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Commentary on Ruth 3 verses 6–13
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 3:7 captures a pivotal moment at the Bethlehem threshing floor, where Boaz, after a day of harvest work and feasting, settles down to sleep. Following Naomi's strategic instructions, Ruth approaches him stealthily, uncovers his feet, and lies down. This bold yet calculated act initiates Ruth's plea for Boaz to fulfill his role as kinsman-redeemer, setting the stage for the dramatic and divinely orchestrated events that will secure her future and contribute to the lineage of David.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Ruth 3:7 masterfully employs several literary devices to heighten its impact. Suspense is palpable as Ruth approaches Boaz in the darkness, her actions shrouded in secrecy, building intense anticipation for Boaz's reaction upon discovering her. The setting of the threshing floor is rich in symbolism; typically a place of separation (chaff from grain) and judgment, it here becomes a place of crucial decision, unexpected union, and the forging of a new destiny. The scene also utilizes dramatic irony, as the reader is fully aware of Naomi's detailed plan and Ruth's intentions, while Boaz remains oblivious until Ruth reveals herself, creating tension and highlighting the careful orchestration of events. Furthermore, the narrative employs remarkable narrative economy, conveying a significant amount of action, cultural nuance, and emotional weight in a concise manner, allowing the reader to infer the gravity and courageous boldness of Ruth's actions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 3:7 is a powerful illustration of divine providence working through human initiative and faithfulness. While God is not explicitly mentioned in this verse, His guiding hand is undeniably evident in the unfolding of events, bringing Boaz and Ruth together at this critical juncture. The scene underscores the profound biblical theme of redemption, not only in the specific context of the kinsman-redeemer (go'el) but also in the broader sense of God's sovereign plan to restore and provide for the vulnerable. Ruth's courageous obedience and Boaz's subsequent integrity exemplify the covenant faithfulness (hesed) that characterizes the righteous in God's eyes. This moment is a testament to how God uses ordinary people and seemingly ordinary circumstances to accomplish His extraordinary purposes, ultimately leading to the lineage of the Messiah.
REFLECTION AND APPLICATION
The scene at the threshing floor in Ruth 3:7 offers profound insights for contemporary believers. It challenges us to consider the dynamic interplay between our bold, Spirit-led initiative and God's sovereign providence. Like Ruth, we are called to act with courageous obedience, even when our circumstances seem daunting or our actions feel unconventional. Her willingness to step out in faith, following wise counsel, reminds us that trust in God often requires us to move beyond our comfort zones and embrace vulnerability. Moreover, Boaz's character, though primarily revealed in subsequent verses, is foreshadowed by his presence and position here; his integrity and self-control in a vulnerable situation serve as a powerful model for maintaining righteousness regardless of external pressures or personal comfort. We are encouraged to trust God's perfect timing, recognizing that He often works through the seemingly mundane or even risky moments of life to bring about His redemptive purposes, always for our good and His glory, demonstrating His faithfulness to those who seek Him.
Questions for Reflection
FAQ
Was Ruth's action of uncovering Boaz's feet inappropriate or immoral?
Answer: No, the overwhelming scholarly consensus is that Ruth's action was not inappropriate or immoral within its specific cultural context. While the phrase "uncovering feet" could sometimes be a euphemism for sexual intimacy in other biblical contexts, the detailed context of Ruth 3 strongly indicates a literal meaning. Ruth's subsequent explicit request in Ruth 3:9, "Spread therefore thy skirt over thine handmaid; for thou art a near kinsman," clarifies her intent. She was not initiating a sexual encounter but rather making a formal, culturally understood plea for Boaz to fulfill his duty as a kinsman-redeemer (go'el) and take her under his protective covering in marriage. Her act was one of profound humility, submission, and a direct petition for Boaz to acknowledge his responsibility and provide for her.
What is the significance of the threshing floor as the setting for this encounter?
Answer: The threshing floor was a place of significant agricultural activity, where grain was separated from chaff, a process often associated with judgment and separation. Symbolically, it often represented a place of decision, revelation, or purification. In the book of Ruth, it becomes a pivotal location where destinies are shaped and a new future is initiated. It is a place of labor and harvest, but also a place where Ruth, through her bold action, initiates a "harvest" of a different kind—a harvest of redemption and new life for herself and Naomi. The public nature of the threshing floor by day, contrasted with its relative privacy at night, adds to the tension and significance of Ruth's stealthy approach. It is here that Boaz's character is tested and confirmed, and where the lineage leading to David and ultimately to Christ is secured, transforming a place of common labor into a site of divine orchestration.
CHRIST-CENTERED FULFILLMENT
The narrative of Ruth 3:7, with Ruth's vulnerable plea for covering and Boaz's subsequent redemptive action, powerfully foreshadows the ultimate Kinsman-Redeemer, Jesus Christ. Just as Ruth, a destitute foreign widow, sought refuge and a future under Boaz's "skirt"—a metaphor for his protective covering and responsibility—so too do we, spiritual aliens and orphans by nature, find our ultimate refuge and redemption in Christ. He is our go'el, the one who was "born under the law to redeem those who were under the law, so that we might receive adoption as sons" (Galatians 4:4-5). Through His perfect life, atoning death, and glorious resurrection, Jesus has paid the ultimate price for our sin, bringing us out of spiritual destitution and into adoption as sons and daughters of God (Ephesians 1:7). He "spreads His skirt" over us, offering not just physical protection but eternal spiritual covering, imputed righteousness, and a secure inheritance in the kingdom of God. The threshing floor, a place of separation and judgment, finds its ultimate fulfillment in Christ, who separates us from sin and death, gathering us into His eternal kingdom, just as He will one day gather His wheat into the barn (Matthew 3:12). In Him, our desperate plea for redemption is met with abundant grace, everlasting life, and an unbreakable covenant.