Chapter commentary
Ruth Chapter 3
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English original
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, Ru 3:1-5. II. Ruth's punctual observance of those directions, Ru 3:6,7. III. The kind and honourable treatment Boaz gave her, Ru 3:8-15. IV. Her return to her mother-in-law, Ru 3:16-18.
1-5
Ruth's Visit to Boaz (1312 BC)
简体中文
路得夜访波阿斯（主前1312年）
¹ 拿俄米的婆婆拿俄米对她说："女儿啊，我不当为你找个安身之处，使你享福吗？" ² 你与波阿斯的使女在一处，而波阿斯不是我们的亲族吗？他今夜在场上簸大麦。 ³ 你要沐浴抹膏，穿上衣裳，下到场上；只是不要那人认出你来，等他吃完了喝了。 ⁴ 到他躺卧的时候，你看准他躺卧的地方，就进去掀开他脚上的被，躺卧在那里；他必告诉你所当做的事。 ⁵ 路得说："凡你所吩咐的，我必遵行。"
此处可见：I. 拿俄米为儿媳的安宁着想，无疑极为可嘉，且被记录下来作为效法之范。她自己并无再嫁之意（得1:12）。然而，虽然年老的她已决意终身守寡，却绝无意将年轻的儿媳也同样禁锢。年长者不可将自己当作年轻人的标准。相反，她满心筹划如何为儿媳觅得良缘。她的智慧为女儿所筹划的，正是女儿因矜持而不敢为自己筹划的（得3:1）。她如此行：1. 是为死者尽义，为已故之人存留后裔，以保全家族不致断绝。2. 是出于对儿媳的恩慈与感恩，因她待自己极其恭敬孝顺。"女儿啊"（她这样称呼她，视她为自己的亲骨肉），"我不当为你找个安身之处吗"——也就是在婚姻中得着安顿；"我不当为你找一个好丈夫，使你享福吗"——即"使你生活丰裕安乐，不必在如今这种贫苦忧郁的境况中度过一生？"须知：(1.) 婚姻对于年轻人是——或应当是——一种安息的状态。漂泊的情感一旦安定，心便得以安息。在丈夫的家中，在他心中，便得了安息（得1:9）。若婚姻不能使人安定，那实在是轻浮之至了。(2.) 进入婚姻之人所当渴慕和追求的，是使自己享福；为此，谨慎择偶是必要的；否则，婚姻非但不能成为安息，反而可能成为最大的烦恼。父母在安排儿女婚事时，必须以此为念——使他们享福。也当永远记得：对我们灵魂最好的，才是对我们最好的。 (3.) 父母有责任为儿女寻求这种安息，并在适当的时候尽自己当尽的一切来促成。儿女越是恭敬孝顺，父母虽然越舍不得离别他们，却当越发用心地为他们成全，越发善待他们。
II. 她为成全儿媳所采取的途径却颇为非凡，且有可疑之嫌。若其中有任何不当之处，过错当归于拿俄米，因为是 she 将此事交托给儿媳的，而她比路得更了解——或应当更了解——以色列的律法和风俗。1. 波阿斯既是死者的近亲，且（就拿俄米所知）是如今在世之人中最近的亲属，便有神圣律法的义务娶玛伦的遗孀为妻——玛伦是以利米勒的长子，已死且无后嗣（得3:2）："波阿斯不是我们的亲族吗，岂不是凭良心有责任照管我们的事吗？"这可以鼓励我们凭着信心将自己交托在基督脚前，因为祂是我们至近的亲属；祂既取了我们的性情，便是我们骨中的骨、肉中的肉。2. 如今正是提醒他此事的恰当时机，因他在整个收割期间——如今收割已毕——因路得始终在他的收割工人中殷勤做工，已与她颇为熟识；而他先前在小事上对路得所施的恩慈，也使拿俄米有理由盼望他在更大的事上不会不仁，更不会不义。她认为趁他在禾场上设簸麦之宴时去求他是个好时机（得3:2），他在那里完成了收割的喜乐，如同宽厚的主人款待工人：他今夜簸大麦，即他今夜设宴款待。正如拿八和押沙龙在剪羊毛时设宴，波阿斯也在簸麦时设宴。3. 拿俄米认为路得本人是最合适去做此事的人；或许按那地的风俗，在这种情形下应当由女方提出要求；律法也有所暗示（申25:7-9）。因此拿俄米吩咐儿媳将自己洗净整洁，而非打扮妖艳（得3:3）："你要沐浴抹膏"——不是像耶洗别那样抹粉，"穿上衣裳"——不是妓女的打扮，"下到场上"——她可能受邀赴那里的晚宴；但她不可"使人认出她来"，即不可透露自己的来意（她本人不可能不被波阿斯的收割工人认出），直等到众人散去、波阿斯退下歇息。这样，她便能比在他自己家中更容易私下接近他。到此为止，尚算妥当。但是，4. 她去在他睡卧之时躺在他脚边，这一举动有着恶事的外貌，是对恶事的接近，也可能是引发恶事的机会，我们实在不知如何为之辩护。许多解经家认为此举无可辩解，尤其杰出的普尔先生。我们不可作恶以成善。将火星与火绒放在一起是危险的；一点小火能点燃多大的烈焰啊！众人一致认为此事不可援为先例；我们的律法和时代与当时不同；然而我愿意尽量作善意的理解。若波阿斯如他们所推测的是最近的亲属，那么她在神面前已是他的妻子（如我们所说），只需些许仪式便可完成婚配；而拿俄米也无意让路得以妻子以外的身份接近他。她知道波阿斯不仅是个年长的人（她不会单凭这一点就放心让儿媳如此靠近他），而且是个庄重沉稳的人，一个有德行、敬虔的人，一个敬畏神的人。她知道路得是个端庄的女子，贞洁、持守家道（多2:5）。以色列人确实曾被摩押女子引诱行淫（民25:1），但这摩押女子不是那些女子中的一人。拿俄米自己所设计的，无非是诚实正大之事；而她的爱心（凡事相信、凡事盼望）驱逐并禁止了一切猜疑——无论波阿斯还是路得，都不会企图任何不是同样诚实正大的事。若她所建议的在当时（按当地风俗）真如在我们今日看来这般不端和不得体，我们便不能设想拿俄米若是如此缺乏德行（对此我们并无理由怀疑），也会如此缺乏智慧，竟将此事交给儿媳去做——因为单是这一点就可能毁掉这桩婚事，并使波阿斯这样庄重善良之人的心转离她。因此我们当认为，此事在当时并不像如今看起来那样不善。拿俄米将儿媳交托给波阿斯，让他作进一步的指示。当她如此提出了自己的诉求，精通律法的波阿斯便会告诉她所当做的事。照样，我们也当将自己交托在救赎主脚前，从祂领受我们的判决。主啊，你要我做什么？（徒9:6）。我们可以确信，若路得认为婆婆所建议的有什么不当之处，以她那样的德行和见识，绝不会像她所做的那样应承（得3:5）：凡你所吩咐的，我必遵行。 照样，年幼的当顺服年长的，顺服他们庄重而审慎的劝诲——当自己并没有什么值得提出的异议时。
English original
Ruth's Visit to Boaz (1312 BC)
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 is 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: but 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.
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, Ru 1:12. 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, Ru 3:1. 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. "My daughter" (said she, looking upon her in all respects as her own), "shall I not seek rest for thee," that is, a settlement in the married state; "shall I not get thee a good husband, that it may be well with thee," 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, Ru 1:9. 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 that it may be well with them, 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, that it may be well with them. And be it always remembered that is best for us which is best for our souls. (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.
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 Ruth. 1. 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 (Ru 3:2): "Is not Boaz of our kindred, 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 bone of our bone and flesh of our flesh. 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 (Ru 3:2), then and there completing the joy of the harvest, and treating his workmen like a kind master: He winnoweth barley to-night, 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, De 25:7-9. Naomi therefore orders her daughter-in-law to make herself clean and neat, not to make herself fine (Ru 3:3): "Wash thyself and anoint thee, 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, chaste, and a keeper at home, Tit 2:5. The Israelites had indeed been once debauched by the daughters of Moab (Nu 25:1), but this Moabitess was none of those daughters. Naomi herself designed nothing but what was honest and honourable, and her charity (which believeth all things and hopeth all things) 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 tell her what she must do. Thus must we lay ourselves at the feet of our Redeemer, to receive from him our doom. Lord, what wilt thou have me to do? Ac 9:6. 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 (Ru 3:5): All that thou sayest unto me I will do. Thus must the younger submit to the elder, and to their grave and prudent counsels, when they have nothing worth speaking of to object against it.
6-13
Ruth's Reception by Boaz (1312 BC)
简体中文
路得为波阿斯所接纳（主前1312年）
⁶ 路得便下到场上，照她婆婆所吩咐她的一切而行。 ⁷ 波阿斯吃饱喝足了，心里欢畅，就去睡在麦堆旁边。路得便悄悄地来掀开他脚上的被，躺卧在那里。 ⁸ 到了半夜，那人忽然惊醒，翻过身来。不料，有一个女子躺在他的脚下。 ⁹ 他就说："你是谁？"回答说："我是你的婢女路得。求你用你的衣襟遮盖我，因为你是我至近的亲属。" ¹⁰ 波阿斯说："女儿啊，愿你蒙耶和华赐福。你末后的恩比先前更大，因为少年人无论贫富，你都没有跟从。 ¹¹ 女儿啊，现在不要惧怕。凡你所说的，我必照着行。我本城的人都知道你是个贤德的女子。 ¹² 我实在是你的至近亲属，只是还有一个人比我更近。 ¹³ 你今夜在这里住宿，明早他若肯为你尽亲属的本分，就由他吧。倘若不肯，我指着永生的耶和华起誓，我必为你尽了本分。你只管躺到天亮。"
此处可见：I. 波阿斯对日常事务的良好管理。按照通行的做法，大概如下：1. 当仆人簸麦时，他与他们同在，留心看顾他们——不是为防止他们偷窃他的麦子（他没有理由担心），而是为防止他们因簸麦时的疏忽而造成浪费。主人可能因仆人的不留心而遭受重大损失——即使他们诚实——这正是人当勤于知道自己的羊群状况并好好看顾的理由。2. 当他有额外的工作要做时，他便以额外的款待来善待仆人，为鼓励他们而与他们同吃同喝。富足伟大的人对属下和为他们做工的人既慷慨又亲近，是极为合宜的。3. 波阿斯与工人吃过晚饭，与他们欢聚片刻之后，便按时就寝，睡得如此之早，以至于半夜他已睡过第一觉了（得3:8），这样第二天一早他便精神焕发，可以做事。一切善于治家的人都当守好作息时间，不可纵容自己或家人沉溺于不合时宜的嬉乐。《他尔根》意译本告诉我们（得3:7），波阿斯吃了喝了，他的心甚畅快（希伯来文的原意即是如此），他便称颂耶和华的名，因祂已垂听他的祷告，从以色列地除去了饥荒。 如此，他是清醒着上床的，他的心处于良好的状态，没有被贪食和醉酒所累。他也不是不祷告就上床的。他既然吃饱了，便称颂耶和华；他既要去安息，便将自己交托于神的保护之下——他如此行实在好，因为虽然他不知道，但一个非同寻常的试探正摆在他面前。4. 他的床铺设在麦堆旁边；不是因为他心中挂念着麦子，也不仅仅是为了看守防贼，而是因为天色已晚不便回城，而住在这里可以靠近工作地点，第二天一早便可以开始干活。他也借此表明自己在住宿方面并不讲究挑剔，既不摆架子也不贪图安逸，而是像他的先祖雅各一样质朴——必要时可以在谷仓中安寝，若是需要，也能知足地睡在稻草之中。
II. 路得在自己事情上的从容自信。她遵从了婆婆的吩咐，去了，躺在那里——不是躺在他身旁，而是横躺在床尾，和衣而卧，保持清醒，等待机会说明来意。当他在夜间醒来，发觉脚下有人，便问是谁，她先报上自己的名字，然后说明来意（得3:9）——她来是要将自己置于他的保护之下，因为按着神圣的律法，他是她所指定的保护者："你是有权赎回一个家族和一份产业免于灭亡的人，所以求你用你的衣襟遮盖我——请你恩待我，娶我为妻，并顾全我的事。"照样，我们也当凭着信心将自己交托给耶稣基督——我们至近的亲属、有能力救赎我们的一位——来到祂的翅膀之下，正如祂所邀请我们的（太23:37），恳求祂用祂的衣襟遮盖我们。"主耶稣，将我纳入你的圣约，放在你的眷顾之下。我受欺压，求你担当。"
III. 路得在波阿斯面前所得的美好接纳。她所做的事没有任何不良后果，无论从哪方面看都没有，因此拿俄米对她亲族的好看法并没有错。他知道她的请求是公正而正当的，便以礼相待，没有待自己的妹子如同待妓女（创34:31）。因为：
1. 他没有试图侵犯她的贞洁，虽然他有尽一切的机会。《他尔根》意译本如此评论：他克制了自己的情欲，没有靠近她，而是像义人约瑟那样——约瑟不肯亲近他的埃及主母；又像敬虔的帕铁——当扫罗将大卫的妻子米甲赐给他时（撒上25:44），他在自己和妻子之间放了一把剑，以使自己不可触碰她。 波阿斯知道将她带到此处的不是任何罪恶的私欲，因此勇敢地维护了他自己和她双方的尊荣。
2. 他没有曲解她的作为，没有斥责她为不知廉耻的女子、不配作诚实人之妻。她既在田间证明了自己的品行端正，一切举止又都端庄得体，他便不会因这一件事对她的人品产生丝毫怀疑，也不愿做出怀疑的样子——也许他反而在自责，没有早些为这两位困苦的寡妇尽至亲的本分，免去她这番麻烦，几乎要像犹大论及他的儿媳那样说：她比我更有义。 相反，
(1.) 他称赞她，对她说了恩慈的话，称她为女儿，并以她是一位具有卓越美德的女子来尊重她。她在这件事上对婆婆以及她所嫁入的家族所表现的恩慈，比以往任何一件事都更大。离开本国与婆婆一同来到以色列地、与她同住并帮助供养她，这已经是极大的恩慈了。为此他已为她祝福（得2:12）；但如今他说：你末后的恩比先前更大（得3:10），因为她在再嫁之事上不是随从自己的偏好，而是考虑丈夫的家族。她没有接受少年人——无论贫穷或富有——的追求（更没有主动追求），而是愿意按照神圣律法的指引而嫁，即便对方是个老人，因为这是为了她所嫁入的家族的荣耀和利益——她对这家族有着完全的善意。年轻人在安排自己婚事时，当以此为目标：与其满足自己的眼目，不如讨神的喜悦和父母的欢心。
(2.) 他应许娶她为妻（得3:11）："不要惧怕——不要怕我会轻看你，或暴露你；不，你所求的我必照着行，因为这也是律法对最近亲属的要求，我也没有理由推辞，因为我本城的人都知道你是个贤德的女子"（得3:11）。须知，[1.] 卓越的美德当受当得的称赞（腓4:8），它将使男人和女人都得着最智慧、最善良之人的尊重。路得是一个贫穷的女子，而贫穷常常掩盖美德的光彩；然而路得的美德即便在卑微的境况中，也普遍被人注意到，无法隐藏；不但如此，她的美德反而除去了她贫穷的羞辱。穷人若是好人，也必蒙神和人赐予尊荣。路得向来以谦卑著称，而这谦卑正是通向这一尊荣的途径。她越是少宣扬自己的善德，邻舍便越发注意到它。[2.] 在选择配偶时，尤其当看重美德——已知的、经过验证的美德。让信仰来决定选择，它必加冠于选择之上，使之美满。智慧胜过黄金；当说智慧加上产业是好的时，意思是没有了智慧，产业便值不得什么。
(3.) 他使自己的应许附有条件，这是不得已的，因为看来有一位比他更近的亲属，赎买的权利属于那人（得3:12）。这一点他知道，但我们可以合理推测拿俄米——她长期在外，不可能精确掌握丈夫家族的谱系——对此并不知情，否则她绝不会差遣儿媳去向波阿斯提出诉求。然而他没有叫她自己去找另一位亲族；那样对她来说太难了。但他应许：[1.] 他要亲自向另一位亲族提出此事，弄清他的心意。希伯来文中"寡妇"一词意为不能说话的人。波阿斯因此要为不能自辩的开口（箴31:8），为这位寡妇说出她自己不知如何说的话。[2.] 若那位亲族不肯尽至亲的本分，他必尽此本分——他要娶那寡妇为妻，赎回田地，如此修补这个家族。他以庄严的誓言来支持这一应许，因为这是一桩有条件的婚约（得3:13）：我指着永生的耶和华起誓。 他如此将事情悬而不决，叫她等到天亮。贺尔主教在他的《默想集》中如此总结此事：——"波阿斯没有像浪子那样触碰她，却如父亲那样祝福她，如朋友那样鼓励她，如亲族那样应许她，如恩主那样赏赐她，又使她满怀盼望和礼物而去——她来时如何贞洁，去时更加贞洁，却更加幸福。哦，何等奇妙的节制，实在配作那口中和心中都没有诡诈之人的先祖！"
English original
Ruth's Reception by Boaz (1312 BC)
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 art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman.
¹⁰ And he said, Blessed be thou of the LORD, my daughter: for 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 art a virtuous woman.
¹² And now it is true that I am thy near kinsman: howbeit there is a kinsman nearer than I.
¹³ Tarry this night, 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: 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: lie down until the morning.
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 (Ru 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 (Ru 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 (Ru 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 (Mt 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, Ge 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 (1Sa 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 (Ru 2:12); but now he says, Thou hast shown more kindness in the latter end than at the beginning (Ru 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 (Ru 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," Ru 3:11. Note, [1.] Exemplary virtue ought to have its due praise (Php 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, Ru 3:12. 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 (Pr 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 (Ru 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!"
14-18
Ruth Sent Back in Peace to Naomi (1312 BC)
简体中文
路得平安地被送回归拿俄米（主前1312年）
¹⁴ 路得便在他脚下躺到天亮。在人彼此不能辨认以先，路得就起来了。波阿斯说："不可使人知道有女子到场上来。" ¹⁵ 又说："打开你所披的外衣。"她打开了。波阿斯就量了六簸箕大麦，帮她扛上。路得便进城去了。 ¹⁶ 她到了婆婆那里。婆婆说："女儿啊，怎么样了？"路得就将那人向她所行的述说了一遍。 ¹⁷ 又说："那人给了我六簸箕大麦，对我说：'你不可空手回去见你婆婆。'" ¹⁸ 婆婆说："女儿啊，你只管安坐等候，看这事怎样成就。因为那人今日不办成这事，必不休息。"
此处告诉我们：I. 路得如何被波阿斯打发走。她在深更半夜回家不安全；因此她在波阿斯脚下（不是在他身旁）躺到天亮。但天一亮，她有了可以照路的光线，便离开了——在人彼此不能辨认以先——这样，即使被人看见，也不至被人认出她曾如此不合时宜地在外面。她不羞于被人看见在田间拾穗，不以贫穷的这一标记为耻。但她不愿被人知道是个夜行者，因为贞洁是她最大的尊荣，也是她最珍视的。波阿斯打发她走：1. 嘱咐她保守秘密（得3:14）：不可使人知道有女子到场上来——整夜躺在离波阿斯如此近的地方；因为虽然他们两人心中都自证清白无瑕，不必太在意人怎么说，但很少有人能像他们那样如此靠近火而不被灼伤，一旦为人所知，必有人起疑，有人非议。善良的人会因此担忧，恶人却会因此幸灾乐祸，所以不可使人知道。须知，我们当时常谨慎，不仅要保持无亏的良心，也要保持好的名声：凡容易被误解的事——即便本身无辜——我们若非不做，便是做了也不可使人知道。我们不仅要避免犯罪，也要避免非议。此处另有保守秘密的特殊理由。此事若走漏风声，可能妨碍另一位亲族自由地做出选择——他会以此为拒绝路得的理由，说她与波阿斯私下相会。2. 他送她一份丰厚的麦子礼物——这对她家中的老母亲来说必十分受欢迎，也是他没有因厌恶而打发她走的证据；若他让她空手回去，拿俄米可能会起疑心。他把麦子放在她的外衣（或围裙、或披风）里给她，按分量给她。如同审慎的管家，他对自己交付出去的一切都记账。共六簸箕——即六俄梅珥（据推测），十俄梅珥为一伊法；无论那分量是多少，他大概给了她她所能扛的极限（得3:15）。《他尔根》说：主赐她力量扛起这些；并补充说，如今借着预言的灵告诉她，从她将出六位那个时代最公义的人，即大卫、但以理、他的三个同伴，以及弥赛亚王。
II. 她如何被婆婆迎接。婆婆问她："女儿啊，怎么样了？你如今是新娘了吗？我可以向你道喜吗？"路得便将事情的原委告诉了她（得3:17），婆婆因此：1. 劝她安心于所成就之事：你只管安坐等候，看这事怎样成就（得3:18）——看在天上是如何判定的（《他尔根》如此读，因为婚姻是在天上缔结的）。她已尽了自己当尽的一切，如今只有耐心等候结果，不可为此焦虑。让我们由此学会将忧虑卸给护理，追随它、留意它的运行，以等候结果的心态安定自己，并决意无论结果如何都甘心顺服。有时最不靠我们自己做成的事，反倒为我们成就得最好。"所以你只管安坐，看这事怎样成就，并说：无论它怎样落定，我都预备好了。"2. 她向她保证，波阿斯既然已经承接此事，必证明自己是个忠信而用心的朋友：他今日不办成这事，必不休息。虽然此时正是他田间禾场最忙的时候，但他既已答应为朋友效力，便不会疏忽此事。拿俄米相信路得已赢得了他的心，因此他若不知她是否属于自己便不能安心。她以此作为路得应当安坐、不必焦虑的理由——既然波阿斯已承接此事，他必妥善处理。基督徒更有理由一无挂虑，而是将忧虑卸给神，因为祂已应许看顾他们：祂既看顾，我们又何须忧虑？你只管安坐，看这事怎样成就，因为耶和华必成全关乎你的事，并使之为你效力（诗37:4,5，138:8）。你们的力气在于安坐（赛30:7）。
English original
Ruth Sent Back in Peace to Naomi (1312 BC)
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 thou hast upon thee, and hold it. And when she held it, he measured six measures of barley, and laid it on her: and she went into the city.
¹⁶ And when she came to her mother in law, she said, Who art thou, my daughter? And she told her all that the man had done to her.
¹⁷ And she said, These six measures 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.
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 (Ru 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, Ru 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 (Ru 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 (Ru 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, Ps 37:4,5,138:8. Your strength is to sit still, Isa 30:7.
路得记第三章概述
在前一章中，我们不难称赞路得行为的端方得体，并从所记之事中汲取有益的教训；然而在本章，我们却颇费周章地要为她辩护，使她免受不端之名的指控，并防止这段记载被人滥用。但那个时代的淳厚之风，使此处所记之事不至沦为不善之举；而当今时代的败坏，却不足以使任何人仿效而行有正当理由。本章内容如下：I. 拿俄米指示儿媳当如何向波阿斯求亲，使他尽至近亲属的本分（得3:1-5）。II. 路得一丝不苟地遵从这些指示（得3:6,7）。III. 波阿斯以恩慈与尊重待她（得3:8-15）。IV. 她归回婆婆那里（得3:16-18）。