Rut 3:13 Komentar

We found it very easy, in the former chapter, to applaud the decency of Ruth's behaviour, and to show what good use we may make of the account given us of it; but in this chapter we shall have much ado to vindicate it from the imputation of indecency, and to save it from having an ill use made of it; but the goodness of those times was such as saved what is recorded here from being ill done, and yet the badness of these times is such as that it will not justify any now in doing the like. Here is, I. The directions Naomi gave to her daughter-in-law how to claim Boaz for her husband (Rut 3:1-5). II. Ruth's punctual observance of those directions (Rut 3:6, Rut 3:7). III. The kind and honourable treatment Boaz gave her (Rut 3:8-15). IV. Her return to her mother-in-law (Rut 3:16-18).

INTRODUCTION TO RUTH 3 In this chapter we have a proposal of Naomi to Ruth, with advice and directions to get Boaz for her husband, Rut 2:1. Ruth's obedience to the instructions she gave her, Rut 2:5, the notice Boaz took of her, and the conversation that passed between them, Rut 2:8 the dismission of her in the morning to her mother-in-law with a gift, to whom she returned, and acquainted her with what had passed, Rut 2:14.

Tarry this day,.... Or lodge here tonight, where she was; this he said not from any design upon her, but for her own safety and honour, that she might not be exposed to danger or disgrace, by returning home at such an unseasonable time of night. The first letter in the word for "tarry" is larger than usual in the Hebrew text; which may be done to raise the attention of the reader, to observe it as a thing very singular, that a widow should lodge with a man without any diminution of her chastity; so Buxtorf (x) says, that hereby attention is noted, even the honesty of Boaz ordering Ruth to lodge without a man, and wait until a nearer kinsman, according to the law, should come, and promising that on failure thereof he would be the lawful redeemer; but Dr. Lightfoot (y) observes, that as there is a special mark over a word in the story of Lot's eldest daughter lying with her father, Gen 19:34 and a special mark on this word here, in the story of Ruth going to Boaz his bed, seems to relate one to the other, and both together to point at the great providence of God in bringing light out of darkness, Ruth, a mother of Christ, out of the incest of Lot: 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; by marrying Ruth, and redeeming her husband's estate, which if he did, it would be all very well, and right according to law; and it would be very well for Ruth, as Aben Ezra and Abendana interpret it; seeing, as they observe, that kinsman was a very respectable man, a man of great esteem and worth, a man of wealth and authority, and she would be well matched to him. Some think, as the same writers observe, that the word "Tob", translated "well", is the name of the kinsman, the same with Tobias; so R. Joshuah says (z), that Salmon (who was the father of Boaz), and Elimelech (the father of Ruth's husband), and Tob (this near kinsman), were brethren: 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: that is, he swore he would marry her, and redeem the inheritance, if the other would not; for the phrase, "as the Lord liveth", is the form of an oath, it is swearing by the living God; so the Targum,"I say with an oath before the Lord, that as I have spoken unto thee, so will I do:" lie down until the morning; and take some sleep and rest, and be at ease in mind, depending upon the performance of what I have promised. (x) Tiberias, c. 14. p. 38. (y) Works, vol. 1. p. 48. (z) In Midrash Ruth, ut supra. (fol. 31. 4. & 34. 2.)

Naomi's advice to Ruth, how to procure herself a marriage with Boaz, Rut 3:1-5. She acts according to her mother-in-law's direction, and is kindly received by Boaz, who promises to marry her, should her nearer kinsman refuse, Rut 3:6-13. He gives her six measures of barley, and sends her away privately to her mother-in-law, who augurs favorably of the issue of the plan she had laid, Rut 3:14-18.

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

BY NAOMI'S INSTRUCTIONS, RUTH LIES AT BOAZ'S FEET, WHO ACKNOWLEDGES THE DUTY OF A KINSMAN. (Rut 3:1-13) he winnoweth barley to-night in the threshing-floor--The winnowing process is performed by throwing up the grain, after being trodden down, against the wind with a shovel. The threshing-floor, which was commonly on the harvest-field, was carefully leveled with a large cylindric roller and consolidated with chalk, that weeds might not spring up, and that it might not chop with drought. The farmer usually remained all night in harvest-time on the threshing-floor, not only for the protection of his valuable grain, but for the winnowing. That operation was performed in the evening to catch the breezes which blow after the close of a hot day, and which continue for the most part of the night. This duty at so important a season the master undertakes himself; and, accordingly, in the simplicity of ancient manners, Boaz, a person of considerable wealth and high rank, laid himself down to sleep on the barn floor, at the end of the heap of barley he had been winnowing.

Ruth Seeks for Marriage with Boaz - Ruth 3 After the harvest Naomi advised Ruth to visit Boaz on a certain night, and ask him to marry her as redeemer (Rut 3:1-5). Ruth followed this advice, and Boaz promised to fulfil her request, provided the nearer redeemer who was still living would not perform this duty (Rut 3:6-13), and sent her away in the morning with a present of wheat, that she might not return empty to her mother-in-law (Rut 3:14-18). To understand the advice which Naomi gave to Ruth, and which Ruth carried out, and in fact to form a correct idea of the further course of the history generally, we must bear in mind the legal relations which came into consideration here. According to the theocratical rights, Jehovah was the actual owner of the land which He had given to His people for an inheritance; and the Israelites themselves had merely the usufruct of the land which they received by lot for their inheritance, so that the existing possessor could not part with the family portion or sell it at his will, but it was to remain for ever in his family. When any one therefore was obliged to sell his inheritance on account of poverty, and actually did sell it, it was the duty of the nearest relation to redeem it as gol. But if it should not be redeemed, it came back, in the next year of jubilee, to its original owner or his heirs without compensation. Consequently no actual sale took place in our sense of the word, but simply a sale of the yearly produce till the year of jubilee (see Lev 25:10, Lev 25:13-16, Lev 25:24-28). There was also an old customary right, which had received the sanction of God, with certain limitations, through the Mosaic law-namely, the custom of Levirate marriage, or the marriage of a brother-in-law, which we meet with as early as Gen 38, viz., that if an Israelite who had been married died without children, it was the duty of his brother to marry the widow, that is to say, his sister-in-law, that he might establish his brother's name in Israel, by begetting a son through his sister-in-law, who should take the name of the deceased brother, that his name might not become extinct in Israel. This son was then the legal heir of the landed property of the deceased uncle (cf. Deu 25:5.). These two institutions are not connected together in the Mosaic law; nevertheless it was a very natural thing to place the Levirate duty in connection with the right of redemption. And this had become the traditional custom. Whereas the law merely imposed the obligation of marrying the childless widow upon the brother, and even allowed him to renounce the obligation if he would take upon himself the disgrace connected with such a refusal (see Deu 25:7-10); according to Rut 4:5 of this book it had become a traditional custom to require the Levirate marriage of the redeemer of the portion of the deceased relative, not only that the landed possession might be permanently retained in the family, but also that the family itself might not be suffered to die out. In the case before us Elimelech had possessed a portion at Bethlehem, which Naomi had sold from poverty (Rut 4:3); and Boaz, a relation of Elimelech, was the redeemer of whom Naomi hoped that he would fulfil the duty of a redeemer - namely, that he would not only ransom the purchased field, but marry her daughter-in-law Ruth, the widow of the rightful heir of the landed possession of Elimelech, and thus through this marriage establish the name of her deceased husband or son (Elimelech or Mahlon) upon his inheritance. Led on by this hope, she advised Ruth to visit Boaz, who had shown himself so kind and well-disposed towards her, during the night, and by a species of bold artifice, which she assumed that he would not resist, to induce him as redeemer to grant to Ruth this Levirate marriage. The reason why she adopted this plan for the accomplishment of her wishes, and did not appeal to Boaz directly, or ask him to perform this duty of affection to her deceased husband, was probably that she was afraid lest she should fail to attain her end in this way, partly because the duty of a Levirate marriage was not legally binding upon the redeemer, and partly because Boaz was not so closely related to her husband that she could justly require this of him, whilst there was actually a nearer redeemer than he (Rut 3:12). According to our customs, indeed, this act of Naomi and Ruth appears a very objectionable one from a moral point of view, but it was not so when judged by the customs of the people of Israel at that time. Boaz, who was an honourable man, and, according to Rut 3:10, no doubt somewhat advanced in years, praised Ruth for having taken refuge with him, and promised to fulfil her wishes when he had satisfied himself that the nearer redeemer would renounce his right and duty (Rut 3:10-11). As he acknowledge by this very declaration, that under certain circumstances it would be his duty as redeemer to marry Ruth, he took no offence at the manner in which she had approached him and proposed to become his wife. On the contrary, he regarded it as a proof of feminine virtue and modesty, that she had not gone after young men, but offered herself as a wife to an old man like him. This conduct on the part of Boaz is a sufficient proof that women might have confidence in him that he would do nothing unseemly. And he justified such confidence. "The modest man," as Bertheau observes, "even in the middle of the night did not hesitate for a moment what it was his duty to do with regard to the young maiden (or rather woman) towards whom he felt already so strongly attached; he made his own personal inclinations subordinate to the traditional custom, and only when this permitted him to marry Ruth was he ready to do so. And not knowing whether she might not have to become the wife of the nearer gol, he was careful for her and her reputation, in order that he might hand her over unblemished to the man who had the undoubted right to claim her as his wife."