Text -- Ruth 2:1-15 (NET)

Ruth Works in the Field of Boaz

2:1 Now Naomi had a relative on her husband’s side of the family named Boaz. He was a wealthy, prominent man from the clan of Elimelech. 2:2 One day Ruth the Moabite said to Naomi, “Let me go to the fields so I can gather grain behind whoever permits me to do so.” Naomi replied, “You may go, my daughter.” 2:3 So Ruth went and gathered grain in the fields behind the harvesters. Now she just happened to end up in the portion of the field belonging to Boaz, who was from the clan of Elimelech.

Boaz and Ruth Meet

2:4 Now at that very moment, Boaz arrived from Bethlehem and greeted the harvesters, “May the Lord be with you!” They replied, “May the Lord bless you!” 2:5 Boaz asked his servant in charge of the harvesters, “To whom does this young woman belong?” 2:6 The servant in charge of the harvesters replied, “She’s the young Moabite woman who came back with Naomi from the region of Moab. 2:7 She asked, ‘May I follow the harvesters and gather grain among the bundles?’ Since she arrived she has been working hard from this morning until now– except for sitting in the resting hut a short time.” 2:8 So Boaz said to Ruth, “Listen carefully, my dear! Do not leave to gather grain in another field. You need not go beyond the limits of this field. You may go along beside my female workers. 2:9 Take note of the field where the men are harvesting and follow behind with the female workers. I will tell the men to leave you alone. When you are thirsty, you may go to the water jars and drink some of the water the servants draw.” 2:10 Ruth knelt before him with her forehead to the ground and said to him, “Why are you so kind and so attentive to me, even though I am a foreigner?” 2:11 Boaz replied to her, “I have been given a full report of all that you have done for your mother-in-law following the death of your husband– how you left your father and your mother, as well as your homeland, and came to live among people you did not know previously. 2:12 May the Lord reward your efforts! May your acts of kindness be repaid fully by the Lord God of Israel, from whom you have sought protection!” 2:13 She said, “You really are being kind to me, sir, for you have reassured and encouraged me, your servant, even though I am not one of your servants!” 2:14 Later during the mealtime Boaz said to her, “Come here and have some food! Dip your bread in the vinegar!” So she sat down beside the harvesters. Then he handed her some roasted grain. She ate until she was full and saved the rest. 2:15 When she got up to gather grain, Boaz told his male servants, “Let her gather grain even among the bundles! Don’t chase her off!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Rut 2:2

Which was permitted to the poor, and the stranger, Deu 24:19, nor was she ashamed to confess her poverty, nor would she eat the bread of idleness.

Wesley: Rut 2:2

For though it was their duty to permit this, yet she thought it might perhaps be denied her; at least, that it became her modestly and humbly to acknowledge their kindness herein.

Wesley: Rut 2:3

It was a chance in reference to second causes, but ordered by God's providence. God wisely orders small events, even those that seem altogether contingent. Many a great affair is brought about by a little turn, fortuitous as to men, but designed by God.

Wesley: Rut 2:4

They expressed their piety, even in their civil conversation, and worldly transactions; which now so many are ashamed of.

Wesley: Rut 2:7

She did not boldly intrude herself, but modestly ask leave of us.

Wesley: Rut 2:7

She is not retired through idleness, for she hath been diligent and constant in her labours.

Wesley: Rut 2:7

In the little house or tent, which was set up in the fields at these times, and was necessary in those hot countries, where the labourers might retire for a little repose or repast. Being weary with her continued labours, she comes hither to take a little rest.

Wesley: Rut 2:8

Not by the young men, to avoid both occasion of sin, and matter of scandal. Herein he shews his piety and prudence.

Wesley: Rut 2:9

So as to offer any incivility or injury to thee.

Wesley: Rut 2:10

This was the humblest posture of reverence, either civil when performed to men, or religious, when to God.

Wesley: Rut 2:10

That is, shew any respect and kindness to me.

Wesley: Rut 2:12

That is, protection and care. An allusion either to hens, which protect and cherish their young ones under their wings; or to the wings of the Cherubim, between which God dwelt.

Wesley: Rut 2:13

I humbly implore the continuance of thy good opinion of me, though I do not deserve it, being a person more mean, necessitous, and, obscure, a stranger, and one born of heathen parents, and not of the holy and honourable people of Israel, as they are.

Wesley: Rut 2:14

Not with or among them, but at some little distance from them, as one inferior to them. It is no disparagement to the finest hand, to be reached forth to the needy.

JFB: Rut 2:2

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 [Rth 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.

JFB: Rut 2:3

Fields in Palestine being unenclosed, the phrase signifies that portion of the open ground which lay within the landmarks of Boaz.

JFB: Rut 2:4

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.

JFB: Rut 2:5

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.

JFB: Rut 2:7

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.

JFB: Rut 2:7

That is, the field tent, erected for the occasional rest and refreshment of the laborers.

JFB: Rut 2:8-9

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.

JFB: Rut 2:9

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 (Rth 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.

JFB: Rut 2:14

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 (Rth 2:18) in reserve for her mother-in-law.

Clarke: Rut 2:1

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.

Clarke: Rut 2:2

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

Clarke: Rut 2:2

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.

Clarke: Rut 2:3

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

Clarke: Rut 2:4

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!"

Clarke: Rut 2:5

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 fiel

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 fel

In frequent handfuls; there, they bound the sheaves

Three binders of the sheaves their sultry tas

All plied industrious, and behind them boy

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 trai

Prepared the banquet - a well thriven o

New slain, and the attendant maidens mix’

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.

Clarke: Rut 2:7

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.

Clarke: Rut 2:8

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.

Clarke: Rut 2:9

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

Clarke: Rut 2:10

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.

Clarke: Rut 2:12

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

Clarke: Rut 2:12

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.

Clarke: Rut 2:13

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.

Clarke: Rut 2:14

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

Clarke: Rut 2:14

Parched corn - This was a frequent repast among the ancients in almost all countries; see the notes on Lev 2:1-14 (note).

Clarke: Rut 2:15

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.

Defender: Rut 2:3

The custom of gleaning (collecting what had been missed by the officially employed reapers), was a divinely ordained provision for the poor of the land (Lev 19:9, Lev 19:10; Deu 24:19).

Defender: Rut 2:3

To outward appearances, Ruth just "happened" to glean in the field of Boaz, but the entire context makes it clear that this was God's providential leading. God is altogether sovereign; He is not a God of chance. A faithful believer, seeking honestly to know and do the will of God, especially in relation to His already revealed will in Scripture, can be confident that the circumstances around him are not dictated by the laws of probability but by the will and purpose of God (Rom 8:28).

Defender: Rut 2:3

Boaz was considered a relative of Elimelech, the father of Ruth's first husband. The implication is that Boaz was old enough to be Ruth's father (Rth 3:10). However, age is secondary if one's goal is a God-honoring marriage."

TSK: Rut 2:1

kinsman : Rth 3:2, Rth 3:12

a mighty : Deu 8:17, Deu 8:18; Job 1:3, Job 31:25

Boaz : Boaz, according the Targumist, was the same as Ibzan. Rth 4:21; Jdg 12:8-10; 1Ch 2:10-12; Mat 1:5; Luk 3:32, Booz

TSK: Rut 2:2

glean ears : Lev 19:9, Lev 19:16, Lev 23:22; Deu 24:19-21

TSK: Rut 2:3

gleaned : 1Th 4:11, 1Th 4:12; 2Th 3:12

hap was : Heb. hap happened, 2Ki 8:5; Est 6:1, Est 6:2; Mat 10:29; Luk 10:31

TSK: Rut 2:4

The Lord : Psa 118:26, Psa 129:7, Psa 129:8; Luk 1:28; 2Th 3:16; 2Ti 4:22; 2Jo 1:10, 2Jo 1:11

And they : Rth 4:11; Gen 18:19; Jos 24:15; Psa 133:1-3; 1Ti 6:2

TSK: Rut 2:5

Rth 4:21; 1Ch 2:11, 1Ch 2:12

TSK: Rut 2:6

the servant : This seems to have been a kind of steward, who had the under- management of the estate. Gen 15:2, Gen 24:2, Gen 39:4; Mat 20:8, Mat 24:45

It is the : Rth 1:16, Rth 1:19, Rth 1:22

TSK: Rut 2:7

I pray : Pro 15:33, Pro 18:23; Mat 5:3; Eph 5:21; 1Pe 5:5, 1Pe 5:6

continued : Pro 13:4, Pro 22:29; Ecc 9:10; Rom 12:11; Gal 6:9

in the house : It seems that the reapers were now resting in a tent, erected for that purpose; and that Ruth had just gone in with them, to take her rest also.

TSK: Rut 2:8

my daughter : 1Sa 3:6, 1Sa 3:16; 2Ki 5:13; Mat 9:2, Mat 9:22

neither : Son 1:7, Son 1:8

abide : Mat 10:7-11; Phi 4:8

TSK: Rut 2:9

touch thee : Gen 20:6; Job 19:21; Psa 105:15; Pro 6:29; 1Co 7:1; 1Jo 5:18

go : Gen 24:18-20; Mat 10:42; Joh 4:7-11

TSK: Rut 2:10

fell : Gen 18:2; 1Sa 25:23

Why have : Rth 2:2, Rth 2:13; 2Sa 9:8, 2Sa 19:28; Luk 1:43, Luk 1:48; Rom 12:10

seeing : Isa 56:3-8; Mat 15:22-28, Mat 25:35; Luk 7:6, Luk 7:7, Luk 17:16-18

TSK: Rut 2:11

all that : Rth 1:11, Rth 1:14-22; Psa 37:5, Psa 37:6

and how : Psa 45:10; Luk 5:11, Luk 5:23, Luk 14:33, Luk 18:29, Luk 18:30; Heb 11:8, Heb 11:9, Heb 11:24-26

TSK: Rut 2:12

recompense : 1Sa 24:19; Psa 19:11, Psa 58:11; Pro 11:18, Pro 23:18 *marg. Mat 5:12, Mat 6:1, Mat 10:41, Mat 10:42; Luk 6:35, Luk 14:12-14; Col 2:18; 2Ti 1:18, 2Ti 4:8; Heb 6:10, Heb 11:6, Heb 11:26

wings : Rth 1:16; Psa 17:8, Psa 36:7, Psa 57:1, Psa 61:4, Psa 63:7, Psa 91:4; Mat 23:37

TSK: Rut 2:13

Let me find : or, I find favour, Gen 33:8, Gen 33:10, Gen 33:15, Gen 43:14; 1Sa 1:18; 2Sa 16:4

friendly : Heb. to the heart, Gen 34:3; Jdg 19:3

not like : 1Sa 25:41; Pro 15:33; Phi 2:3

TSK: Rut 2:14

At mealtime : Job 31:16-22; Pro 11:24, Pro 11:25; Isa 32:8, Isa 58:7, Isa 58:10, Isa 58:11; Luk 14:12-14

dip thy morsel : Vinegar, robb of fruits, etc., are used for this purpose in the East to the present day; into which, says Dr. Shaw, they dip the bread and hand together.

parched : 1Sa 17:17, 1Sa 25:18; 2Sa 17:28

she did : Deu 8:10, Deu 11:15; 2Ki 4:43, 2Ki 4:44; Mat 14:20

was sufficed : Rth 2:18; Psa 23:5

TSK: Rut 2:15

glean : 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, it is now settled by a solemn judgment of the Court of Common Pleas, that a right to glean in the harvest field cannot be claimed by any person at common law. Any person may permit or prevent it on his own grounds. By the Irish Acts, 25; Henry VIII. c. 1 , and 28; Henry VIII. c. 24 , gleaning and leasing are so restricted as to be in fact prohibited in that part of the United Kingdom.

reproach : Heb. shame, Jam 1:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rut 2:1

A kinsman - More literally "an acquaintance"; here (and in the feminine, Rth 3:2) denoting the person with whom one is intimately acquainted, one’ s near relation. The next kinsman of Rth 2:20, etc. גאל gā'al , is a wholly different word.

Boaz - Commonly taken to mean, "strength is in him"(compare 1Ki 7:21).

Barnes: Rut 2:7

The house - The shed or booth where they took their meals, and were sheltered from the sun in the heat of the day (see Gen 33:17).

Barnes: Rut 2:8

The grammatical forms of the verbs "go hence"and "abide,"are unique and Chaldaic. They are supposed to indicate the dialect used at Bethlehem in the time of Boaz.

Barnes: Rut 2:9

After them - i. e. "after my maidens."The fields not being divided by hedges, but only by unplowed ridges, it would be easy for her to pass off Boaz’ s land without being aware of it, and so find herself among strangers where Boaz could not protect her.

Barnes: Rut 2:10

She fell on her face - With Oriental reverence (compare Gen 33:3, and the marginal reference).

Barnes: Rut 2:12

The similarity of expression here to Gen 15:1, and in Rth 2:11 to Gen 12:1, makes it probable that Boaz had the case of Abraham in his mind.

The Lord God of Israel - " Jehovah the God of Israel."Compare Jos 14:14, where, as here, the force of the addition, the God of Israel, lies in the person spoken of being a foreigner (see Jdg 11:21 note).

Barnes: Rut 2:14

To dip the morsel, or sop, whether it were bread or meat, in the dish containing the vinegar (compare Mat 26:23; Mar 14:20 : Exo 25:29; Num 7:13) was, and still is, the common custom in the East.

Parched or "roasted"corn - Grain was the common food of the country then (compare 1Sa 17:17; 1Sa 25:18; 2Sa 17:28) as it is now.

And left - Or "reserved"Rth 2:18. Rather, "had some over"(compare Luk 15:17). Rth 2:18 tells us that she took to her mother-in-law what she had left over.

Poole: Rut 2:2

Gleaning was permitted to the poor and the stranger, Deu 24:19 , both which she was; nor was she ashamed to confess her poverty, nor would she eat the bread of idleness; whereby she showeth herself to be a prudent, and diligent, and virtuous woman, as she is called, Rth 3:11 .

In whose sight I shall find grace for though it was their duty to permit this, Lev 19:9 23:22 , yet either she was ignorant thereof, or thought that, being a stranger, it might be grudged or denied to her; or, at least, that it became her modestly and humbly to acknowledge their kindness herein.

Poole: Rut 2:3

Her hap was for it was indeed a chance in reference to second causes, but ordered and designed by God’ s providence.

Poole: Rut 2:4

They expressed and professed their piety, even in their civil conversation and worldly transactions; which now so many are ashamed of, and call it hypocrisy or vain ostentation thus to do.

Poole: Rut 2:6

i.e. That came with Naomi when she came back; for otherwise, as Ruth did not go from thence, so she could not properly be said to come back.

Poole: Rut 2:7

She said, I pray you, let me glean she did not boldly intrude herself, but modestly ask leave of us.

Hath continued even from the morning until now she is not retired though idleness, for she hath been diligent and constant in her labours.

In the house not in Naomi’ s house, as many understand it, as may be gathered from Rth 2:18,19 , but in the little house or tent, which was set up in the fields at these times, and was necessary in those hot countries, where the labourers or others might retire for a little repose or repast at fit times. Being weary with her continued labours she comes hither to take a little rest.

Poole: Rut 2:8

Not by the young men, to avoid both occasion of sin and matter of scandal. Herein he shows his piety and prudence.

Poole: Rut 2:9

That they shall not touch thee so as to offer any incivility or injury to thee. Touching is oft taken for hurting, Gen 26:11 Psa 105:15 .

Poole: Rut 2:10

She fell on her face: this was the humblest posture of reverence; either civil, when performed to men, or religious, when to God. See Gen 18:2 33:3 42:6 Mat 2:11 8:2 .

Take knowledge of me i.e. show any respect and kindness to me; for words of knowledge in Scripture commonly include affection.

Poole: Rut 2:11

Which thou knewest not of whom thou hadst no experience; for otherwise in general she could not be ignorant of this people.

Poole: Rut 2:12

Wings i.e. protection and care, as Deu 32:11 Psa 17:8 36:7 91:4 . An allusion either to hens, which protect and cherish their young ones under their wings; or to the wings of the cherubims, between which God dwelt.

Poole: Rut 2:13

Let me find favour in thy sight I humbly implore the continuance of thy good opinion of me, though I do not deserve it.

Not like unto one of thy handmaidens a person more mean, and necessitous, and obscure, being a stranger, and one born of heathenish parents, and not of the holy and honourable people of Israel, as they are.

Poole: Rut 2:14

Bread in those simple and frugal times was the usual food of servants and the meaner sort, at least when they were engaged in such works as this, which required speed, and therefore must be quick in their eating, as well as in their work. Or bread may be here put for any food, as it oft is.

Vinegar either simple vinegar, in which the poorer sort used to dip their bread, and so eat it in hot countries, as they did not only in Canaan, but afterwards in Italy; it being very proper, especially in those parts, for cooling them in those hot seasons, for strengthening their sinews, &c.; or vinegar mixed with other things to make some kind of sauce.

Beside the reapers not with or among them, but at some little distance from them, and as one inferior to them, as she had acknowledged before in words, and now showeth it by her actions.

Parched corn a food in frequent use and some esteem with them. See 2Sa 17:28 .

Poole: Rut 2:15

As if she were rude or impudent in so doing, as otherwise they should have thought.

Quest. Why did he not rather give her as much corn as she could carry, and send her away?

Answ Because he would not have her to eat the bread of idleness, but honestly to get it with the sweat of her brow, according to her duty and present condition.

Haydock: Rut 2:1

Booz. The Scripture does not specify how nearly they were related. R. Josue says Elimelech, Salmon, and Tob (chap. iii. 13,) were brothers, and Booz was the son of Salmon, which cannot be refuted, (Serarius, q. 1.; Menochius) though the authority and proofs be very weak. It is not, however, more probable that Booz was the brother of Elimelech. Some think that he was not the immediate son of Salmon, as four persons seem too few to fill up the space of 366 years, from the marriage of Rahab till the birth of David. But this is not impossible. (Calmet) See chap. iv. 20.

Haydock: Rut 2:2

To me. It was the privilege of the poor and of strangers to glean, Deuteronomy xxiv. 19., and Leviticus xix. 9. Yet Ruth asks leave, through civility. (Calmet) ---

This law is no longer in force, but it would be inhuman for the rich to deny this liberty to those who are in distress, and willing rather to work than to beg. (Tirinus)

Haydock: Rut 2:4

With you. This blessing the Church still adopts in her service. (Worthington) ---

It was customary to bless one another during harvest, Psalm cxxviii. 5, 8. (Calmet) ---

Booz did, as Cato advises, Ne opera parcas visere; "See what is going forward." The master's eye makes the servants diligent. (Haydock).

Haydock: Rut 2:5

Man. Heb. nahar, a man in the prime of life. He had the care of all in the field, during the absence of his master; whence Josephus styles him agrocomos, or agronomos. (Menochius) ---

Homer mentions an officer or king, standing with his sceptre in the midst of the reapers, and silently rejoicing at the rich profusion of the field. (Iliad) ---

Thus we see the taste of the ancients, while agriculture was honourable.

Haydock: Rut 2:7

Moment. Hebrew, "her tarrying in the house is but small, or till now, that she remains a little in the house." She entered the house with the reapers, during the excessive heat of the day, and to avoid the suspicion of taking more than was allowed, during their absence. (Calmet) ---

Septuagint, "she hath not discontinued to work in the field even a little." Her diligence and modesty attracted the notice of Booz. (Haydock).

Haydock: Rut 2:9

Thee. The men tied the corn after the female reapers, (Calmet) and Ruth was authorized to follow, close at their heels, without fear. (Haydock) ---

The waters. This is not expressed in Hebrew but it is in the Septuagint and the Chaldean. (Calmet) ---

The privilege of having water in those countries was very considerable. (Menochius)

Haydock: Rut 2:10

Country. St. Elizabeth was impressed with similar sentiments, when she was visited by the blessed Virgin; (Haydock) and so was David, when he considered the wonderful condescension of God, Psalm viii. 5., cxliii. 3., and Job vii. 17. (Calmet) ---

Frequent instances occur in Scripture of people worshipping, or shewing their gratitude to their fellow creatures, by this posture of the body. (Menochius) ---

Yet no suspicion of idolatry attaches to them, Genesis xxiii. '7., &c. (Haydock)

Haydock: Rut 2:11

Heretofore, to embrace the same religion. (Menochius)

Haydock: Rut 2:12

Work. Booz doubted not but a full and eternal reward was due to good works. (Worthington) ---

Fled. This similitude frequently occurs, (Psalm xxxv. 8., and Matthew xxiii. 37,) to denote protection. (Calmet). ---

Chaldean, "Thou art come to be a proselyte, and to hide thyself under the shade of the majesty of his glory." (Menochius)

Haydock: Rut 2:13

Heart. This has the same meaning as the former part of the sentence. (Calmet) See Osee ii. 14. (Haydock) ---

Maids, but more lowly and mean. (Menochius)

Haydock: Rut 2:14

Vinegar, or small wine, made on purpose for working people. Some think that such was presented to our Saviour. Yet vinegar was very frequently mixed with other things, and was esteemed particularly refreshing. (Pliny, [Natural History?] xxiii. 1.) (Calmet) ---

Side. Not in front, that they might not stare at her. (Menochius) ---

And she, &c. Hebrew, "and he gave her frumenty, or parched corn." A little oil might be poured upon it. See Leviticus ii. 14., and 2 Kings xxvi. 28. (Haydock) ---

Travellers in Ethiopia only take parched barley with them. (Calmet) ---

The leavings, to Noemi. "Learn, says Seneca, (ep. 110,) to be content with a little." Septuagint, "and Booz heaped up food before her, and she ate and was filled, and left a part. " (Haydock) ---

But it appears that she afterwards took it home, ver. 18. (Menochius) ---

The vinegar and corn which were given to Ruth were very refreshing. The Spaniards still drink posca, or water and vinegar. (Tirinus)

Haydock: Rut 2:15

Reap. Hebrew, "if she will glean, even among the sheaves, do not cover her with confusion," (Haydock) or hinder her, Psalm xliii. 10. (Calmet)

Gill: Rut 2:1

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, Rth 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 Rth 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.

Gill: Rut 2:2

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, Rth 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, Rth 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.

Gill: Rut 2:3

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.

Gill: Rut 2:4

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.

Gill: Rut 2:5

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 αγροκομος, 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.

Gill: Rut 2:6

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.

Gill: Rut 2:7

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, Rth 2:14. The Septuagint version is therefore very wrong, which reads"from the morning until the evening,''for that was not yet come, Rth 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, Rth 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.

Gill: Rut 2:8

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.

Gill: Rut 2:9

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, 2Sa 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.

Gill: Rut 2:10

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.''

Gill: Rut 2:11

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.

Gill: Rut 2:12

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 2Jo 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.

Gill: Rut 2:13

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".

Gill: Rut 2:14

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 2Sa 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, Rth 2:18.

Gill: Rut 2:15

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, Rth 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Rut 2:1

¹ tn The disjunctive clause (note the vav [ו] + prepositional phrase structure) provides background information essential to the following narrative.

² tc The marginal reading (Qere) is מוֹדַע (moda’, “relative”), while the consonantal text (Kethib) has מְיֻדָּע (miyudda’, “friend”). The textual variant was probably caused by orthographic confusion between consonantal מְיֻדָּע and מוֹדַע. Virtually all English versions follow the marginal reading (Qere), e.g., KJV, NAB, NASB, NRSV “kinsman”; NIV, NCV, NLT “relative.”

³ tn Heb “and [there was] to Naomi a relative, to her husband, a man mighty in substance, from the clan of Elimelech, and his name [was] Boaz.”

NET Notes: Rut 2:2

¹ tn The cohortative here (“Let me go”) expresses Ruth’s request. Note Naomi’s response, in which she gives Ruth permission to go to the field.

² tn Following the preceding cohortative, the cohortative with vav conjunctive indicates purpose/result.

³ tn Heb “anyone in whose eyes I may find favor” (ASV, NIV similar). The expression אֶמְצָא־חֵן בְּעֵינָיו (’emtsa’-khen bÿ’enayv, “to find favor in the eyes of [someone]”) appears in Ruth 2:2, 10, 13. It is most often used when a subordinate or servant requests permission for something from a superior (BDB 336 s.v. חֵן). Ruth will play the role of the subordinate servant, seeking permission from a landowner, who then could show benevolence by granting her request to glean in his field behind the harvest workers.

⁴ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

NET Notes: Rut 2:3

¹ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

² tn Heb “and she went and entered [a field] and gleaned in the field behind the harvesters.” Cf. KJV, NASB, NRSV “the reapers”; TEV “the workers.”

³ sn The text is written from Ruth’s limited perspective. As far as she was concerned, she randomly picked a spot in the field. But God was providentially at work and led her to the portion of the field belonging to Boaz, who, as a near relative of Elimelech, was a potential benefactor.

NET Notes: Rut 2:4

¹ tn Heb “and look”; NIV, NRSV “Just then.” The narrator invites the audience into the story, describing Boaz’s arrival as if it were witnessed by the audience.

² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

³ tn Heb “said to.” Context indicates that the following expression is a greeting, the first thing Boaz says to his workers.

⁴ tn Heb “said to him.” For stylistic reasons “replied” is used in the present translation.

NET Notes: Rut 2:5

¹ tn Heb “said to.” Since what follows is a question, “asked” is appropriate in this context.

² tn Heb “young man.” Cf. NAB “overseer”; NIV, NLT “foreman.”

³ sn In this patriarchal culture Ruth would “belong” to either her father (if unmarried) or her husband (if married).

NET Notes: Rut 2:7

¹ tn Heb “said.” What follows is a question, so “asked” is used in the translation.

² tn On the use of the perfect with vav consecutive after the cohortative, see IBHS 530 §32.2.2b.

³ tn Heb “May I glean and gather among the bundles behind the harvesters?” Others translate, “May I glean and gather [grain] in bundles behind the harvesters?” (cf. NAB; see F. W. Bush, Ruth, Esther [WBC], 117). For discussion of the terminology and process of harvesting, see O. Borowski, Agriculture in Iron Age Israel, 59-61.

⁴ tn Heb “and she came and she has persisted.” The construction וַתָּבוֹא וַתַעֲמוֹד (vattavo’ vata’amod) forms a dependent temporal sequence: “since she came, she has persisted.” Because עָמַד (’amad, “to stand, remain, persist”; BDB 764 s.v. עָמַד; HALOT 840-42 s.v. עמד) has a broad range of meanings, וַתַעֲמוֹד has been understood in various ways: (1) Ruth had stood all morning waiting to receive permission from Boaz to glean in his field: “she has stood (here waiting)”; (2) Ruth had remained in the field all morning: “she has remained here” (NAB, NASB, NCV); and (3) Ruth had worked hard all morning: “she has worked steadily” (REB), “she has been working” (TEV, CEV), “she has been on her feet (all morning)” (JPS, NJPS, NRSV). For discussion, see F. W. Bush, Ruth, Esther (WBC), 118-19.

⁵ tn Heb “and she came and she stood, from then, the morning, and until now, this, her sitting [in] the house a little.” The syntax of the Hebrew text is awkward and the meaning uncertain. For discussion see F. W. Bush, Ruth, Esther (WBC), 118-19.

⁶ tn Heb “except this.” The function and meaning of the demonstrative adjective זֶה (zeh, “this”) is difficult: (1) MT accentuation joins זֶה withשִׁבְתָּהּ (shivtah, “this her sitting”), suggesting that זֶה שִׁבְתָּהּ functions as subject complement (see BDB 261 s.v. זֶה 2.a and Josh 9:12). (2) Others suggest that זֶה functions as an emphasizing adverb of time (“just now”; BDB 261 s.v. 4.h) and connect it with עַתָּה (’attah, “now”) to form the idiom עַתָּה זֶה (zeh ’attah, “now, just now”; BDB 261 s.v. 4.h; GKC 442-43 §136.d; see F. W. Bush, Ruth, Esther [WBC], 118-19). The entire line is translated variously: KJV “until now, (+ save ASV) that she tarried a little in the house”; NASB “she has been sitting in the house for a little while”; NIV “except for a short rest in the shelter”; NJPS “she has rested but little in the hut”; “her sitting (= resting) in the house (has only been) for a moment.” A paraphrase would be: “She came and has kept at it (= gleaning) from this morning until now, except for this: She has been sitting in the hut only a little while.” The clause as a whole is an exceptive clause: “except for this….”

⁷ tc The MT vocalizes consonantal שבתה as שִׁבְתָּהּ (shivtah, “her sitting”; Qal infinitive construct from יָשַׁב (yashav), “to sit” + 3rd person feminine singular suffix), apparently taking the 3rd person feminine singular suffix as a subjective genitive: “she sat [in the hut only a little while]” (so KJV, ASV, NASB, NIV, REB, TEV, NCV, NJPS). On the other hand, LXX κατέπαυσεν (“she rested”) reflects the vocalization שָׁבְתָה (shavtah, “she rested”; Qal perfect 3rd person feminine singular from שָׁבַת (shavat), “to rest”): “she rested [in the hut only a little while]” (so RSV, NRSV, NAB, CEV, NJB, JPS). The MT reading is more difficult and is therefore probably original.

tn Heb “and she came and she stood, from then, the morning, and until now, this, her sitting [in] the house a little.” The syntax of the Hebrew text is awkward here and the meaning uncertain. F. W. Bush (Ruth, Esther [WBC], 118-19) takes עָמַד (’amad, “to stand”) in the sense “to stay, remain,” connects זֶה (zeh, “this”) with the preceding עַתָּה (’attah, “now”) as an emphasizing adverb of time (“just now”), and emends שִׁבְתָּהּ הַבַּיִת (shivtah habbayit, “her sitting [in] the house”) to שָׁבְתָה (shavtah, “she rested”), omitting הַבַּיִת (habbayit) as dittographic. Another option is to translate, “She came and has stood here from this morning until now. She’s been sitting in the house for a short time.” According to this view the servant has made Ruth wait to get permission from Boaz. It is difficult, however, to envision a “house” being in the barley field.

⁸ tc Several English versions (NAB, NEB, RSV, NRSV, JB, CEV) suggest deleting MT הַבַּיִת (habbayit, lit. “the house”) due to dittography with בתה in שִׁבְתָּהּ (shivtah) which precedes; however, several ancient textual witnesses support the MT (medieval Hebrew manuscripts, Syriac, Targum). The LXX reading ἐν τῷ ἀργῷ (en tw argw, “in the field”) probably does not represent an alternate Hebrew textual tradition, but merely the translator’s attempt to smooth out a difficult Hebrew text.

tn “[in] the house.” The noun הַבַּיִת (lit. “the house”) functions as an adverbial accusative of location, and probably refers to a “hut, shelter,” providing shade for workers in the field, such as those still used by harvesters in modern Israel (H. A. Hoffner, TDOT 2:111-15). This kind of structure is probably referred to using different terms in Isaiah 1:8, “like a shelter (כְּסֻכָּה, kÿsukkah) in a vineyard, like a hut (כִּמְלוּנָה, kimlunah) in a field of melons.” Some translations render הַבַּיִת (habbayit) literally as “the house” (KJV, NKJV, NASB), while others nuance it as “the shelter” (NIV, NCV, TEV, NLT).

⁹ tn Heb “a little while.” The adjective מְעָט (me’at) functions in a temporal sense (“a little while”; e.g., Job 24:24) or a comparative sense (“a little bit”); see BDB 589-90 s.v. The foreman’s point is that Ruth was a hard worker who only rested a short time.

NET Notes: Rut 2:8

¹ tn Heb “Have you not heard?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see F. W. Bush, Ruth, Esther [WBC], 119, and GKC 474 §150.e).

² tn Heb “my daughter.” This form of address is a mild form of endearment, perhaps merely rhetorical. It might suggest that Boaz is older than Ruth, but not necessarily significantly so. A few English versions omit it entirely (e.g., TEV, CEV).

³ tn The switch from the negative particle אַל (’al, see the preceding statement, “do not leave”) to לֹא (lo’) may make this statement more emphatic. It may indicate that the statement is a policy applicable for the rest of the harvest (see v. 21).

⁴ tn Heb “and thus you may stay close with.” The imperfect has a permissive nuance here.

⁵ sn The female workers would come along behind those who cut the grain and bundle it up. Staying close to the female workers allowed Ruth to collect more grain than would normally be the case (see O. Borowski, Agriculture in Iron Age Israel, 61, and F. W. Bush, Ruth, Esther [WBC], 121).

NET Notes: Rut 2:9

¹ tn Heb “let your eyes be upon” (KJV, NASB similar).

² tn Heb “they.” The verb is masculine plural, indicating that the male workers are the subject here.

³ tn Heb “and go after them.” The pronominal suffix (“them”) is feminine plural, indicating that the female workers are referred to here.

⁴ tn Male servants are in view here, as the masculine plural form of the noun indicates (cf. KJV, NAB, NRSV “the young men”).

⁵ tn Heb “Have I not commanded the servants not to touch [i.e., “harm”] you?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see v. 8). The perfect is either instantaneous, indicating completion of the action concurrent with the statement (see F. W. Bush, Ruth, Esther [WBC], 107, 121-22, who translates, “I am herewith ordering”) or emphatic/rhetorical, indicating the action is as good as done.

⁶ tn The juxtaposition of two perfects, each with vav consecutive, here indicates a conditional sentence (see GKC 337 §112.kk).

⁷ tn Heb “vessels (so KJV, NAB, NRSV), receptacles”; NCV “water jugs.”

⁸ tn Heb “drink [some] of that which” (KJV similar); in the context “water” is implied.

⁹ tn The imperfect here either indicates characteristic or typical activity, or anterior future, referring to a future action (drawing water) which logically precedes another future action (drinking).

NET Notes: Rut 2:10

¹ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

² tn Heb “she fell upon her face and bowed to the ground” (KJV, NASB similar).

³ tn Heb “Why do I find favor in your eyes…?” The expression מָצַא חֵן בְּעֵינֶי (matsa’ khen bÿ’eney, “to find favor in the eyes of [someone]”) is often characterized by the following features: (1) A subordinate or servant is requesting permission for something from a superior (master, owner, king). (2) The granting of the request is not a certainty but dependent on whether or not the superior is pleased with the subordinate to do so. (3) The granting of the request by the superior is an act of kindness or benevolence; however, it sometimes reciprocates loyalty previously shown by the subordinate to the superior (e.g., Gen 30:27; 32:6; 33:8, 10, 15; 34:11; 39:4; 47:25, 29; 50:4; Num 32:5; Deut 24:1; 1 Sam 1:18; 16:22; 20:3, 29; 27:3; 2 Sam 14:22; 16:4; 1 Kgs 11:19; Esth 5:8; 7:3; BDB 336 s.v. חֵן). While Boaz had granted her request for permission to glean in his field, she is amazed at the degree of kindness he had shown – especially since she had done nothing, in her own mind, to merit such a display. However, Boaz explains that she had indeed shown kindness to him indirectly through her devotion to Naomi (v. 11).

⁴ tn Heb “Why do I find favor in your eyes by [you] recognizing me.” The infinitive construct with prefixed לְ (lamed) here indicates manner (“by”).

⁵ tn Heb “and I am a foreigner.” The disjunctive clause (note the pattern vav + subject + predicate nominative) here has a circumstantial (i.e., concessive) function (“even though”).

⁶ sn The similarly spelled Hebrew terms נָכַר (nakhar, “to notice”) and נָכְרִי (nokhriy, “foreigner”) in this verse form a homonymic wordplay. This highlights the unexpected nature of the attentiveness and concern Boaz displayed to Ruth.

NET Notes: Rut 2:11

¹ tn Heb “answered and said to her” (so NASB). For stylistic reasons this has been translated as “replied to her.”

² tn Heb “it has been fully reported to me.” The infinitive absolute here emphasizes the following finite verb from the same root. Here it emphasizes either the clarity of the report or its completeness. See R. L. Hubbard, Jr., Ruth (NICOT), 153, n. 6. Most English versions tend toward the nuance of completeness (e.g., KJV “fully been shewed”; NAB “a complete account”; NASB, NRSV “All that you have done”).

³ tn The vav (ו) consecutive construction here has a specifying function. This and the following clause elaborate on the preceding general statement and explain more specifically what she did for her mother-in-law.

⁴ tn Heb “yesterday and the third day.” This Hebrew idiom means “previously, in the past” (Exod 5:7,8,14; Exod 21:29,36; Deut 4:42; 19:4,6; Josh 3:4; 1 Sam 21:5; 2 Sam 3:17; 1 Chr 11:2).

NET Notes: Rut 2:12

¹ tn Heb “repay your work”; KJV, ASV “recompense thy work.” The prefixed verbal form is understood as a jussive of prayer (note the jussive form in the next clause).

² tn Heb “may your wages be complete”; NCV “May your wages be paid in full.” The prefixed verbal form is a distinct jussive form, indicating that this is a prayer for blessing.

³ tn Heb “under whose wings you have sought shelter”; NIV, NLT “have come to take refuge.”

NET Notes: Rut 2:13

¹ tn Heb “I am finding favor in your eyes.” In v. 10, where Ruth uses the perfect, she simply states the fact that Boaz is kind. Here the Hebrew text switches to the imperfect, thus emphasizing the ongoing attitude of kindness displayed by Boaz. Many English versions treat this as a request: KJV “Let me find favour in thy sight”; NAB “May I prove worthy of your kindness”; NIV “May I continue to find favor in your eyes.”

² tn Heb “my master”; KJV, NAB, NASB, NIV, NRSV “my lord.”

³ tn Or “comforted” (so NAB, NASB, NRSV, NLT).

⁴ tn Heb “spoken to the heart of.” As F. W. Bush points out, the idiom here means “to reassure, encourage” (Ruth, Esther [WBC], 124).

⁵ tn Ruth here uses a word (שִׁפְחָה, shifkhah) that describes the lowest level of female servant (see 1 Sam 25:41). Note Ruth 3:9 where she uses the word אָמָה (’amah), which refers to a higher class of servant.

⁶ tn The imperfect verbal form of הָיָה (hayah) is used here. F. W. Bush shows from usage elsewhere that the form should be taken as future (Ruth, Esther [WBC], 124-25).

⁷ tn The disjunctive clause (note the pattern vav [ו] + subject + verb) is circumstantial (or concessive) here (“even though”).

NET Notes: Rut 2:14

¹ tn Heb “eat” (so KJV, NRSV).

² tn Heb “your portion”; NRSV “your morsel.”

³ tn The Hebrew verb צָבַט (tsavat) occurs only here in the OT. Cf. KJV, ASV “he reached her”; NASB “he served her”; NIV “he offered her”; NRSV “he heaped up for her.” For discussion of its meaning, including the etymological evidence, see BDB 840 s.v.; R. L. Hubbard, Jr., Ruth (NICOT), 174; and F. W. Bush, Ruth, Esther (WBC), 125-26.

⁴ tn Heb “and she ate and she was satisfied and she had some left over” (NASB similar).

NET Notes: Rut 2:15

¹ tn Or “commanded” (so KJV, NASB, NCV).

² tn Heb “even between”; NCV “even around.”

³ tn Heb “do not humiliate her”; cf. KJV “reproach her not”; NASB “do not insult her”; NIV “don’t embarrass her.” This probably refers to a verbal rebuke which would single her out and embarrass her (see v. 16). See R. L. Hubbard, Jr., Ruth (NICOT), 176-77, and F. W. Bush, Ruth, Esther (WBC), 126.

Geneva Bible: Rut 2:1

And Naomi had a kinsman of her husband's, a mighty man of ^{( a )} wealth, of the family of Elimelech; and his name [was] Boaz.

^{( a )} Or power, both in virtue, authority and riches.

Geneva Bible: Rut 2:2

And Ruth the Moabitess said unto Naomi, Let me now go to the field, and ^{( b )} glean ears of corn after [him] in whose sight I shall find grace. And she said unto her, Go, my daughter.

^{( b )} Her humility declares her great love for her mother in law, for she spared no hardship to get both their livings.

Geneva Bible: Rut 2:9

^{( c )} [Let] thine eyes [be] on the field that they do reap, and go thou after them: have I not charged the young men that they shall not touch thee? and when thou art athirst, go unto the vessels, and drink of [that] which the young men have drawn.

^{( c )} That is, take notice of what field they reap.

Geneva Bible: Rut 2:10

Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I [am] a ^{( d )} stranger?

^{( d )} Of the Moabites, who are enemies of God's people.

Geneva Bible: Rut 2:12

The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose ^{( e )} wings thou art come to trust.

^{( e )} Signifying, that she would never lack anything, if she put her trust in God, and lived under his protection.

Geneva Bible: Rut 2:14

And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her parched [corn], and she did eat, and was sufficed, and ^{( f )} left.

^{( f )} Which she brought home to her mother in law.

Commentary -- Verse Range Notes

TSK Synopsis: Rut 2:1-23

1 Ruth gleans in the field of Boaz.

4 Boaz takes notice of her,

8 and shews her great favour.

18 That which she got, she carries to Naomi.

MHCC: Rut 2:1-3

Observe Ruth's humility. When Providence had made her poor, she cheerfully stoops to her lot. High spirits will rather starve than stoop; not so Ruth. Nay, it is her own proposal. She speaks humbly in her expectation of leave to glean. We may not demand kindness as a debt, but ask, and take it as a favour, though in a small matter. Ruth also was an example of industry. She loved not to eat the bread of idleness. This is an example to young people. Diligence promises well, both for this world and the other. We must not be shy of any honest employment. No labour is a reproach. Sin is a thing below us, but we must not think any thing else so, to which Providence call us. She was an example of regard to her mother, and of trust in Providence. God wisely orders what seem to us small events; and those that appear altogether uncertain, still are directed to serve his own glory, and the good of his people.

MHCC: Rut 2:4-16

The pious and kind language between Boaz and his reapers shows that there were godly persons in Israel. Such language as this is seldom heard in our field; too often, on the contrary, what is immoral and corrupt. A stranger would form a very different opinion of our land, from that which Ruth would form of Israel from the converse and conduct of Boaz and his reapers. But true religion will teach a man to behave aright in all states and conditions; it will form kind masters and faithful servants, and cause harmony in families. True religion will cause mutual love and kindness among persons of different ranks. It had these effects on Boaz and his men. When he came to them he prayed for them. They did not, as soon as he was out of hearing curse him, as some ill-natured servants that hate their master's eye, but they returned his courtesy. Things are likely to go on well where there is such good-will as this between masters and servants. They expressed their kindness to each other by praying one for another. Boaz inquired concerning the stranger he saw, and ordered her to be well treated. 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 wrong. Ruth humbly owned herself unworthy of favours, seeing she was born and brought up a heathen. It well becomes us all to think humbly of ourselves, esteeming others better than ourselves. And let us, in the kindness of Boaz to Ruth, note the kindness of the Lord Jesus Christ to poor sinners.

Matthew Henry: Rut 2:1-3

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, Rth 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 (Rth 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, Rth 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.

Matthew Henry: Rut 2:4-16

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, Rth 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, Rth 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, Rth 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 (Rth 2:9) nor reproach her, Rth 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, Rth 2:6, Rth 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 (Rth 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, Rth 2:9, drawn from the famous well of Beth-lehem which was by the gate, the water of which David longed for, 2Sa 23:15), but at meal-time to come and eat of their bread (Rth 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 (Rth 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 (Rth 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, Rth 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 (Rth 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 (Rth 2:10) and not like one of thy handmaids (Rth 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? Rth 2:10. (4.) She begs the continuance of his good-will: Let me find favour in they sight (Rth 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, Rth 2:14, Rth 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.

Keil-Delitzsch: Rut 2:1-7

The account of this occurrence commences with a statementwhich was necessary in order to make it perfectly intelligible, namely thatBoaz, to whose field Ruth went to glean, was a relative of Naomi throughher deceased husband Elimelech. The Kethibh מידע is to be read מידּע ,an acquaintance (cf. Psa 31:12; Psa 55:14). The Keri מודע is theconstruct state of מודע , lit . acquaintanceship, then anacquaintance or friend (Pro 7:4), for which מודעת occursafterwards in Rth 3:2 with the same meaning. That the acquaintance orfriend of Naomi through her husband was also a relation, is evident fromthe fact that he was "of the family of Elimelech. "According to therabbinical tradition, which is not well established however, Boaz was anephew of Elimelech. The ל before אישׁהּ is used instead of thesimple construct state, because the reference is not to the relation, but to a relation of her husband; at the same time, the word מודע hastaken the form of the construct state notwithstanding this ל (compare Ewald , §292 , a ., with § 289, b .). חיל גּבּור generallymeans the brave man of war (Jdg 6:12; Jdg 11:1, etc.); but here it signifies aman of property. The name Boaz is not formed from עז בּו , in whom is strength, but from a root, בּעז , which does not occurin Hebrew, and signifies alacrity .

Rth 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. Rth 2:7), אשׁר אחר , behind him in whose eyes she should find favour. TheMosaic law (Lev 19:9; Lev 23:22, compared with Deu 24:19) did indeedexpressly secure to the poor the right to glean in the harvest fields, andprohibited the owners from gleaning themselves; but hard-hearted farmersand reapers threw obstacles in the way of the poor, and even forbade theirgleaning altogether. Hence Ruth proposed to glean after him who shouldgenerously allow it. She carried out this intention with the consent ofNaomi, and chance led her to the portion of the field belonging to Boaz, arelation of Elimelech, without her knowing the owner of the field, or beingat all aware of his connection with Elimelech. מקרה ויּקר , lit., "her chance chanced to hit upon the field."

Rth 2:4-7

When Boaz came from the town to the field, and had greeted hisreapers with the blessing of a genuine Israelites, "Jehovah be with you," and had received from them a corresponding greeting in return, he said tothe 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 ofMoab, and she has said (asked), Pray, I will glean (i.e., pray allow me toglean) and gather among the sheaves after the reapers, and has come andstays (here) from morning till now; her sitting in the house that is little ." מאז , lit . a conjunction, here used as a preposition, is strongerthan מן , "from then," from the time of the morning onwards (see Ewald , §222, c.). It is evident from this answer of the servant who wasplaced over the reapers, (1) that Boaz did not prohibit any poor personfrom gleaning in his field; (2) that Ruth asked permission of the overseer ofthe reapers, and availed herself of this permission with untiring zeal fromthe first thing in the morning, that she might get the necessary support forher mother-in-law and herself; and (3) that her history was well known tothe overseer, and also to Boaz, although Boaz saw her now for the firsttime.

Keil-Delitzsch: Rut 2:8-9

The good report which the overlooker gave of the modesty and diligence ofRuth could only strengthen Boaz in his purpose, which he had probablyalready formed from his affection as a relation towards Naomi, to make theacquaintance of her daughter-in-law, and speak kindly to her. With fatherlykindness, therefore, he said to her (Rth 2:8, Rth 2:9), " Dost thou hear, mydaughter? (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 tomy 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 servantsdraw. "

Keil-Delitzsch: Rut 2:10

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

Keil-Delitzsch: Rut 2:11-12

Boaz replied, " Everything has been told me that thou hast done to ( את , prep. as in Zec 7:9; 2Sa 16:17) thy mother-in-law since thedeath of thy husband, that thou hast left thy father and thy mother, andthy 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 (recallingGen 15:1) from the Lord the God of Israel, to whom thou hast come toseek refuge under His wings! "For this figurative expression, which isderived from Deu 32:11, compare Psa 91:4; Psa 36:8; Psa 57:2. In these words ofBoaz we see the genuine piety of a true Israelite.

Keil-Delitzsch: Rut 2:13

Ruth replied with true humility, " May I find favour in thine eyes; for thouhast 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 suchnear relation to thee, as to have been able to earn thy favour. In this lastclause she restricts the expression "thy maiden." Carpzov has rightlypointed 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."Theword אמצא is to be taken in an optative sense, as expressive ofthe wish that Boaz might continue towards her the kindness he had alreadyexpressed. To take it as a present, "I find favour"( Clericus and Bertheau ),does not tally with the modesty and humility shown by Ruth in thefollowing words.

Keil-Delitzsch: Rut 2:14

This unassuming humility on the part of Ruth made Boaz all the morefavourably disposed towards her, so that at meal-time he called her to eatalong with his people ( לה without Mappik , as in Num 32:42;Zec 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) mixedwith oil; a very refreshing drink, which is still a favourite beverage in theEast (see Rosenmüller , A. and N. Morgenland, iv. p. 68, and my Bibl. Archäologie, ii. p. 16). " And he reached her parched corn. "The subject isBoaz, who, judging from the expression "come hither,"either joined in themeal, or at any rate was present at it. קלי are roasted grains ofwheat (see at Lev 2:14, and my Bibl. Arch. ii. p. 14), which are still eatenby the reapers upon the harvest field, and also handed to strangers.

(Note: Thus Robinson (Pal. ii. p. 394) gives the following descriptionof a harvest scene in the neighbourhood of Kubeibeh: "In one fieldnearly two hundred reapers and gleaners were at work, the latter beingnearly as numerous as the former. A few were taking theirrefreshment, and offered us some of their 'parched corn.' In theseason of harvest, the grains of wheat not yet fully dry and hard, areroasted in a pan or on an iron plate, and constitute a very palatablearticle 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 (Rth 2:18.)

Keil-Delitzsch: Rut 2:15-16

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

Constable: Rut 2:1--3:18

II. NAOMI AND RUTH'S PLANS chs. 2--3

Chapter 1 in a sense prepares for chapters 2-4 that constitute the heart of the book. Chapter 1 presents a problem, but chapters 2-4 provide the solution. The key to the solution on the human level was the planning of Naomi and Ruth.

There are really two plans, one to obtain food, the immediate physical need of the two women (ch. 2), and one to obtain a male heir, the long range covenant-related need of the women's extended family (3:1-4:17).

Constable: Rut 2:1-23

A. The plan to obtain food ch. 2

Chapter 2 has its own chiastic structure.⁴¹

A Ruth and Naomi (2:2-3)

B Boaz and the reapers (2:4-7)

C Boaz and Ruth (2:8-15a)

B' Boaz and the reapers (2:15b-16)

A' Naomi and Ruth (2:19-22)

Boaz's conversation with Ruth is the focus of this section.

Constable: Rut 2:1-7

1. God's providential guidance of Ruth 2:1-7

The motif of God's providence, His working out His own plan through the circumstances of life, which runs through the Book of Ruth, is especially strong in this pericope.

The writer introduced Boaz as a kinsman (lit. acquaintance or friend, Heb. myd') of Elimelech. Keil and Delitzsch believed Boaz's name means "alacrity," but J. Vernon McGee wrote that it meant "in whom is strength."⁴² Boaz was by virtue of his family relationship someone who was eligible to perpetuate Elimelech's line, the larger of Naomi and Ruth's needs. He was also wealthy so he could provide food and physical protection for Naomi and Ruth, their immediate need (v. 1). The same Hebrew words (ish gibbor), translated "man of wealth," described Gideon (Judg. 6:12).

Ruth's plan to secure favor (v. 2) was a plan to obtain food. She did not realize how favored she would become. God commanded farmers in Israel not to harvest the corners of their fields so the poor and needy, such as aliens, widows, and orphans, could glean food enough to live (Lev. 19:9-10; 23:22). The reapers were free Israelites who hired themselves out to do this work for a stipulated payment.⁴³ Ruth qualified for gleaning as an alien and as a widow. She submitted her plans for Naomi's approval and received her blessing.

She "happened" to glean in Boaz's field from the human viewpoint (v. 3), but as the story unfolds God's hand of blessing obviously guided Ruth's choice to go to that field (cf. Prov. 3:5-6).

Boaz's love for God and other people, those qualities most important in a human being from God's perspective (Deut. 6:5; Lev. 19:18; cf. Matt. 22:37-39), are obvious in this record of his dealing with his employees (v. 4). There was no labor management tension here since Boaz treated his workers with love.

"Significantly, the two greetings form a chiasm with the name Yahweh at its beginning and end. Hence, the exchange dropped a subtile hint which followed up the luck' of v. 3: in a simple, undramatic way, it affirmed the presence of Yahweh in this scene. . . . Thus, by this simple device the narrator reminded his audience that, though offstage, Yahweh was nevertheless within earshot"⁴⁴

Ruth's character too was of high quality as the reaper foreman reported (v. 7) and as Boaz later testified he had learned earlier (v. 11). We should probably understand the last part of verse 7 to mean that Ruth had rested only a short time.⁴⁵ In other words, Ruth was a hard worker.

Constable: Rut 2:8-13

2. The maidservant of Boaz 2:8-13

Boaz called Ruth his daughter (v. 8) because she was considerably younger than he (3:10) and because of his affection for her. He explained why he felt as he did for her in the following verses. Normally the poor migrated from field to field to glean. However, Boaz graciously made Ruth one of his maidservants (vv. 8-9, 13) so she would not leave his field and so he could provide for her needs more fully. The foreigner was integrating nicely into Israel as her spiritual ancestors Sarah and Rebekah had done (cf. Gen. 20:6; 26:29). One of the benefits she enjoyed as a maidservant was drinking drawn water (v. 9). Water was a great blessing in the parched Near East.

Why was Boaz blessing her? Ruth wanted to know (v. 10). The Israelites did not normally treat foreigners this way during the period of the judges. Boaz explained that it was not her nationality but her unselfish love for Naomi (v. 11) and her trust in Yahweh (v. 12) that had moved him to bless her.

". . . Boaz's kindness toward Ruth simply reciprocated hers toward Naomi. He was, indeed, a true son of Israel: he treated foreigners kindly because Israel itself knew the foreigner's life in Egypt."⁴⁶

Verse 12 makes clear that Ruth was trusting in Yahweh and that her trust had become public knowledge in Bethlehem. The Hebrew word translated "wings" here, kenapayim, reads "skirt" in 3:9 (cf. Deut. 32:11; Ps. 36:7; 57:1; 91:4).

"Union of the individual believer with God is therefore expressed in the same way as union between man and wife."⁴⁷

Ruth had found the favor she had sought (vv. 2, 13). She was now not just a gleaner but a maidservant. Her lord would take care of her physical needs. However, she was an unusual maidservant because she was a poor alien widow.

Constable: Rut 2:14-16

3. Ruth's privileges and responsibility 2:14-16

Boaz treated Ruth generously and courteously. Yet she continued to glean. Her maidservant status did not provide her with sufficient income so she could abandon her gleaning. The fact that Boaz permitted Ruth to eat with his household servants was another blessing from the Lord.

Guzik: Rut 2:1-23

Ruth 2 - Ruth's Work as a Gleaner

A. Ruth gleans in Boaz's field.

1. (1) Naomi's kinsman: Boaz.

There was a relative of Naomi's husband, a man of great wealth, of the family of Elimelech. His name was Boaz.

a. Naomi had a kinsman: Naomi was related to this man Boaz through her deceased husband, Elimelech. We don't know exactly how he was related, but he was.

b. A man of great wealth: During the time of famine, when Elimelech, Naomi, and their whole family had left the Promised Land and went to Moab, Boaz had stayed behind - and God provided for him. In fact, God made Boaz a man of great wealth.

i. Naomi and her family made a choice ten years before and it was a choice made in a hard time - a time of famine. But they didn't have to make the wrong choice they did. The people of Bethlehem had not perished from hunger. They were still there. And they were blessed more than Naomi's family.

ii. Sometimes we justify wrong choices because of difficult circumstances. But God will strengthen us, and bless us, to make the right choice, even in difficult circumstances.

iii. "The exact expression rendered a mighty man of wealth is elsewhere translated 'a mighty man of valour' (e.g., Jdg. 11:1). We perhaps get the force of it by thinking of our word 'knight.' " (Morris)

c. A kinsman: This introduces an important word in the book of Ruth - the ancient Hebrew word goel. To say that Boaz was a goel (a kinsman) was more than saying he was a relative; it was saying that he was a special family representative. He was a chieftain in the family.

2. (2-3) Ruth happens upon Boaz's field.

So Ruth the Moabitess said to Naomi, "Please let me go to the field, and glean heads of grain after him in whose sight I may find favor." And she said to her, "Go, my daughter." Then she left, and went and gleaned in the field after the reapers. And she happened to come to the part of the field belonging to Boaz, who was of the family of Elimelech.

a. Please, let me go to the field, and glean heads of grain: Leviticus 19:9-10 commanded farmers in Israel that they should not completely harvest their fields. They were commanded to "cut corners" in harvesting, and always leave some behind. Also, if they happened to drop a bundle of grain, they were commanded to leave it on the ground and to not pick it up.

i. This was one of the social assistance programs in Israel. Farmers were not to completely harvest their fields, so the poor and needy could come and glean the remains for themselves.

ii. This is a wonderful way of helping the poor. It commanded the farmers to have a generous heart, and it commanded the poor to be active and work for their food - and a way for them to provide for their own needs with dignity.

b. Then she left: So Ruth, on her own initiative, set out to glean in the fields to support her and her mother-in-law Naomi. This showed a wonderfully hard-working spirit in Ruth, and it was spiritual also - she would not have been more spiritual to sit back at home and pray for food.

c. She happened to come to the part of the field belonging to Boaz: It says that Ruth happened to come to that place and certainly, that is how it seemed to her. But it was not how it actually came to pass. Ruth came to that field because God was guiding her.

i. This shows us some of the wonderful way that the invisible hand of God works. If Ruth would have stayed home and waited for a "spiritual" feeling, she probably might have waited a long time - and still probably would have gone to the wrong field. Instead, Ruth experienced the very natural moving of the supernatural hand of God.

ii. Many times when we are really walking in the Spirit, we can only see the invisible hand of God by looking back. If we spend too much time trying to look for His hand ahead of us, we can make problems for our self.

3. (4-7) Boaz learns of Ruth.

Now behold, Boaz came from Bethlehem, and said to the reapers, "The LORD be with you!" And they answered him, "The LORD bless you!" Then Boaz said to his servant who was in charge of the reapers, "Whose young woman is this?" So the servant who was in charge of the reapers answered and said, "It is the young Moabite woman who came back with Naomi from the country of Moab. And she said, 'Please let me glean and gather after the reapers among the sheaves.' So she came and has continued from morning until now, though she rested a little in the house."

a. The LORD be with you! This shows us something of the heart and character of Boaz. Apparently, his workers loved him and had a good relationship with him. You can often tell the real character of a man in authority by seeing how he relates to his staff and by how they think of him.

b. And she said, "Please let me glean and gather": As the supervisor reported to Boaz, he told of Ruth's submissive attitude. There is a sense in which the gleaning was hers by right - after all, she could have quoted Leviticus 19:9-10 back at him. But she kindly and properly asked for the right to gather in his field.

c. So she came and has continued from morning until now: Ruth may not have known it, but she was under inspection. The supervisor was looking at what kind of job she did and he was impressed that she did a good job. And the fact that she did a good job was important, because it made a good impression on Boaz.

i. We are under inspection also. At times when we don't know it, we are being watched by others to see how we will walk with God. And what they see will make a difference.

4. (8-9) Boaz speaks kindly to Ruth.

Then Boaz said to Ruth, "You will listen, my daughter, will you not? Do not go to glean in another field, nor go from here, but stay close by my young women. Let your eyes be on the field which they reap, and go after them. Have I not commanded the young men not to touch you? And when you are thirsty, go to the vessels and drink from what the young men have drawn."

a. Stay close by my young women: These were Boaz's female field workers, who tied together the cut stalks of grain. Boaz told Ruth to stay close to them, so she would be well taken care of.

b. Do not go to glean in another field: God was blessing Ruth already and all because He guided her to Boaz's field. Boaz knew that if Ruth stayed in his fields, she would be blessed and find:

· In Boaz's field, Ruth would find companionship (among the young women).

· In Boaz's field, Ruth would find protection (Have I not commanded the young men not to touch you?).

· In Boaz's field, Ruth would find refreshment (when you are thirsty).

i. The kindness of Boaz was wonderful. At this time, we have no indication of a romantic attraction between Boaz and Ruth and we have no idea how Ruth looked (even if she was pretty, she was probably pretty ragged from a whole day of hard work). Yet Boaz extended this kindness to her.

ii. We find it pretty easy to be kind to others when we can see a potential pay-off from the investment of our kindness. Yet true kindness is shown when we extend ourselves to others who, as far as we can see, have nothing to give us.

5. (10-13) Ruth thanks Boaz for his kindness.

So she fell on her face, bowed down to the ground, and said to him, "Why have I found favor in your eyes, that you should take notice of me, since I am a foreigner?" And Boaz answered and said to her, "It has been fully reported to me, all that you have done for your mother-in-law since the death of your husband, and how you have left your father and your mother and the land of your birth, and have come to a people whom you did not know before. The LORD repay your work, and a full reward be given you by the LORD God of Israel, under whose wings you have come for refuge." Then she said, "Let me find favor in your sight, my lord; for you have comforted me, and have spoken kindly to your maidservant, though I am not like one of your maidservants."

a. Why have I found favor in your eyes: Ruth's attitude was wonderful. Some of us would have said, "Well it's about time someone noticed! I've been working hard all day. Now God will give me the blessings that I deserve.

i. We never see Ruth asking why all the hard things have come upon her in life. Instead, she asks why this good thing has come. This is a significant difference in attitude.

b. Since I am a foreigner: This was constantly on Ruth's mind. She was a Moabitess, and not an Israelite. She knew that on the basis of national background, she didn't belong. This made Boaz's kindness to her all the more precious.

i. The Bible says that we should be kind to the strangers among us, but this also applies on another level. Since our society is no longer structured around the family, for many people, their most important circle of association is their friends. Sociologists call this "tribalization" - we become part of a little "tribe," a little circle of friends. The command to love the stranger means that we should not only associate with those of our own tribe, and that we should always welcome those outside of our tribe.

c. It has been reported to me: This is a dynamic of small-town life; everybody knows everybody else's business. Yet it also shows that Ruth's devotion to Naomi mattered - it was noticed.

d. The Lord repay your work and a full reward be given you by the LORD God of Israel: Fittingly, Boaz encouraged Ruth as if she were a new convert to the God of Israel. In many ways, Ruth stands as an example of a new convert.

· She put her trust in the God of Israel

· She has left her former associates

· She had come in among strangers

· She was very low in her own eyes

· She found protection under the wings of God

i. In the same way, older Christians should be like Boaz unto younger Christians who are like Ruth. "Observe that he saluted her with words of tender encouragement; for this is precisely what I want all the elder Christians among you to do to those who are the counterparts of Ruth. . . . I want you to make a point of looking out the young converts, and speaking to them goodly words, and comfortable words, whereby they may be cheered and strengthened." (Spurgeon)

ii. Significantly, though these words were said to Ruth, they were also a prayer unto God for Ruth. Christians should pray for one another, especially older Christians should pray for new converts.

e. The LORD God of Israel, under whose wings you have come for refuge: Boaz especially knew of Ruth's commitment to the God of Israel. This was his way of showing kindness and encouragement to a young believer in the LORD.

i. Under whose wings: This is a beautiful picture. "The imagery is probably that of a tiny bird snuggling under the wings of a foster-mother. It gives a picture of trust and security (cf. Ps. 17:8; 36:7; 63:7)." (Morris)

f. Let me find favor in your sight: This was a very polite way of saying "thank you" to Boaz. Ruth was almost overwhelmed by his kindness, and was polite enough to say "Thank you."

6. (14-16) Boaz continues to show great favor to Ruth.

Now Boaz said to her at mealtime, "Come here, and eat of the bread, and dip your piece of bread in the vinegar." So she sat beside the reapers, and he passed parched grain to her; and she ate and was satisfied, and kept some back. And when she rose up to glean, Boaz commanded his young men, saying, "Let her glean even among the sheaves, and do not reproach her. Also let grain from the bundles fall purposely for her; leave it that she may glean, and do not rebuke her."

a. Dip your bread in the vinegar: Perhaps now, we see the first hint of a romance. Boaz showed great kindness and favor to Ruth at mealtime. It would be enough to have just invited her, but he also invited her to share fully in the meal, even the privileged dipping.

b. She ate and was satisfied, and kept some back: Ruth also may be awakening to some romance towards Boaz; she kept some back. She did not eat all that was offered to her, meaning that she didn't want to seem like a greedy eater in front of Boaz, and that she was sensible enough to take some home to Naomi.

i. Ruth was satisfied, because she answered the generous invitation of Boaz. She was not one of the reapers, but she sat beside the reapers and ate as if she was one of them and she ate and was satisfied. In the same way, those outside the Kingdom of God and its promises can sit among the reapers, at the invitation of Jesus, and by faith they can eat and be satisfied.

ii. " 'She did eat, and was satisfied.' Your head shall be satisfied with the precious truth which Christ reveals; your heart shall be content with Jesus, as the altogether lovely object of affection; your hope shall be satisfied, for whom have you in heaven but Christ? Your desire shall be satiated, for what can even the hunger of your desire wish for more than 'to know Christ, and to be found in him.' You shall find Jesus fill your conscience, till it is at perfect peace; he shall fill your judgment, till you know the certainty of his teachings; he shall fill your memory with recollections of what he did, and fill your imagination with the prospects of what he is yet to do. You shall be 'satisfied.' " (Spurgeon)

c. Let her glean even among the sheaves: This was more generous than the command in Leviticus 19:9-10. Boaz would allow Ruth to take some from among the already gathered sheaves of grain.

d. Let some grain from the bundles fall purposefully for her: This was also beautiful. Boaz wanted to bless Ruth, but he didn't want to dishonor her dignity by making her a charity case. So he allowed some grain to fall, supposedly on accident, so that she could pick it up.

B. Ruth reports the day's events to Naomi.

1. (17-18) She brings home the day's fruits to Naomi.

So she gleaned in the field until evening, and beat out what she had gleaned, and it was about an ephah of barley. Then she took it up and went into the city, and her mother-in-law saw what she had gleaned. So she brought out and gave to her what she had kept back after she had been satisfied.

a. She gleaned in the field until evening, and beat out what she had gleaned: Yes, God blessed Ruth. Yes, people were generous to her. At the same time, she did work hard. This was a sun-up to sun-down day, and Ruth worked hard all day long.

i. We should use Ruth's example to glean everything we can from the Word of God:

· Ruth worked hard.

· Ruth had to stoop to gather every grain.

· Ruth could only pick up one grain at a time.

· Ruth had to hold on to each grain, and not immediately drop it.

· Ruth took the grain home and threshed it.

· Ruth took the threshed grain and winnowed it.

· Ruth was nourished by the grain.

b. It was about an ephah of barley: This was about a five-and-one-half gallon tub (22 liters) of barley - a wonderful day's work to people who had nothing.

c. Gave to her what she had kept back: Besides all the barley grain, Ruth brought Naomi the food left over from the meal with Boaz. This was obviously a blessing for Naomi.

2. (19-23) Naomi praises God for His goodness to her and Ruth.

And her mother-in-law said to her, "Where have you gleaned today? And where did you work? Blessed be the one who took notice of you." So she told her mother-in-law with whom she had worked, and said, "The man's name with whom I worked today is Boaz." Then Naomi said to her daughter-in-law, "Blessed be he of the LORD, who has not forsaken His kindness to the living and the dead!" And Naomi said to her, "This man is a relation of ours, one of our close relatives." Ruth the Moabitess said, "He also said to me, 'You shall stay close by my young men until they have finished all my harvest.' " And Naomi said to Ruth her daughter-in-law, "It is good, my daughter, that you go out with his young women, and that people do not meet you in any other field." So she stayed close by the young women of Boaz, to glean until the end of barley harvest and wheat harvest; and she dwelt with her mother-in-law.

a. Blessed be the name of the LORD, who has not forsaken His kindness to the living and the dead! Is this the same women who came into town saying, call me Mara, for the Almighty has dealt very bitterly with me (Ruth 1:20)? Is this the same woman who said, the Almighty has afflicted me (Ruth 1:21)? Of course it is! Now she sees more of God's plan unfolding, so she can see better how all things are working together for good for those who love God.

b. It is good, my daughter: Of course, Naomi told Ruth, "Stay with this man Boaz!" Not only was he generous, he was one of our near kinsmen - the importance of which will be unfolded in the coming chapters.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Ruth (Book Introduction)

RUTH is properly a supplement to the preceding book, to which, in fact, it was appended in the ancient Jewish canon. Although it relates an episode belonging to the time of the Judges, its precise date is unknown. It appears certain, however, that it could not have been written prior to the time of Samuel (see Rth 4:17-22), who is generally supposed to have been its author; and this opinion, in addition to other reasons on which it rests, is confirmed by Rth 4:7, where it is evident that the history was not compiled till long after the transactions recorded. The inspiration and canonical authority of the book is attested by the fact of Ruth's name being inserted by Matthew in the Saviour's genealogy [Mat 1:5].

JFB: Ruth (Outline)

• ELIMELECH, DRIVEN BY FAMINE INTO MOAB, DIES THERE. (Rth 1:1-5)
• NAOMI RETURNING HOME, RUTH ACCOMPANIES HER. (Rth 1:6-18)
• THEY COME TO BETH-LEHEM. (Rth 1:19-22)
• RUTH GLEANS IN THE FIELD OF BOAZ. (Rth 2:1-3)
• HE TAKES KNOWLEDGE OF HER, AND SHOWS HER FAVOR. (Rth. 2:4-23)
• BY NAOMI'S INSTRUCTIONS, RUTH LIES AT BOAZ'S FEET, WHO ACKNOWLEDGES THE DUTY OF A KINSMAN. (Rth 3:1-13)
• BOAZ CALLS INTO JUDGMENT THE NEXT KINSMAN. (Rth 4:1-5)
• HE REFUSES THE REDEMPTION. (Rth 4:6-8)
• HE MARRIES RUTH. (Rth 4:9-12)
• SHE BEARS OBED. (Rth 4:13-18)

TSK: Ruth (Book Introduction)

This book is evidently a supplement to the book of Judges, and an introduction to that of Samuel, between which it is placed with great propriety. In the ancient Jewish canon, it formed a part of the book of Judges; but the modern Jews make it one of the five Megilloth, which they place towards the end of the Old Testament. This book has been attributed to various authors; but the best founded and generally received opinion, and in which the Jews coincide, is that which ascribes it to the prophet Samuel; before whose time it could not have been written, as is evident from the genealogy recorded in Jdg 4:17-22. The time in which the events detailed in this book happened is involved in much obscurity and uncertainty. Augustine refers it to the time of the regal government of the Hebrews; Josephus to the administration of Eli; Moldenhawer, after some Jewish writers, to the time of Ehud; Rabbi Kimichi, and other Jewish authors, to the time of Ibzan; Bps. Patrick and Horne to the judicature of Gideon; Lightfoot to the period between Ehud and Deborah; and Usher, who is followed by most chronologers, to the time of Shamgar. The authenticity and canonical authority of this sacred book cannot be questioned; and the Evangelists, in describing our Saviour’s descent, have followed its genealogical accounts. To delineate part of this genealogy appears to be the principal design of the book; it had been foretold that the Messiah should be of the tribe of Judah, and it was afterwards revealed that he should be of the family of David; and therefore it was necessary, to prevent the least suspicion of fraud or design, that the history of that family should be written before these prophecies were revealed. And thus this book, these prophecies, and their accomplishment, serve mutually to illustrate each other. The whole narrative is extremely interesting and instructive, and is written with the most beautiful simplicity. The distress of Naomi; her affectionate concern for her daughter-in-law; the reluctant departure of Orpah; the dutiful attachment of Ruth; and the sorrowful return to Bethlehem, are very beautifully told. The simplicity of manners, likewise, which is shown in the account of Ruth’s industry and attention to Naomi; of the elegant charity of Boaz; and of his acknowledgment of his kindred with Ruth, afford a very pleasing contrast to the turbulent scenes described in the preceding book. And while it exhibits, in a striking and affecting manner, the care of Divine Providence over those who sincerely fear God, and honestly aim at fulfilling his will, the circumstance of a Moabitess becoming an ancestor of the Messiah seems to have been a pre-intimation of the admission of the Gentiles into his church It must be remarked, that in the estimation of the Jews, it was disgraceful to David to have derived his birth from a Moabitess; and Shimei, in his revilings against him, is supposed by them to have tauntingly reflected on his descent from Ruth. This book, therefore, contains an intrinsic proof of its own verity, as it reveals a circumstance so little flattering to the sovereign of Israel; and it is scarcely necessary to appeal to its admission into the canon of Scripture, for a testimony of its authentic character. Add to which, that the native, the amiable simplicity in which the story is told, is sufficient proof of its genuineness. There are several sympathetic circumstances recorded which no forger could have invented. there is too much of nature to admit anything of art.

TSK: Ruth 2 (Chapter Introduction)

Overview

Rth 2:1, Ruth gleans in the field of Boaz; Rth 2:4, Boaz takes notice of her, Rth 2:8, and shews her great favour; Rth 2:18, That which she got, she carries to Naomi.

Poole: Ruth 2 (Chapter Introduction)

CHAPTER 2

Ruth gleaning in the fields of Boaz, her deceased husband’ s near kinsman, h taketh knowledge of her, Rth 2:1-7 . He showeth her great kindness, and blesseth her, Rth 2:8-16 . That which she got she brings to Naomi; and telleth her what had befallen her. She giveth God thanks, and exhorteth Ruth to continue in the field, Rth 2:17-23 .

MHCC: Ruth (Book Introduction)

We find in this book excellent examples of faith, piety, patience, humility, industry, and loving-kindness, in the common events of life. Also we see the special care which God's providence take of our smallest concerns, encouraging us to full trust therein. We may view this book as a beautiful, because natural representation of human life; as a curious detail of important facts; and as a part of the plan of redemption.

MHCC: Ruth 2 (Chapter Introduction)

(Rth 2:1-3) Ruth gleans in the field of Boaz.

(Rth 2:4-16) The kindness of Boaz to Ruth.

(Rth 2:17-23) Ruth returns to her mother-in-law.

Matthew Henry: Ruth (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ruth

This short history of the domestic affairs of one particular family fitly follows the book of Judges (the events related here happening in the days of the judges), and fitly goes before the books of Samuel, because in the close it introduces David; yet the Jews, in their Bibles, separate it from both, and make it one of the five Megilloth , or Volumes, which they put together towards the latter end, in this order: Solomon's Song, Ruth, Lamentations, Ecclesiastes, and Esther. It is probable that Samuel was the penman of it. It relates not miracles nor laws, wars nor victories, nor the revolutions of states, but the affliction first and afterwards the comfort of Naomi, the conversion first and afterwards the preferment of Ruth. Many such events have happened, which perhaps we may think as well worthy to be recorded; but these God saw fit to transmit the knowledge of to us; and even common historians think they have liberty to choose their subject. The design of this book is, I. To lead to providence, to show us how conversant it is about our private concerns, and to teach us in them all to have an eye to it, acknowledging God in all our ways and in all events that concern us. See 1Sa 2:7, 1Sa 2:8; Psa 113:7-9. II. To lead to Christ, who descended from Ruth, and part of whose genealogy concludes the book, whence it is fetched into Mt. 1. In the conversion of Ruth the Moabitess, and the bringing of her into the pedigree of the Messiah, we have a type of the calling of the Gentiles in due time into the fellowship of Christ Jesus our Lord. The afflictions of Naomi and Ruth we have an account of, ch. 1. Instances of their industry and humility, ch. 2. The bringing of them into an alliance with Boaz, ch. 3. And their happy settlement thereby, ch. 4. And let us remember the scene is laid in Bethlehem, the city where our Redeemer was born.

Matthew Henry: Ruth 2 (Chapter 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 (Rth 2:1-3). II. The great favour which Boaz showed to her in many instances (Rth 2:4-16). III. The return of Ruth to her mother-in-law (Rth 2:18-23).

Constable: Ruth (Book Introduction)

Introduction

Title

This book received its title in honor of the heroine of the story. The name, Ruth, appears to have been Moabite and not Hebrew originally, though its etymological derivation is uncertain.¹ After Ruth entered Israel, and especially after the Book of Ruth circulated, the name became popular among the Jews and, later, Christians.

The same title appears over the book in its Hebrew (Masoretic), Greek (Septuagint), Latin (Vulgate), and modern language versions.

Date and Writer

It is safe to assume that the Book of Ruth was put in its final form after David became king in Hebron in 1011 B.C. since he is recognized as a very important figure in the genealogy (4:17, 22). How much later is hard to determine. The Babylonian Talmud attributed authorship of the book to Samuel.² This statement reflects ancient Jewish tradition. Modern critical scholars tend to prefer a much later date on the basis of their theories concerning the date of the writing of Deuteronomy, which many of them say was written during the Babylonian exile, and Joshua through 2 Kings, which they believe could not have been written before Deuteronomy. Most conservatives reject these theories as having no solid basis in the text or in history.

The writer is unknown to us, but he may have been Samuel or one of Samuel's contemporaries. Minor additions and changes may have taken place under the superintending ministry of the Holy Spirit after its original composition. However the structure and unity of the book argue for its being the product of one writer rather than a composite put together by many hands over a long time. A few writers have suggested that the writer was a woman since the story concerns two rather assertive women.³ However this suggestion is only speculation since there is no solid data to support it.

Scope

The writer said that the era in which the events recorded took place was during the period when the judges governed Israel (1:1). Many students of the book have concluded that the genealogy in 4:18-22 helps to identify when during this period Ruth lived. If the genealogy is complete, Boaz lived during the seventh generation after Perez, the son of Judah, and Boaz was King David's great-grandfather. Life spans during the patriarchal period were sometimes very long, so it may be safer to calculate back from David. Conservative dates for David's lifetime are about 1041-971 B.C.⁴ David was the seventh son born to his father (1 Chron. 2:15) who may have been born 35 years or more earlier. Boaz might have been born about 1150 B.C. and his son, Obed, by Ruth about 1100 B.C. Since most of the events recorded in Ruth took place shortly before Obed's birth we might conclude that these events happened around 1100 B.C. This would place Ruth in Israel during the judgeship of Samson (c. 1105-1085 B.C.) and the ministry of Samuel (c. 1115-1021 B.C.).⁵

The problem with these calculations is that four biblical genealogies also list Boaz as the son of Salmon, the husband of Rahab the harlot (Ruth 4:21; 1 Chron. 2:11; Matt. 1:5; Luke 3:32). Rahab was an adult when the conquest of the Promised Land began (c. 1406 B.C.). Boaz then may have been born shortly after that.⁶ This would mean that the three generations of Boaz, his son Obed, and his grandson Jesse covered about 360 years (c. 1400-1040 B.C.). This seems quite impossible.

Probably these genealogies are incomplete and record only the names of outstanding individuals in David's family tree.⁷ Consequently exactly when within the period of the judges the events of Ruth occurred remains a mystery.

"The Book of Ruth is a pearl in the swine pen of the judges."⁸

Message⁹

The Book of Ruth is one of the most fascinating and important short stories that anyone has ever written. As a piece of literature it is almost perfect. The German poet Goethe called it "the loveliest complete work on a small scale" ever written.¹⁰ Alexander Schroder, a literary critic, wrote, "No poet in the world has written a more beautiful short story."¹¹ Yet as a revelation from God it is equally impressive. I would like to point out some of the major revelations, some of the major values, and some of the major lessons of this book to introduce our study of it.

I believe that among many things the Book of Ruth reveals three that are of major significance.

First, Ruth reveals God's providence in providing a ruler for His people.

God had purposed to provide a ruler over His people. The first indication of this in Scripture is what God said to Abraham about His plans for his descendents. God's plan was to use Abraham's descendents to bring blessing to all humankind (Gen. 12:1-3). In the process Abraham's descendents would enjoy God's blessing themselves.

Later God told Abraham that kings would come from him (Gen. 17:6). Of course, many kings came from the lines of Ishmael and Esau. However other kings would come through the line of Abraham's descendents that God chose to use especially, namely Jacob's posterity.

When Jacob uttered his inspired blessing on each of his descendents who would become the heads of Israel's twelve tribes, he promised something special for Judah. A great king would come from Judah's branch of the family (Gen. 49:10). Judah would have the leadership among the tribes, and a king who would rule not only Israel but the world would come from him.

As history unfolded David proved to be the king God raised up from the tribe of Judah to lead His people and the nations round about Israel. Saul was not God's choice since he was from the tribe of Benjamin, though God allowed the people to place Saul on the throne. David was His chosen servant and son. David recognized this as is clear in 2 Samuel 7, 1 Chronicles 17, and Psalm 89.

Nevertheless David did not carry out the will of God completely. He was not entirely faithful to God. So later in history God raised up one of David's descendents. Matthew wrote his Gospel to show that Jesus Christ was the completely obedient Lion of the Tribe of Judah, the Messiah. He was the ultimate Son of God sent to rule Israel and to reign over all people.

The Book of Ruth reveals God's providence in providing David. Providence refers to God directing the circumstances of life so that His will is accomplished.

One of the major revelations of Ruth is the crucial characteristic in particular individuals that God uses to bring His will to pass. It is not their natural condition but their faith in Him. Even though Ruth was a Moabitess, a childless widow, and poor, God used her to accomplish His purpose. His purpose was to provide a ruler over His people. He used her because she trusted in and committed herself to Yahweh (1:16-17). Her faith, in spite of her natural condition, made her usable by God.

A second major revelation in the Book of Ruth is God's faithfulness in providing rest for His people.

God had purposed to provide rest for His people. At Mt. Sinai, God promised to lead His people out of the wilderness and into rest (Exod. 33:14).

Moses reminded the generation of Israelites who crossed the Jordan River and entered the Promised Land that when they had defeated the Canaanites God would give them rest (Deut. 3:19-20; 12:8-11; 25:19).

Joshua also reminded that generation that God had promised to give them rest (Josh. 1:13-15).

At the end of the conquest the Israelites were finally able to enjoy some rest (Josh. 21:44; 22:4; 23:1).

Unfortunately in the period of the judges, because of the Israelites' departure from God, they were not always at rest. Only when God raised up a judge and delivered their enemies into their hands did the Israelites enjoy rest. Often they lacked food, they were in danger, and their family lives underwent disruption.

That is the situation we discover in the Book of Ruth. Naomi and Ruth lacked food, they were vulnerable and in danger, and their families had broken up. It should be no surprise then when we read that Naomi desired rest for her daughters-in-law (1:9). She and Ruth devised a plan to obtain food and safety and so secure a degree of rest (2:2). Later having gained food and safety through Boaz's generosity they set about to secure full rest through the rebuilding of their family (3:1). Finally Ruth married Boaz and bore a son who would perpetuate the family of Judah as well as that of Boaz, Ruth, and Naomi.

Boaz was the source of rest for Ruth. As Ruth trusted in and committed herself to Yahweh, God provided rest for her through Boaz.

Ruth was the source of rest for Naomi and for all Israel ultimately. She became God's instrument of blessing for her mother-in-law by providing food, security, and descendents. Moreover she became God's instrument of blessing for all Israel and even the world by providing Obed from whom came David. Ruth became a model of what God intended Israel to be in the world: a blessing to others and blessed herself. God was faithful to bring this to pass because Ruth exercised faith in Him. Rest is God's reward for those who follow Him faithfully as Hebrews 3 and 4 make clear.

A third major revelation in Ruth is God's grace in providing a redeemer for His people.

God had also purposed to provide redemption for His people. He affected this for the nation of Israel as a whole in the Exodus from Egypt. There God purchased the nation for Himself.

God also made provision through the Mosaic Law whereby individual Israelites could experience redemption, that is, enjoy freedom from various conditions that enslaved them. One of these provisions was the kinsman redeemer law that allowed a close relative to pay a price to free his fellow Israelite from some enslaving condition. Another was the levirate marriage provision that enabled a widow to escape from her condition by remarrying her single brother-in-law. This man would then, under normal circumstances, raise up seed who would perpetuate the name and line of his deceased brother. Another provision was the redemption (buying back) of property that had passed out of the control of a family. In Ruth's case all of these provisions for redemption combined to set her free.

As history progressed, God's plan for the personal redemption of His own led to Jesus Christ, the ultimate redeemer, paying the ultimate price. He did this so we might be free from the ultimate slavery, our slavery to sin.

The Book of Ruth reveals God's grace in providing a redeemer. He provided Boaz to redeem Ruth and Naomi. Through Ruth He provided David to set Israel free. Through David He provided Jesus Christ to set the world free.

God did not have to provide redemption. He did it out of the love of His own heart. That is grace. Furthermore God did it all. There is nothing that the redeemed person could do to obtain his redemption but trust the person of his redeemer. That too is grace.

Putting all of these major revelations together I would summarize the message of the book as follows. God supernaturally works out His own purposes through human instruments. His purposes include a ruler, rest, and a redeemer. He brings these to reality supernaturally, sovereignly and providentially. He uses people to do so, people who trust in Him and commit themselves to Him.

Let me also point out three values of the Book of Ruth.

Historically the book ties the patriarchal period to the monarchical period of Israel's history. It does not just go back to the period of the judges or to the Mosaic era but all the way back to Perez the patriarch (4:18-22). This shows that the Davidic dynasty was a fulfillment of the promises of the Abrahamic Covenant. It did not rest on the conditional Mosaic Covenant. Because of this, David could function as a priest even though he was not a Levite. His authority superseded the Mosaic Law.

Morally the book demonstrates that faith and purity are possible even in a terrible moral environment. Ruth and Boaz's faith in God resulted in their excellent moral characters (2:1; 3:11). The power of their faith overcame their backgrounds and environments.

Doctrinally the book illustrates redemption. It also illuminates the character of God, particularly His providential working, His loyal love, and His boundless grace, as we have already pointed out.

Finally what are the major lessons we should learn from the Book of Ruth? Let me suggest three.

First, God uses people who trust Him and commit themselves to Him to be a blessing to others. Boaz and Ruth probably did not live to see David's greatness, much less Jesus Christ's. However, God found in them people whom He could use to produce a David. We are very results conscious in our society. We demand instant success and we grow impatient when we do not see God using us to bless others. We need to remember that we will not see all the fruit of our faith this side of heaven. G. Campbell Morgan wrote, "You may be God's foothold for things of which you cannot dream."¹²

Second, God blesses people who trust Him and commit themselves to Him. Ruth and Boaz were not only a blessing to others, but God personally blessed them. They received rest from God. God's blessing of Ruth came in the form of food, security, and a family. A loving and loyal wife of sterling character and a son to carry on the name of his family blessed Boaz's life. (I don't know whether he considered Naomi a blessing or not, though I believe she was.) He also obtained an added portion of the Promised Land. While God has not promised Christians the same kinds of blessings He promised the Israelites, He has promised to bless us. Our blessings are presently mainly spiritual (forgiveness, peace, joy, etc.), but we will receive both spiritual and physical blessings at the judgment seat of Christ. God will reward your faith as He rewarded the faith of Boaz and Ruth.

Third, circumstances do not make or break a believer. Faith does. Boaz was a wealthy man living in a spiritually apostate, morally corrupt environment. Nevertheless he overcame his temptations by faith in God. Ruth was a poor Moabite woman and extremely vulnerable. Yet she overcame her temptations by faith, too. From this we learn that circumstances are not determinative. They do not determine our spirituality. Our attitude and relationship to God do. No matter what circumstances you are up against you can be an overcomer like Boaz and Ruth by trusting in and committing yourself to God.

Constable: Ruth (Outline)

Outline

I. Naomi's predicament ch. 1

A. The deaths of Naomi's husband and sons 1:1-5

B. Naomi's inability to provide husbands for Ruth and Orpah 1:6-14

C. Ruth's profession of faith in Yahweh 1:15-18

D. Naomi's weak faith 1:19-21

E. Hope for the future 1:22

II. Naomi and Ruth's plans chs. 2-3

A. The plan to obtain food ch. 2

1. God's providential guidance of Ruth 2:1-7

2. The maidservant of Boaz 2:8-13

3. Ruth's privileges and responsibility 2:14-16

4. Ruth's blessing of Naomi physically 2:17-23

B. The plan to obtain rest ch. 3

1. Naomi's plan to secure rest for Ruth 3:1-5

2. Ruth's encouragement and Boaz's response 3:6-13

3. Ruth's return to Naomi 3:14-18

III. God's provision ch. 4

A. The nearer kinsman's decision 4:1-6

B. Boaz's securing of the right to marry Ruth 4:7-12

C. God's provision of a son 4:13-17

D. The genealogical appendix 4:18-22

Constable: Ruth

Ruth

Bibliography

Ap-Thomas, D. R. "The Book of Ruth." Expository Times 79 (October-September 1968):369-73.

Archer, Gleason L. Encyclopedia of Bible Difficulties. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Atkinson, David. The Message of Ruth. The Bible Speaks Today series. Leicester, England and Downers Grove: InterVarsity Press, 1983.

Berlin, A. Poetics and Interpretation of Biblical Narrative. Bible and Literature series. Sheffield: Almond, 1983.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Campbell, E. F., Jr. Ruth. Anchor Bible series. Garden City: Doubleday, 1975.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, August 1967.

_____. "A Theology of Joshua, Judges, and Ruth." In A Biblical Theology of the Old Testament, pp. 89-113. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davies, E. W. "Ruth 4:5 and the Duties of the go'el." Vetus Testamentum 33 (1983):231-34.

Davis, John J. "Conquest and Crisis." In A History of Israel by John J. Davis and John C. Whitcomb. Reprint ed. Grand Rapids: Baker Book House, 1980.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

Dictionary of the Bible. Edited by James Hastings. 1915 ed. S.v. "Ruth, Book of," by H. A. Redpath.

Fewell, Danna Nolan, and Gunn, David Miller. Compromising Redemption: Relating Characters in the Book of Ruth. Literary Currents in Biblical Interpretation series. Louisville: Westminster/John Knox Press, 1990.

Fisch, Harold. "Ruth and the Structure of Covenant History." Vetus Testamentum 32:4 (1982):425-37.

Fuerst, W. The Books of Ruth, Esther, Ecclesiastes, the Song of Songs, Lamentations. Cambridge and New York: Cambridge University Press, 1975.

Gardiner, George E. The Romance of Ruth. Grand Rapids: Kregel Publications, 1977.

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Copyright 2003 by Thomas L. Constable

Haydock: Ruth (Book Introduction)

INTRODUCTION.

This Book is called Ruth , from the name of the person whose history is here recorded; who, being a Gentile, became a convert to the true faith, and marrying Booz, the great-grandfather of David, was one of those from whom Christ sprang according to the flesh, and an illustrious figure of the Gentile church. It is thought this book was written by the prophet Samuel. (Challoner) --- The Holy Ghost chose that the genealogy of David, and of the Messias, should be thus more clearly ascertained. (Theodoret) --- Christ proceeded from the Gentiles, as well as from the Jews, and his grace is given to both. (Worthington) --- Send forth, 0 Lord, the lamb, the ruler of the earth, from Petra, Isaias xvi. This was the capital city of Arabia Petrea, where Ruth is supposed to have lived, (Tostat) being, according to the Chaldean, &c., the daughter of Eglon, king of Moab. The Jews also pretend that Booz was the same person as Abesan, the judge. But it is by no means certain to what period this history belongs. Usher places it under Samgar, about 120 years after Josue. (Calmet) --- Salien believes that the famine, which obliged Elimelech to leave Bethlehem, happened under Abimelech, and that Noemi returned in the 7th year of Thola, A.C. 1243.[1243 B.C.] This event certainly took place under some of the judges; so that we may consider this book as an appendix to the preceding, like the last chapters, (Judges xvii.; &c.; Haydock) and a preface to the history of the kings. (Calmet)

Gill: Ruth (Book Introduction)

INTRODUCTION TO RUTH

This book is called Ruth, not because she was the author of it, but because she is the principal subject of it. In the Syriac and Arabic versions, it is called the Book of Ruth the Moabitess, which describes her by the country of which she was. Her name, according to Hillerus ^l, signifies beautiful, of a good aspect, the same with Calliope in Greek. As to the author of this book, some attribute it to Eli the priest, who seems to have been too soon to give an account of the birth of David; others to Gad or Nathan; some to Hezekiah, and others to Ezra; but what the Talmudists assert, which is most generally received, and most probable, is, that it was written by Samuel; so they say Samuel ^m wrote his own book, Judges, and Ruth; and it is commonly said that this book is an appendix to that of the Judges, and the introduction to Samuel, and is fitly placed between them both. According to Eusebius ⁿ, with the Hebrews, Judges and Ruth make one book they call Shophetim, or Judges; the principal design of it is to give the genealogy of David, whom Samuel had anointed to be king of Israel, and from whom the Messiah was to come, and who therefore may be said to be the aim and scope of it, as he is of all Scripture; and whereby it appears that he sprung both from Jews and Gentiles, and is the Saviour of both, and there is a good foundation for both to hope in him; and the call and conversion of Ruth the Moabitess may be considered as a shadow, emblem, and pledge of the conversion of the Gentiles. Manythings besides may be learnt from this little book, as the different circumstances of good people in this life, and the particular providence of God respecting them. It furnishes out examples of bearing afflictions patiently, of industry, courteousness, kindness to strangers, and young converts; and none can doubt of the divine authority of this book, that considers the use made of it in the genealogies of Christ by the Evangelists Matthew and Luke.

Gill: Ruth 2 (Chapter 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, Rth 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, Rth 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, Rth 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, Rth 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, Rth 2:18.