3:1-5 The married state should be a rest, as much as any thing upon earth can be so, as it ought to fix the affections and form a connexion for life. Therefore it should be engaged in with great seriousness, with earnest prayers for direction, for the blessing of God, and with regard to his precepts. Parents should carefully advise their children in this important concern, that it may be well with them as to their souls. Be it always remembered, That is best for us which is best for our souls. The course Naomi advised appears strange to us; but it was according to the laws and usages of Israel. If the proposed measure had borne the appearance of evil, Naomi would not have advised it. Law and custom gave Ruth, who was now proselyted to the true religion, a legal claim upon Boaz. It was customary for widows to assert this claim, De 25:5-10. But this is not recorded for imitation in other times, and is not to be judged by modern rules. And if there had been any evil in it, Ruth was a woman of too much virtue and too much sense to have listened to it.

Verse 1. - And Naomi, her mother-in-law, said to her, My daughter, shall not I seek out for thee a rest, that it may be well with thee? When Ruth had nothing more to do on the harvest-fields, where Boaz appeared daily, and was unremittingly gracious to her, she may have fallen into a pensive mood. Naomi was quick to note the varying 'nuances of feeling, and said "My daughter, shall I not seek out for thee a rest?" The expression rest, or resting-place, though in itself of generic import, was, when used in such circumstances as environed Ruth, quite specific in application, and would be at once understood. It was a home to which Naomi pointed, a home for her daughter's heart. In such a home, if warm and pure, there would be repose for the affections. "That it may be well with thee," or, "which shall (or may) be good for thee." Either translation is warrantable and excellent. The latter is the most simple, and is given by Carpzov and Rosenmüller; but the former is in accordance with a frequent idiomatic use of the expression, in which there is a change from the relative in result to the relative in aim, so that אֲשֶׁר יִיטַב is equivalent to לְמַעַן יִיטַב (see Deuteronomy 4:40; Deuteronomy 6:3, 18; Deuteronomy 10:11, 25, 28). Naomi did not distinguish between rests that would be 'good, ' and other rests which would not be 'good.' Nor did she moralize on the idea of a rest, and affirm that it would be 'good' for her widowed daughter-in-law. She assumed that every true rest was 'good,' and, on the basis of that assumption, she sought out one for her devoted Ruth. Hence the superiority of the rendering that expresses aim to that which expresses the mere prediction of result.

Then Naomi her mother in law said unto her,.... After the harvests were over, and so gleaning likewise; when Naomi and Ruth were together alone in their apartment, the mother addressed the daughter after this manner:

my daughter, shall I not seek for thee, that it may be well with thee? that is, in the house of an husband, as in Ruth 1:9 her meaning is, to seek out for an husband for her, that she might have an house of her own to rest in, and an husband to provide her; that so she might be free from such toil and labour she had been lately exercised in, and enjoy much ease and comfort, and all outward happiness and prosperity in a marriage state with a good husband. This interrogation carries in it the force of a strong affirmation, may suggest that she judged it to be her duty, and that she was determined to seek out such a rest for her; and the Targum makes her way of speaking stronger still, for that is,"by an oath I will not rest, until the time that I have sought a rest for thee.''

CHAPTER 3

Ru 3:1-13. By Naomi's Instructions, Ruth Lies at Boaz's Feet, Who Acknowledges the Duty of a Kinsman.

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