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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ruth 3:6–13. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Boaz's good management of his common affairs. It is probable, according to the common usage, 1. When his servants winnowed, he was with them, and had his eye upon them, to prevent, not their stealing any of his corn (he had no reason to fear that), but their waste of it through carelessness in the winnowing of it. Masters may sustain great losses by servants that are heedless, though they be honest, which is a reason why men should be diligent to know the state of their own flocks, and look well to them. 2. When he had more than ordinary work to be done, he treated his servants with extraordinary entertainments, and, for their encouragement, did eat and drink with them. It well becomes those that are rich and great to be generous to, and also to be familiar with, those that are under them, and employed for them. 3. When Boaz had supped with his workmen, and been awhile pleasant with them, he went to bed in due time, so early that by midnight he had his first sleep (Rut 3:8), and thus he would be fit for his business betimes next morning. All that are good husbands will keep good hours, and not indulge themselves nor their families in unseasonable mirth. The Chaldee paraphrase tell us (Rut 3:7) that Boaz ate and drank and his heart was good (and so the Hebrew word is), and he blessed the name of the Lord, who had heard his prayers, and taken away the famine from the land of Israel. So that he went sober to bed, his heart was in a good frame, and not overcharged with surfeiting and drunkenness. And he did not go to bed without prayer. Now that he had eaten and was full he blessed the Lord, and now that he was going to rest he committed himself to the divine protection; it was well he did, for he had an unusual temptation before him, though he knew not of it. 4. He had his bed or couch laid at the end of the heap of corn; not because he had set his heart upon it, nor only that he might watch and keep it safe from thieves, but it was too late to go home to the city, and here he would be near his work, and ready for it next morning, and he would show that he was not nice or curious in his lodging, neither took state nor consulted his ease, but was, like his father Jacob, a plain man, that, when there was occasion, could make his bed in a barn, and, if need were, sleep contentedly in the straw.
II.Ruth's good assurance in the management of her affair.
She observed her mother's orders, went and laid herself down, not by his side, but overcross his bed's feet, in her clothes, and kept awake, waiting for an opportunity to tell her errand. When he awaked in the night, and perceived there was somebody at his feet, and enquired who it was, she told him her name and then her errand (Rut 3:9), that she came to put herself under his protection, as the person appointed by the divine law to be her protector: "Thou art he that has a right to redeem a family and an estate from perishing, and therefore let this ruin be under thy hand: and spread thy skirt over me - be pleased to espouse me and my cause." Thus must we by faith apply ourselves to Jesus Christ as our next kinsman, that is able to redeem us, come under his wings, as we are invited (Mat 23:37), and beg of him to spread his skirt over us. "Lord Jesus, take me into thy covenant and under thy care. I am oppressed, undertake for me."
III.The good acceptance Ruth gained with Boaz.
What she did had no ill-effect, either one way or other, so that Naomi was not mistaken in her good opinion of her kinsman. He knew her demand was just and honourable, and treated her accordingly, and did not deal with his sister as with a harlot, Gen 34:31. For,
1.He did not offer to violate her chastity, though he had all the opportunity that could be. The Chaldee paraphrase thus descants upon it: - He subdued his concupiscence, and did not approach to her, but did as Joseph the Just, who would not come near to his Egyptian mistress, and as Phaltiel the Pious, who, when Saul had given him Michal, David's wife (Sa1 25:44), put a sword between himself and her, that he might not touch her. Boaz knew it was not any sinful lust that brought her thither, and therefore bravely maintained both his own honour and hers.
2.He did not put any ill construction upon what she did, did not reproach her as an impudent woman and unfit to make an honest man a wife. She having approved herself well in the fields, and all her conduct having been modest and decent, he would not, from this instance, entertain the least suspicion of her character nor seem to do so, perhaps blaming himself that he had not offered the service of a kinsman to these distressed widows, and saved her this trouble, and ready to say as Judah concerning his daughter-in-law, She is more righteous than I. But on the contrary,
(1.)He commended her, spoke kindly to her, called her his daughter, and spoke honourably of her, as a woman of eminent virtue. She had shown in this instance more kindness to her mother-in-law, and to the family into which she had matched, than in any instance yet. It was very kind to leave her own country and come along with her mother to the land of Israel, to dwell with her, and help to maintain her. For this he had blessed her (Rut 2:12); but now he says, Thou hast shown more kindness in the latter end than at the beginning (Rut 3:10), in that she consulted not her own fancy, but her husband's family, in marrying again. She received not the addresses of young men (much less did she seek them) whether poor or rich, but was willing to marry as the divine law directed, though it was to an old man, because it was for the honour and interest of the family into which she had matched, and for which she had an entire kindness. Young people must aim, in disposing of themselves, not so much to please their own eye as to please God and their parents.
(2.)He promised her marriage (Rut 3:11): "Fear not that I will slight thee, or expose thee; no, I will do all that thou requirest, for it is the same that the law requires, from the next of kin, and I have no reason to decline it, for all the city of my people doth know that thou art a virtuous woman," Rut 3:11. Note,
[1.]Exemplary virtue ought to have its due praise (Phi 4:8), and it will recommend both men and women to the esteem of the wisest and best. Ruth was a poor woman, and poverty often obscures the lustre of virtue; yet Ruth's virtues, even in a mean condition, were generally taken notice of and could not be hid; nay, her virtues took away the reproach of her poverty. If poor people be but good people, they shall have honour from God and man. Ruth had been remarkable for her humility, which paved the way to this honour. The less she proclaimed her own goodness the more did her neighbours take notice of it.
[2.]In the choice of yoke-fellows, virtue should especially be regarded, known approved virtue. Let religion determine the choice, and it will certainly crown the choice and make it comfortable. Wisdom is better than gold, and, when it is said to be good with an inheritance, the meaning is that an inheritance is worth little without it.
(3.)He made his promise conditional, and could not do otherwise, for it seems there was a kinsman that was nearer than he, to whom the right of redemption did belong, v. 12. This he knew, but we may reasonably suppose Naomi (who had been long abroad, and could not be exact in the pedigree of her husband's family) was ignorant of it, otherwise she would never have sent her daughter to make her claim of Boaz. Yet he does not bid her go herself to this other kinsman; this would have been to put too great a hardship upon her: but he promises,
[1.]That he would himself propose it to the other kinsman, and know his mind. The Hebrew word for a widow signifies one that is dumb. Boaz will therefore open his mouth for the dumb (Pro 31:8), and will say that for this widow which she knew not how to say for herself.
[2.]That, if the other kinsman refused to do the kinsman's part, he would do it, would marry the widow, redeem the land, and so repair the family. This promise he backs with a solemn oath, for it was a conditional contract of marriage (Rut 3:13): As the Lord liveth. Thus keeping the matter in suspense, he bade her wait till morning. Bishop Hall thus sums up this matter in his contemplations: - "Boaz, instead of touching her as a wanton, blesseth her as a father, encourageth her as a friend, promiseth her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts, no less chaste, more happy, than she came. O admirable temperance, worthy the progenitor of him in whose lips and heart there was no guile!"
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Summary
Ruth 3:13 encapsulates Boaz's honorable and decisive response to Ruth's vulnerable plea for him to act as her kinsman-redeemer. Following a night of discreet waiting at the threshing floor, Boaz, a man renowned for his integrity and faithfulness, pledges to fulfill the sacred duty of the goel—either by ensuring the closer relative performs the redemption or, failing that, by taking on the responsibility himself. This pivotal declaration seals Ruth's hope for security, lineage, and a future, profoundly demonstrating Boaz's unwavering commitment to both the Mosaic Law and the welfare of Naomi and Ruth, thereby setting the stage for the narrative's redemptive resolution.
Context
Literary Context
Ruth 3:13 serves as the narrative climax of the threshing floor encounter, which is itself the pivotal turning point of the book of Ruth. After Ruth, acting on Naomi's strategic and somewhat daring instruction, lies at Boaz's feet, she makes her bold and direct request: "Spread your cloak over your servant, for you are a kinsman-redeemer" (Ruth 3:9). Boaz's response in this verse directly addresses her plea, affirming his awareness of the complex legal and social situation and his unwavering commitment to proper procedure. This scene builds upon the earlier establishment of Boaz's character as a man of kindness, generosity, and righteousness (Ruth 2:1-23), and Ruth's steadfast loyalty to Naomi, famously declared in Ruth 1:16-17). The outcome of this delicate nighttime encounter will determine the future of both women, moving the story from a state of uncertainty and vulnerability to the promise of security, provision, and the continuation of a vital family lineage.
Historical & Cultural Context
The events of Ruth 3:13 are deeply rooted in the ancient Israelite legal and social framework surrounding the goel (kinsman-redeemer) and the practice of Levirate marriage. The goel was the nearest male relative who held the solemn duty to protect the family's interests, which could encompass redeeming property sold due to poverty (Leviticus 25:25), avenging the blood of a slain family member (Numbers 35:19), or, as is the case here, marrying a childless widow to raise up an heir for her deceased husband, thereby preserving his name and inheritance (Deuteronomy 25:5-10). Boaz's actions are meticulously governed by these laws, specifically his recognition that there is a kinsman closer than himself who possesses the primary right of redemption. The threshing floor setting, a place of agricultural labor and often communal activity during the day, carries symbolic weight, representing abundance and the potential for new life. However, the private, nighttime setting underscores Ruth's vulnerability and the need for utmost discretion in addressing such a sensitive and legally intricate matter.
Key Themes
Ruth 3:13 powerfully illuminates several core themes woven throughout the book of Ruth. The most prominent is the Kinsman-Redeemer (Goel), showcasing the practical and ethical application of this ancient legal and social institution and setting the stage for its profound theological implications. Boaz's character exemplifies Integrity and Righteousness, as he consistently prioritizes strict adherence to the law and the welfare of others over any personal desires, even sealing his promise with a solemn oath "as the LORD liveth." This commitment underscores his deep reverence for divine principles and his moral uprightness. The verse also subtly reveals Divine Providence, demonstrating how God's sovereign hand orchestrates and guides seemingly human actions and legal customs to bring about His purposes for Ruth, Naomi, and ultimately, the lineage that would lead to King David. For Ruth, Boaz's decisive declaration offers profound Hope and Security, transforming a night of uncertainty into a concrete promise of resolution and a secure future, aligning with the overarching theme of God's faithful provision for the vulnerable and marginalized.
Exposition and Analysis
Key Word Analysis
This term, often translated as "kinsman-redeemer," is foundational to the entire narrative of Ruth and central to this verse. The gâʼal was a close relative who possessed the legal right and moral obligation to act on behalf of another family member to restore what was lost (e.g., property, freedom) or to preserve the family line. In the context of Ruth, it specifically refers to the duty to marry a childless widow and raise an heir for her deceased husband, thereby preventing his name and inheritance from perishing from Israel. Boaz's repeated use of the phrase "do the part of a kinsman" (derived from gâʼal) signifies his full understanding and acceptance of these complex legal and social obligations, emphasizing his crucial role as a potential redeemer.
This verb means "to lodge," "to spend the night," or "to remain." In this pivotal context, Boaz's command "Tarry this night" is critical for several reasons. It ensures Ruth's safety and protects her reputation by keeping her at the threshing floor until morning, away from the dangers of traveling alone at night and preventing any misinterpretation or scandal regarding her presence. Furthermore, it provides the necessary time for Boaz to strategize and prepare to formally address the legal matter of the closer kinsman, thereby demonstrating his protective, honorable, and meticulously planned intentions.
Verse Breakdown
"Tarry this night"
This is Boaz's immediate and protective instruction to Ruth upon discovering her at his feet. This command is both practical, ensuring her safety until daylight, and honorable, preventing any potential scandal or misinterpretation of her presence at the threshing floor during the dark hours. It instantly establishes Boaz's upright character and concern for Ruth's welfare.
"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:"
This clause introduces the conditional element and reveals Boaz's strict adherence to legal and ethical protocol. He openly acknowledges the existence of a kinsman closer than himself who holds the first right and responsibility of redemption. Boaz's commitment to respecting this established legal order, even though it delays his own desires, underscores his fairness, integrity, and deep respect for the Law.
"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:"
This is Boaz's solemn, binding promise and the emotional heart of the verse. He unequivocally pledges that if the closer kinsman declines his duty, he himself will fulfill the role of the goel. The powerful phrase "as the LORD liveth" is a sacred oath, invoking God as witness and guarantor, thereby underscoring the absolute certainty, seriousness, and divine backing of his commitment. It signifies that his promise is made before God and will be honored without fail.
"lie down until the morning."
This reiteration of the initial instruction serves to reinforce the safety and temporary nature of Ruth's stay. It provides profound reassurance and a clear, comforting directive for Ruth, allowing her to rest with the certain knowledge that her precarious situation will be resolved honorably and justly.
Literary Devices
Ruth 3:13 masterfully employs several literary devices to convey its profound message and advance the narrative. Dialogue is central, as Boaz's direct and authoritative speech not only reveals his character, his comprehensive understanding of the law, and his unwavering commitment, but also provides the turning point of the plot. The conditional nature of his promise ("if he will... then I will...") creates palpable Suspense, building anticipation for the resolution of the kinsman issue in the subsequent chapter. This suspense is further heightened by the intimate and vulnerable night setting, which adds an element of mystery and urgency to the encounter. The powerful phrase "as the LORD liveth" functions as a solemn Oath, emphasizing Boaz's unshakeable integrity and the divine backing of his word, thereby elevating his promise beyond mere human assurance to a sacred vow. Furthermore, the entire scene, and Boaz's self-sacrificial role within it, serves as rich Foreshadowing for the greater Kinsman-Redeemer, Jesus Christ, subtly pointing to the ultimate act of redemption that would secure an eternal inheritance for all who believe.
Theological and Thematic Connections
Ruth 3:13 stands as a profound testament to God's providential care, demonstrating His active involvement in human affairs by working through the integrity of faithful individuals and the structures of His divine law to bring about His redemptive purposes. Boaz's honorable conduct, his meticulous commitment to the law, and his solemn, God-invoking oath exemplify a life lived in deep accordance with divine principles. This verse powerfully highlights the biblical truth that God often uses faithful, righteous individuals as instruments to execute His sovereign plans, even in seemingly ordinary, complex, or challenging circumstances. It underscores the profound biblical concept of redemption, not merely as a legal or financial transaction, but as a compassionate act of loving-kindness (Hebrew: hesed) and covenant faithfulness. Boaz's willing and self-sacrificial desire to "do the part of a kinsman" serves as a powerful, tangible foreshadowing of a greater, more profound redemption, reminding us that God is perpetually and intimately involved in securing the future and eternal destiny of His people, providing ultimate hope and security where there was once vulnerability and despair.
Reflection and Application
Ruth 3:13 offers profound and enduring lessons for contemporary believers, particularly concerning the vital importance of integrity, the nature of trust, and the call to proactive righteousness. Boaz's immediate, unwavering, and legally precise commitment to Ruth, even when faced with the technicality of a closer kinsman, serves as an exemplary model for how we are to embody and live out our faith in practical terms. His promise, sealed with a sacred oath "as the LORD liveth," challenges us to be people of our word, whose commitments are firm, reliable, and rooted in a deep reverence for God. In a world often characterized by fleeting promises, self-interest, and moral ambiguity, Boaz's character calls us to embody a counter-cultural integrity, consistently prioritizing the welfare of others and an unwavering adherence to righteous principles. Furthermore, Ruth's vulnerable position, met by Boaz's honorable and protective response, serves as a powerful reminder for us to cultivate a deep trust in God's providential care, recognizing that His provision is often delivered through the faithful and compassionate actions of His people. It also encourages us to wait patiently and trustingly for His perfect timing and the unfolding of His sovereign plan in our own lives.
Questions for Reflection
FAQ
Why didn't Boaz just marry Ruth immediately?
Boaz was indeed a kinsman-redeemer, but he was not the closest kinsman-redeemer. According to the intricate Mosaic Law concerning the goel and the practice of Levirate marriage (Deuteronomy 25:5-10), the primary right and solemn responsibility of redemption fell first to the nearest male relative. Boaz, being a man of impeccable integrity and strict adherence to the law, recognized and respected this legal precedence. His promise in Ruth 3:13 explicitly states that if the closer kinsman would perform his duty, he should do so; only if that individual declined his obligation would Boaz then step in. This meticulous approach ensured that the legal process was followed correctly, honorably, and transparently, thereby protecting the rights and reputations of all parties involved and upholding the integrity of the law.
What is the significance of Boaz's oath, "as the LORD liveth"?
The phrase "as the LORD liveth" (Hebrew: חַי־יְהוָה, chay-Yahweh) is a deeply solemn and binding oath in ancient Israelite culture. It literally means "by the life of the LORD" or "as surely as the LORD lives." By swearing this oath, Boaz was invoking God Himself as his supreme witness and ultimate guarantor, indicating the absolute certainty, seriousness, and divine backing of his promise. It demonstrated that his commitment to Ruth was not merely a casual statement or a fleeting intention, but a sacred vow made before the living God, ensuring that he would indeed fulfill his word without fail, whether by facilitating the closer kinsman's action or by acting as the redeemer himself. This oath powerfully underscores Boaz's profound reverence for God and his unshakeable moral integrity.
Christ-Centered Fulfillment
Ruth 3:13, with Boaz's decisive promise to "do the part of a kinsman," stands as a profoundly beautiful and significant foreshadowing of the ultimate Kinsman-Redeemer, Jesus Christ. Just as Boaz, a man of wealth and integrity, was willing to pay the necessary price and assume responsibility for Ruth, a vulnerable outsider and a Moabite, so Christ, our divine Goel, willingly entered into our human condition to redeem us from the bondage of sin and death (Galatians 4:4-5). Where we were helpless, spiritually impoverished, and without hope, alienated from God, Christ, through His perfect life, atoning death on the cross, and glorious resurrection, paid the ultimate, infinite price. He shed His precious blood to secure our redemption, reconcile us to God, and bring us into His eternal family (Ephesians 1:7). Boaz's integrity, selflessness, and unwavering commitment to the law perfectly mirror Christ's perfect righteousness and boundless, covenantal love, as He "did not consider equality with God something to be used to his own advantage; rather, he made himself nothing" for our sake (Philippians 2:6-8). Through Christ, we receive not merely a restored lineage or earthly property, but an eternal inheritance, becoming co-heirs with Him in the glorious kingdom of God (Romans 8:17), thereby fulfilling the deepest longing for security, belonging, and an eternal future that Ruth found in Boaz.