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Chapter 2

Ruth 2

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Ruth met Boaz

¹There was a man in Bethlehem who belonged to the clan of Naomi’s dead husband, Elimelech. He was rich and well-known/influential. His name was Boaz.

²One day Ruth said to Naomi, “Let me go to the fields and pick up the grain left behind by the workers.” Naomi replied, “Go ahead, my daughter.”

³So Ruth went to the fields and began to pick up some of the left-over grain. And it happened that she was working in a field that belonged to Boaz, the man from the clan of her dead father-in-law, Elimelech!

⁴Just then, Boaz arrived from Bethlehem. He greeted the men who were harvesting the grain, saying, “I want Yahweh to bless you!” They replied, “We want Yahweh to bless you, too!”

⁵Then Boaz saw Ruth, and asked the ◄foreman/man in charge of the other workmen►, “Whose daughter is that young woman?”

⁶The foreman replied, “She is the woman from Moab who returned from there with her mother-in-law Naomi.

⁷She said to me, ‘Please let me walk behind the men who are harvesting the grain and pick up some of the grain they leave behind.’ I gave her permission, and she went into the field, and she has been working from this morning until now. The only time she did not work was when she rested for a short time in the shelter.”

⁸So Boaz went over to Ruth and said to her, “Young lady, listen to me. Don’t go and pick up grain in another field. Do not go away from here. Stay here with my servant girls.

⁹Watch where the men are harvesting, and follow along behind the servant girls. I will tell the men who are working not to touch/molest you. And whenever you are thirsty, go and get some water to drink from the jars that the men have filled.”

¹⁰When he said that, she knelt down in front of him in respect, with her face touching the ground. She exclaimed, “Why are you acting so kindly toward me, by paying attention to me? I am not even a Jew; I am a foreigner!”

¹¹Boaz replied, “People have told me all about what you have done for your mother-in-law. They told me that you left your parents and your homeland, and you came here to live among people whom you did not know before.

¹²I hope/desire that Yahweh will repay you for what you have done. You have put yourself in the care of Yahweh, like a little bird puts itself under its mother’s wings [MET]. I desire that he will reward you very greatly.”

¹³She replied, “Sir, I hope you will continue to act kindly toward me. You have comforted/encouraged me, even though I am lower in status than any of your servant girls.”

¹⁴At mealtime, Boaz said to her, “Come over here. Take some bread and dip it in the wine vinegar and eat it.” Then when she sat down with the men who had been harvesting, he offered her some roasted grain. She ate all the grain she wanted, and had some left over.

¹⁵As she stood up to start gathering grain again, Boaz ordered his workers, “Even if she gathers some grain near the bundles of grain that have been cut, do not scold her.

¹⁶Instead, pull out some stalks of grain from the bundles, and leave them on the ground for her to pick up, and do not rebuke her.”

¹⁷So Ruth gathered grain in the field until evening. Then she ◄threshed/beat with a stick► the barley that she had gathered, to separate the kernels from the stalks, and the barley filled a large basket.

¹⁸She carried it back to town, and showed to her mother-in-law how much she had gathered. Ruth also showed to her the grain that was left over after she had eaten enough from what Boaz had given her at lunchtime.

¹⁹Her mother-in-law asked her, “Where did you gather grain today? In whose field did you work? God will surely bless the man who was kind to you.” Then Ruth told her about the man in whose field she had been working. She said, “The name of the man who owns the field where I worked today is Boaz.”

²⁰Naomi said to her daughter-in-law, “I hope/desire that Yahweh will bless him! He has not stopped acting kindly toward us, who are still living, and to our husbands who have died.” Then she added, “That man is a close relative of Elimelech; he is one of those who has a responsibility to help those who are his relatives.”

²¹Then Ruth said, “He also said to me, ‘Stay with my workers until they have finished harvesting all my grain.’”

²²Naomi replied, “My daughter, it will be good for you to go to his field with his servant girls, because if you go to someone else’s field, someone might harm/molest you.”

²³So Ruth stayed close to Boaz’s servant girls while she was working. She gathered stalks of grain until the barley harvest and the wheat harvest were finished. During that time she lived with Naomi.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

Ruth goes to glean in the field of Boaz, Rut 2:1-3. Boaz finds her, and inquires who she is, Rut 2:4-7. He speaks kindly to her, gives her permission to follow his reapers, and orders them to use her well, Rut 2:8-16. She returns in the evening to Naomi, and tells her of her fare; from whom she receives encouragement and advice, Rut 2:17-23.

Verse 1

A mighty man of wealth - We have already seen that some suppose Boaz to have been one of the judges of Israel; he was no doubt a man of considerable property.

Verse 2

Glean ears of corn - The word glean comes from the French glaner, to gather ears or grains of corn. This was formerly a general custom in England and Ireland; the poor went into the fields and collected the straggling ears of corn after the reapers; and it was long supposed that this was their right, and that the law recognized it. But although it has been an old custom, I find that it is now settled, by a solemn judgment in the court of common pleas, that a right to glean in the harvest field cannot be claimed by any person at common law; see Law Dictionary, article gleaning. Any person may permit or prevent it in his own grounds. By the Irish acts, 25 Hen. VIII., c. 1, and 28 Hen. VIII., c. 24, gleaning and leasing are so restricted as to be in fact prohibited in that part of the United Kingdom. See the note on Lev 19:9. After him in whose sight I shall find grace - She did not mean Boaz; but she purposed to go out where they were now reaping, and glean after any person who might permit her, or use her in a friendly manner. The words seem to intimate that, notwithstanding the law of Moses, the gleaners might be prevented by the owner of the field.

Verse 3

And her hap was - So she was accidentally or providentially led to that part of the cultivated country which belonged to Boaz.

Verse 4

Boaz came from Beth-lehem - This salutation between Boaz and his reapers is worthy of particular regard; he said, יהוה עמחם Yehovah immachem, "Jehovah be with you!" They said, יברכך יהוה yebarechecha Yehovah, "May Jehovah bless thee!" Can a pious mind read these godly salutations without wishing for a return of those simple primitive times? The words may be thus paraphrased: "May God be with you, to preserve you from accidents, and strengthen you to accomplish your work!" "May God bless Thee with the increase of the field, and grace to use his bounty to the glory of the Giver!"

Verse 5

His servant that was set over the reapers - This was a kind of steward or hind who had the under management of the estate. Some think that an officer of this kind is intended in the description given by Homer of the labors of a harvest field, as represented by Vulcan on one compartment of the shield which he made for Achilles: - Εν δ' ετιθει τεμενος βαθυληΐον· ενθα δ εριθοι Ἡμων, οξειας δρεπανας εν χερσιν εχοντες· Δραγματα δ' αλλα μετ' ογμον επμον επητριμα πιπτον εραζε, Αλλα δ' αμαλλοδετηρες εν ελλεδανοισι δεοντο. Τρεις δ' αρ' αμαλλοδετηρες εφεστασαν· αυταρ οπισθε Παιδες δραγμευοντες, εν αγκαλιδεσσι φεροντες, Ασπερχες παρεχον· βασιλευς δ' εν τοισι σιωπῃ Σκηπτρον εχων ἑστηκει επ' ογμου γηθοσυνος κηρ. Κηρυκες δ' απανευθεν ὑπο δρυΐ δαιτα πενοντο· Βουν δ' ἱερευσαντες μεγαν, αμφεπον· αἱ δε γυναικες Δειπνον εριθοισιν, λευκ' αλφιτα πολλα παλυνον. Iliad xviii., v. 550. There too he form'd the likeness of a field Crowded with corn, in which the reapers toil'd, Each with a sharp-tooth'd sickle in his hand. Along the furrow here, the harvest fell In frequent handfuls; there, they bound the sheaves. Three binders of the sheaves their sultry task All plied industrious, and behind them boys Attended, filling with the corn their arms, And offering still their bundles to be bound. Amid them, staff in hand, the master stood, Enjoying, mute the order of the field: While, shaded by an oak, apart his train Prepared the banquet - a well thriven ox New slain, and the attendant maidens mix'd Large supper for the hinds, of whitest flour. Cowper. This scene is well described; and the person who acts as overseer is here called βασιλευς, king, and his staff is called σκηπτρον, a scepter; and he stands in mute dignity, merely to see that the work is well done, and that each person performs his task; and there appear to me to be gleaners in the description, viz., the boys who gather the handfuls after the three binders. See the Greek.

Verse 7

That she tarried a little in the house - It seems as if the reapers were now resting in their tent, and that Ruth had just gone in with them to take her rest also.

Verse 8

Abide here fast by my maidens - These were probably employed in making bands, and laying on them enough to form a sheaf, which the binders would tie and form into shocks or thraves. When the maidens had gathered up the scattered handfuls thrown down by the reapers, Ruth picked up any straggling heads or ears which they had left.

Verse 9

The young men that they shall not touch thee - This was peculiarly necessary, as she was a stranger and unprotected.

Verse 10

Then she fell on her face - Prostrated herself, as was the custom in the East when inferiors approached those of superior rank. The Targum adds to the conversation between Ruth and Boaz: "How, says she, have I obtained grace in thy sight, that thou shouldest acknowledge me who am a stranger and one of the daughters of Moab, of whom it is said, The unclean shall not enter into the congregation of the Lord? And Boaz, answered, It has been certainly told me by the word of the wise, that what the Lord hath decreed, he hath not decreed concerning the women but the men. And it hath been surely said to me by prophecy, that kings and prophets shall proceed from thee because of the good which thou hast done," etc.

Verse 12

The Lord recompense thy work - The dutiful respect which thou hast paid to thy husband, and thy tender and affectionate attachment to thy aged mother-in-law. And a full reward be given thee - This is spoken with great modesty and piety: The kindness I show thee is little in comparison of thy desert; God alone can give thee a full reward for thy kindness to thy husband and mother-in-law, and he will do it, because thou art come to trust under his wings - to become a proselyte to his religion. The metaphor is taken from the young of fowls, who, seeing a bird of prey, run to their mother to be covered by her wings from danger, and also to take shelter from storms, tempests, cold, etc. It is evident from this that Ruth had already attached herself to the Jewish religion.

Verse 13

Not like unto one of thine hand-maidens - I am as unworthy of thy regards as any of thine own maidservants, and yet thou showest me distinguished kindness.

Verse 14

Dip thy morsel in the vinegar - The חמץ chomets, which we here translate vinegar, seems to have been some refreshing kind of acid sauce used by the reapers to dip their bread in, which both cooled and refreshed them. Vinegar, rob of fruits, etc., are used for this purpose in the East to the present day; and the custom of the Arabs, according to Dr. Shaw, is to dip the bread and hand together into these cooling and refreshing articles. Parched corn - This was a frequent repast among the ancients in almost all countries; see the notes on Lev 2:1-14 (note).

Verse 15

Let her glean even among the sheaves - This was a privilege; for no person should glean till the sheaves were all bound, and the shocks set up.

Verse 17

An ephah of barley - Not less than seven gallons and a half; a good day's work. On Hebrew measures of capacity, see the note on Exo 16:16.

Verse 18

And gave to her that she had reserved - As Ruth had received a distinct portion at dinner-time, of which she had more than she could eat, Rut 2:14; it appears she brought the rest home to her mother-in-law, as is here related.

Verse 20

To the living and to the dead - Naomi and Ruth were the living; and they were also the representatives of Elimelech and Mahlon, who were dead. Naomi was of the family; and Ruth, though not of the family, was a representative of one of its deceased branches, being the widow of Mahlon. One of our next kinsmen - מגאלינו miggoaleynu, of our redeemers, one who has the right to redeem the forfeited inheritance of the family. The word גאל goel signifies a near kinsman - one who by the Mosaic law had a right to redeem an inheritance, and also was permitted to vindicate or revenge the death of his relation by killing the slayer, if he found him out of the cities of refuge. In order to prevent families from running to decay, if a brother died childless, the next unmarried brother took his widow; and the children from that marriage were reputed the children of the deceased brother. The office of the next akin was threefold: 1. It belonged to him to buy back the forfeited inheritance, or the liberty of him who had been obliged to sell himself for a servant. 2. It was his right to avenge the blood of any of the family who had been killed, by killing the murderer. 3. It belonged to him to take the widow of a deceased brother or relative, if he died childless. If the nearest akin in any case refused, he was treated with indignity, lost his right to the inheritance, and the next akin to him might come forward and take the widow, etc., as in the case of Boaz. See Rut 4:4-10.

Verse 21

Keep fast by my young men - The word הנערים hannearim should be translated servants, both the male and female being included in it; the latter especially, as we see in Rut 2:22, Rut 2:23.

Verse 23

And of wheat harvest - That is, she was to continue gleaning in the farm of Boaz to the end of the barley harvest; and then, when the wheat harvest began, to continue to its conclusion in the same way. In the interim, as well as each night, she lodged with her mother-in-law. 1. Ruth seems to have been a woman of a very amiable mind: she was modest, and she was industrious, and most probably a comely woman; and all these things served to attract the attention of Boaz, and to engage his affection. Her attachment also to her mother-in-law could not fail to secure his esteem. All these things worked together in the course of Providence, to bring about a matrimonial connection, which in its issue was intimately connected with the salvation of a lost world; for, from this very line, Jesus Christ, according to the flesh, sprang; and Ruth showed herself as worthy to be one of His progenitors as the Virgin Mary was to be His mother. See the notes on Matthew 1:1-16 (note). 2. We should carefully attend to the leadings and to the workings of God's providence; it is our duty and our interest to do both, for the path of duty is ever the way of safety. Had not Ruth acted thus, how dreary and uncomfortable must her life have been! but she followed God fully, and in a path apparently dangerous, and yet, not only sustained no injury, but succeeded well in all things: from this, as well as from innumerable other circumstances, we see the truth of that word, Acknowledge him in all thy ways, and he will direct thy steps; and with this we may ever connect, Trust in the Lord with thy whole heart, and lean not to thy own understanding. Whosoever follows God in simplicity of heart, will most assuredly be guided into all truth.

Introduction

RUTH GLEANS IN THE FIELD OF BOAZ. (Rut 2:1-3) Ruth . . . said unto Naomi, Let me now go to the field, and glean--The right of gleaning was conferred by a positive law on the widow, the poor, and the stranger (see on Lev 19:9 and Deu 24:19). But liberty to glean behind the reapers [Rut 2:3] was not a right that could be claimed; it was a privilege granted or refused according to the good will or favor of the owner.

Verse 3

her hap was to light on a part of the field belonging unto Boaz--Fields in Palestine being unenclosed, the phrase signifies that portion of the open ground which lay within the landmarks of Boaz.

Verse 4

HE TAKES KNOWLEDGE OF HER, AND SHOWS HER FAVOR. (Rth. 2:4-23) Boaz came from Beth-lehem, and said unto the reapers, The Lord be with you--This pious salutation between the master and his laborers strongly indicates the state of religious feeling among the rural population of Israel at that time, as well as the artless, happy, and unsuspecting simplicity which characterized the manners of the people. The same patriarchal style of speaking is still preserved in the East.

Verse 5

his servant that was set over the reapers--an overseer whose special duty was to superintend the operations in the field, to supply provision to the reapers, and pay them for their labor in the evening.

Verse 7

she said . . . Let me glean and gather after the reapers among the sheaves--Various modes of reaping are practised in the East. Where the crop is thin and short, it is plucked up by the roots. Sometimes it is cut with the sickle. Whether reaped in the one way or the other, the grain is cast into sheaves loosely thrown together, to be subjected to the process of threshing, which takes place, for the most part, immediately after the reaping. Field labors were begun early in the morning--before the day became oppressively hot. she tarried a little in the house--that is, the field tent, erected for the occasional rest and refreshment of the laborers.

Verse 8

said Boaz unto Ruth, . . . bide here fast by my maidens--The reaping was performed by women while the assortment of sheaves was the duty of men-servants. The same division of harvest labor obtains in Syria still. Boaz not only granted to Ruth the full privilege of gleaning after his reapers, but provided for her personal comfort.

Verse 9

go unto the vessels, and drink of that which the young men have drawn--Gleaners were sometimes allowed, by kind and charitable masters, to partake of the refreshments provided for the reapers. The vessels alluded to were skin bottles, filled with water--and the bread was soaked in vinegar (Rut 2:14); a kind of poor, weak wine, sometimes mingled with a little olive oil--very cooling, as would be required in harvest-time. This grateful refection is still used in the harvest-field.

Verse 14

he reached her parched corn, and she did eat, and was sufficed, and left--some of the new grain, roasted on the spot, and fit for use after being rubbed in the hands--a favorite viand in the East. He gave her so much, that after satisfying her own wants, she had some (Rut 2:18) in reserve for her mother-in-law.

Verse 16

let fall also some of the handfuls of purpose for her--The gleaners in the East glean with much success; for a great quantity of corn is scattered in the reaping, as well as in their manner of carrying it. One may judge, then, of the large quantity which Ruth would gather in consequence of the liberal orders given to the servants. These extraordinary marks of favor were not only given from a kindly disposition, but from regard to her good character and devoted attachment to her venerable relative.

Verse 17

and beat out that she had gleaned--When the quantity of grain was small, it was beat out by means of a stick. an ephah--supposed to contain about a bushel.

Verse 20

the man is . . . one of our next kinsmen--Hebrew, "one of our redeemers," on whom it devolves to protect us, to purchase our lands, and marry you, the widow of his next kinsman. She said, "one of them," not that there were many in the same close relationship, but that he was a very near kinsman, one other individual only having the precedence.

Verse 21

all my harvest--both barley and wheat harvests. The latter was at the end of May or the beginning of June.

Verse 22

Naomi said unto Ruth . . . It is good . . . that thou go out with his maidens--a prudent recommendation to Ruth to accept the generous invitation of Boaz, lest, if she were seen straying into other fields, she might not only run the risk of rude treatment, but displease him by seeming indifferent to his kind liberality. Moreover, the observant mind of the old matron had already discerned, in all Boaz' attentions to Ruth, the germs of a stronger affection, which she wished to increase. Next: Ruth Chapter 3

Introduction

INTRODUCTION TO RUTH 2 In this chapter we have an account of Ruth's gleaning corn in the fields of Boaz, a relation of Naomi, Rut 2:1, and of Boaz coming to his reapers, whom he saluted in a very kind manner; and observing a woman gleaning after them, inquired of them who she was, and they informed him, Rut 2:4, upon which he addressed himself to her, and gave her leave to glean in his field, and desired her to go nowhere else, and bid her eat and drink with his servants, Rut 2:8 and gave directions to his servants to let her glean, and to let fall some of the handfuls on purpose, that she might gather them up, Rut 2:15 and then an account is given of her returning to her mother-in-law with her gleanings, to whom she related where she had gleaned, who was owner of the field, and what he had said to her, upon which Naomi gave her advice, Rut 2:18.

Verse 1

And Naomi had a kinsman of her husband's,.... That was her kinsman by her husband's side, who now lived at Bethlehem; and yet it does not appear that Naomi made any application to him for assistance in her circumstances, though well known to her, as the word used signifies; which might arise from her modesty, and being loath to be troublesome to him, especially as he was a relation, not of her own family, but of her husband's; but, what is more strange, that this kinsman had taken no notice of her, nor sent to her, who yet was a very generous and liberal man, and had knowledge of her coming, for he had heard of the character of Ruth, Rut 2:11 but perhaps he was not acquainted with their indigent circumstances: a mighty man of wealth; a man of great wealth and riches, and of great power and authority, which riches give and raise a man to, and also of great virtue and honour, all which the word "wealth" signifies; to which may be added the paraphrase the Targumist gives, that he was mighty in the law; in the Scriptures, in the word of God, a truly religious man, which completes his character: of the family of Elimelech; the husband of Naomi; some say that his father was Elimelech's brother; see Gill on Rut 2:2, and his name was Boaz; which signifies, "in him is strength", strength of riches, power, virtue, and grace; it is the name of one of the pillars in Solomon's temple, so called from its strength. This man is commonly said by the Jews to be the same with Ibzan, a judge of Israel, Jdg 12:8, he was the grandson of Nahshon, prince of the tribe of Judah, who first offered at the dedication of the altar, Num 7:12, his father's name was Salmon, and his mother was Rahab, the harlot of Jericho, Mat 1:5. A particular account is given of this man, because he, with Ruth, makes the principal part of the following history.

Verse 2

And Ruth the Moabitess said to Naomi,.... After they had been some little time at Bethlehem, and not long; for they came at the beginning of barley harvest, and as yet it was not over, nor perhaps for some time after this; and knowing and considering the circumstances they were in, and unwilling to live an idle life, and ready to do any thing for the support of her life, and of her ancient mother-in-law; which was very commendable, and showed her to be an industrious virtuous woman: she addressed her, and said: let me now go to the field; she did not choose to go any where, nor do anything, without her advice and consent; so dutiful and obedient was she to her, and so high an opinion had she of her wisdom and goodness; she desired to go to the field which belonged to Bethlehem, which seems to have been an open field, not enclosed, where each inhabitant had his part, as Boaz, Rut 2:3 though Jarchi interprets it of one of the fields of the men of the city; hither she asked leave to go, not with any ill intent, nor was she in any danger of being exposed, since it being harvest time the field was full of people: her end in going thither is expressed in the next clause: and glean ears of corn after him, in whose sight I shall find grace; or "in" or "among the ears of corn" (o); between the ears of corn bound up into sheaves, and there pick up the loose ears that were dropped and left. This she proposed to do with the leave of the owner of the field, or of the reapers, whom she followed; she might be ignorant that it was allowed by the law of God that widows and strangers might glean in the field, Lev 19:9 or if she had been acquainted with it by Naomi, which is not improbable, such was her modesty and humility, that she did not choose to make use of this privilege without leave; lest, as Jarchi says, she should be chided or reproved, and it is certain she did entreat the favour to glean, Rut 2:7. and she said unto her, go, my daughter; which shows the necessitous circumstances Naomi was in; though perhaps she might give this leave and direction under an impulse of the Spirit of God, in order to bring about an event of the greatest moment and importance, whereby she became the ancestor of our blessed Lord. (o) , Sept. "in spicis", Montanus, Drusius, Piscator; "inter spicas", De Dieu, Rambachius.

Verse 3

And she went, and came,.... That is, she went out of the house where she was, and out of the city, and came into the field; though, according to the Midrash (p), she marked the ways as she went, before she entered into the field, and then came back to the city to observe the marks and signs she made, that she might not mistake the way, and might know how to come back again: and gleaned in the field after the reapers; when they had cut down and bound up the corn, what fell and was left she picked up, having first asked leave so to do: and her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech; the providence of God so ordering and directing it; for though it was hap and chance to her, and what some people call good luck, it was according to the purpose, and by the providence and direction of God that she came to the reapers in that part of the field Boaz, a near kinsman of her father-in-law, was owner of, and asked leave of them to glean and follow them. (p) Midrash Ruth, fol. 31. 4. Vid. Jarchi & Alshech in loc.

Verse 4

And, behold, Boaz came to Bethlehem,.... Into the field, to see how his workmen went on, and performed their service, and to encourage them in it by his presence, and by his courteous language and behaviour, and to see what provisions were wanting, that he might take care and give orders for the sending of them, it being now near noon, as it may be supposed; and though he was a man of great wealth, he did not think it below him to go into his field, and look after his servants, which was highly commendable in him, and which showed his diligence and industry, as well as his humility. So a king in Homer (q) is represented as among his reapers, with his sceptre in his hand, and cheerful. Pliny (r) relates it, as a saying of the ancients, that the eye of the master is the most fruitful thing in the field; and Aristotle (s) reports, that a Persian being asked what fattened a horse most, replied, the eye of the master; and an African being asked what was the best dung for land, answered, the steps of his master: and said unto the reapers, the Lord be with you; to give them health, and strength, and industry in their work; the Targum is,"may the Word of the Lord be your help:" and they answered him, the Lord bless you; with a good harvest, and good weather to gather it in; and though these salutations were of a civil kind, yet they breathe the true spirit of sincere and undissembled piety, and show the sense that both master and servants had of the providence of God attending the civil affairs of life, without whose help, assistance, and blessing, nothing succeeds well. (q) Iliad. 18. ver. 556, 557. (r) Nat. Hist. l. 18. c. 6. (s) De Administrat. Domestic. l. 1. c. 6.

Verse 5

Then said Boaz unto his servant that was set over the reapers,.... To direct them their work, what part each was to do, and to see that they did it well; to take care for provisions for them, and to pay them their wages when their work was done. Josephus (t) calls him that had the care of the field, and all things relative to it; the Jews (u) say, he was set over two and forty persons, whom he had the command of: whose damsel is this? to whom does she belong? of what family is she? whose daughter is she? or whose wife? for he thought, as Aben Ezra notes, that she was another man's wife; the Targum is, of what nation is she? perhaps her dress might be somewhat different from that of the Israelitish women. (t) Antiqu. l. 5. c. 9. sect. 2. (u) Midrash Ruth, fol. 32. 1.

Verse 6

And the servant that was set over the reapers answered and said,.... Who had taken a great deal of notice of Ruth, and had conversed with her, and so was capable of giving answers to his master's question: it is the Moabitish damsel that came back with Naomi, out of the country of Moab; perhaps he had not got knowledge of her name, and therefore only describes her by the country from whence she came; and by her coming from thence along with Naomi, when she returned from Moab, with whose name Boaz was well acquainted, and of whose return he had been informed; and perhaps had seen her in person, and even Ruth also, though he might have forgot her; the Targum makes the servant to add, that she was become a proselytess.

Verse 7

And she said,.... These are the words of the servant continued, who goes on with the account of Ruth, and her conduct, since she had been in the field: I pray you let me glean, and gather after the reapers among the sheaves: for though by the law of Israel she had a right, as a poor widow and stranger, to glean, yet as the owner of the field, and his servants, by his appointment, under him, might have power of fixing the time when such might glean, and of judging who were the proper persons to be admitted, Ruth in her great modesty and meekness did not choose to enter on this work without leave: so she came; into the field and gleaned, having obtained leave: and hath continued even from the morning until now; had been very diligent and industrious in gathering up the loose ears of corn among the sheaves, as she followed the reapers cutting down and binding up the corn in sheaves; she began pretty early in the morning, and had stuck close to it till that time, which may be supposed to be about noon, or pretty near it, for as yet it was not mealtime, Rut 2:14. The Septuagint version is therefore very wrong, which reads"from the morning until the evening,''for that was not yet come, Rut 2:17 but she tarried a little in the house; not that she went home to the city, and stayed a little in the house of Naomi her mother, and then returned again, for she went not home until the evening, Rut 2:17, but the meaning of the passage is, that she had been constant and diligent in gleaning all the morning, only a very little time that she was in the house, which was in the field; either a farm house of Boaz adjoining to the field; or rather a cottage or booth, as Aben Ezra interprets it, which was in the field, whither the reapers betook themselves when they ate their meals; or to shelter themselves under the shade of it, as Abendana, from the heat of the sun at noonday; and here Ruth set herself down awhile for a little rest, and ease, and refreshment; and some think she was here when Boaz came, and therefore took the more notice of her.

Verse 8

Then said Boaz unto Ruth,.... Having heard what the servant said concerning her, he turned himself to her, and addressed her in the following manner: hearest thou not, my daughter? meaning not what the servant had said, but hereby exciting her to hearken to what he was about to say to her. Noldius (w) takes the particle to signify beseeching and entreating, and renders the words, "hear, I pray thee, my daughter". Some from hence conclude that Boaz was a man in years, and Ruth much younger than he, and therefore calls her his daughter: go not to glean in another field, neither go from hence; which she might be inclined to, lest she should be thought to be too troublesome to be always in one man's field; but Boaz taking a liking to her, and willing to do her some favour, chose she should not go elsewhere: but abide here fast by my maidens; not maidens that gleaned also as she did, poor maidens he permitted to glean; or that gleaned for the poor, and much less that gleaned for him; a person so rich and liberal as he was would never employ such for his advantage, and to the detriment of the poor; nor would it be admitted of it being contrary to the law as it should seem, and certain it is to the later traditions of the elders; for it is said (x),"a man may not hire a workman on this condition, that his son should glean after him; he who does not suffer the poor to glean, or who suffers one and not another, or who helps any one of them, robs the poor.''But these maidens were such, who either gathered the handfuls, cut and laid down by the reapers, and bound them up in sheaves, or else they also reaped, as it seems from the following verse; and it was very probably customary in those times for women to reap, as it is now with us. (w) Ebr. Concord. part. p. 257. No. 1150. (x) Misnah Peah, c. 5. sect. 6.

Verse 9

Let thine eyes be upon the field that they do reap, and go thou after them,.... And gather up the loose ears of corn dropped and left by them: have I not charged the young men that they shall not touch thee? do her no hurt, or offer any incivility or rudeness to her, or even play any wanton tricks with her, as is too common with young persons in the fields at harvest time. This charge he now gave in her hearing, or however suggests that he would, and therefore she might depend upon it she should have no molestation nor any affront given her: and when thou art athirst: as at such a season of the year, and in the field at such work, and in those hot countries, was frequently the case: go unto the vessels, and drink of that which the young men have drawn; which they had fetched from wells and fountains in or near the city, and had put into bottles, pitchers, &c. for the use of the reapers and gatherers; we read of the well of Bethlehem, Sa2 23:15 now she is ordered to go to these vessels, and drink when she pleased, without asking leave of any; and Boaz no doubt gave it in charge to his young men not to hinder her.

Verse 10

Then she fell on her face, and bowed herself to the ground,.... In great humility, and under a deep sense of the favour done her, and as showing the greatest respect, in a civil manner, she was capable of: and said unto him, why have I found grace in thine eyes: how is it that one so mean and unworthy should have such favour shown? that thou shouldest take knowledge of me; take such notice of her, show such affection to her, and bestow such kindness on her: seeing I am a stranger? not a citizen of Bethlehem, nor indeed one of the commonwealth of Israel; but, as the Targum,"of a strange people, of the daughters of Moab, and of a people who were not fit and worthy to enter into the congregation of the Lord.''

Verse 11

And Boaz answered and said unto her,.... Alshech thinks, that he lift up his voice that all that stood by might hear: it hath fully been showed me; either by Naomi, or rather by some persons of Boaz's Naomi and reacquaintance, that had conversed with Naomi and related to Boaz what passed between them, by which he was fully informed of the following things mentioned by him; though the above writer supposes, that it was showed him by the Holy Ghost: all that thou hast done to thy mother in law since the death of thine husband; how that, instead of going home to her father and mother, she continued with her; how tenderly she used her; what strong expressions of love she had made unto her; what care she had taken of her, and how she had fed and nourished her, as the Targum, and now was gleaning for her support, as well as her own: and how thou hast left thy father and mother; in a literal sense, to go along with her mother-in-law, to assist her in her journey, and see her safe to the end of it: and in a figurative sense her idol gods, as in Jer 2:27 so the Midrash (y): and the land of thy nativity; the land of Moab, where she was born, and where her kindred, relations, and friends lived, dear and engaging to her: and art come unto a people which thou knewest not heretofore; but by hearsay, and what she learned of them from her husband and mother-in-law, even the people of Israel; to whom she was come to be a proselyte, and dwell among them, as the Targum. (y) Midrash Ruth, fol. 32. 3.

Verse 12

The Lord recompence thy work,.... The Targum adds, in this world; meaning the kind offices she had performed, and the good service she had done to her mother-in-law; nor is God unrighteous to forget the work and labour of love, which is shown by children to their parents; and though such works are not in themselves meritorious of any blessing from God here or hereafter, yet he is pleased of his own grace to recompence them, and return the good into their bosom manifold, it being acceptable in his sight: and a full reward be given thee of the Lord God of Israel; the Targum adds, in the world to come; which is called the reward of the inheritance, Col 3:24 a reward not of debt, but of grace; and that will be a full one indeed, fulness of joy, peace, and happiness, an abundance of good things not to be conceived of, see Jo2 1:8, under whose wings thou art come to trust; whom she professed to be her God, and whom she determined to serve and worship; whose grace and favour she expected, and to whose care and protection she committed herself: the allusion is either to fowls, which cover their young with their wings, and thereby keep them warm and comfortable, and shelter and protect them, see Psa 36:7 or to the wings of the cherubim overshadowing the mercy seat, Exo 25:20 and the phrase is now adopted by the Jews to express proselytism; and so the Targum here,"thou art come to be proselyted, and to be hid under the wings of the Shechinah of his glory,''or his glorious Shechinah.

Verse 13

Then she said, let me find favour in thy sight, my lord,.... Or rather, since she had found favour in his sight already: the words are to be considered, not as a wish for it, but as acknowledging it, and expressing her faith and confidence, that she should for time to come find favour in his sight, and have other instances of it; for so the words may be rendered, "I shall find favour" (z), for which she gives the following reasons: for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid; had spoken in her commendation, and wished her all happiness here and hereafter; said kind and comfortable words to her, to her very heart, as in Isa 40:2 which were cheering, refreshing, and reviving to her: though I be not like unto one of thine handmaidens; not worthy to be one of them, or to be ranked with them, being meaner than the meanest of them, a poor widow, and a Moabitish woman; the Septuagint and Syriac versions leave out the negative particle, and read, "I shall be as one of thine handmaids". (z) "inveniam gratiam", Pagninus, Montanus.

Verse 14

And Boaz said, at mealtime come thou hither,.... This looks as if she was now in the booth, or house in the field, where the reapers used to retire to eat their food, or rest themselves, or take shelter from the heat of the sun. This meal was very likely dinner, the time of which was not yet come, but would soon, and to which Boaz invited Ruth: and eat of the bread; his servants did, that is, partake of the provisions they should have; bread being put for all. So Homer (a) speaks of a large ox slain for such a meal for the reapers, besides the "polenta" afterwards mentioned, which the women prepared, and who uses the same word for it the Septuagint does here: "to dip thy morsel in the vinegar"; which was used because of the heat of the season, as Jarchi and Aben Ezra remark, for cooling and refreshment; and such virtues Pliny (b) ascribes to vinegar, as being refreshing to the spirits, binding and bracing the nerves, and very corroborating and strengthening; and it is at this day used in Italy, it is said, in harvest time, when it is hot; where they also use wine mixed with vinegar and water, as Lavater says (c); and who from a learned physician (d) observes, that reapers, instead of wine, use vinegar mixed with a great deal of water, which they call household wine, allayed with water; to which if oil and bread be put, it makes a cooling meal, good for workmen and travellers in the heat of the sun; and the Targum calls it pottage boiled in vinegar. The Romans had an "embamma", or sauce, made of vinegar, in which they dipped their food (e); and Theocritus (f) makes mention of vinegar as used by reapers: in the Syriac version it is bread dipped in milk; and in the Arabic version milk poured upon it. The Midrash (g) gives an allegorical sense of these words, and applies them to the Messiah and his kingdom, and interprets the bread of the bread of the kingdom, and the vinegar of the chastisements and afflictions of the Messiah, as it is said, "he was wounded for our transgressions", &c. Isa 53:5 which, by the way, is a concession that the prophecy in that chapter relates to him: and she sat beside the reapers; the women reapers; she did not sit along with them, or in thee midst of them, in the row with them, as ranking with them, but on one side of them, which was an instance of her great modesty: and he reached her parched corn; either Boaz himself, or he that was set over the reapers. This parched corn seems to be the new barley they were reaping, which they fried in a pan and ate. Galen says (h), the parched corn which is best is made of new barley moderately dried and parched; and that it was the custom of some to drink the same with new sweet wine, or wine mixed with honey, in the summertime, before they went into the bath, who say they feel themselves by this drink freed from thirst. But this seems to be a kind of food, what is sometimes called "polenta", which is barley flour dried at the fire, and fried after it hath been soaking in water one night; so Lavater says, they dry the barley, having been soaked one night in water, the next day they dry it, and then grind it in mills; some dress new barley beaten out of green ears, and make it while moist into balls, and being cleansed, grind it; and thus dressed with twenty pound of barley, they put three pound of linseed, half a pound of coriander seed, and of salt, all being dried before, are mingled in a mill; and if to be kept, are put into new earthen vessels with the meal and bran: but a later writer (i) takes this "Kali", rendered parched corn, not to be anyone certain species, but something made of corn and pulse, as lentiles, beans, &c. and especially fried or parched vetches, of all which together was this kali or pulse; and he refutes the notion of some, who take it to be "coffee", since that has only been in use since the beginning of the sixteenth century, and at first in Arabia; and is not of the kind of pulse, but is the fruit of a certain tree, of which a liquor is made, something to drink; whereas this was food, and was ate, as follows, see Sa2 17:28. and she did eat, and was sufficed, and left; she had such a plentiful share given her, that she had more than she could eat, and was obliged to leave some, and which it seems she carried home to her mother-in-law, Rut 2:18. (a) Iliad. 18. ver. 559, 560. (b) Nat. Hist. l. 23. c. 1. (c) In loc. (d) Christophor. "a Vega de arte Medendi", l. 2. apud ib. (e) Salmuth in Pancirol, par. 2. tit. 2. p. 83. (f) Idyll, 10. ver. 13. (g) Melrash Ruth, fol. 33. 2. (h) De Aliment. Facult. l. 1. apud Lavater. in loc. (i) Neumann. apud Rambachium in loc.

Verse 15

And when she was risen up to glean,.... After she had ate sufficiently, and refreshed herself, she rose up from her seat to go into the field and glean again; which shows her industry: Boaz commanded his young men; the reapers, or who gathered the handfuls, and bound them up in sheaves: saying, let her glean even among the sheaves; this she had requested of the reapers when she first came into the field, and it was granted her, Rut 2:7 but this, as it was granted by Boaz himself, so was still a greater favour; and there is some difference in the expression, for it may be rendered here, "among those sheaves" (h), pointing to a particular spot where might be the best ears of corn, and where more of them had fallen: and reproach her not; as not with her being a poor woman, a widow, a Moabitish woman, so neither with being a thief, or taking such corn she should not, or gleaning where she ought not. (h) "inter ipsos manipulos", Tigurine version, Rambachius.

Verse 16

And let fall some of the handfuls on purpose for her,.... That is, when they had reaped an handful, instead of laying it in its proper order, to be taken up by those that gathered after them, or by themselves, in order to be bound up in sheaves, scatter it about, or let it fall where they reaped it: and leave them, that she may glean them, and rebuke her not for taking them, as if she did a wrong thing.

Verse 17

So she gleaned in the field until even,.... An instance of her great diligence and industry, attending to this mean employment constantly from morning tonight: and beat out that she had gleaned: she did not bind up her gleanings in a bundle, and carry it home on her head, as gleaners with us do, but she beat it out with a staff in the field, where she gleaned it, and winnowed it, very probably in the threshingfloor of Boaz; by which means what she had gleaned was brought into a lesser size and weight, and was a lighter burden to carry home: and it was an ephah of barley; or three seahs of barley, as the Targum; which, according to Bishop Cumberland (i), was six gallons, and three pints, and three solid inches: an omer is said to be the tenth part of an ephah, and, made into bread, was as much as a man could eat in one day, Exo 16:16, so that Ruth got enough in one day, for herself and her mother-in-law, which would last five days at least. This was a great deal for one woman to pick up, ear by ear, in one day; and must be accounted for, not only by her diligence and industry, but by the favour shown her by the reapers, under the direction of Boaz, who suffered her to glean among the sheaves, and let fall handfuls for her to pick up. (i) Of Scripture Weights and Measures, ch. 3. p. 64.

Verse 18

And she took it up,.... The ephah of barley, into her arms, or on her shoulders: and went into the city; the city of Bethlehem: and her mother in law saw what she had gleaned: she set it down before her, and she looked at it with admiration, that she should glean so much in one day: and she brought forth; not Naomi, as Josephus (k) represents it, who understood it as if she brought forth some food her neighbours had brought her, part of which she kept for Ruth, though he takes it in the other sense also; but the meaning is, that Ruth brought forth out of a scrip, as the Targum adds; besides the ephah of barley she set before her, she brought some victuals out of a bag: and gave to her, that she had reserved after she was sufficed; not that she ate of the barley, and her mother-in-law also; and then she gave her the rest to lay up against another time, as some interpret it; but the remainder of the food which Boaz gave her at dinner time, which she could not eat, Rut 2:14 she reserved for her mother, and now gave it to her; an instance of that piety commended by the apostle, Ti1 5:4. (k) Antiqu l. 5. c. 9. sect. 2.

Verse 19

And her mother in law said unto her, where hast thou gleaned today?.... In what part of the field of Bethlehem? or on whose land, that she had gleaned so much? not that she suspected that she had got it in an illicit manner, but supposed she had been directed by the providence of God to a spot of ground where there was good gleaning; of that she had met with some hand, that had dropped ears of corn plentifully in her favour: and where wroughtest thou? which is the same question repeated in other words, and shows that gleaning is a work, and a hard work too, closely followed, to be stooping and picking up ears of corn a whole day together: blessed be he that did take knowledge of thee: she knew, by the quantity of corn she brought home, that she must have had kindness shown her by somebody; and especially she knew it by the food she brought home, and therefore pronounced the man blessed, or wished him happiness, before she knew who he was; though perhaps she might guess at him, or conjecture in her mind who it was that had taken notice of her: and she showed her mother in law with whom she had wrought: that is, with whose reapers, men and maidens, she had wrought, whom she followed in gleaning, they working in one sort of work, and she in another, yet in the same field: the man's name with whom I wrought today is Boaz; that is, in whose field, and with whose servants, she wrought; for Boaz wrought not himself, unless this can be understood of her eating and drinking with him; but the other sense is best.

Verse 20

And Naomi said unto her daughter in law, blessed be he of the Lord,.... Or the Lord bless him with all kind of blessings, temporal and spiritual; and as he has blessed him already, may he be blessed more and more: who hath not left off his kindness to the living and to the dead; he had been kind to Elimelech and to his sons, who were now dead, and he continued his kindness to the reliefs of them, Naomi and Ruth, who were living, and was kind to them for the sake of the dead; and showing kindness to them expressed his respect to the memory of the dead: and Naomi said unto her; continued her speech to her, and added to what she had said: the man is near of kin to us; a near relation of ours, meaning by her husband's side: yea: one of our next kinsmen; the nearest we have, there was but one nearer than he: the word for kinsman here is "Goel", a redeemer; for to such who were in the degree of kindred as Boaz was, and he that was nearer still than he to them, belonged the right of redemption, and therefore were called by the name of "Goel", a redeemer, as Ben Melech observes; they had a right to avenge the blood of the slain, to redeem their houses and possessions, if sold or mortgaged, and their persons by marrying them, and raising up seed to a deceased brother, or kinsman.

Verse 21

And Ruth the Moabitess said, he said unto me also,.... Besides the favours he has shown me already, he has given me reason to expect more, for he has given me this strict order: thou shalt keep fast by my young men, until they have ended all my harvest; both barley harvest and wheat harvest; his will was, that she kept following them, and gleaned after them, as long as both harvests lasted. The Septuagint version is, "with my maidens", and which agrees with Rut 2:8, where the order of Boaz is expressed, and with the instructions of Naomi in the next verse, who so understood it; but if we understand it of young men here, there is no contradiction; for both young men and maidens wrought together in the same field, either in reaping or binding up; so that if she kept fast by the one, she also would do the same by the other.

Verse 22

And Naomi said unto Ruth her daughter in law,.... Observing the charge Boaz had given her, she thought fit to advise her upon it: it is good, my daughter, that thou go out with his maidens; that is, go out in the morning with them, set out from Bethlehem when they went to work, and so continue with them all the day: that they meet thee not in any other field; the meaning is, either that men might not meet her in another field alone, or rush upon her at once and unawares, and reproach her, or beat her, or indeed force her; or else that the servants of Boaz might not meet her, or see her in another field, and report it to their master, who would be offended at her; and take it as a slight of his kindness to her; which latter seems rather to be the sense.

Verse 23

So she kept fast by the maidens of Boaz to glean,.... Accepting the kindness of Boaz, and attending to the advice of her mother-in-law, as well as using all diligence to get a livelihood for her mother and herself; in which she was a wonderful instance of dutiful affection, humility, and industry: and so she continued unto the end of barley harvest, and of wheat harvest; which latter began at Pentecost, as the former did at the passover; and, according to the Midrash (l), from the beginning of the one, to the end of the other, were three months; though it may be, they were gathered in sooner: indeed from the passover to Pentecost were seven weeks, which was the difference between the beginning of one harvest, and the beginning of the other: and dwelt with her mother in law; which is to be understood either of her coming home at night, after she had been gleaning all day, and lodging with her mother-in-law, which was her constant custom during both harvests; or that after the harvests were ended, she continued to dwell with her mother-in-law; which seems to be added for the sake of carrying on the history in the following chapter. (l) Midrash Ruth, fol. 33. so Alshech in loc. Next: Ruth Chapter 3

Introduction

Ruth Gleans in the Field of Boaz - Ruth 2 Ruth went to the field to glean ears of corn, for the purpose of procuring support for herself and her mother-in-law, and came by chance to the field of Boaz, a relative of Naomi, who, when he heard that she had come with Naomi from Moabitis, spoke kindly to her, and gave her permission not only to glean ears in his field and even among the sheaves, but to appease her hunger and thirst with the food and drink of his reapers (vv. 1-16), so that in the evening she returned to her mother-in-law with a plentiful gleaning, and told her of the gracious reception she had met with from this man, and then learned from her that Boaz was a relation of her own (Rut 2:17-23).

Verse 1

The account of this occurrence commences with a statement which was necessary in order to make it perfectly intelligible, namely that Boaz, to whose field Ruth went to glean, was a relative of Naomi through her deceased husband Elimelech. The Kethibh מידע is to be read מידּע, an acquaintance (cf. Psa 31:12; Psa 55:14). The Keri מודע is the construct state of מודע, lit. acquaintanceship, then an acquaintance or friend (Pro 7:4), for which מודעת occurs afterwards in Rut 3:2 with the same meaning. That the acquaintance or friend of Naomi through her husband was also a relation, is evident from the fact that he was "of the family of Elimelech. " According to the rabbinical tradition, which is not well established however, Boaz was a nephew of Elimelech. The ל before אישׁהּ is used instead of the simple construct state, because the reference is not to the relation, but to a relation of her husband; at the same time, the word מודע has taken the form of the construct state notwithstanding this ל (compare Ewald, 292, a., with 289, b.). חיל גּבּור generally means the brave man of war (Jdg 6:12; Jdg 11:1, etc.); but here it signifies a man of property. The name Boaz is not formed from עז בּו, in whom is strength, but from a root, בּעז, which does not occur in Hebrew, and signifies alacrity. Rut 2:2-3 Ruth wished to go to the field and glean at (among) the ears, i.e., whatever ears were left lying upon the harvest field (cf. Rut 2:7), אשׁר אחר, behind him in whose eyes she should find favour. The Mosaic law (Lev 19:9; Lev 23:22, compared with Deu 24:19) did indeed expressly secure to the poor the right to glean in the harvest fields, and prohibited the owners from gleaning themselves; but hard-hearted farmers and reapers threw obstacles in the way of the poor, and even forbade their gleaning altogether. Hence Ruth proposed to glean after him who should generously allow it. She carried out this intention with the consent of Naomi, and chance led her to the portion of the field belonging to Boaz, a relation of Elimelech, without her knowing the owner of the field, or being at all aware of his connection with Elimelech. מקרה ויּקר, lit., "her chance chanced to hit upon the field." Rut 2:4-7 When Boaz came from the town to the field, and had greeted his reapers with the blessing of a genuine Israelites, "Jehovah be with you," and had received from them a corresponding greeting in return, he said to the overseer of the reapers, "Whose damsel is this?" to which he replied, "It is the Moabitish damsel who came back with Naomi from the fields of Moab, and she has said (asked), Pray, I will glean (i.e., pray allow me to glean) and gather among the sheaves after the reapers, and has come and stays (here) from morning till now; her sitting in the house that is little." מאז, lit. a conjunction, here used as a preposition, is stronger than מן, "from then," from the time of the morning onwards (see Ewald, 222, c.). It is evident from this answer of the servant who was placed over the reapers, (1) that Boaz did not prohibit any poor person from gleaning in his field; (2) that Ruth asked permission of the overseer of the reapers, and availed herself of this permission with untiring zeal from the first thing in the morning, that she might get the necessary support for her mother-in-law and herself; and (3) that her history was well known to the overseer, and also to Boaz, although Boaz saw her now for the first time.

Verse 8

The good report which the overlooker gave of the modesty and diligence of Ruth could only strengthen Boaz in his purpose, which he had probably already formed from his affection as a relation towards Naomi, to make the acquaintance of her daughter-in-law, and speak kindly to her. With fatherly kindness, therefore, he said to her (Rut 2:8, Rut 2:9), "Dost thou hear, my daughter? (i.e., 'thou hearest, dost thou not?' interrogatio blande affirmat;) go not to reap in another field, and go not away from here, and keep so to my maidens (i.e., remaining near them in the field). Thine eyes (directed) upon the field which they reap, go behind them (i.e., behind the maidens, who probably tired up the sheaves, whilst the men-servants cut the corn). I have commanded the young men not to touch thee (to do thee no harm); and if thou art thirsty (צמת, from צמה = צמא: see Ewald, 195, b.), go to the vessels, and drink of what the servants draw."

Verse 10

Deeply affected by this generosity, Ruth fell upon her face, bowing down to the ground (as in Sa1 25:23; Sa2 1:2; cf. Gen 23:7), to thank him reverentially, and said to Boaz, "Why have I found favour in thine eyes, that thou regardest me, who am only a stranger?" הכּיר, to look at with sympathy or care, to receive a person kindly (cf. Rut 2:19).

Verse 11

Boaz replied, "Everything has been told me that thou hast done to (את, prep. as in Zac 7:9; Sa2 16:17) thy mother-in-law since the death of thy husband, that thou hast left thy father and thy mother, and thy kindred, and hast come to a people that thou knewest not heretofore" (hast therefore done what God commanded Abraham to do, Gen 12:1). "The Lord recompense thy work, and let thy reward be perfect (recalling Gen 15:1) from the Lord the God of Israel, to whom thou hast come to seek refuge under His wings!" For this figurative expression, which is derived from Deu 32:11, compare Psa 91:4; Psa 36:8; Psa 57:2. In these words of Boaz we see the genuine piety of a true Israelite.

Verse 13

Ruth replied with true humility, "May I find favour in thine eyes; for thou hast comforted me, and spoken to the heart of thy maiden (see Jdg 19:3), though I am not like one of thy maidens," i.e., though I stand in no such near relation to thee, as to have been able to earn thy favour. In this last clause she restricts the expression "thy maiden." Carpzov has rightly pointed this out: "But what am I saying when I call myself thy maiden? since I am not worthy to be compared to the least of thy maidens." The word אמצא is to be taken in an optative sense, as expressive of the wish that Boaz might continue towards her the kindness he had already expressed. To take it as a present, "I find favour" (Clericus and Bertheau), does not tally with the modesty and humility shown by Ruth in the following words.

Verse 14

This unassuming humility on the part of Ruth made Boaz all the more favourably disposed towards her, so that at meal-time he called her to eat along with his people (לה without Mappik, as in Num 32:42; Zac 5:11; cf. Ewald, 94, b. 3). "Dip thy morsel in the vinegar." Chomez, a sour beverage composed of vinegar (wine vinegar or sour wine) mixed with oil; a very refreshing drink, which is still a favourite beverage in the East (see Rosenmller, A. and N. Morgenland, iv. p. 68, and my Bibl. Archologie, ii. p. 16). "And he reached her parched corn." The subject is Boaz, who, judging from the expression "come hither," either joined in the meal, or at any rate was present at it. קלי are roasted grains of wheat (see at Lev 2:14, and my Bibl. Arch. ii. p. 14), which are still eaten by the reapers upon the harvest field, and also handed to strangers. (Note: Thus Robinson (Pal. ii. p. 394) gives the following description of a harvest scene in the neighbourhood of Kubeibeh: "In one field nearly two hundred reapers and gleaners were at work, the latter being nearly as numerous as the former. A few were taking their refreshment, and offered us some of their 'parched corn.' In the season of harvest, the grains of wheat not yet fully dry and hard, are roasted in a pan or on an iron plate, and constitute a very palatable article of food; this is eaten along with bread, or instead of it.") Boaz gave her an abundant supply of it, so that she was not only satisfied, but left some, and was able to take it home to her mother (Rut 2:18.)

Verse 15

When she rose up to glean again after eating, Boaz commanded his people, saying, "She may also glean between the shaves (which was not generally allowed), and ye shall not shame her (do her any injury, Jdg 18:7); and ye shall also draw out of the bundles for her, and let them lie (the ears drawn out), that she may glean them, and shall not scold her," sc., for picking up the ears that have been drawn out. These directions of Boaz went far beyond the bounds of generosity and compassion for the poor; and show that he felt a peculiar interest in Ruth, with whose circumstances he was well acquainted, and who had won his heart by her humility, her faithful attachment to her mother-in-law, and her love to the God of Israel, - a face important to notice in connection with the further course of the history.

Verse 17

Thus Ruth gleaned till the evening in the field; and when she knocked out the ears, she had about an ephah (about 20-25 lbs.) of barley. Rut 2:18 This she brought to her mother-in-law in the city, and "drew out (sc., from her pocket, as the Chaldee has correctly supplied) what she had left from her sufficiency," i.e., of the parched corn which Boaz had reached her (Rut 2:14). Rut 2:19-20 The mother inquired, "where hast thou gleaned to-day, and where wroughtest thou?" and praised the benefactor, who, as she conjecture from the quantity of barley collected and the food brought home, had taken notice of Ruth: "blessed be he that did take knowledge of thee!" When she heard the name of the man, Boaz, she saw that this relative of her husband had been chosen by God to be a benefactor of herself and Ruth, and exclaimed, "Blessed be he of the Lord, that he has not left off (withdrawn) his favour towards the living and the dead!" On חסדּו עזב see Gen 24:27. This verb is construed with a double accusative here; for את cannot be a preposition, as in that case מאת would be used like מעם in Gen. l.c. "The living," etc., forms a second object: as regards (with regard to) the living and the dead, in which Naomi thought of herself and Ruth, and of her husband and sons, to whom God still showed himself gracious, even after their death, through His care for their widows. In order to enlighten Ruth still further upon the matter, she added, "The man (Boaz) is our relative, and one of our redeemers." He "stands near to us," sc., by relationship. גּאלנוּ, a defective form for גּאלינוּ, which is found in several MSS and editions. On the significance of the gol, or redeemer, see at Lev 25:26, Lev 25:48-49, and the introduction to Ruth 3. Rut 2:21 Ruth proceeded to inform her of his kindness: כּי גּם, "also (know) that he said to me, Keep with my people, till the harvest is all ended." The masculine הנּערים, for which we should rather expect the feminine נערות in accordance with Rut 2:8, Rut 2:22, Rut 2:23, is quite in place as the more comprehensive gender, as a designation of the reapers generally, both male and female; and the expression לי אשׁר in this connection in the sense of my is more exact than the possessive pronoun: the people who belong to my house, as distinguished from the people of other masters. Rut 2:22 Naomi declared herself fully satisfied with this, because Ruth would be thereby secured from insults, which she might receive when gleaning in strange fields. "That they meet thee not," lit. "that they do not fall upon thee." בּ פּגע signifies to fall upon a person, to smite and ill-treat him. Rut 2:23 After this Ruth kept with the maidens of Boaz during the whole of the barley and wheat harvests gleaning ears of corn, and lived with her mother-in-law, sc., when she returned in the evening from the field. In this last remark there is a tacit allusion to the fact that a change took place for Ruth when the harvest was over.

Introduction

There is scarcely any chapter in all the sacred history that stoops so low as this to take cognizance of so mean a person as Ruth, a poor Moabitish widow, so mean an action as her gleaning corn in a neighbour's field, and the minute circumstances thereof. But all this was in order to her being grafted into the line of Christ and taken in among his ancestors, that she might be a figure of the espousals of the Gentile church to Christ, Isa 54:1. This makes the story remarkable; and many of the passages of it are instructive and very improvable. Here we have, I. Ruth's humility and industry in gleaming corn, Providence directing her to Boaz's field (Rut 2:1-3). II. The great favour which Boaz showed to her in many instances (Rut 2:4-16). III. The return of Ruth to her mother-in-law (Rut 2:18-23).

Verse 1

Naomi had now gained a settlement in Bethlehem among her old friends; and here we have an account, I. Of her rich kinsman, Boaz, a mighty man of wealth, Rut 2:1. The Chaldee reads it, mighty in the law. If he was both, it was a most rare and excellent conjunction, to be mighty in wealth and mighty in the scriptures too; those that are so are mighty indeed. He was grandson of Nahshon, who was prince of the tribe of Judah in the wilderness, and son of Salmon, probably a younger son, by Rahab, the harlot of Jericho. He carries might in his name, Boaz - in him is strength; and he was of the family of Elimelech, that family which was now reduced and brought so low. Observe, 1. Boaz, though a rich and great man, had poor relations. Every branch of the tree is not a top-branch. Let not those that are great in the world be ashamed to own their kindred that are mean and despised, lest they be found therein proud, scornful, and unnatural. 2. Naomi, though a poor contemptible widow, had rich relations, whom yet she boasted not of, nor was burdensome to, nor expected any thing from when she returned to Bethlehem in distress. Those that have rich relations, while they themselves are poor, ought to know that it is the wise providence of God that makes the difference (in which we ought to acquiesce), and that to be proud of our relation to such is a great sin, and to trust to it is great folly. II. Of her poor daughter-in-law, Ruth. 1. Her condition was very low and poor, which was a great trial to the faith and constancy of a young proselyte. The Bethlehemites would have done well if they had invited Naomi and her daughter-in-law first to one good house and then to another (it would have been a great support to an aged widow and a great encouragement to a new convert); but, instead of tasting the dainties of Canaan, they have no way of getting necessary food but by gleaning corn, and otherwise, for aught that appears, they might have starved. Note, God has chosen the poor of this world; and poor they are likely to be, for, though God has chosen them, commonly men overlook them. 2. Her character, in this condition, was very good (Rut 1:2): She said to Naomi, not, "Let me now go to the land of Moab again, for there is no living here, here there is want, but in my father's house there is bread enough." No, she is not mindful of the country from which she came out, otherwise she had now a fair occasion to return. The God of Israel shall be her God, and, though he slay her, yet will she trust in him and never forsake him. But her request is, Let me go to the field, and glean ears of corn. Those that are well born, and have been well brought up, know not what straits they may be reduced to, nor what mean employments they may be obliged to get their bread by, Lam 4:5. When the case is thus melancholy, let Ruth be remembered, who is a great example, (1.) Of humility. When Providence had made her poor she did not say, "To glean, which is in effect to beg, I am ashamed," but cheerfully stoops to the meanness of her circumstances and accommodates herself to her lot. High spirits can more easily starve than stoop; Ruth was none of those. She does not tell her mother she was never brought up to live upon crumbs. Though she was not brought up to it, she is brought down to it, and is not uneasy at it. Nay, it is her own motion, not her mother's injunction. Humility is one of the brightest ornaments of youth, and one of the best omens. Before Ruth's honour was this humility. Observe how humbly she speaks of herself, in her expectation of leave to glean: Let me glean after him in whose sight I shall find grace. She does not say, "I will go and glean, and surely nobody will deny me the liberty," but, "I will go and glean, in the hope that somebody will allow me the liberty." Note, Poor people must not demand kindness as a debt, but humbly ask it, and take it as a favour, though in ever so small a matter. It becomes the poor to use entreaties. (2.) Of industry. She does not say to her mother-in-law, "Let me now go a visiting to the ladies of the town, or go a walking in the fields to take the air and be merry; I cannot sit all day moping with you." No, it is not sport, but business, that her heart is upon: "Let me go and glean ears of corn, which will turn to some good account." She was one of those virtuous women that love not to eat the bread of idleness, but love to take pains. This is an example to young people. Let them learn betimes to labour, and, what their hand finds to do, do it with their might. A disposition to diligence bodes well both for this world and the other. Love not sleep, love not sport, love not sauntering; but love business. It is also an example to poor people to work for their living, and not beg that which they are able to earn. We must not be shy of any honest employment, though it be mean, ergon ouden oneidos - No labour is a reproach. Sin is a thing below us, but we must not think any thing else so That Providence calls us to. (3.) Of regard to her mother. Though she was but her mother-in-law, and though, being loosed by death from the law of her husband, she might easily suppose herself thereby loosed from the law of her husband's mother, yet she is dutifully observant of her. She will not go out without letting her know and asking her leave. This respect young people ought to show to their parents and governors; it is part of the honour due to them. She did not say, "Mother, if you will go with me, I will go glean:" but, "Do you sit at home and take your ease, and I will go abroad, and take pains." Juniores ad labores - Youth should work. Let young people take advice from the aged, but not put them upon toil. (4.) Of dependence upon Providence, intimated in that, I will glean after him in whose sight I shall find grace. She knows not which way to go, nor whom to enquire for, but will trust Providence to raise her up some friend or other that will be kind to her. Let us always keep us good thoughts of the divine providence, and believe that while we do well it will do well for us. And it did well for Ruth; for when she went out alone, without guide or companion, to glean, her hap was to light on the field of Boaz, Rut 2:3. To her it seemed casual. She knew not whose field it was, nor had she any reason for going to that more than any other, and therefore it is said to be her hap; but Providence directed her steps to this field. Note, God wisely orders small events; and those that seem altogether contingent serve his own glory and the good of his people. Many a great affair is brought about by a little turn, which seemed fortuitous to us, but was directed by Providence with design.

Verse 4

Now Boaz himself appears, and a great deal of decency there appears in his carriage both towards his own servants and towards this poor stranger. I. Towards his own servants, and those that were employed for him in reaping and gathering in his corn. Harvest-time is busy time, many hands must then be at work. Boaz that had much, being a mighty man of wealth, had much to do, and consequently many to work under him and to live upon him. As goods are increased those are increased that eat them, and what good has the owner thereof save the beholding of them with his eyes? Boaz is here an example of a good master. 1. He had a servant that was set over the reapers, Rut 2:6. In great families it is requisite there should be one to oversee the rest of the servants, and appoint to each their portion both of work and meat. Ministers are such servants in God's house, and it is requisite that they be both wise and faithful, and show their Lord all things, as he here, Rut 2:6. 2. Yet he came himself to his reapers, to see how the work went forward, if he found any thing amiss to rectify it, and to give further orders what should be done. This was both for his own interest (he that wholly leaves his business to others will have it done by the halves; the master's eye makes a fat horse) and it was also for the encouragement of his servants, who would go on the more cheerfully in their work when their master countenanced them so far as to make them a visit. Masters that live at ease should think with tenderness of those that toil for them and bear the burden and heat of the day. 3. Kind and pious salutations were interchanged between Boaz and his reapers. (1.) He said to them, The Lord be with you; and they replied, The Lord bless thee, Rut 2:4. Hereby they expressed, [1.] Their mutual respect to each other; he to them as good servants, and they to him as a good master. When he came to them he did not fall a chiding them, as if he came only to find fault and exercise his authority, but he prayed for them: "The Lord be with you, prosper you, and give you health and strength, and preserve you from any disaster." Nor did they, as soon as ever he was out of hearing, fall a cursing him, as some ill-natured servants that hate their master's eye, but they returned his courtesy: "The Lord bless thee, and make our labours serviceable to thy prosperity." Things are likely to go on well in a house where there is such good-will as this between master and servants. [2.] Their joint-dependence upon the divine providence. They express their kindness to each other by praying one for another. They show not only their courtesy, but their piety, and acknowledgement that all good comes from the presence and blessing of God, which therefore we should value and desire above any thing else both for ourselves and others. (2.) Let us hence learn to use, [1.] Courteous salutations, as expressions of a sincere good-will to our friends. [2.] Pious ejaculations, lifting up our hearts to God for his favour, in such short prayers as these. Only we must take heed that they do not degenerate into formality, lest in them we take the name of the Lord our God in vain; but, if we be serious in them, we may in them keep up our communion with God, and fetch in mercy and grace from him. It appears to have been the usual custom thus to wish reapers good speed, Psa 129:7, Psa 129:8. 4. He took an account from his reapers concerning a stranger he met with in the field, and gave necessary orders concerning her, that they should not touch her (Rut 2:9) nor reproach her, Rut 2:15. Masters must take care, not only that they do no hurt themselves, but that they suffer not their servants and those under them to do hurt. He also ordered them to be kind to her, and let fall some of the handfuls on purpose for her. Though it is fit that masters should restrain and rebuke their servants' wastefulness, yet they should not tie them up from being charitable, but give them allowance for that, with prudent directions. II. Boaz was very kind to Ruth, and showed her a great deal of favour, induced to it by the account he had of her, and what he observed concerning her, God also inclining his heart to countenance her. Coming among his reapers, he observed this stranger among them, and got intelligence from his steward who she was, and here is a very particular account of what passed concerning her. 1. The steward gave to Boaz a very fair account of her, proper to recommend her to his favour, Rut 2:6, Rut 2:7. (1.) That she was a stranger, and therefore one of those that by the law of God were to gather the gleanings of the harvest, Lev 19:9, Lev 19:10. She is the Moabitish damsel. (2.) That she was allied to his family; she came back with Naomi, the wife of Elimelech, a kinsman of Boaz. (3.) That she was a proselyte, for she came out of the country of Moab to settle in the land of Israel. (4.) That she was very modest, and had not gleaned till she had asked leave. (5.) That she was very industrious, and had continued close to her work from morning even until now. And the poor that are industrious and willing to take pains are fit to be encouraged. Now, in the heat of the day, she tarried a little in the house or booth that was set up in the field for shelter from the weather to repose herself, and some suggest that it is probably she retired for her devotion. But she soon came back to her work, and, except that little intermission, kept close to it all day, though it was not what she had been used to. Servants should be just in the character and reports they give to their masters, and take heed they do not misrepresent any person, nor without cause discourage their master's charity. 2. Boaz was hereupon extremely civil to her in divers instances. (1.) He ordered her to attend his reapers in every field they gathered in and not to glean in the field of another, for she should not need to go any where else to better herself (Rut 2:8): Abide here fast by my maidens; for those of her own sex were the fittest company for her. (2.) He charged all his servants to be very tender of her and respectful to her, and no doubt they would be so to one to whom they saw their master kind. She was a stranger, and it is probably her language, dress, and mien differed much from theirs; but he charged them that they should not in any thing affront her, or be abusive to her, as rude servants are too apt to be to strangers. (3.) He bade her welcome to the entertainment he had provided for his own servants. He ordered her, not only to drink of the water which was drawn for them (for that seems to be the liquor he means, Rut 2:9, drawn from the famous well of Beth-lehem which was by the gate, the water of which David longed for, Sa2 23:15), but at meal-time to come and eat of their bread (Rut 2:14), yea, and she should be welcome to their sauce too: Come, dip thy morsel in the vinegar, to make it savoury; for God allows us not only nourishing but relishing food, not for necessity only, but for delight. And for encouragement o her, and direction to the servants, he himself, happening to be present when the reapers sat down to meat, reached her parched corn to eat. It is no disparagement to the finest hand to be reached forth to the needy (Pro 31:20), and to be employed in serving the poor. Observe, Boaz was not scanty in his provision for his reapers, but sent them so much more than enough for themselves as would be entertainment for a stranger. Thus there is that scattereth and yet increaseth. (4.) He commended her for her dutiful respect to her mother-in-law, which, though he did not know her by sight, yet he had heard of (Rut 2:11): It has been fully shown me all that thou hast done unto thy mother-in-law. Note, Those that do well ought to have the praise of it. But that which especially he commended her for was that she had left her own country, and had become a proselyte to the Jewish religion; for so the Chaldee expounds it: "Thou hast come to be proselyted, and to dwell among a people whom thou knowest not." Those that leave all, to embrace the true religion, are worthy of double honour. (5.) He prayed for her (Rut 2:12): The Lord recompense thy work. Her strong affection to the commonwealth of Israel, to which she was by birth an alien, was such a work of the divine grace in her as would certainly be crowned with a full reward by him under whose wings she had come to trust. Note, Those that by faith come under the wings of the divine grace, and have a full complacency and confidence in that grace, may be sure of a full recompence of reward for their so doing. From this expression, the Jews describe a proselyte to be one that is gathered under the wings of the divine majesty. (6.) He encouraged her to go on in her gleaning, and did not offer to take her off from that; for the greatest kindness we can do our poor relations is to assist and encourage their industry. Boaz ordered his servants to let her glean among the sheaves, where other gleaners were not allowed to come, and not to reproach her, that is, not to call her thief, or to suspect her of taking more than was allowed her, Rut 2:15. All this shows Boaz to have been a man of a generous spirit, and one that, according to the law, considered the heart of a stranger. 3. Ruth received his favours with a great deal of humility and gratitude, and conducted herself with as much propriety in her place as he did himself in his, but little thinking that she should shortly be the mistress of that field she was now gleaning in. (1.) She paid all possible respect to him, and gave him honour, according to the usage of the country (Rut 2:10): She fell on her face, and bowed herself to the ground. Note, Good breeding is a great ornament to religion; and we must render honour to whom honour is due. (2.) She humbly owned herself unworthy of his favours: "I am a stranger (Rut 2:10) and not like one of thy handmaids (Rut 2:13), not so well dressed nor so well taught, not so neat nor so handy." Note, It well becomes us all to think meanly of ourselves, and to take notice of that in ourselves which is diminishing, esteeming others better than ourselves. (3.) She gratefully acknowledged his kindness to her; though it was no great expense to him, nor much more than what he was obliged to by the divine law, yet she magnifies and admires it: Why have I found grace in thy eyes? Rut 2:10. (4.) She begs the continuance of his good-will: Let me find favour in they sight (Rut 2:13), and owns that what he had said had been a cordial to her: Thou hast comforted me, for that thou hast spoken friendly to me. Those that are great, and in high places, know not how much good they may do to their inferiors with a kind look or by speaking friendly to them; and so small an expense, one would think, they should not grudge, when it shall be put upon the score of their charity. (5.) When Boaz gave her her dinner with his reapers she only ate so much as would suffice her, and left the rest, and immediately rose up to glean, Rut 2:14, Rut 2:15. She did not, under pretence either of her want or of her labour, eat more than was convenient for her, nor so much as to unfit her for work in the afternoon. Temperance is a friend to industry; and we must eat and drink to strengthen us for business, not to indispose us to it.

Verse 17

Here, I. Ruth finishes her day's work, Rut 2:17. 1. She took care not to lose time, for she gleaned until evening. We must not be weary of well-doing, because in due season we shall reap. She did not make an excuse to sit still, or go home, till the evening. Let us work the works of him that sent us, while it is day. She scarcely used, much less did she abuse, the kindness of Boaz; for, though he ordered his servants to leave handfuls for her, she continued to glean the scattered ears. 2. She took care not to lose what she had gathered, but threshed it herself, that she might the more easily carry it home, and might have it ready for use. The slothful man roasteth not that which he took in hunting, and so loseth the benefit of it, but the substance of a diligent man is precious, Pro 12:27. Ruth had gathered it ear by ear, but, when she had put it all together, it was an ephah of barley, about four pecks. Many a little makes a great deal. It is an encouragement to industry that in all labour, even that of gleaning, there is profit, but the talk of the lips tendeth only to penury. When she had got her corn into as little compass as she could, she took it up herself, and carried it into the city, though, had she asked them, it is likely some of Boaz's servants would have done that for her. We should study to be as little as possible troublesome to those that are kind to us. She did not think it either too hard or too mean a service to carry her corn herself into the city, but was rather pleased with what she had gotten by her own industry, and careful to secure it; and let us thus take care that we lose not those things which we have wrought, which we have gained, Jo2 1:8. II. She paid her respects to her mother-in-law, went straight home to her and did not go to converse with Boaz's servants, showed her what she had gleaned, that she might see she had not been idle. 1. She entertained her with what she had left of the good dinner Boaz had given her. She gave to her what she had reserved, after she was sufficed (Rut 2:18), which refers to Rut 2:14. If she had any thing better than another, her mother should have part with her. Thus, having shown industry abroad, she showed piety at home; so children's maintaining their parents is called (Ti1 5:4), and it is part of the honour due to them by the fifth commandment, Mat 15:6. 2. She gave her an account of her day's work, and how a kind providence had favoured her in it, which made it very comfortable to her; for the gleanings that a righteous man hath are better than the harvests of many wicked, Psa 37:16. (1.) Naomi asked her where she had been: Where hast thou gleaned today? Note, Parents should take care to enquire into the ways of their children, how, and where, and in what company they spend their time. This may prevent many extravagancies which children, left to themselves, run into, by which they bring both themselves and their parents to shame. If we are not our brethren's, yet surely we are our children's keepers: and we know what a son Adonijah proved, that had never been chidden. Parents should examine their children, not to frighten nor discourage them, not so as to make them hate home or tempt them to tell a lie, but to commend them if they have done well, and with mildness to reprove and caution them if they have done otherwise. It is a good question for us to ask ourselves in the close of every day, "Where have I gleaned today? What improvements have I made in knowledge and grace? What have I done or obtained that will turn to a good account?" (2.) Ruth gave her a particular account of the kindness she had received from Boaz (Rut 2:19) and the hopes she had of further kindness from him, he having ordered her to attend his servants throughout all the harvest, Rut 2:21. Note, Children should look upon themselves as accountable to their parents and to those that are over them, and not think it a disparagement to them to be examined; let them do that which is good, and they shall have praise of the same. Ruth told her mother what kindness Boaz had shown her, that she might take some occasion or another to acknowledge it and return him thanks; but she did not tell her how Boaz had commended her, v. 11. Humility teaches us, not only not to praise ourselves, but not to be forward to publish others' praises of us. (3.) We are here told what Naomi said to it. [1.] She prayed heartily for him that had been her daughter's benefactor, even before she knew who it was (Rut 2:19): Blessed be he, whoever he was, that did take knowledge of thee, shooting the arrow of prayer at a venture. But more particularly when she was told who it was (Rut 2:20): Blessed be he of the Lord. Note, The poor must pray for those that are kind and liberal to them, and thus requite them, when they are not capable of making them any other requital. Let the loins of the poor bless those that refresh them, Job 29:13; Job 31:20. And he that hears the cries of the poor against their oppressors (Exo 22:27), it may be hoped, will hear the prayers of the poor for their benefactors. She now remembered the former kindnesses Boaz had shown to her husband and sons, and joins those to this: he has not left off his kindness to the living and to the dead. If we generously show kindness even to those that seem to have forgotten our former favours, perhaps it may help to revive the remembrance even of those which seem buried. [2.] She acquainted Ruth with the relation their family was in to Boaz: The man is near of kin to us. It should seem she had been so long in Moab that she had forgotten her kindred in the land of Israel, till by this providence God brought it to her mind. At least she had not told Ruth of it, though it might have been some encouragement to a young proselyte. Unlike to humble Naomi are many, who, though fallen into decay themselves, are continually boasting of their great relations. Nay, Observe the chain of thought here, and in it a chain of providences, bringing about what was designed concerning Ruth. Ruth names Boaz as one that had been kind to her. Naomi bethinks herself who that should be, and presently recollects herself: "The man is near of kin to us; now that I hear his name, I remember him very well." This thought brings in another: "He is our next kinsman, our goel, that has the right to redeem our estate that was mortgaged, and therefore from him we may expect further kindness. He is the likeliest man in all Bethlehem to set us up." Thus God brings things to our mind, sometimes on a sudden, that prove to have a wonderful tendency to our good. [3.] She appointed Ruth to continue her attendance in the fields of Boaz (Rut 2:22): "Let them not meet thee in any other field, for that will be construed a contempt of his courtesy." Our blessed Saviour is our Goel; it is he that has a right to redeem. If we expect to receive benefit by him, let us closely adhere to him, and his fields, and his family; let us not go to the world and its fields for that which is to be had with him only, and which he has encouraged us to expect from him. Has the Lord dealt bountifully with us? Let us not be found in any other field, nor seek for happiness and satisfaction in the creature. Tradesmen take it ill if those that are in their books go to another shop. We lose divine favours if we slight them. Some think Naomi gave her daughter-in-law a tacit rebuke; she had spoken (Rut 2:21) of keeping fast by the young men. "Nay," said Naomi (Rut 2:22), "It is good that thou go out with his maidens; they are fitter company for thee than the young men." But they are too critical. Ruth spoke of the young men because they were the principal labourers, and to them Boaz had given directions concerning her; and Naomi takes it for granted that, while she attended the young men, her society would be with the maidens, as was fit. Ruth dutifully observed her mother's directions; she continued to glean, to the end, not only of barley-harvest, but of the wheat-harvest, which followed it, that she might gather food in harvest to serve for winter, Pro 6:6-8. She also kept fast by the maidens of Boaz, with whom she afterwards cultivated an acquaintance, which might do her service, Rut 2:23. But she constantly came to her mother at night in due time, as became a virtuous woman, that was for working days, and not for merry nights. And when the harvest was ended (as bishop Patrick expounds it) she did not gad abroad, but kept her aged mother company at home. Dinah went out to see the daughters of the land, and we know what a disgrace her vanity ended in. Ruth kept at home, and helped to maintain her mother, and went out on no other errand than to get provision for her, and we shall find afterwards what preferment her humility and industry ended in. Seest thou a man diligent in his business? Honour is before him.

Verse 1

2:1 Boaz was a relative of . . . Elimelech and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).

Verse 2

2:2 to pick up the stalks of grain left behind: Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.

Verse 3

2:3 as it happened, she found herself: Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.

Verse 5

2:5 Boaz recognized Ruth as a marriageable young woman (Hebrew na‘arah).

Verse 7

2:7 in the shelter: Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.

Verse 8

2:8-9 Boaz gave Ruth the special privilege of gleaning right behind the young women. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • I have warned the young men not to treat you roughly: Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though she was present before the proper time for gleaners to come in. • help yourself to the water: Boaz’s generosity saved Ruth the trouble of drawing her own water.

Verse 13

2:13 your workers (literally your maidservants): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.

Verse 14

2:14 By sharing his meal with Ruth, Boaz extended hospitality far beyond the call of duty.

Verse 15

2:15-16 Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.

Verse 18

2:18 In giving Naomi the roasted grain that was left over, Ruth was conscientious and generous.

Verse 19

2:19 all this grain: Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).

Verse 20

2:20 family redeemers (Hebrew go’el): The law specified that the go’el, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).

Verse 21

2:21 The author refers to Ruth as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.

How to Find Your Place

(Through the Bible) Ruth

(The Book of Ruth) 3. Ruth - the Gleaner in the Field

(The Book of Ruth) 4. Boaz and the Nearer Kinsman

Yosemite Bible Conference 1991-12 Posessing Your Possessions

Hebrews 4:14

Marriage Series #1 - Aquila & Priscilla

The Cost of Revival

Ruth - Part 4

Marriage Series #4 - Ruth & Boaz

(Spiritual Guidelines for Courtship) Practical Courtship Issues

Lesser Known Characters 03 Epaphras-Man of Prayer

When God Writes Your Story

Jesus Wants the Best for His Bride

The Discipline of Disturbance

Little Did She Know, That Amid the Sheaves—she Would Find a Husband!

Ruth 2:12

Blessed in the Field

Our Daily Homily - Ruth

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 7

Verse 8

Verse 9

Verse 10

Verse 12

Verse 13

Verse 14

Verse 15

Verse 17

Verse 18

Verse 20

Verse 21

Verse 23

Introduction

Verse 3

Verse 4

Verse 5

Verse 7

Verse 8

Verse 9

Verse 14

Verse 16

Verse 17

Verse 20

Verse 21

Verse 22

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Introduction

Verse 1

Verse 8

Verse 10

Verse 11