(10) Blessed be thou of the Lord.--This answer of Boaz's is in itself a sufficient proof of the view he took of her conduct, and of the integrity of his own. We note, too, that this blessing follows immediately on the avowal of her name. His own feelings had already been attuned to due honour and respect for Ruth; he is prepared not only to discharge the duty of next of kin, but to do it in no perfunctory spirit, but with a sincere loyal affection. The Targum on Ruth 3:15 supposes that to Ruth, the distant ancestress of the Saviour, was vouchsafed the knowledge, as in its fulness to the Virgin hereafter, of the birth of the Messiah through her. Origen compares Ruth to the Gentile Church, the engrafted wild olive.

Thou hast shewed . . . .--Literally, thou hast done well thy latter kindness above the former.

Verse 10. - And he said, Blessed be thou of Yahveh, my daughter; thou hast made thy latter kindness better than the former, in not going after any young man, whether poor or rich. This verse is full of satisfactory evidence that Naomi was perfectly right in conjecturing that Boas, deep in love, was restrained only by diffidence from formally declaring himself. It shows us too that the chief ground of his diffidence was his age. He had been an acquaintance, and the equal in years, of Ruth's father-in-law, Elimelech, and the impression had got hold on him that the handsome young widow might feel repugnance to his suit. Hence, instead of being in the least degree offended by the steps she had taken, he was relieved, and felt full of gratification on the one hand, and of gratitude on the other. Blessed be thou by Yahveh. Literally, "to Yahveh," i.e. "in relation to Yahveh" (see Ruth 2:20). My daughter. His relative elderliness was in his mind. Thou hast made thy latter kindness better than the former. Michaelis has seized the true meaning of these words: "The kindness which thou art showing to thy husband, now that he is gone, is still greater than what thou didst show to him while he lived." Her employment of the word "kinsman," or goel, was evidence to Boas that she was thinking of the respect which she owed to her husband's memory. Her concern in discharging that duty of 'piety' struck the heart of Boaz; and all the more as, in his opinion, she might easily have found open doors, had she wished for them, in quarters where there was no connection of kinship with her deceased husband. "She did not go after any young man, whether poor or rich." She preferred, above all such, her first husband's elderly "kinsman." In the original the construction is peculiar - "in not going after the young men, whether a poor one or a rich one." He does not simply mean that she was free from vagrant courses and desires. Her character lay, to his eye, on a far higher level His meaning is that she deliberately refrained from "thinking of any young man. The plural "young men" is to be accounted for on the principle that when an alternate is assumed or postulated, there is, in actual contemplation, a plurality of individuals.

3:6-13 What in one age or nation would be improper, is not always so in another age or another nation. Being a judge of Israel, Boaz would tell Ruth what she should do; also whether he had the right of redemption, and what methods must be taken, and what rites used, in order to accomplishing her marriage with him or another person. The conduct of Boaz calls for the highest praise. He attempted not to take advantage of Ruth; he did not disdain her as a poor, destitute stranger, nor suspect her of any ill intentions. He spoke honourably of her as a virtuous woman, made her a promise, and as soon as the morning arrived, sent her away with a present to her mother-in-law. Boaz made his promise conditional, for there was a kinsman nearer than he, to whom the right of redemption belonged.And he said, blessed be thou of the Lord, my daughter,.... Instead of calling her an immodest woman for laying herself down at his feet, and a bold impudent woman, she being poor, to ask marriage of him; and instead of being angry with her, and chiding and reproving her for disturbing and frightening him in the night, he blesses her, and pray's to God to bless her, and prosper her in what she had engaged, and in a kind and loving manner calls her his daughter:

for thou hast showed more kindness in the latter end than at the beginning; that is, to her husband's family; she had shown much love to her husband living and dying, and to her mother-in-law, in leaving her country and kindred to come with her into a strange country, and in labour to support her, as she had done, all which was great kindness; to which the Targum adds, her being proselyted; but the kindness she now showed exceeded all the former, in that she was desirous, according to the law of God, to build up her husband's family, to marry the next near kinsman, even though an old man, to raise up seed to the name and memory of her husband:

inasmuch as thou followedst not the young men, whether poor or rich; the phrase of following young men is not to be understood of committing fornication with them, as the Targum explains it, but of marriage to them: she shunned their company and conversation, and did not put herself in the way of being caressed and addressed by them, and refused everything of that sort; and did not choose to follow any young man, rich or poor, as a bride follows her husband when married to him. Now Boaz mentions this as an instance of her virtue, and of her great respect to her husband's family, that a woman of such amiable qualities, virtuous, young, and beautiful, who doubtless might have been married to a young man in her own country, or in Israel, but chose to marry the nearest of kin in her husband's family, to perpetuate his name and memory; the Jews say (t) Boaz was now eighty years of age, and Ruth forty.

(t) Midrash Ruth, fol. 31. 4. & 34. 2.