of God there is anything but tranquillity; it is tossed to and fro in a state of uncertainty, a state of perplexity, a state of wretchedness. "Shall I not seek rest for thee?" Shall I not tell thee where it is to be had? Shall I not point out the fact that it is to be found only in Ruth's determination — "Thy God shall be my God," a covenant God — Father, Son, and Holy Ghost? Get to know Him, get to serve Him with decision, and thou shalt have tranquillity. 2. But I pass on to mark, in addition to the tranquillity sought, it was desired that she should have an inheritance, and an inheritance of great value too. Now what says the apostle to this?" Blessed be God,"we have got an inheritance. III. THE END OF THIS SOLICITUDE. And a very blessed one it was. ( J. Irons. ) Wash thyself, therefore, and anoint thee, and put thy raiment upon thee. Ruth 3:3 Washed, anointed, and clothed C. F. Hall. Need we explain this washing, anointing, and clothing? Need we point to the only fountain for sin? Need we say that the holy anointing oil, which consecrates the believer in Jesus a priest and king unto God, is His own blessed Spirit? Must we define the raiment to be that robe of Divine and human righteousness combined wherewith each soul is invested which rejects its own filthy rags? ( C. F. Hall. ) Uncover his feet, and lay thee down. Ruth 3:4 Doubtful expedients A. Thomson, D. D. I. WE BEGIN WITH SOME EXPLANATORY OBSERVATIONS, FOR THE PURPOSE OF VINDICATING THE NARRATIVE FROM MISAPPREHENSION AND ABUSE. 1. We must notice the general contrariety of pastoral customs to our own which marked those ancient times in the East. What unadorned simplicity! Wearing the garments which had been worn by him during the day, he throws himself down to rest at the end of the heaps of winnowed corn, with nothing but a simple mat beneath him, and a similar covering or cloak above him. How different is all this from the dignity and reserve which would be maintained and the many artificial luxuries and comforts that would be possessed by a person of similar rank and wealth among ourselves. 2. It is a fact that, both in those times and up to this hour in the East, servants have been accustomed to lay themselves in this manner at the feet of their master. One modern traveller mentions that his Arab servants were quite in the practice of doing so with him; and, in cold evenings, of claiming the privilege, which had descended from immemorial usage, of drawing over themselves the skirts of the long mat or cloak in which his person was enveloped. 3. Moreover, it is an interesting fact bearing on the present subject, that a very prominent part of the marriage ceremony among the Orientals was for the bridegroom to throw the skirt of his robe over his bride. The act of Ruth here described was, therefore, a significant action, in which she claimed the protection of Boaz and the honourable acknowledgment of her as his wife. 4. It is further to be observed that while the whole scene proves Boaz to have been a man most pure in spirit and of sensitive virtue, the conduct of Ruth does not for one moment make him doubt or question her purity. But here our defence ceases, at least in respect to Naomi. While we vindicate her intentions, we are constrained to censure her measures; while we acquit her of designing evil, we must blame her for not "abstaining from all appearance of evil." There was too much of cunning and stratagem about the manner of the whole transaction. There was a forcing of Providence where there should have been a trustful waiting on it; a cutting of a short way to a desired issue, instead of moving in the way which God might open to her. II. THUS EXPLAINED, THE TRANSACTION SUGGESTS SOME IMPORTANT PRACTICAL LESSONS. 1. The duty of caring for our good name. "Two things there are," saith St. , "whereof every man should be specially chary and tender — his conscience and his credit." 2. The duty of charity in our judgment of others. It will often be found to be the wisest course to form our estimate of a doubtful action by the character of the actor, and when we stand in doubt, to let love turn the scale. 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. 3. It is a first principle, in Christian morals that duty must always have the preference before inclination. What true Christian chivalry, born of faith, there was in the heart of this Bethlehem yeoman! He was not only sternly honest, but sensitively honourable, bearing his escutcheon without a sinister brand on it. 4. It is surely not unnatural to ascend in thought from Boaz to Him who, in an infinitely higher sense, is our Kinsman Redeemer, who became "bone of our bone and flesh of our flesh," and died as the propitiatory victim for our offences, in order that He might reinstate us in the Divine favour, and redeem for us the heavenly inheritance which we had lost. ( A. Thomson, D. D. ) Blessed be thou of the Lord, my daughter .... I will do to thee all that thou requirest Ruth 3:10, 11 The first-fruits of grace S. H. Tyng, D. D. The passage before us gives a copious illustration of the first-fruits of grace to the accepted soul. Jesus welcomes, blesses, and abundantly rewards all who thus come unto Him. First we have Divine approval. Boaz does not reject or repel the lowly suitor at his feet. The difference in their outward conditions was great. Yet he neither chides her boldness, nor reproaches her with sorrow, nor refuses her plea. He listens to her prayer in kindness. He invokes the Divine blessing upon her in her need. And how his whole address to her illustrates the Saviour's gracious approval of those who seek Him! When the wearied soul comes to the feet of Jesus this is ever the welcome of approbation which it receives. The Saviour takes immediate notice of the prayer which rises up before Him, and answers it with the kindest encouragement. Boaz next illustrates for us the Divine promises. He meets the full requisition of his suppliant. There is not a want which the Christian feels for which there is not a provision promised in the Word of God. And when we come to ask His mercy, and lay ourselves at His feet in humble dedication to Him, the Saviour takes all our concerns into His own hands, and Himself promises to provide for every need. Another of the first-fruits of grace which we find in this illustration is the bounty of Divine gifts. Boaz not only promises for the future, but he bestows in the present. He will not send Ruth away empty. He fills her vail with as much barley as she could carry to her mother. An abundant supply for the wants of both. He is as generous in the amount of his liberality as he is is delicate and free in the manner of its bestowal. Thus the Saviour richly and freely bestows His gifts of grace upon those who love Him. What sweet peace He pours into the conscience in the assurance of our forgiveness! What clear light He gives to the understanding of His whole method of salvation and scheme of truth! What solidity He bestows upon the judgment in its satisfaction with His plans revealed! What joy He awakens in the heart, in the hope and anticipation of His final glory! How He makes our whole path a path of increasing light and abounding peace! In Him we are never straitened. The more diligently and truly we wait upon Him, the more abundantly will our strength be renewed. He will freely say to us, like Boaz to Ruth, "Bring the vail that thou hast upon thee, and hold it." Whatever we are ready to receive He is waiting to bestow. But the illustration from the vail of Ruth fails, in the important fact that its measure was fixed, but our capacity to hold increases with our receipts of the Divine bounty. And who shall tell where God's gracious willingness to bestow shall find its limit? As faith enlarges, and we learn to expect large things, and to attempt large things, so also becomes enlarged the measure of grace which faith receives. The history before us illustrates the Divine fidelity. With what confidence Naomi trusts in the truth and faithfulness of Boaz! The result proved that her confidence was not misplaced. He did complete with entire success the work of protection and mercy which he had undertaken. It is upon such entire fidelity in our gracious Kinsman that we are required to place our trust. "Great is His faithfulness." "His name is called faithful and true."( S. H. Tyng, D. D. ) Thou art a virtuous woman Ruth the virtuous T. Guthrie, D. D. 1. Observe, to begin with one of her humblest virtues, Ruth's industry. She accompanies Naomi to the land of Israel; but not to live on public charity or become the humble pensioner of affluent relatives. Reared in the lap of luxury, she has never learned to work; yet in a noble spirit of independence she resolves to earn her bread with her own hands. We have called this a humble virtue, not because we hold it cheap, or do not regret that under the debasing influence of our poor-laws and the self-indulgent spirit of the age, it is dying out of the land. One of the saddest phases of the times is that, for themselves or their parents, thousands now accept and even clamour for public charity who, less than a century ago, would have scorned to touch it. We call it a humble virtue, because, notwithstanding the degeneracy of the age, it still dwells in many a lowly home, stamping those with a true nobility who feel the bread taste sweet their own hands have earned, and, looking forward with a Christian's hope to the rest of heaven, are content here to live to work and work to live. 2. Observe next her humility. On losing their fortune some retain in a silly pride what but aggravates the loss, rankling like a thorn in a bleeding wound. An empty sack cannot stand erect; yet they inflict misery on themselves, and not seldom wrong on others, by the mean and even dishonest things they de to keep up appearances. Deeming some honest but humble work beneath their dignity, they buy what they cannot pay for, or borrow what they cannot return. Ashamed to work, they are not ashamed to live on the fruits of others' industry rather than their own. There is something inexpressibly mean in this; and worse than mean. It argues a spirit of rebellion against Him and His providence who setteth up one and putteth down another. How different from this un-Christian and rebellious spirit the humility of Ruth! How beautiful it is! Willing to engage in any honest work, however humble, she bends like a reed to the blast, bows her gentle head meekly before the majesty of heaven, and, meeting her trials like a Christian heroine, drinks off the cup mingled and presented by her Father's hand. 3. Observe her affection to Naomi. It wrings Ruth's heart to part with sister, mother, and country; but it would break it to part with Naomi. She cannot do it. The ship may sink; but, mailing her colours to the mast, she will sink or swim with it. Death only shall apart them: nor death — the last favour her lips shall ask, that they lay her in Naomi's grave. Nobly did Ruth redeem the pledges of this affecting scene. She teaches us, by what she was to Naomi, what we are to be to Christ; how we should cleave to Him — how we should love Him — with what devotion of heart and body, of soul, strength, mind and spirit we should serve Him, and gladly spend and be spent for Him — saying, as we take up our cross to follow the lover and Redeemer of our souls, "Where Thou goest,"etc. ( T. Guthrie, D. D. ) Six measures of barley. Ruth 3:15-17 Exact reckonings of mercies C. Ness. 1. True virtue or grace makes persons universally good. Boaz was a gracious or virtuous man. He is good in his charity as well as in his chastity: he adds one grace to another ( 2 Peter 1:5 ). 2. God's blessings bestowed on us should be received by us in an exact reckoning: we should receive them by number, weight and measure; and to behold the quantity of them is an excellent way to get a thankful heart ( Psalm 116:12 ). 3. As charity is no churl, so neither must it be blind or extravagant. His liberality is not lavish in laying out God's blessings, but he giveth in judgment with discretion, not without consideration. Prudence is the general guide and universal mistress in all acts and exercises of virtue ( Psalm 112:5 ). 4. As Boaz, so much more our God never sends home true suitors empty. He giveth, and He giveth liberally — He giveth grace, He giveth more grace ( James 4:6 ). Every Sabbath, and sermon or sacrament, Christ cries to us, as Boaz to Ruth, "Bring hither thy vail, that I may fill it." Faith is the receiving grace. God proportions His performing to our believing: as thou believest so be it unto thee ( Matthew 8:13 ). ( C. Ness. ) Sit still, my daughter. Ruth 3:18 Wailing upon Providence C. Ness. 1. When lawful means are rightly used, then should we wait upon God for the end. The care of the means belongs to us, but the care of the end belongs to God. We must commit ourselves in all well-doing to the Lord ( Psalm 37:5 ; 1 Peter 4:19 )."Until thou know how the matter shall fall." 2. All matters concerning mankind are appointed by a Divine decree in heaven, before they be accomplished by a Divine Providence upon earth. Even all matches and marriages are made in heaven, before ever they come to be solemnised on earth ( Psalm 55:22 ). It is our work to cast care, and it is God's work to take care ( 1 Peter 5:7 ). We must let God alone with His own work, which is then only well done, when it is done by Himself. The man will not be at rest. 3. Conscientious persons should be restless until they make good payment of their promises. Alas, how few Boaz's are in the world, who pay what they promise! ( C. Ness. ) Avoid over-haste in the plans of life J. McNeill. I want to give you old Naomi's advice. Listen, let older heads speak to you, even let God, speak to you: "He who was, and is, and is to come," the Almighty God, speak a word like this: "Do not get fretful; do not get desponding; do not get over-eager; do not lag behind, but do not run too far forward; take care of taking things too much into your own hands." You are only in the middle of things. Life is a plan; there is a purpose giving shape, aye, and blessedness to it all. Have you seen and understood? There is a clue to the maze, and that is the Man on the field, to whom all belongs, the mighty man of wealth. Do you know Him, and is His arm working for you? Well, don't rush now; just go on steadily; sit still, my daughter. Sit still, nay heart, wait on thy God, leave God to order all thy ways, and trust in Him whate'er betide. Be sure of it that He who has begun, in the way of infinite wisdom, has not done yet. Your days are only in the beginning, you are not at the end — wait on God. "Be of good courage, he shall strengthen your heart — wait, I say, on the Lord." "He who has begun a good work will carry it on until the day of Jesus Christ." Look back and see what He has done already; strengthen, and calm, and steady your hot and feverish soul; and let me say this for your encouragement, what Naomi said to Ruth: "Ah,"she as good as said, "I know this man." Are you a little eager? Does your soul, sometimes in spite of yourself, haste forward to the consummation? Much more does His. He has set His mighty heart upon you; He loves you with an everlasting love; He is weary to get you, and He is shaping and controlling all things in heaven and earth for just one thing — to finish His redeeming work, and to get you home with rejoicing to be with Himself for ever and ever. ( J. McNeill. ) The man will not be in rest Duty done at the right time A. Thomson, D. D. I. IF THIS IS TO BE OUR CHARACTERISTIC AND HABIT, THERE ARE CERTAIN RULES THE OBSERVANCE OF WHICH IS INDISPENSABLE. We must not undertake more work, or ambitiously grasp at more engagements, than there is a fair and reasonable likelihood of our being able to accomplish. We must endeavour, by plan and forethought, so to dispose of our time as to make the most of every hour that is given us to work in. Then there must be no indolent procrastination, or giving way before little difficulties, or sitting down or turning aside because we think we see lions in the way; but rather the putting forth of vigorous effort in order to realise our plans and to keep ourselves master of our circumstances, instead of allowing our circumstances to master us. The benefits which grow out of this ordering of our time, and doing the work of each day in the day, are various and great. It helps to secure that whatever we undertake to do shall be well done, by our having abundance of time in which to do it. It saves our consciences from the reproach and our characters from the shame of promise-breaking; for when the work of to-day is thrown over upon to-morrow, it is likely that much will fail to be done at all, according to the old Spanish proverb that "the street of By-and-By leads to the house of Never." It preserves us from that fretting of the temper which is the certain effect of hurry, and enables us to maintain more tranquillity of mind, and self-control, and self-respect. II. NEXT LET US APPLY THE PRINCIPLE IN THESE WORDS TO SOME THINGS IN DETAIL. There is especially one direction in which it is pre-eminently applicable. Suppose a man to have the consciousness awakened in him that he has never given earnest attention to the matter of his personal salvation; that he is under the displeasure of God, with a life of unforgiven sins accusing him; and that the near and solemn eternity is all unprovided for. This ought surely to become his immediate and paramount concern. "The man should not be in rest until he hath finished the thing this day." Who would sing songs to a man that was sinking and perishing in the fearful pit and the miry clay? Get him out of the pit first. He would be a fool who should propose to paint his ship while it was toiling and straining in the storm. Bring it first into calm waters and the safe harbour. But let us assume that the supreme interest has been cared for; and there are two observations which it is natural to connect with these suggestive words of Naomi. 1. There are certain duties which regularly fall to be performed by us, and which may be described as the work of every day. There are, for example, the duties of our stated secular vocation, whether they consist in headwork or in handiwork, or in both combined. In these we are daily summoned anew to serve God; and very much of the Christian's everyday religion consists in his discharging these common services in a Christian spirit. And daily mingling with these, and shedding down hallowed influences upon them, there are the more direct exercises of religion, especially those of secret devotion, on the morning and evening of every day. And scarcely less congenial with the tastes of his new nature will be his daily perusal of some chosen portion of Holy Scripture. And must we not further claim from the Christian heads of families that domestic devotion shall form an essential part of each day's round of service, in which every day's wants shall be turned to prayer, and every day's mercies to praise; in which family affection shall be nurtured and sanctified; in which the parents shall become more venerable and the children more endeared, and home become as one of the gates of heaven? 2. There is another large class of duties of a more special kind, which are not of daily recurrence, but are rather appropriate to particular times and circumstances, and may be said to grow out of them. (1) Observation of the weekly day of rest. (2) Making your will. (3) Making up quarrels. (4) Speaking words in season.Do not withhold yourself from doing good because your sphere of beneficent action is narrow. If you cannot do a prophet's work, yet give a cup of cold water to one of Christ's little ones. If you have not the means of founding or endowing a hospital, you can take a flower, perchance, and give it to some sister or brother who is pining in one of its wards, and you can give kind words and sunny looks along with it. The world around is full of opportunities of usefulness, if we would but seize them. We can scarcely stretch forth our hand without touching some form of human misery which we could mitigate or relieve. "Whatsoever thy hand findeth to do, do it."( A. Thomson, D. D. ).

Benson Commentary Ruth 3:1 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? Ruth 3:1-2 . Shall I not seek rest for thee? — A settlement in a house of thy own, and thereby rest in comfort and safety, under the care of a good husband. He winnoweth barley to-night — This, it is probable, was commonly done in the evening, when the heat of the day was over, and cool breezes began to rise; in the thrashing-floor — Which was in a place covered at the top, but open elsewhere, whither Ruth might easily come. And this work of winnowing corn was usually ended with a feast. Ruth 3:2 And now is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor. Ruth 3:3 Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor: but make not thyself known unto the man, until he shall have done eating and drinking. Ruth 3:3 . Put on thy raiment — Thy best raiment. Make not thyself known — In so familiar a way as thou mayest do hereafter. “It is not easy to tell,” says Dr. Dodd, “at this distance of time, and amid this difference of manners, why Naomi advised Ruth to this secret method of proceeding. One would have thought it better for her to have claimed publicly the right of redemption from Boaz; but, no doubt, Naomi, who was a pious woman, had sufficient reasons for her mode of proceeding; and being well satisfied of the honour of Boaz, as well as the modesty of Ruth, she had no apprehensions of any consequences which might impugn the reputation of either.” Two circumstances must be kept in mind in judging of this conduct of Naomi; the one is, that in taking this method, she intended to induce Boaz to perform that duty which the law required from him, namely, to marry his kinswoman. For the precept enjoining a man, whose brother died childless, to take his widow to wife, that he might raise up seed to his deceased brother, had been extended by custom to other near relations when there were no brethren. The other circumstance to be observed is, “the striking simplicity of the manners of those times, with a pleasing picture whereof every trait in this story presents us.” Ruth 3:4 And it shall be, when he lieth down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do. Ruth 3:4 . Uncover his feet — Remove the clothes which are upon his feet; thereby to awake him; and lay thee down — She was not to lie down by his side, for that would have been immodest, but at his feet, in the posture of an humble supplicant. Had Ruth acted in any respect that in those days was judged indecent or immodest, it is most likely she would have highly displeased such a grave person as Boaz appears to have been. What she did, however, seems to us indecent, and would certainly be a very improper conduct in any woman in our days; but the general character of both Naomi and Ruth forbids us to suppose that they had any sinful intentions. And yet, as Mr. Scott observes, “when all allowances are made, perhaps neither party can be entirely exculpated. At least, though their plan was graciously rendered successful, it was not recorded for imitation in the present state of society.” Ruth 3:5 And she said unto her, All that thou sayest unto me I will do. Ruth 3:6 And she went down unto the floor, and did according to all that her mother in law bade her. Ruth 3:7 And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet, and laid her down. Ruth 3:7 . And his heart was merry — Hebrew, ????? ??? , iitab, libbo, his heart was good, that is, cheerful and thankful for the plenty which the Lord had sent. He went to lie down at the end of the heap of corn — In his clothes, doubtless; not going as usual to his house and bed, but reposing himself here, for the sake of taking a little temporary rest, probably on the straw in the floor where his corn had been winnowed, to secure it from thieves till it could be laid up in his garner. For such was the plain way of living in those ancient times, that the most wealthy persons looked after their own business, both in the field and at home. And she came softly — So that none perceived her, and, when he was asleep, lay down at his feet, in her clothes, which we have no reason to think she put off, as her intention was only to put him in remembrance of what the law required of him. Ruth 3:8 And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet. Ruth 3:8-9 . At midnight — He did not discover her sooner; the man was afraid — Feeling something unusual at his feet. Behold a woman lay at his feet — He perceived by her clothes, and, when she spake, by her voice, that it was a woman. Spread therefore thy skirt over thy handmaid — A kind of proverbial expression, signifying, Take me to be thy wife, and perform the duty of a husband to me. From this answer of Ruth, and from what Boaz says in the two following verses, it is plain that she had no design of any thing but what was honest and lawful. Ruth 3:9 And he said, Who art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman. Ruth 3:10 And he said, Blessed be thou of the LORD, my daughter: for thou hast shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich. Ruth 3:10 . More kindness in the latter end than in the beginning — Both to thy deceased husband, the continuance of whose name and memory thou seekest, and to thy mother-in-law, whose commands thou hast punctually obeyed. The former kindness which Ruth had shown to the family of Boaz was in her love and fidelity to her husband, and her affectionate regard to her mother-in-law. But Boaz here commends her willingness to marry him, who was advanced in years, in order to raise up seed to her departed husband, as the greatest instance of love that she had given; inasmuch as she had not followed young men — Either among the Israelites, or in her own country, as he intimates she would have done if she had not preferred obedience to God’s command, before pleasing herself. Ruth 3:11 And now, my daughter, fear not; I will do to thee all that thou requirest: for all the city of my people doth know that thou art a virtuous woman. Ruth 3:11-13 . And now, my daughter, fear not — No words can more evidently express any thing than this and the following verse do, that Ruth did nothing immodest. Howbeit, there is a kinsman nearer than I — He does not absolutely refuse to grant her petition, but, influenced by a strict regard to the law of Moses, informs her that as there was a person nearer to her than himself, he could not properly take her to wife till that person had been consulted. If he will perform unto thee the kinsman’s part, &c. — Will take thee to wife to raise up seed to his brother. Bishop Hall thus sums up this matter in his Contemplations: — “Boaz, instead of touching her as a wanton, blesseth her as a father, encourages her as a friend, promises her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts, no less chaste, but more happy, than she came. O admirable temperance, worthy the progenitor of Him in whose lips and heart there was no guile!” Ruth 3:12 And now it is true that I am thy near kinsman: howbeit there is a kinsman nearer than I. Ruth 3:13 Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the LORD liveth: lie down until the morning. 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. Ruth 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. Ruth 3:15 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. Ruth 3:16 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. Ruth 3:16-17 . Who art thou, my daughter? — Or rather, Is it thou, my daughter? He said to me, Go not empty unto thy mother-in-law — There is no mention made before of Boaz thus speaking to her, but it is not unusual for the sacred writers, in the relation of a fact or event, to omit many little circumstances which they occasionally mention afterward. It is likely that Boaz intended this corn chiefly for Naomi, as he was that day either about to marry Ruth himself, or to provide her another husband. Ruth 3:17 And she said, These six measures of barley gave he me; for he said to me, Go not empty unto thy mother in law. Ruth 3:18 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. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Ruth 3:1 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? THE HAZARDOUS PLAN Ruth 3:1-18 HOPE came to Naomi when Ruth returned with the ephah of barley and her story of the rich man’s hearty greeting. God was remembering His handmaiden; He had not shut up His tender mercies. Through His favour Boaz had been moved to kindness, and the house of Elimelech would yet be raised from the dust. The woman’s heart, clinging to its last hope, was encouraged. Naomi was loud in her praises of Jehovah and of the man who had with such pious readiness befriended Ruth. And the young woman had due encouragement. She heard no fault finding, no complaint that she had made too little of her chance. The young sometimes find it difficult to serve the old, and those who have come down in the world are very apt to be discontented and querulous; what is done for them is never rightly done, never enough. It was not so here. The elder woman seems to have had nothing but gratitude for the gentle effort of the other. And so the weeks of barley harvest and of wheat harvest went by, Ruth busy in the fields of Boaz, gleaning behind his maidens, helped by their kindness-for they knew better than to thwart their master-and cheered at home by the pleasure of her mother-in-law. An idyl? Yes, one that might be enacted, with varying circumstances, in a thousand. homes where at present distrust and impatience keep souls from the peace God would give them. But, one may ask, why did Boaz, so well inclined to be generous, knowing these women to be deserving of help, leave them week after week without further notice and aid? Could he reckon his duty done when he allowed Ruth to glean in his fields, gave her a share of the refreshment provided for the reapers, and ordered them to pull some ears from the bundles that she might the more easily fill her arms? For friendship’s sake even, should he not have done more? We keep in mind, for one thing, that Boaz, though a kinsman, was not the nearest relation Naomi had in Bethlehem. Another was of closer kin to Elimelech, and it was his duty to take up the widow’s case in accordance with the custom of the time. The old law that no Hebrew family should be allowed to lapse had deep root and justification. How could Israel maintain itself in the land of promise and become the testifying people of God if families were suffered to die out and homesteads to be lost? One war after another drained away many active men of the tribes. Upon those who survived lay the serious duty of protecting widows, upholding claims to farm and dwelling, and raising up to those who had died a name in Israel. The stress of the time gave sanction to the law; without it Israel would have decayed, losing ground. and power in the face of the enemy. Now this custom bound the nearest kinsman of Naomi to befriend her and, at least, to establish her claim to a certain "parcel of land" near Bethlehem. As for Boaz, he had to stand aside and give the goal his opportunity. And another reason is easily seen for his not hastening to supply the two widows with every comfort and remove from their hearts every fear, a reason which touches the great difficulty of the philanthropic, -how to do good and yet do no harm. To give is easy; but to help without tarnishing the fine independence and noble thrift of poorer persons is not easy. It is, in truth, a very serious matter to use wealth wisely, for against the absolute duty of help hangs the serious mischief that may result from lavish or careless charity. Boaz appears a true friend and wise benefactor in leaving Ruth to enjoy the sweetness of securing the daily portion of corn by her own exertion. He might have relieved her from toiling like one of the poorest and least cared for of women. He might have sent her home the first day and one of his young men after her with store of corn and oil. But if he had done so he would have made the great mistake so often made nowadays by the bountiful. An industrious patient generous life would have been spoiled. To protect Ruth from any kind or degree of insolence, to show her, for his own part, the most delicate respect-this Boaz could well do. In what he refrained from doing he is an example, and in the kind and measure of attention he paid to Ruth. Corresponding acts of Christian courtesy and justice due from the rich and influential of our time to persons in straitened circumstances are far too often unrendered. A thousand opportunities of paying this real debt of man to man are allowed to pass. Those concerned do not see any obligation, and the reason is that they want the proper state of mind. That is indispensable. Where it exists true neighbourliness will follow; the best help will he given naturally with perfect taste, in proper degree and without self-sufficiency or pride. A great hazard goes with much of the spiritual work of our time. The Ruth gleaning for herself in the field of Christian thought, finding here and there an ear of heavenly corn which, as she has gathered it gives true nourishment to the soul-is met not by one but by many eager to save her all the trouble of searching the Scriptures and thinking out the problems of life and faith. Is it wrong to deprive a brave self-helper of the need to toil for daily bread? How much greater is the wrong done to minds capable of spiritual endeavour when they are taught to renounce personal effort and are loaded with sheaves of corn which they have neither sowed nor reaped. The fashion of our time is to save people trouble in religion, to remove all resistance from the way of mind and soul, and as a result the spiritual life never attains strength or even consciousness. Better the scanty meal won by personal search in the great harvest field than the surfeit of dainties on which some are fed, spiritual paupers though they know it not. The wisdom of the Divine Book is marvellously shown in that it gives largely without destroying the need for effort, that it requires examination and research, comparison of scripture with scripture, earnest thought in many a field. Bible study, therefore, makes strong Christians, strong faith. As time went by and harvest drew to a close, Naomi grew impatient. Anxious about Ruth’s future she wished to see something done towards establishing her in safety and honour. "My daughter-in-law," we hear her say, "shall I not seek rest-a menuchah or asylum for thee, that it may be well with thee?" No goal or redeemer has appeared to befriend Naomi and reinstate her, or Ruth as representing her dead son, in the rights of Elimelech. If those rights are not to lapse, something must be done speedily; and Naomi’s plot is a bold one. She sets Ruth to claim Boaz as the kinsman whose duty it is to marry her and become her protector. Ruth is to go to the threshing floor on the night of the harvest festival, wait until Boaz lies down to sleep beside the mass of winnowed grain, and place herself at his feet, so reminding him that if no other will it is his part to be a husband to her for the sake of Elimelech and his sons. The plan is daring and appears to us indelicate at least. It is impossible to say whether any custom of the time sanctioned it; but even in that case we cannot acquit Naomi of resorting to a stratagem with the view of bringing about what seemed most desirable for Ruth and herself. Now let us remember the position of the two widows, lonely, with no prospect before them but hard toil that would by and by fail, unable to undertake anything on their own account, and still regarded with indifference, if not suspicion, by the people of Bethlehem. There is no asylum for Ruth except in the house of a husband. If Naomi dies she will be worse than destitute, morally under a cloud. To live by herself will be to lead a life of constant peril. It is, we may say, a desperate resource on which Naomi falls. Boaz is probably already married, has perhaps more wives than one. True, he has room in his house for Ruth; he can easily provide for her; and though the customs of the age are strained somewhat we must partly admit excuse. Still the venture is almost entirely suggested and urged by worldly considerations, and for the sake of them great risk is run. Instead of gaining a husband Ruth may completely forfeit respect. Boaz, so far from entertaining her appeal to his kinship and generosity, may drive her from the threshing floor. It is one of those cases in which, notwithstanding some possible defence in custom, poverty and anxiety lead into dubious ways. We ask why Naomi did not first approach the proper goel, the kinsman nearer than Boaz, on whom she had an undeniable claim. And the answer occurs that he did not seem in respect of disposition or means so good a match as Boaz. Or why did she not go directly to Boaz and state her desire? She was apparently not averse from grasping at the result, compromising him, or running the risk of doing so in order to gain her end. We cannot pass the point without observing that, despite the happy issue of this plot, it is a warning not an example. These secret, underhand schemes are not to our liking; they should in no circumstances be resorted to. It was well for Ruth that she had a man to deal with who was generous, not irascible, a man of character who had fully appreciated her goodness. The scheme would otherwise have had a pitiful result. The story is one creditable in many respects to human nature, and the Moabite, acting under Naomi’s direction, appears almost blameless; yet the sense of having lowered herself must have cast its shadow. A risk was run too great by far for modesty and honour. To compromise ourselves by doing that which savours of presumption, which goes too far even by a hair’s breadth in urging a claim, is a bad thing. Better remain without what we reckon our rights than lower our moral dignity in pressing them. Independence of character, perfect honour and uprightness are too precious by far to be imperilled even in a time of serious difficulty. Today we can hardly turn in any direction without seeing instances of risky compromise often ending in disaster. To obtain preferment one will offer some mean bribe of flattery to the person who can give it. To gain a fortune men will condescend to pitiful self-humiliation. In the literary world the upward ways open easily to talent that does not refuse compromises; a writer may have success at the price of astute silence or careful caressing of prejudice. The candidate for office commits himself and has afterwards to wriggle as best he can out of the straits in which he is involved. And what is the meaning of the light judgment of drunkenness and impurity by men and women of all ranks who associate with those known to be guilty and make no protest against their wrong doing? It would be shirking one of the plain applications of the incidents before us if we passed over the compromises so many women make with self-respect and purity. Ruth, under the advice of one whom she knew to be a good woman, risked something: with us now are many who against the entreaty of all true friends adventure into dangerous ways, put themselves into the power of men they have no reason to trust. And women in high place, who should set an example of fidelity to the divine order and understand the honour of womanhood, are rather leading the dance of freedom and risk. To keep a position or win a position in the crowd called society some will yield to any fashion, go all lengths in the license of amusement, sit unblushing at plays that serve only one end, give themselves and their daughters to embraces that degrade. The struggle to live is spoken of sometimes as an excuse for women. But is it the very poor only who compromise themselves? Something else is going on beside the struggle to find work and bread. People are forgetting God, thrusting aside the ideas of the soul and of sin; they want keen delight and are ready to venture all if only in triumphant ambition or on the perilous edge of infamy they can satisfy desire for an hour. The cry of today, spreading down through all ranks, is the old one, Why should we be righteous over much and destroy ourselves? It is the expression of a base and despicable atheism. To deny the higher light which shows the way of personal duty and nobleness, to prefer instead the miserable rushlight of desire is the fatal choice against which all wisdom of sage and seer testifies. Yet the thing is done daily, done by brilliant women who go on as if nothing was wrong and laugh back to those who follow them. The Divine Friend of women protests, but His words are unheard, drowned by the fascinating music and quick pulsation of the dance of death. To compromise ourselves is bad: close beside lies the danger of compromising others; and this too is illustrated by the narrative. Boaz acted in generosity and honour, told Ruth plainly that a kinsman nearer than himself stood between them, made her a most favourable promise. But he sent her away in the early morning "before one could recognise another." The risk to which she had exposed him was one he did not care to face. While he made all possible excuses for her and was in a sense proud of the trust she had reposed in him, still he was somewhat alarmed and anxious. The narrative is generous to Ruth; but this is not concealed. We see very distinctly a touch of something caught in heathen Moab. On the more satisfactory side of the picture is the confidence so unreservedly exercised, justified so thoroughly. It is good to be among people who deserve trust and never fail in the time of trial. Take them at any hour, in any way, they are the same. Incapable of baseness they bear every test. On the firm conviction that Boaz was a man of this kind Naomi depended, upon this and an assurance equally firm that Ruth would behave herself discreetly. Happy indeed are those who have the honour of friendship with the honourable and true, with men who would rather lose a right hand than do anything base, with women who would die for honour’s sake. To have acquaintance with faithful men is to have a way prepared for faith in God. Let us not fail, however, to observe where honour like this may be found, where alone it is to be found. Common is the belief that absolute fidelity may exist in soil cleared of all religious principle. You meet people who declare that religion is of no use. They have been brought up in religion, but they are tired of it. They have given up churches and prayers and are going to be honourable without thought of God, on the basis of their own steadfast virtue. We shall not say it is impossible, or that women like Ruth may not rely upon men who so speak. But a single word of scorn cast on religion reveals so faulty a character that it is better not to confide in the man who utters it. He is in the real sense an atheist, one to whom nothing is sacred. About some duties he may have a sentiment; but what is sentiment or taste to build upon? For one to trust where reputation is concerned, where moral well being is involved, a soul must be found whose life is rooted in the faith of God. True enough, we are under the necessity of trusting persons for whom we have no such guarantee. Fortunately, however, it is only in matters of business, or municipal affairs, or parliamentary votes, things extraneous to our proper life. Unrighteous laws may be made, we may be defrauded and oppressed, but that does not affect our spiritual position. When it comes to the soul and the soul’s life, when one is in search of a wife, a husband, a friend, trust should be placed elsewhere, hope built on a sure foundation. May we depend upon love in the absence of religious faith? Some would fain conjure with that word; but love is a divine gift when it is pure and true; the rest is mere desire and passion. Do you suppose because an insincere worldly man has a selfish passion for you that you can be safe with him? Do you think because a worldly woman loves you in a worldly way that your soul and your future will be safe with her? Find a fearer of God, one whose virtues are rooted where alone they can grow, in faith, or live without a wife, a husband. It is presupposed that you yourself are a fearer of God, a servant of Christ. For, unless you are, the rule operates on the other side and you are one who should be shunned. Besides, if you are a materialist living in time and sense and yet look for spiritual graces and superhuman fidelity, your expectation is amazing, your hope a thing to wonder at. True, hypocrites exist, and we may be deceived just because of our certainty that religion is the only root of faithfulness. A man may simulate religion and deceive for a time. The young may be sadly deluded, a whole community betrayed by one who makes the divinest facts of human nature serves his own wickedness awhile. He disappears and leaves behind him broken hearts, shattered hopes, darkened lives. Has religion, then, nothing to do with morality? The very ruin we lament shows that the human heart in its depth testifies to an intimate and eternal connection with the absolute of fidelity. Not otherwise could that hypocrite have deceived. And in the strength of faith there are men and women of unflinching honour, who, when they find each other out, form rare and beautiful alliances. Step for step they go on, married or unmarried, each cheering the other in trial, sustaining the other in every high and generous task. Together they enter more deeply into the purpose of life, that is the will of God, and fill with strong and healthy religion the circle of their influence. Of the people of ordinary virtue what shall be said-those who are neither perfectly faithful nor disgracefully unfaithful, neither certain to be staunch and true nor ready to betray and cast aside those who trust them. Large is the class of men whose individuality is not of a moral kind, affable and easy, brisk and clever but not resolute in truth and right. Are we to leave these where they are? If we belong to their number are we to stay among them? Must they get on as best they can with each other, neither blessed nor condemned? For them the gospel is provided in its depth and urgency. Theirs is the state it cannot tolerate nor leave untouched, unaffected. If earth is good enough for you, so runs the divine message to them, cling to it, enjoy its dainties, laugh in its sunlight-and die with it. But if you see the excellence of truth, be true; if you hear the voice of the eternal Christ, arise and follow Him, born again by the word of God which liveth and abideth forever. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.