Bible Commentaries

Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down.

Then went Boaz up to the gate. — Which was the place of judicature among the Jews; as for other reasons, so to put all that entered into the city in mind of their duty, whilst they were imminded, that

“ Hic locus odit, amat, punit, conservat, honorat,

Nequitiam, pacem, crimina, iura, bonos. ”

And sat him down there. — As a judge, and a principal person; for he took place. The Hebrews make him the same with Ibsan, as was forenoted.

And, behold, the kinsman of whom Boaz spake came by. — Not without a guiding hand of divine providence: hence it is set forth with a behold, as with a starry note.

Unto whom he said, Ho, such a one! — Heus tu: ( ω δεινα ). Boaz called him by his name, doubtless, for he also was a man of quality, and sat next to Boaz above the other ten elders or senators; but the Spirit of God nameth him not, haply because he would not continue the name of his deceased kinsman upon his inheritance, but being totus in se, like the snail, that is still in his house, he loved land better than the law of his God, desiring the one, but not caring to obey the other.

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And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down.

And he said, Sit ye down here. — Elders they were called for their gravity and authority. Ten, haply, to immind them of the Ten Commandments, the rule of their sovereignty. Sit they must, to teach them to be of a sedate and considerate spirit, in hearing and determining controversies.

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And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which [was] our brother Elimelech’s:

And he said unto the kinsman. — Without a pleader, without preface or passion, in few and fit words he propounds the cause and brings it to an issue. Men should not go lightly to law, or spin out their suits to that length they do.

Naomi, that is come again, … selleth a parcel of land. — Boaz, having to do with a wily worldling, dealeth warily with him for prevention of further strife; telling him first of the land, and then of the wife that must go along with it. How forcible are right words!

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And I thought to advertise thee, saying, Buy [it] before the inhabitants, and before the elders of my people. If thou wilt redeem [it], redeem [it]: but if thou wilt not redeem [it, then] tell me, that I may know: for [there is] none to redeem [it] beside thee; and I [am] after thee. And he said, I will redeem [it].

And I thought to advertise thee. — Heb., I said I will reveal in thine ear: so the Latins say, Aurem tibi vellam. Honesty promoteth to plain dealing.

And before the elders of my people. — For more assurance, ratification, and confirmation. Thus also amongst us many acts betwixt private persons are done before a judge or public notary for like reason.

And he said, I will redeem it. — This showeth that he was rich, ready for a purchase after so long a famine; but wretched, not willing to part with a penny to his two poor kinswomen, as good Boaz did. Many are, the richer the harder.

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Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy [it] also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance.

What day thou buyest the field. — Here God is making provision for these two widows, his clients; maintenance for Naomi, and marriage for Ruth. Henceforth it shall be no more Marah, but, as heretofore, Naomi: and while Orpah lacked bread in her own country, Ruth is grown a great lady in Israel. "Who would not serve thee, O King of Nations?" …

To raise up the name of the dead. — This Boaz kept in till now at last; at the hearing whereof, the other relinquisheth his right in the land, since it was so encumbered. It is a witty and pious advice that a grave divine giveth; When thou art making a covenant with sin, saith he, say to thy soul as Boaz did to his kinsman, At what time thou buyest it, thou must have Ruth with it. If thou wilt have the pleasure of sin, the wages of wickedness, thou must also have the curse that is due to it. And let thy soul answer as he there doth, No, I may not do it, I shall mar and spoil a better inheritance.

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And the kinsman said, I cannot redeem [it] for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem [it].

I cannot redeem it. — And again, I cannot redeem it. Note here: (1.) His verbosity; see the like, Ecclesiastes 10:14 ; See Trapp on " Ecclesiastes 1:14 " (2.) His levity and inconstancy, aliud stuns, aliud sedens, erewhile he could, but now he cannot. Una eademque de re contraria loquitur. - Lav. And why so?

Lest I mar mine own inheritance. — Oh! take heed of that by any means: this is the worldling’s greatest care; he preferreth haram domesticam arae domicae, a swine sty before a sanctuary: and feareth more iacturam regionis quam religionis, the loss of his part in Paris, than of his part in paradise, with that carnal cardinal. But what meant this man by marring his inheritance, in marrying the widow? First, she was poor; and then the old woman must be kept too, which would be a double charge. More than this: she might fill him with children, and so weaken his inheritance, while it was divided among so many. Or if he had but one child only by her, he should lack an heir to bear his own name: for the child must bear the name of his kinsman deceased: he should but beget children on another man’s bed, … Quae vero illa fuit vel impudentia vel audacia? saith Lavater here. What strange impudency was it thus to reason, and thus to resolve! Would this man be wiser than God? Is it not he who preserveth families, and blesseth those that obey his commandments, … But this fellow hath many fellows in these our days, …

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Now this [was the manner] in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave [it] to his neighbour: and this [was] a testimony in Israel.

Now this was the manner. — Tyrannus ille trium literarum, Mos, permultum apud omnes gentes invaluit. Several nations have their several customs and ceremonies. In this, there was some resemblance of that which had been appointed by Moses, Deuteronomy 25:9 but only there was some alteration crept in. Diodat.

A man plucked off his shoe. — In token of giving place to another; whence some will have it that David went barefoot from Jerusalem when Absalom was up against him. And others herehence expound that speech of his, Psalms 60:8 . Possessio est quasi pedum positio. In taking possession, a man goeth and setteth his foot upon the possession: and the giving his shoe to his neighbour, is a symbol of foregoing his right to him, so that he may not pass that way, but upon sufferance. Among us, a man may sue another for treading upon his grass: but such extremity is utterly void of charity.

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Therefore the kinsman said unto Boaz, Buy [it] for thee. So he drew off his shoe.

So he drew off his shoe. — See Ruth 4:7 . Answerable hereunto is that custom amongst us, of giving possession by turf and twig, by taking up a piece of earth and laying it upon the deed or writing, …

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