Ruth
ANNOTATIONS
ON THE BOOK OF
RUTH
THE ARGUMENT
This Scripture is only an appendix and addition to the book of Judges, containing a story of things that happened in their days, ch. 1:1. And it is entitled The Book of Ruth, because she is the chief subject thereof. The main scope at which it aims is to continue the genealogy of our Savior from Pharez to David, and to show that Christ, who descended from Boaz a Jew and Ruth a Moabitess, should bring salvation to all nations, and that there should be no difference or respect of persons, but in every nation he that feareth God and worketh righteousness should be accepted of him, Acts 10:34, 35. In this history are set down many remarkable passages of God's providence which served to bring about the match betwixt Boaz and Ruth: First, a famine in the land of Israel enforces Elimelech with his family to flee for sustenance into the land of Moab; there, after his decease, his two sons, Mahlon and Chilion, take unto them wives of the daughters of Moab. There they both die childless; and Naomi their mother hearing that God had visited his people with plenty, resolves to return back into her own country; and Ruth, the widow of Mahlon, who could not be persuaded to leave her, as dearly loving both her person and religion, accompanies her unto Beth-lehem. There the mother and daughter live in a poor condition: For to relieve their wants, Ruth is fain to glean after the reapers. She not knowing what field to make choice of, occasion, occasion1 is by God's providence directed to follow Boaz his servants: Upon which Boaz taking notice of her person, her singular virtue, and pious love towards her mother-in-law, grows by degrees into further acquaintance; till at last, concluding the match, they were married together, and blessed with a son called Obed, who was one of the progenitors of Jesus Christ, Matt. 1:5. Thus through God's wise providence Ruth's poverty was a step and passage, not only to her marriage with rich Boaz, but also to her becoming a great-grandmother to the Savior of the world; even as formerly Joseph by his slavery and imprisonment became governor of Egypt and a preserver of his father and all his family.
CHAPTER 1
1. {In the days when the judges ruled} Heb. in the days of judging judgment. Of these judges see the preface before the book of Judges, and on Judg. 2:16 and 9:1. In which of the judges' days this story was acted, it is uncertain.
Some of the learned comparing the end of this book with Matt. 1:5 do probably conjecture that the things here related were done in the days of Deborah and Barak. Others refer them to the time of Eli; others, more probably, to the days of Gideon, when there was a great famine in the land by reason of the oppression of the Midianites, who by their inroads spoiled all the country. The Jews and some others conceive this Boaz and Ibzan, Judg. 12:8, were both one. But seeing there is so great variety of opinions, and no sure ground for any of them, it is best to be silent when the Holy Ghost speaks not, and to strike sails and cast anchor when the Spirit blows not, lest by the contrary blasts of men's conceits we be driven upon the rocks of error.
{a famine in the land} i.e. In Canaan. See Judg. 6:4, 6.
{Bethlehemjudah} See on Judg. 17:7. The name signifies the house of bread, and was given to this city in respect of the great plenty of food that was in it by reason of the fertility of the country round about. And yet when it pleased God to punish the sins of the people, he easily brought a famine into this house of bread. See Deut. 28:23, 24; Ps. 107:34.
{to sojourn in the country of Moab} i.e. To live there for a time as strangers, there being plenty of bread to relieve himself and his family. Moab lies eastward from Canaan beyond Jordan, and is much champaign and full of plains.
2. {And the name of the man} [Or, of this man] {was Elimelech} Signifying, God my King.
{Naomi} That is, Sweet, or pleasant; or, My sweet, or pleasant.
{Ephrathites of Bethlehemjudah} i.e. Born at Beth-lehem-judah, which formerly was called Ephrath, as was also the country adjoining to it, Gen. 34:16, 19.2 Or, in the region of Ephrath, in which Bethlehem was situate. So Mic. 5:2; Matt. 2:6. Bethlehem is added to distinguish those of the tribe of Ephraim, who were likewise called Ephrathites, 1 Kings 11:26. See on Ps. 132:6. Bethlehem is called Ephratah, ch. 4:11.
3. {Naomi's husband died; and she was left} To wit, a widow, in a strange and heathenish country. This grievous affliction it pleased God to lay upon her to exercise her faith and patience.
4. {Orpah} Chilion's wife.
{Ruth} The wife of Mahlon, ch. 4:10. Some think these Israelites sinned in marrying wives of an idolatrous nation, Ezra 9:1; Neh. 13:23. But it was lawful to marry such, if converted to the true religion, as it may be these were, at least Ruth, v. 16 and ch. 2:12. Or if they were not proselytes before their marriage, yet haply there might be good hopes they would become so afterwards. However, these unequal matches are in some sort excusable, seeing Mahlon and Chilion might be necessitated to marry daughters of Moab, there being perhaps none of their own nation in that country, in which they had now lived for a long time, and knew not how much longer they should continue. But this came to pass by God's special providence, who would have Ruth the Moabitess, and Rahab the Canaanitish harlot, and incestuous Tamar, and adulterous Bath-sheba to typify that Christ, who should descend of them, should be the Savior of Gentile as well as of the Jew, and that his blood should wash away all sins, even those of the deepest dye, Isa. 1:18.
5. {and the woman was left of her two sons and her husband} i.e. In a most desolate and disconsolate condition, bereft of her chiefest and choicest friends, and so left (as we say) to the wide world. In all which afflictions God supported her, and set her as a pattern of faith and patience to succeeding ages.
6. {how that the LORD had visited his people} i.e. In mercy and bounty had looked upon them in their penury and want, and had sent again plenty into the land. This phrase is used to signify God's fulfilling his word, either in his promises of good, or threatenings of evil. See Gen. 21:1; Luke 1:68; Job 35:15; Jer. 14:10.
{in giving them bread} i.e. Necessary food; and had ceased the famine.
7. {and they went on the way to return} i.e. Naomi accompanied with her two daughters-in-law. For she only could be said to return who had formerly dwelt in Judah, and not they who had never been there before. So v. 6 and 10, and ch. 2:6.
8. {Go, return each to her mother's house} This she might speak either seriously, because she out of her love towards them was loath to bring them into an afflicted condition, by living with her who was now brought to extreme poverty, or because she would try the truth and constancy of their affection towards her. And she bids them return to their mothers' houses, either because their fathers were dead, or because the mothers had a more special interest in respect of habitation or tender affection, than the fathers; or she speaks comparatively, the more strongly to persuade them; q.d. You have better reason to return to your own mothers than to go on with me to a place where you are but strangers, who am only a mother-in-law, linked unto you by the bond not of blood but of alliance, which is now broken off and dissolved by the death of your husbands.
{as ye have dealt with the dead} i.e. With your two husbands, my sons, whilst they and you lived together.
9. {that ye may find rest, etc.} i.e. A settled abode, with all comfort and content, in the house of those who are to be your husbands. So ch. 3:1.
{Then she kissed them} An usual ceremony at the parting of friends, both in those days, and in ours. See Gen. 29:11, and on 1 Sam. 10:1.
10. {Surely we will return with thee} i.e. In your returning to your people we will accompany you, and fare with them as you fare. See on v. 7.
11. {Are there yet any more sons in my womb, that they may be your husbands?} According to the law, Deut. 25:5, 6. With which it seems Ruth and Orpah were made acquainted, either by Naomi, or by their husbands. See Gen. 38:11, 14; Matt. 22:26.
12. {Turn again, my daughters}3 i.e. You who were my sons' wives, and so my daughters-in-law, but as near and dear unto me, in respect of my tender affection and your own worth and deserts, as if you were my own natural daughters.
{if I should have an husband} Or, if I were with an husband.
13. {would ye tarry for them} Heb. hope. Where the interrogation has the force of a strong denial, q.d. Certainly you would not hope, or stay for them to be your husbands, when they were grown to mature age.
{for it grieveth me much for your sakes} i.e. Your departure from me is more grievous to me than to yourselves. Heb. is much more bitter to me than unto you, being out of hope of having the comfort of an husband or children, as you may. Or, I am more grieved for these afflictions that have befallen us for your sakes than for mine own, because I am better acquainted with them by reason of my age and experience, and so more able to bear them than you. Or, I have much bitterness, because I have this heavy yet necessary cause of parting with you, whom I so love, and who so love me.
{that the hand of the LORD is gone out against me} i.e. That God has inflicted on me this sharp correction; to whose pleasure nevertheless I do willingly submit, as you also ought to do.
14. {and Orpah kissed her mother} Taking a final farewell of her. See on Gen. 31:55.
{but Ruth clave unto her} i.e. Would by no means be persuaded to leave her, and return with her sister.
15. {her gods} i.e. Chemosh, and the Moabitish idols whom she served. See Judg. 11:24.
{return thou after thy sister in law} Though no doubt Naomi was much affected and troubled to think of the miseries unto which Ruth would be exposed by living with her, a poor desolate widow, yet it cannot reasonably be imagined, that being a virtuous and religious matron, she should so far forget herself, as cordially to persuade her dear daughter-in-law, piously devoted to the service of the only true God, to return into her idolatrous country, and there to serve idols, or at least expose herself to the danger of being tainted with idolatry, and contrary to Moses' choice, to neglect the great recompense of that reward in heaven, that she might shun afflictions with the people of God, and embrace this present world and the pleasures of sin, which last but for a season, Heb. 11:25. And therefore no question she speaks this, not with an intention to persuade her to follow Orpah's example, (yea rather she makes it odious unto her, by telling her that she was gone back to her idolatrous people, and to worship their gods) but she does it to try her faith, and her love to the true religion, and also to herself. So Josh. 24:19; 2 Kings 2:2; Luke 24:28.
16. {Intreat me not to leave thee} Or, Be not against me. Heb. Do not cross, and in an hostile manner oppose me. i.e. Cease any further to dissuade me from going with you. So this phrase is used 1 Sam. 22:17; 2 Sam. 1:15; Exod. 5:3.
{Thy people shall be my people, and thy God my God} Here she shows her true conversion from idolatry to the worship of the true God, and from society with idolaters to the communion of God's people. And herein she was a type of the calling of the Gentiles.
17. {the LORD do so to me, and more also}4 This was a form of an oath commonly used in those days, and long after, both among God's people, and heathens also, 1 Sam. 3:17 and 25:22; 2 Sam. 3:9, 35; 1 Kings 2:23 and 19:2, by which they imprecated some great evil to befall them, if they did otherwise than they said: The which evil is suppressed and kept to themselves, either because out of fear they were loath so much as to name it, or else to God's just judgment, to be inflicted as he pleased. q.d. The Lords5 thus and thus punish me, yea, multiply his plagues and judgments upon me, according to my demerits, as himself pleases, if I intend otherwise than I say and profess.
{if ought but death part thee and me} Or, certainly death only shall part us.
18. {she was stedfastly minded} Heb. strengthened herself.
19. {that all the city was moved about them} When they heard and saw her great affliction, how that whereas she went out from them in good estate, accompanied with her husband and two sons, she was now returned in a poor condition, without husband or child, having only a young distressed widow hanging upon her.
{and they said, Is this Naomi?} i.e. When all flocked about her to gaze upon her, as taking pity and compassion on her misery, they who had formerly known her in a more prosperous condition, with great wonderment cried out, the women especially (for the word here used is of the feminine gender) Is this Naomi? q.d. Could one think, that had known her in her prosperity, that this poor creature, whom we now behold, were the same woman?
20. {Call me not Naomi} See on v. 2.
{call me Mara} That is, bitter.
{for the Almighty hath dealt very bitterly with me} To wit, in depriving me of my husband and my two sons, and bringing me into this poor and afflicted condition. This she does speak (as we may probably think, in respect of her piety and patience) not in a way of murmuring against God (though God's dearest children in their extreme afflictions too often break out into impatience and passion, as we see in Job's example) but rather as one sensible of God's heavy hand lying upon her, and bemoaning herself in this sad condition.
21. {I went out full and the LORD hath brought me home again empty} i.e. When I left my own country, where I could not with convenience continue by reason of the great famine, I was in a full and desirable condition, having an husband, two sons, and sufficient means to maintain me in a strange country, where there was plenty to be had for my money, but now at my returning home I am deprived of all these comforts, and exposed to want and misery.
{Why then call ye me Naomi} The interrogation has in it the force of a strong dissuasion. q.d. Call me not (I beseech you) by a name so unsuitable to my condition, which does but put me in mind of my former happiness and present misery, and so tends to aggravate my grief.
{seeing the LORD hath testified against me} i.e. Declared his just displeasure, and convinced me of my sins, by laying on me these sharp afflictions. And indeed afflictions are the ordinary evidences of God's displeasure for the sins of his people, Job 10:17 and 13:16 and 16:8; Mal. 3:5; James 5:3. This phrase is metaphorical, borrowed from adversaries in suits of law, who impleading the defendant or guilty person, do bring witnesses to testify against him, that he may be condemned and brought to punishment. See Deut. 19:16.
22. {So Naomi returned, and Ruth} See v. 7, 10.
{in the beginning of barley harvest} Which in Canaan used to be in the month Nisan, answering to part of our March and part of April, Lev. 23:10. This is here added as an introduction to the ensuing story.
CHAPTER 2
1. {And Naomi had a kinsman of her husband's} i.e. Near unto him in blood and consanguinity, ch. 3:2. See Prov. 7:4.
{of the family of Elimelech} Some think Elimelech was brother to Salmon the father of Boaz.
{and his name was Boaz} Matt. 1:5 he is called Boaz.6
2. {glean ears of corn} Which by the law was permitted to the poor and strangers: and Ruth had both these qualifications. See on v. 8.
{in whose sight I shall find grace} i.e. Who will so much favor me as to give me leave. Whereby she expresses her modesty and humility, in that she would not make use of that benefit allowed by the law without the leave and liking of the owners. So v. 7. If at least the same law which gave liberty to the poor to enjoy this benefit, did not allow the owners to make choice of what poor they pleased, and so consequently did require of the poor, that they should not gather or glean unless first they obtained the good will of the owner.
3. {And her hap was to light on a part of the field belonging unto Boaz} Heb. her hap happened. i.e. She not purposely intending it, as being utterly ignorant that it belonged to Boaz; yet it happened that she light upon that field rather than any other, and making suit to the overseer of the reapers that she might glean after them, obtained her desire, v. 7. But though this were hap in respect of Ruth, yet it was thus ordered by the secret working of God's providence to make way for her marriage to Boaz. So Luke 10:31.
4. {And, behold} An adverb of attention, stirring men up to observe carefully some notable passage of God's providence.
{The LORD be with you} i.e. Bless and prosper you and your labor. This form of salutation was usual among the Jews: Ps. 129:8; Luke 1:28; 2 John 10; 2 Kings 4:29.
{The LORD bless thee} i.e. Multiply his blessings upon you.
5. {Whose damsel is this?} Observing by her habit that she was not a virgin and an ordinary inhabitant of the city, but a stranger who either was or had been married, he demands what she was, and to whom she belonged.
6. {It is the Moabitish damsel that came back with Naomi} i.e. Who accompanied Naomi in her return. So ch. 1:7.
7. {And she said} Namely to me. i.e. She did not boldly press upon us, but first did modestly ask my leave.
{continued even from the morning until now} i.e. She has ever since she came diligently followed her business, till the extreme heat of the day enforced her, together with the rest of the laborers, to retire herself.
{that she tarried a little in the house} i.e. In a tent appointed either for shade and shelter from the heat, or for a little rest and repose, the better to fit the laborers to take pains the remainder of the day.
8. {Hearest thou not, my daughter?} This is a kind interrogation sweetened with loving humanity; q.d. I know you hear me, but I desire you should heedfully observe my words, and make use of that kind offer which I shall tender unto you; Gen. 13:9.
{Go not to glean in another field} i.e. Take no further care, nor trouble yourself to find out another field to glean in, but continue here still to the end of harvest.
{but abide here fast by my maidens} Both for company sake and protection, as being of your own sex, and under the guard of the men that labor with them in the field. Now these maidens were not gleaners, as Ruth was, but either reapers, or such as gathered up the corn and bound it into sheaves, seeing the gleanings belonged not to the owners, but to the poor and strangers, Lev. 19:9 and 23:22; Deut. 24:19.
9. {have I not charged the young men} i.e. I have certainly and straitly charged them. See Judg. 4:6.
{that they shall not touch thee} i.e. Not do you any wrong in word or deed: Ps. 105:15.
{when thou art athirst, go unto the vessels} That were filled with water for the use of the reapers. This was a great kindness in that dry country, where the weather was hot, especially in time of harvest, water very scant, and they thirsty with heat and labor. See Gen. 26:18, 19.
10. {Then she fell on her face, and bowed herself to the ground} Or, toward the ground, as the Hebrew word properly signifies. These kind of civil adorations are often mentioned in the Scriptures: Gen. 18:2 and 33:3 and 42:6; 1 Sam. 25:23.
{Why have I found grace in thine eyes?} This is not so much an interrogation as an admiration; q.d. What a wonder is this, that I being a stranger should find so much favor from you! Or, what cause has moved you, thus to respect me who have deserved no respect at your hand!
{that thou shouldest take knowledge of me} i.e. Respect and favor me, as if I were one of your familiar acquaintance, friends or kindred.
11. {all that thou hast done unto thy mother in law} How faithful and loving you have been to her, and how piously you have demeaned yourself towards her in her old age.
12. {The LORD recompense thy work} i.e. Your labor of love, and all the care and pains you have taken in ministering unto her.
{and a full reward be given thee} i.e. Let God bountifully, like himself, reward out of his free grace your love and faith, which moved you to leave your country and all your friends, and to trust in him; of whose bounty all my kindness is but a small taste. See Gen. 15:2.
{under whose wings thou art come to trust} Or, because thou hast come hither to shade thyself under his wings. That is, because leaving your own idolatrous country, and adjoining yourself to God's Church and people, you have trusted only in his providence, and committed yourself to live under his protection, as the poor, silly and shiftless chicken under the wings of its dam, by which it is sheltered and cherished. So Ps. 17:8 and 36:7 and 57:1 and 61:4 and 91:4; Matt. 23:37. Or this phrase may allude to the Cherubims, which covered the Ark with their wings.
13. {Let me find favour in thy sight} i.e. Though I be unworthy of the least respect which you have already showed me, yet seeing you are pleased to extend it out of your mere grace and goodness, continue, I humbly entreat you, this your favor still unto me: For thou hast comforted me in my poor and afflicted condition, and hast spoken friendly unto, or, to the heart of, thine handmaid, i.e. courteously and kindly. So Gen. 34:3; Judg. 19:3.
{though I be not like unto one of thine handmaidens} i.e. More mean and less worthy to be respected than they. See the like modesty, 1 Sam. 25:41.
14. {And Boaz said unto her, At mealtime come thou hither, etc.} Or, And at mealtime Boaz said unto her, come thou hither, etc. His observance of her virtues increases his love; and his love, her allowance. Before v. 9 he gives her leave to drink out of his vessels; and now, also to eat of his food and provisions.
{and dip thy morsel in the vinegar} This was a kind of sauce made with vinegar, wherewith in those countries they that were afflicted with heat were much refreshed, Plin. lib. 23, cap. 1.
{And she sat beside the reapers} Out of modesty and humility she did not take to the full the benefit which Boaz offered, namely, to eat with the reapers at their table what she pleased, and to dip her bread in their sauce, but sat besides them, to receive what they could spare, or were pleased to give her, and so made herself less than their fellow, whom God afterwards advanced to be their mistress. So Abigail, 1 Sam. 25:41; Luke 1:52.
{and he reached her parched corn} i.e. Observing her modesty, he took care to provide for her himself with his own hands, and reached unto her parched corn, an usual food in those times and countries, 1 Sam. 17:17 and 25:18; 2 Sam. 17:28.
{and she did eat, and was sufficed, and left} Which she reserved and carried home, v. 18. This is added to imply Boaz his bounty in providing so liberally for his servants and laborers, and Ruth's care and love, which in her own fullness made her think of supplying her poor mother's wants.
15. {Let her glean even among the sheaves, and reproach her not} Heb. shame her not. i.e. Do not forbid or rebuke her (and so make her ashamed, being a modest woman) though she gather among the sheaves.
16. {and leave them, that she may glean them} i.e. That so she may live by her honest labor, and be encouraged to take pains when she finds the benefit of it.
17. {about an ephah of barley} i.e. Almost one of our bushels. See Exod. 16:36.
18. {and she brought forth} Out of her scrip or bag, as the Chaldee has it.
19. {that did take knowledge of thee} See v. 14.
20. {to the living} i.e. To me and you.
{and to the dead} i.e. To my husband and yours; to both which he has showed kindness, by honoring their memory and doing good to us for their sakes, in respect of that kindred that was between him and them.
{The man is near of kin unto us, one of our next kinsmen} Heb. one that hath right to redeem. According to the law, the right to redeem lands alienated, sold or mortgaged, and also persons who had sold themselves, belonged to the nearest kinsman, Lev. 25:25, 47, 48, who also ought to marry the widow of his kinsman that had died without issue, and raise up seed unto him that might enjoy his inheritance and continue his name in Israel, Deut. 25:5, 6, 7; Lev. 25:25, 26; Mark 12:19.
21. {He said unto me also} q.d. He did not only for the present thus courteously entertain and use me, but also charged me that I should continue with him to the end of harvest, and go to no other.
22. {that they meet thee not in any other field} Or, fall upon thee. i.e. That others meeting you in their fields do not use you discourteously and abuse you, as being a stranger. Or, lest some of Boaz his servants meeting you in another field, and telling it to their master, he should take it discourteously, that he having given you a charge to glean in his field to the end of harvest, you should leave him, and go to others, and so reject his courtesy and kindness.
CHAPTER 3
1. {Shall I not seek rest for thee} i.e. Shall I not do my best endeavor to provide you a good husband, with whom you may live in peace and plenty, and no longer be exposed to poverty, labor, grief, widowhood, and want of children, which disquiet your mind; seeing there is now such a fair opportunity offered, if I do not let it slip? Surely I will not delay to do it, seeing God's law, and my love to you, and yours to me, bind me unto it.
2. {is not Boaz of our kindred?} i.e. Know assuredly that he is our next kinsman. See on ch. 2:20.
{with whose maidens thou wast} i.e. When you did glean, ch. 2:22, 23.
{Behold, he winnoweth barley} i.e. Observe how God by his providence offers unto you a fair opportunity of accomplishing your desire, by coming better acquainted with Boaz upon this occasion, having a convenient time and fit place for it.
3. {Wash thyself therefore, and anoint thee} i.e. Make yourself as amiable as you can, that you may find favor in his sight; and not only cleanse your skin from all spots with water, but anoint your face with oil, to make your countenance more cheerful, as was the manner of those countries, Ps. 104:15; 2 Sam. 14:2; Matt. 6:17.
{and put thy raiment upon thee} i.e. Your best clothes.
{and get thee down to the floor} Their floors, as I conceive, were not in the open field, where themselves and their corn should be exposed to all weathers, but in their barns. Here they had, as we also have, their floors for threshing and winnowing; in these also they feasted in time of harvest, and afterwards laid them down to take their rest, as they could best severally fit themselves with convenient places.
{unto the man, until, etc.} i.e. Till after his eating and drinking Boaz be gone to his lodging.
4. {and thou shalt go in, and uncover his feet} Or, lift up the clothes that are on his feet.
{and lay thee down} Naomi being a virtuous and good woman, her intention no doubt was good in this her counsel; and the thing she labored to effect was likewise lawful and just, namely to have her daughter-in-law married to her husband's next kinsman, that he might raise up seed to her son which might continue his name in Israel, and enjoy his inheritance (see on ch. 2:20). But the means, at least seemingly and under severe censure, were somewhat immodest, and not altogether free from scandal and the danger of ill report. Yet Naomi may thus far be excused, that knowing by much experience the piety and gravity of Boaz accompanied with old age, together with the sobriety and chastity of her daughter-in-law, she could find no real cause to discourage her in this course, which she thought would be most effectual to draw on the match; seeing withal she avoided as much as might be giving scandal to others, or raising an ill report upon themselves, by using that privacy and secrecy which the place and the time of night afforded.
{and he will tell thee what thou shalt do} q.d. I shall not need to give you any further direction, for Boaz himself is so wise, honest and religious that he will instruct you what course is to be taken for consummating this marriage between you according to the law of God.
5. {And she said unto her} Ruth answered her mother, that she would in all these things follow her counsel.
7. {And when Boaz had eaten and drunk} i.e. Liberally, according to their manner in the time of harvest and vintage. Ps. 4:7; Isa. 9:3 and 16:9, 10.
{and his heart was merry} Heb. was made good. i.e. Frolic and cheerful.
8. {turned himself} Or, took hold on; or, tossed his body to and fro like one in fear.
9. {spread therefore thy skirt over thine handmaid} A proverbial speech, signifying the taking of one into protection, as the hen her chickens under her wings. q.d. Receive me into your protection, by taking me to be your wife, that according to God's law you may do the duty of a kinsman, and raise seed to my deceased husband. See ch. 2:12; Gen. 20:16; Ezek. 16:8; Deut. 22:30. By which places it seems it was a custom in those days to use this ceremony of casting the skirt of their garment over those whom they received into protection.
{for thou art a near kinsman} See ch. 2:20.
10. {thou hast shewed more kindness in the latter end} Heb. thou hast made good thy latter kindness above the former. i.e. You showed much love to your deceased husband whilst he lived with you, but more since his death, in leaving your native country and friends to accompany your poor afflicted mother for his sake, and enduring much hardness in living with her: yet your present act of chaste love exceeds all the rest, in preferring me an old man before young men, who are more suitable to your age, as being more vigorous and personable; and that out of love to him that is gone, to preserve unto him his name and inheritance in his posterity.
{inasmuch as thou followedst not young men, whether poor or rich} Neither here, nor in your own country; but have left Moab and come into Canaan, and being come, have not chosen a man of your own age, but such a one as may be fittest to preserve your husband's name in his own family. That Boaz was very ancient at this time, see on ch. 4:20.
11. {fear not} i.e. That you should fail of your desire and hope.
{I will do to thee all that thou requirest} i.e. As much as in me lies I will satisfy your request according to God's law, in procuring for you such an husband and redeemer as it requires. See ch. 2:20.
{all the city of my people} i.e. All the people in this city.
12. {howbeit there is a kinsman nearer than I} Who therefore ought by the law to be preferred before me, to marry you and redeem the land.
13. {if he will perform unto thee the part of a kinsman} To wit, in taking you to wife, and raising seed to him that is deceased, to preserve his name and race. See ch. 2:20.
14. {before one could know another} i.e. Before break of day; whilst it was so dark that one could not see another's face.
{Let it not be known that a woman came into the floor} To avoid scandal and an ill report, which he probably thought might be raised, if it were divulged. He was careful to keep not only a good conscience before God, but also a good name before men, Acts 24:16; Rom. 12:17; 2 Cor. 8:21.
15. {Bring the vail} Or, sheet, or, apron, or, safeguard.
{six measures of barley} These he gives her according to the honest and plain bounty of those times; and withal, that Naomi might see she had been at the floor as she appointed her, and for a token of his love, and for a supply of their poverty.
16. {who art thou, my daughter?} Though she might discern by her stature, habit, voice, and burden, that she was a young woman, and so called her daughter, yet being dark, she could not clearly and certainly see and know that she was Ruth her daughter, and therefore demands of her, who she was. Some think that though she knew well enough who she was, yet she speaks these words as one astonished when she perceived by her coming back that Boaz had not taken her to wife.
18. {Sit still, my daughter} Rest in that which is already done, and as yet trouble yourself no more in this matter, but quietly expect what issue God will give unto it. In the meantime abide with me in the house, that you may not be out of the way, but ready to attend upon all occasions which shall be offered.
CHAPTER 4
1. {Then went Boaz up to the gate, and sat him down} The gate being used among the ancients for their assemblies, judicature and contracts, there Boaz sat down, waiting for the nearest kinsman, as the likeliest place to see him, either when he was going out about his business, or at his return home, and also that he might there have the assistance of the elders of the city, to hear, examine and judge of the cause which he had now in hand. See on Josh. 20:4.
{and, behold, the kinsman of whom Boaz spake} (namely to Ruth) {came by} This is observed as a remarkable passage of God's providence; that the man whom he waited for, came by in this very time when it was most seasonable for the speedy determining of the business in hand.
{Ho, such a one} The Hebrews use here two words, Peloni, Almoni, which have no proper signification, but seem to note a person whose name they knew not, or had forgotten, as the Greeks ὦ δεῖνα, and as we use to say, Ho such a one; or, Hear you, Sir. So 1 Sam. 21:2 and 2 Kings 6:8. Not that Boaz did not know his kinsman's name, or did not call him by it, but the penman of this Scripture was pleased not to mention it, as being little to this purpose, or perhaps because he thought the man not worthy to be named or remembered that would not continue the name of his deceased kinsman, by marrying his widow, and raising up seed unto him, as God had commanded, Deut. 25:5, 6.
2. {And he took ten men of the elders} That hearing the cause, they might be judges between them, and also witnesses of their proceedings.
3. {Naomi—selleth a parcel of land, which was our brother Elimelech's} This, it seems, was made over to Naomi as a dower or jointure for term of life, and then to descend unto Mahlon as his inheritance; and, he being dead, to come unto Ruth on the same conditions as unto Naomi, she being Mahlon's widow. This land was now upon sale for the maintenance of them both, being in poverty: And the redeeming thereof belonged to the next kinsman, who had right unto it after the death of the widows; but so, as he was also to marry Ruth. But this Boaz conceals, and sounds his mind by this ambiguous speech before he would speak of the marriage, because this would necessarily follow upon the other, seeing he was bound to accept or reject both, if he accepted or rejected either.
4. {I thought to advertise thee} Heb. I said, I will reveal in thy ear. i.e. I resolved with myself to acquaint you with it, and to tender unto you the first offer of redeeming the land, as being the nearest kinsman, Lev. 25:25, 26.
{Buy it before the inhabitants} i.e. In a legal manner, that they may be witnesses of it.
{tell me, that I may know} To wit, what I have to do, and how to proceed, seeing after you I am the next kinsman.
5. {What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth} To wit, because they both have a right unto it, as being the widows of Elimelech and Mahlon, to whom the inheritance appertained whilst they lived; and the same law which gives right to the next kinsman to redeem the land, requires also of him that he should marry the widow of the deceased, and raise up seed to him, if he died childless. See on ch. 2:20. Of Day, see on Gen. 2:4.
6. {And the kinsman said, I cannot redeem it for myself} i.e. I cannot do it without incurring thereby great inconvenience. For otherwise it was in his power to have done it, if he had pleased.
{lest I mar mine own inheritance} For if he were a single man, then if he should marry Ruth, and have issue only one child, then this bearing Mahlon's name, and inheriting his land, he should want an heir begotten by himself to bear his own name; which was Onan's envious fear, Gen. 38:9, or if he were a widower (which is more probable) and had already divers children, and should have likewise divers more by Ruth, who was a young woman, then he should impair his inheritance for his former children, by having it divided among too many, especially considering that Ruth was but a poor widow, and not able to bring any addition to his estate; whereas by marrying one that was rich, he might improve it to the great advantage of himself and all his posterity. And thus with his carnal reasonings, and for worldly ends, he dispenses with his disobedience to the express law of God, Deut. 25:5, etc.
{Redeem thou my right to thyself} i.e. My right which I have as next kinsman I renounce and resign unto you.
7. {Now this was the manner in former time in Israel concerning redeeming} i.e. These were the ceremonies used in redeeming, buying and selling, purchasing and alienation of lands, to ratify their bargains in a legal manner, which had some resemblance to that law of redeeming mentioned Deut. 25:8, 9, but with divers differences. For there, the widow refused by the next kinsman complained to the elders of the wrong offered her; but here, Ruth makes no such complaint. There, she spit in his face to his disgrace; but here is no such matter. There, the woman pulled off the man's shoe; but here, the man pulled off his own shoe himself, and gave it to his neighbor the redeemer; whereby was signified, that whereas formerly he had right to go in and out upon that land, now he wholly disclaimed that right, and would no longer tread upon it, but only by way of sufferance from the owner, unto whom it was made over, Ps. 60:8. So that here the ceremonies used did chiefly respect the alienation of the land, and those that respected the person of Ruth were omitted or else transacted with much alteration from the first institution. See on v. 8.
{A man plucked off his shoe} i.e. Who did alienate anything from himself.
{and gave it to his neighbour} To wit, the redeemer, to whom it was alienated and yielded over.
{and this was a testimony in Israel} i.e. Was entered upon record, that the redeemer should ever hold his right to the thing redeemed, and he that had yielded it over should never again challenge it, at least till the year of Jubilee.
8. {So he drew off his shoe} Here is no mention of the ceremony of was reproach which to be done7 to the kinsman for his refusal of Ruth, to wit, spitting in his face, Deut. 25:9, but, it seems, it was here either omitted or remitted, as being out of use, or because Ruth was not present, having referred to Boaz the whole managing of the business.
10. {from the gate of his place} i.e. From the citizens of his city Bethlehem, who meet in the gate to transact their civil affairs of judicature and contracts.
11. {The LORD make the woman that is come into thine house like Rachel and like Leah} Who leaving their country, as now Ruth had done, lived comfortably and lovingly together, and by bearing many children multiplied Jacob's posterity and the Church of God. Here Rachel is named before Leah, because she was Jacob's lawful wife for whom he had served, whereas the other was by Laban fraudulently thrust upon him. See on Gen. 48:22.
{and do thou worthily in Ephratah} Or, get thee riches, or, power. Or, make thee grow mighty and full of riches: Which in this marriage with Ruth you have wholly neglected, that you might yield obedience to the law of God. So Ps. 60:12.
{and be famous} Heb. proclaim thy name. By having a numerous and noble posterity to continue your name, and make you famous and renowned;
{in Bethlehem} Which is all one with Ephratah. See on ch. 1:2.
12. {And let thy house} i.e. Your family and posterity.
{be like the house of Pharez} Who, though his mother was a stranger and not of Jacob's lineage (herein also like unto Ruth), yet had a numerous and honorable posterity; and we heartily wish and pray that you may have the like honorable posterity in the same tribe.
{whom Tamar bare unto Judah} Gen. 38:20.8 Here, and v. 17–22, is discovered what was the chief cause why the Holy Ghost would have this story of Ruth written and preserved in the canon of Holy Scriptures, to wit, that the truth of God's promise might appear concerning the Messiah, that he should come forth out of the tribe of Judah, as was prophesied Gen. 49:10, and that his descent according to the flesh might be recorded from Judah unto David, as it was afterwards from David to Christ by the two evangelists, Matt. 1 and Luke 3.
{of the seed} i.e. Of the son. Where observe, that the word seed is spoken of an holy son9, Gal. 3:16.
13. {And when he went in unto her} A modest phrase, signifying his companying with her as his wife. See Gen. 6:4.
14. {not left thee} Heb. caused to cease unto thee.
{without a kinsman} Or, a redeemer.
{that his name may be famous in Israel} i.e. The name of this pious redeemer, who has raised up seed to his kinsman deceased. Others understand it (and, I think, more probably) of Obed, which was the seed raised up to Mahlon, to continue his name and fame in Israel, and to redeem it from being buried in forgetfulness.
15. {And he shall be unto thee a restorer of thy life} i.e. He shall comfort and revive you, restoring you as it were to a new life. See Ps. 19:8 and 23:3; Lam. 1:11.
{and a nourisher of thine old age} Heb. to nourish thy gray hairs. See Gen. 45:11 and 47:12; 1 Kings 18:4; Ps. 55:22.
{better to thee than seven sons} i.e. Than many sons. See Gen. 4:15; 1 Sam. 1:4, 8 and 2:5; Jer. 15:9.
16. {laid it in her bosom} i.e. Did tenderly love and cherish it, as its dry nurse.
17. {And the women her neighbours gave it a name} i.e. Persuaded the child's parents, Boaz and Ruth, to give it this name Obed, which signifies serving, because he was to do a double service unto Naomi; unto whom therefore he is said to be born: The one, to raise up the name of her son Mahlon deceased, and to cause it to live in him; seeing, though he was begotten by Boaz, yet he was to bear the name of Mahlon's son, for which purpose he was raised up to him: The other, that he should serve, i.e. help, comfort and cherish her in her old age, in hope whereof they desired this name should be given him. See v. 15; Luke 1:58, 59.
18. {Now these are the generations of Pharez}10 i.e. The posterity that descended of him, according to their genealogy.
{Pharez begat Hezron} 1 Chron. 2:5, 10, etc.; Matt. 1:3, etc.
20. {Salmon} Or, Salmah. He married Rahab the harlot, and of her begat Boaz, Matt. 1:5. Now if we suppose she were twenty years old at the taking of Jericho, and sixty at the birth of Boaz, and refer this story of Ruth (as many do) to the times of Deborah, Boaz must needs be above an hundred years old when he begat Obed. And from Obed's birth to the birth of David were above two hundred years more. See on 1 Chron. 2:12.
21. {Boaz begat Obed} Though Obed was in some respect the son of Mahlon, being the seed raised unto him to continue his name in Israel and to enjoy his inheritance, yet in the genealogies here elsewhere11 he is called the son of Boaz, because in them is observed the natural descent that we might truly know the ancestors of Christ, without any regard of this legal sonship, which was ordained for the preserving inheritances in the several tribes and families, and so for the good of the body politic.