Adam Clarke

On Ruth 3:13-14

As the Lord liveth - Thus he bound himself by an oath to take her to wife if the other should refuse.

Jamieson, Fausset & Brown

On Ruth 3:9-14

I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman--She had already drawn part of the mantle over her; and she asked him now to do it, that the act might become his own. To spread a skirt over one is, in the East, a symbolical action denoting protection. To this day in many parts of the East, to say of anyone that he put his skirt over a woman, is synonymous with saying that he married her; and at all the marriages of the modern Jews and Hindus, one part of the ceremony is for the bridegroom to put a silken or cotton cloak around his bride.

John Gill

On Ruth 3:14

And she lay at his feet until the morning,.... In the same place where she first lay herself down:

and she rose up before one could know another, because of the darkness, as the Targum, it not being yet break of day:

and he said, let it not be known that a woman came into the floor, to whom he spoke these words is not said, perhaps to Ruth, whom he might call to arise so early as she did, before one could know another, and distinguish a man from a woman; and so sent her away, and bid her be cautious, as much as in her lay, that it might not be known she had been there; for though they were both conscious of their purity and chastity, yet it became them to be careful of their good name, and to prevent scandal upon them, or hinder the nearer kinsman from doing his part, who might refuse upon hearing that Boaz and Ruth had been together; or this was said to his young men, as the Targum adds, charging them to let no one know of it; which is not so likely: it is the sense of some Jewish writers (a), that Boaz said this in his heart, in an ejaculatory prayer to God, entreating that affair might be a secret, that it might not be known that a woman had been in the floor that night, lest the name of God should be blasphemed, and he and Ruth be wrongfully reproached.

(a) Midrash Ruth, fol. 34. 14. so some in Abendana in Miclol Yophi in loc.

Keil & Delitzsch

On Ruth 3:10-14

Boaz praised her conduct: "Blessed be thou of the Lord, my daughter (see Rut 2:20); thou hast made thy later love better than the earlier, that thou hast not gone after young men, whether poor or rich. " Ruth's earlier or first love was the love she had shown to her deceased husband and her mother-in-law (comp. Rut 2:11, where Boaz praises this love); the later love she had shown in the fact, that as a young widow she had not sought to win the affections of young men, as young women generally do, that she might have a youthful husband, but had turned trustfully to the older man, that he might find a successor to her deceased husband, through a marriage with him, in accordance with family custom (vid., Rut 4:10). "And now," added Boaz (Rut 3:11), "my daughter, fear not; for all that thou sayest I will do to thee: for the whole gate of my people (i.e., all my city, the whole population of Bethlehem, who go in and out at the gate: see Gen 34:24; Deu 17:2) knoweth that thou art a virtuous woman." Consequently Boaz saw nothing wrong in the fact that Ruth had come to him, but regarded her request that he would marry her as redeemer as perfectly natural and right, and was ready to carry out her wish as soon as the circumstances would legally allow it. He promised her this (vv. 12, 13), saying, "And now truly I am a redeemer; but there is a nearer redeemer than I. Stay here this night (or as it reads at the end of v. 13, 'lie till the morning'), and in the morning, if he will redeem thee, well, let him redeem; but if it does not please him to redeem thee, I will redeem thee, as truly as Jehovah liveth." אם כּי (Kethibh, v. 12), after a strong assurance, as after the formula used in an oath, "God do so to me," etc., Sa2 3:35; Sa2 15:21 (Kethibh), and Kg2 5:20, is to be explained from the use of this particle in the sense of nisi, except that, = only: "only I am redeemer," equivalent to, assuredly I am redeemer (cf. Ewald, 356, b.). Consequently there is no reason whatever for removing the אם from the text, as the Masorites have done (in the Keri).

(Note: What the ל maju sc., in ליני signifies, is uncertain. According to the smaller Masora, it was only found among the eastern (i.e., Palestinian) Jews. Consequently Hiller (in his Arcanum Keri et Ctibh, p. 163) conjectures that they used it to point out a various reading, viz., that לנּי should be the reading here. But this is hardly correct.)

Ruth was to lie till morning, because she could not easily return to the city in the dark at midnight; but, as is shown in Rut 3:14, she did not stay till actual daybreak, but "before one could know another, she rose up, and he said (i.e., as Boaz had said), It must not be known that the woman came to the threshing-floor." For this would have injured the reputation not only of Ruth, but also of Boaz himself.

Matthew Henry

On Ruth 3:14-18

We are here told, I. How Ruth was dismissed by Boaz. It would not have been safe for her to go home in the dead of the night; therefore she lay at his feet (not by his side) until morning. But as soon as ever the day broke, that she had light to go home by, she got away, before one could know another, that, if she were seen, yet she might not be known to be abroad so unseasonably. She was not shy of being known to be a gleaner in the field, nor ashamed of that mark of her poverty. But she would not willingly be known to be a night-walker, for her virtue was her greatest honour, and that which she most valued. Boaz dismissed her, 1. With a charge to keep counsel (Rut 3:14): Let it not be known that a woman came into the floor, and lay all night so near to Boaz; for, though they needed not to care much what people said of them while they were both conscious to themselves of an unspotted purity, yet, because few could have come so near the fire as they did and not have been scorched, had it been known it would have occasioned suspicions in some and reflections from others. Good people would have been troubled, and bad people would have triumphed, and therefore let it not be known. Note, We must always take care, not only to keep a good conscience, but to keep a good name: either we must not do that which, though innocent, is liable to be misinterpreted, or, if we do, we must not let it be known. We must avoid not only sin, but scandal. There was likewise a particular reason for concealment here. If this matter should take wind, it might prejudice the freedom of the other kinsman's choice, and he would make this his reason for refusing Ruth, that Boaz and she had been together. 2. He dismissed her with a good present of corn, which would be very acceptable to her poor mother at home, and an evidence for her that he had not sent her away in dislike, which Naomi might have suspected if he had sent her away empty. He gave it to her in her veil, or apron, or mantle, gave it to her by measure. Like a prudent corn-master, he kept an account of all he delivered out. It was six measures, that is six omers as is supposed, ten of which made an ephah; whatever the measure was, it is probable he gave her as much as she could well carry, Rut 3:15. And the Chaldee says, Strength was given her from the Lord to carry it; and adds that now it was told her by the spirit of prophecy that from her should descend six of the most righteous men of their age, namely, David, Daniel, his three companions, and the king Messiah.

II. How she was welcomed by her mother-in-law. She asked her, "Who art thou, my daughter? Art thou a bride or no? Must I give thee joy?" So Ruth told her how the matter stood (Rut 3:17), whereupon her mother, 1. Advised her to be satisfied in what was done: Sit still, my daughter, till thou know how the matter will fall (Rut 3:18) - how it is decreed in heaven, so the Chaldee reads it, for marriages are made there. She had done all that was fit for her to do, and now she must patiently wait the issue and not be perplexed about it. Let us learn hence to cast our care upon providence, to follow that and attend the motions of it, composing ourselves into an expectation of the event, with a resolution to acquiesce in it, whatever it be. Sometimes that proves best done for us that is least our own doing. "Sit still, therefore, and see how the matter will fall, and say, Let it fall how it will, I am ready for it." 2. She assured her that Boaz, having undertaken this matter, would approve himself a faithful careful friend: He will not be at rest till he have finished the matter. Though it was a busy time with him in his fields and his floor, yet, having undertaken to serve his friend, he would not neglect the business. Naomi believes that Ruth has won his heart, and that therefore he will not be easy till he knows whether she be his or no. This she gives as a reason why Ruth should sit still and not perplex herself about it, that Boaz had undertaken it, and he would be sure to manage it well. Much more reason have good Christians to be careful for nothing, but cast their care on God, because he has promised to care for them: and what need have we to care if he do? Sit still, and see how the matter will fall, for the Lord will perfect that which concerns thee, and will make it to work for good to thee, Psa 37:4, Psa 37:5; Psa 138:8. Your strength is to sit still, Isa 30:7.

Tyndale Study Notes

On Ruth 3:12-14

3:12-13 Another man was more closely related to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.

Tyndale Open Study Notes · CC BY-SA 4.0