mh_parser/vol_split/8 - Ruth/Chapter 3.xml

<div2 id="Ru.iv" n="iv" next="Ru.v" prev="Ru.iii" progress="23.57%" title="Chapter III">
<h2 id="Ru.iv-p0.1">R U T H</h2>
<h3 id="Ru.iv-p0.2">CHAP. III.</h3>
<p class="intro" id="Ru.iv-p1">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, <scripRef id="Ru.iv-p1.1" osisRef="Bible:Ruth.3.1-Ruth.3.5" parsed="|Ruth|3|1|3|5" passage="Ru 3:1-5">ver. 1-5</scripRef>. II.
Ruth's punctual observance of those directions, <scripRef id="Ru.iv-p1.2" osisRef="Bible:Ruth.3.6-Ruth.3.7" parsed="|Ruth|3|6|3|7" passage="Ru 3:6,7">ver. 6, 7</scripRef>. III. The kind and honourable
treatment Boaz gave her, <scripRef id="Ru.iv-p1.3" osisRef="Bible:Ruth.3.8-Ruth.3.15" parsed="|Ruth|3|8|3|15" passage="Ru 3:8-15">ver.
8-15</scripRef>. IV. Her return to her mother-in-law, <scripRef id="Ru.iv-p1.4" osisRef="Bible:Ruth.3.16-Ruth.3.18" parsed="|Ruth|3|16|3|18" passage="Ru 3:16-18">ver. 16-18</scripRef>.</p>
<scripCom id="Ru.iv-p0.1_1" osisRef="Bible:Ruth.3" parsed="|Ruth|3|0|0|0" passage="Ru 3" type="Commentary"/>
<scripCom id="Ru.iv-p0.2_1" osisRef="Bible:Ruth.3.1-Ruth.3.5" parsed="|Ruth|3|1|3|5" passage="Ru 3:1-5" type="Commentary"/><div class="Commentary" id="Bible:Ruth.3.1-Ruth.3.5">
<h4 id="Ru.iv-p1.7">Ruth's Visit to Boaz. (<span class="smallcaps" id="Ru.iv-p1.8">b. c.</span> 1312.)</h4>
<p class="passage" id="Ru.iv-p2">1 Then Naomi her mother in law said unto her, My
daughter, shall I not seek rest for thee, that it may be well with
thee?   2 And now <i>is</i> not Boaz of our kindred, with
whose maidens thou wast? Behold, he winnoweth barley to night in
the threshingfloor.   3 Wash thyself therefore, and anoint
thee, and put thy raiment upon thee, and get thee down to the
floor: <i>but</i> make not thyself known unto the man, until he
shall have done eating and drinking.   4 And it shall be, when
he lieth down, that thou shalt mark the place where he shall lie,
and thou shalt go in, and uncover his feet, and lay thee down; and
he will tell thee what thou shalt do.   5 And she said unto
her, All that thou sayest unto me I will do.</p>
<p class="indent" id="Ru.iv-p3">Here is, I. Naomi's care for her daughter's
comfort is without doubt very commendable, and is recorded for
imitation. She had no thoughts of marrying herself, <scripRef id="Ru.iv-p3.1" osisRef="Bible:Ruth.1.12" parsed="|Ruth|1|12|0|0" passage="Ru 1:12"><i>ch.</i> i. 12</scripRef>. But, though she that
was old had resolved upon a perpetual widowhood, yet she was far
from the thoughts of confining her daughter-in-law to it, that was
young. Age must not make itself a standard to youth. On the
contrary, she is full of contrivance how to get her well married.
Her wisdom projected that for her daughter which her daughter's
modesty forbade her to project for herself, <scripRef id="Ru.iv-p3.2" osisRef="Bible:Ruth.3.1" parsed="|Ruth|3|1|0|0" passage="Ru 3:1"><i>v.</i> 1</scripRef>. This she did 1. In justice to the
dead, to raise up seed to those that were gone, and so to preserve
the family from being extinct. 2. In kindness and gratitude to her
daughter-in-law, who had conducted herself very dutifully and
respectfully to her. "<i>My daughter</i>" (said she, looking upon
her in all respects as her own), "<i>shall I not seek rest for
thee,</i>" that is, a settlement in the married state; "shall I not
get thee a good husband, <i>that it may be well with thee,</i>"
that is, "that thou mayest live plentifully and pleasantly, and not
spend all thy days in the mean and melancholy condition we now live
in?" Note, (1.) A married state is, or should be, a state of rest
to young people. Wandering affections are then fixed, and the heart
must be at rest. It is at rest in the house of a husband, and in
his heart, <scripRef id="Ru.iv-p3.3" osisRef="Bible:Ruth.1.9" parsed="|Ruth|1|9|0|0" passage="Ru 1:9"><i>ch.</i> i. 9</scripRef>.
Those are giddy indeed that marriage does not compose. (2.) That
which should be desired and designed by those that enter into the
married state is <i>that it may be well with them,</i> in order to
which it is necessary that they choose well; otherwise, instead of
being a rest to them, it may prove the greatest uneasiness.
Parents, in disposing of their children, must have this in their
eye, <i>that it may be well with them.</i> And be it always
remembered <i>that is best for us which is best for our souls.</i>
(3.) It is the duty of parents to seek this rest for their
children, and to do all that is fit for them to do, in due time, in
order to it. And the more dutiful and respectful they are to them,
though they can the worse spare them, yet they should the rather
prefer them, and the better.</p>
<p class="indent" id="Ru.iv-p4">II. The course she took in order to her
daughter's preferment was very extraordinary and looks suspicious.
If there was any thing improper in it, the fault must lie upon
Naomi, who put her daughter upon it, and who knew, or should know,
the laws and usages of Israel better than <scripRef id="Ru.iv-p4.1" osisRef="Bible:Ruth.1" parsed="|Ruth|1|0|0|0" passage="Ruth. 1">Ruth. 1</scripRef>. It was true that
Boaz, being near of kin to the deceased, and (for aught that Naomi
knew to the contrary) the nearest of all now alive, was obliged by
the divine law to marry the widow of Mahlon, who was the eldest son
of Elimelech, and was dead without issue (<scripRef id="Ru.iv-p4.2" osisRef="Bible:Ruth.3.2" parsed="|Ruth|3|2|0|0" passage="Ru 3:2"><i>v.</i> 2</scripRef>): "<i>Is not Boaz of our
kindred,</i> and therefore bound in conscience to take care of our
affairs?" This may encourage us to lay ourselves by faith at the
feet of Christ, that he is our near kinsman; having taken our
nature upon him, he is <i>bone of our bone and flesh of our
flesh.</i> 2. It was a convenient time to remind him of it, now
that he had got so much acquaintance with Ruth by her constant
attendance on his reapers during the whole harvest, which was now
ended; and he also, by the kindness he had shown to Ruth in smaller
matters, had encouraged Naomi to hope that he would not be unkind,
much less unjust, in this greater. And she thought it was a good
opportunity to apply to him when he made a winnowing-feast at his
threshing-floor (<scripRef id="Ru.iv-p4.3" osisRef="Bible:Ruth.3.2" parsed="|Ruth|3|2|0|0" passage="Ru 3:2"><i>v.</i>
2</scripRef>), then and there completing the joy of the harvest,
and treating his workmen like a kind master: <i>He winnoweth barley
to-night,</i> that is, he makes his entertainment to-night. As
Nabal and Absalom had feasts at their sheep-shearing, so Boaz at
his winnowing. 3. Naomi thought Ruth the most proper person to do
it herself; and perhaps it was the usage in that country that in
this case the woman should make the demand; so much is intimated by
the law, <scripRef id="Ru.iv-p4.4" osisRef="Bible:Deut.25.7-Deut.25.9" parsed="|Deut|25|7|25|9" passage="De 25:7-9">Deut. xxv. 7-9</scripRef>.
Naomi therefore orders her daughter-in-law to make herself clean
and neat, not to make herself fine (<scripRef id="Ru.iv-p4.5" osisRef="Bible:Ruth.3.3" parsed="|Ruth|3|3|0|0" passage="Ru 3:3"><i>v.</i> 3</scripRef>): "<i>Wash thyself and anoint
thee,</i> not paint thee (as Jezebel), put on thy raiment, but not
the attire of a harlot, and go down to the floor," whither, it is
probable, she was invited to the supper there made; but she must
not make herself known, that it, not make her errand known (she
herself could not but be very well known among Boaz's reapers) till
the company had dispersed and Boaz had retired. And upon this
occasion she would have an easier access to him in private than she
could have at his own house. And thus far was well enough. But, 4.
Her coming to lie down at his feet, when he was asleep in his bed,
had such an appearance of evil, was such an approach towards it,
and might have been such an occasion of it, that we know not well
how to justify it. Many expositors think it unjustifiable,
particularly the excellent Mr. Poole. We must not to evil that good
may come. It is dangerous to bring the spark and the tinder
together; for how great a matter may a little fire kindle! All
agree that it is not to be drawn into a precedent; neither our laws
nor our times are the same that were then; yet I am willing to make
the best of it. If Boaz was, as they presumed, the next kinsman,
she was his wife before God (as we say), and there needed but
little ceremony to complete the nuptials; and Naomi did not intend
that Ruth should approach to him any otherwise than as his wife.
She knew Boaz to be not only an old man (she would not have trusted
to that alone in venturing her daughter-in-law so near him), but a
grave sober man, a virtuous and religious man, and one that feared
God. She knew Ruth to be a modest woman, <i>chaste, and a keeper at
home,</i> <scripRef id="Ru.iv-p4.6" osisRef="Bible:Titus.2.5" parsed="|Titus|2|5|0|0" passage="Tit 2:5">Tit. ii. 5</scripRef>. The
Israelites had indeed been once debauched by the daughters of Moab
(<scripRef id="Ru.iv-p4.7" osisRef="Bible:Num.25.1" parsed="|Num|25|1|0|0" passage="Nu 25:1">Num. xxv. 1</scripRef>), but this
Moabitess was none of those daughters. Naomi herself designed
nothing but what was honest and honourable, and her charity (which
<i>believeth all things</i> and <i>hopeth all things</i>) banished
and forbade all suspicion that either Boaz or Ruth would attempt
any thing but what was likewise honest and honourable. If what she
advised had been then as indecent and immodest (according to the
usage of the country) as it seems now to us, we cannot think that
if Naomi had had so little virtue (which yet we have no reason to
suspect) she would also have had so little wisdom as to put her
daughter upon it, since that alone might have marred the match, and
have alienated the affections of so grave and good a man as Boaz
from her. We must therefore think that the thing did not look so
ill then as it does now. Naomi referred her daughter-in-law to Boaz
for further directions. When she had thus made her claim, Boaz, who
was more learned in the laws, would <i>tell her what she must
do.</i> Thus must we lay ourselves at the feet of our Redeemer, to
receive from him our doom. <i>Lord, what wilt thou have me to
do?</i> <scripRef id="Ru.iv-p4.8" osisRef="Bible:Acts.9.6" parsed="|Acts|9|6|0|0" passage="Ac 9:6">Acts ix. 6</scripRef>. We may be
sure, if Ruth had apprehended any evil in that which her mother
advised her to, she was a woman of too much virtue and too much
sense to promise as she did (<scripRef id="Ru.iv-p4.9" osisRef="Bible:Ruth.3.5" parsed="|Ruth|3|5|0|0" passage="Ru 3:5"><i>v.</i>
5</scripRef>): <i>All that thou sayest unto me I will do.</i> Thus
must <i>the younger submit to the elder,</i> and to their grave and
prudent counsels, when they have nothing worth speaking of to
object against it.</p>
</div><scripCom id="Ru.iv-p0.3" osisRef="Bible:Ruth.3.6-Ruth.3.13" parsed="|Ruth|3|6|3|13" passage="Ru 3:6-13" type="Commentary"/><div class="Commentary" id="Bible:Ruth.3.6-Ruth.3.13">
<h4 id="Ru.iv-p4.11">Ruth's Reception by Boaz. (<span class="smallcaps" id="Ru.iv-p4.12">b. c.</span> 1312.)</h4>
<p class="passage" id="Ru.iv-p5">6 And she went down unto the floor, and did
according to all that her mother in law bade her.   7 And when
Boaz had eaten and drunk, and his heart was merry, he went to lie
down at the end of the heap of corn: and she came softly, and
uncovered his feet, and laid her down.   8 And it came to pass
at midnight, that the man was afraid, and turned himself: and,
behold, a woman lay at his feet.   9 And he said, Who
<i>art</i> thou? And she answered, I <i>am</i> Ruth thine handmaid:
spread therefore thy skirt over thine handmaid; for thou <i>art</i>
a near kinsman.   10 And he said, Blessed <i>be</i> thou of
the <span class="smallcaps" id="Ru.iv-p5.1">Lord</span>, my daughter: <i>for</i>
thou hast showed more kindness in the latter end than at the
beginning, inasmuch as thou followedst not young men, whether poor
or rich.   11 And now, my daughter, fear not; I will do to
thee all that thou requirest: for all the city of my people doth
know that thou <i>art</i> a virtuous woman.   12 And now it is
true that I <i>am thy</i> near kinsman: howbeit there is a kinsman
nearer than I.   13 Tarry this night, and it shall be in the
morning, <i>that</i> if he will perform unto thee the part of a
kinsman, well; let him do the kinsman's part: but if he will not do
the part of a kinsman to thee, then will I do the part of a kinsman
to thee, <i>as</i> the <span class="smallcaps" id="Ru.iv-p5.2">Lord</span> liveth:
lie down until the morning.</p>
<p class="indent" id="Ru.iv-p6">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 <i>know the state of their own flocks,</i>
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 <i>eat and drink with them.</i>
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 <i>went to bed in due time,</i>
so early that by midnight he had his first sleep (<scripRef id="Ru.iv-p6.1" osisRef="Bible:Ruth.3.8" parsed="|Ruth|3|8|0|0" passage="Ru 3:8"><i>v.</i> 8</scripRef>), 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 (<scripRef id="Ru.iv-p6.2" osisRef="Bible:Ruth.3.7" parsed="|Ruth|3|7|0|0" passage="Ru 3:7"><i>v.</i> 7</scripRef>) that <i>Boaz ate and drank
and his heart was good</i> (and so the Hebrew word is), <i>and he
blessed the name of the Lord, who had heard his prayers, and taken
away the famine from the land of Israel.</i> 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 <i>at the end of the heap of corn;</i> 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.</p>
<p class="indent" id="Ru.iv-p7">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 (<scripRef id="Ru.iv-p7.1" osisRef="Bible:Ruth.3.9" parsed="|Ruth|3|9|0|0" passage="Ru 3:9"><i>v.</i>
9</scripRef>), that she came to put herself under his protection,
as the person appointed by the divine law to be her protector:
"<i>Thou art he that has a right to redeem</i> a family and an
estate from perishing, and therefore <i>let this ruin be under thy
hand:</i> and <i>spread thy skirt over me</i>—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 (<scripRef id="Ru.iv-p7.2" osisRef="Bible:Matt.23.37" parsed="|Matt|23|37|0|0" passage="Mt 23:37">Matt. xxiii. 37</scripRef>), and beg of him to <i>spread
his skirt over us.</i> "Lord Jesus, take me into thy covenant and
under thy care. <i>I am oppressed, undertake for me.</i>"</p>
<p class="indent" id="Ru.iv-p8">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 <i>deal with</i> his <i>sister as with a
harlot,</i> <scripRef id="Ru.iv-p8.1" osisRef="Bible:Gen.34.31" parsed="|Gen|34|31|0|0" passage="Ge 34:31">Gen. xxxiv. 31</scripRef>.
For,</p>
<p class="indent" id="Ru.iv-p9">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 <i>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</i> (<scripRef id="Ru.iv-p9.1" osisRef="Bible:1Sam.25.44" parsed="|1Sam|25|44|0|0" passage="1Sa 25:44">1 Sam. xxv. 44</scripRef>),
<i>put a sword between himself and her, that he might not touch
her.</i> Boaz knew it was not any sinful lust that brought her
thither, and therefore bravely maintained both his own honour and
hers.</p>
<p class="indent" id="Ru.iv-p10">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, <i>She is more righteous than I.</i> But on
the contrary,</p>
<p class="indent" id="Ru.iv-p11">(1.) He commended her, spoke kindly to her,
called her his <i>daughter,</i> 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 (<scripRef id="Ru.iv-p11.1" osisRef="Bible:Ruth.2.12" parsed="|Ruth|2|12|0|0" passage="Ru 2:12"><i>ch.</i> ii.
12</scripRef>); but now he says, Thou hast <i>shown more kindness
in the latter end than at the beginning</i> (<scripRef id="Ru.iv-p11.2" osisRef="Bible:Ruth.3.10" parsed="|Ruth|3|10|0|0" passage="Ru 3:10"><i>v.</i> 10</scripRef>), in that she consulted not her
own fancy, but her husband's family, in marrying again. She
received not the addresses of <i>young men</i> (much less did she
seek them) <i>whether poor or rich,</i> 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.</p>
<p class="indent" id="Ru.iv-p12">(2.) He promised her marriage (<scripRef id="Ru.iv-p12.1" osisRef="Bible:Ruth.3.11" parsed="|Ruth|3|11|0|0" passage="Ru 3:11"><i>v.</i> 11</scripRef>): "<i>Fear not</i> that I
will slight thee, or expose thee; no, <i>I will do all that thou
requirest,</i> for it is the same that the law requires, from the
next of kin, and I have no reason to decline it, <i>for all the
city of my people doth know that thou art a virtuous woman,</i>"
<scripRef id="Ru.iv-p12.2" osisRef="Bible:Ruth.3.11" parsed="|Ruth|3|11|0|0" passage="Ru 3:11"><i>v.</i> 11</scripRef>. Note, [1.]
Exemplary virtue ought to have its due praise (<scripRef id="Ru.iv-p12.3" osisRef="Bible:Phil.4.8" parsed="|Phil|4|8|0|0" passage="Php 4:8">Phil. iv. 8</scripRef>), 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. <i>Wisdom is
better than gold,</i> and, when it is said to be <i>good with an
inheritance,</i> the meaning is that an inheritance is worth little
without it.</p>
<p class="indent" id="Ru.iv-p13">(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,
<scripRef id="Ru.iv-p13.1" osisRef="Bible:Ruth.3.12" parsed="|Ruth|3|12|0|0" passage="Ru 3:12"><i>v.</i> 12</scripRef>. 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 <i>one that is dumb.</i> Boaz will therefore <i>open his
mouth for the dumb</i> (<scripRef id="Ru.iv-p13.2" osisRef="Bible:Prov.31.8" parsed="|Prov|31|8|0|0" passage="Pr 31:8">Prov. xxxi.
8</scripRef>), 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
(<scripRef id="Ru.iv-p13.3" osisRef="Bible:Ruth.3.13" parsed="|Ruth|3|13|0|0" passage="Ru 3:13"><i>v.</i> 13</scripRef>): <i>As the
Lord liveth.</i> 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!"</p>
</div><scripCom id="Ru.iv-p0.4" osisRef="Bible:Ruth.3.14-Ruth.3.18" parsed="|Ruth|3|14|3|18" passage="Ru 3:14-18" type="Commentary"/><div class="Commentary" id="Bible:Ruth.3.14-Ruth.3.18">
<h4 id="Ru.iv-p13.5">Ruth Sent Back in Peace to
Naomi. (<span class="smallcaps" id="Ru.iv-p13.6">b. c.</span> 1312.)</h4>
<p class="passage" id="Ru.iv-p14">14 And she lay at his feet until the morning:
and she rose up before one could know another. And he said, Let it
not be known that a woman came into the floor.   15 Also he
said, Bring the vail that <i>thou hast</i> upon thee, and hold it.
And when she held it, he measured six <i>measures</i> of barley,
and laid <i>it</i> on her: and she went into the city.   16
And when she came to her mother in law, she said, Who <i>art</i>
thou, my daughter? And she told her all that the man had done to
her.   17 And she said, These six <i>measures</i> of barley
gave he me; for he said to me, Go not empty unto thy mother in law.
  18 Then said she, Sit still, my daughter, until thou know
how the matter will fall: for the man will not be in rest, until he
have finished the thing this day.</p>
<p class="indent" id="Ru.iv-p15">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 <i>she lay at his feet</i> (not by his
side) <i>until morning.</i> But as soon as ever the day broke, that
she had light to go home by, she got away, <i>before one could know
another,</i> 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 (<scripRef id="Ru.iv-p15.1" osisRef="Bible:Ruth.3.14" parsed="|Ruth|3|14|0|0" passage="Ru 3:14"><i>v.</i> 14</scripRef>): <i>Let it not be known
that a woman came into the floor,</i> 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 <i>let it not be known.</i> 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 <i>let it be
known.</i> 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 <i>veil,</i> or
<i>apron,</i> or <i>mantle,</i> gave it to her by measure. Like a
prudent corn-master, he kept an account of all he delivered out. It
was <i>six measures,</i> 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, <scripRef id="Ru.iv-p15.2" osisRef="Bible:Ruth.3.15" parsed="|Ruth|3|15|0|0" passage="Ru 3:15"><i>v.</i> 15</scripRef>. And the Chaldee says,
<i>Strength was given her from the Lord to carry it;</i> and adds
that now <i>it was told her by the spirit of prophecy that from her
should descend six of the most righteous men of their age,</i>
namely, <i>David, Daniel, his three companions, and the king
Messiah.</i></p>
<p class="indent" id="Ru.iv-p16">II. How she was welcomed by her
mother-in-law. She asked her, "<i>Who art thou, my daughter?</i>
Art thou a bride or no? Must I give thee joy?" So Ruth told her how
the matter stood (<scripRef id="Ru.iv-p16.1" osisRef="Bible:Ruth.3.17" parsed="|Ruth|3|17|0|0" passage="Ru 3:17"><i>v.</i>
17</scripRef>), whereupon her mother, 1. Advised her to be
satisfied in what was done: <i>Sit still, my daughter, till thou
know how the matter will fall</i> (<scripRef id="Ru.iv-p16.2" osisRef="Bible:Ruth.3.18" parsed="|Ruth|3|18|0|0" passage="Ru 3:18"><i>v.</i> 18</scripRef>)—<i>how it is decreed in
heaven,</i> 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.
"<i>Sit still,</i> therefore, <i>and see how the matter will
fall,</i> 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: <i>He will not be at
rest till he have finished the matter.</i> 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 <i>careful for
nothing,</i> but <i>cast their care on God,</i> because he has
promised to <i>care for them:</i> and what need have we to care if
he do? <i>Sit still, and see how the matter will fall,</i> for
<i>the Lord will perfect that which concerns thee,</i> and will
make it to work for good to thee, <scripRef id="Ru.iv-p16.3" osisRef="Bible:Ps.37.4-Ps.37.5 Bible:Ps.138.8" parsed="|Ps|37|4|37|5;|Ps|138|8|0|0" passage="Ps 37:4,5,138:8">Ps. xxxvii. 4, 5; cxxxviii. 8</scripRef>. <i>Your
strength is to sit still,</i> <scripRef id="Ru.iv-p16.4" osisRef="Bible:Isa.30.7" parsed="|Isa|30|7|0|0" passage="Isa 30:7">Isa.
xxx. 7</scripRef>.</p>
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