Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech, and his name was Boaz.
KJV
And Naomi had a kinsman of her husband’s, a mighty man of wealth, of the family of Elimelech; and his name was Boaz.
Commentary
Commentary
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. liv. 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, ver. 1-3 .
II. The great
favour which Boaz showed to her in many instances, ver. 4-16 .
III. The return of Ruth to her mother-in-law, ver. 18-23 .
1 And Naomi had a kinsman of her husband's, a mighty man of
wealth, of the family of Elimelech; and his name was Boaz.
2 And Ruth the Moabitess said unto Naomi, Let me now go to the
field, and glean ears of corn after him in whose sight I shall
find grace. And she said unto her, Go, my daughter.
3 And she went, and came, and gleaned in the field after the
reapers: and her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech.
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, v. 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 ( v. 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. iv. 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, v. 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.
4 And, behold, Boaz came from Bethlehem, and said unto the
reapers, The L ORD be with you. And they answered him, The L ORD bless thee.
5 Then said Boaz unto his servant that was set over the
reapers, Whose damsel is this?
6 And the servant that was set over the reapers answered and
said, It is the Moabitish damsel that came back with Naomi out
of the country of Moab:
7 And she said, I pray you, let me glean and gather after the
reapers among the sheaves: so she came, and hath continued even
from the morning until now, that she tarried a little in the
house.
8 Then said Boaz unto Ruth, Hearest thou not, my daughter? Go
not to glean in another field, neither go from hence, but abide
here fast by my maidens:
9 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.
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 stranger?
11 And Boaz answered and said unto her, It hath fully been
showed me, all that thou hast done unto thy mother in law since
the death of thine husband: and how thou hast left thy father
and thy mother, and the land of thy nativity, and art come unto a
people which thou knewest not heretofore.
12 The L ORD recompense thy work, and a full reward be given
thee of the L ORD God of Israel, under whose wings thou art come
to trust.
13 Then she said, Let me find favour in thy sight, my lord; for
that thou hast comforted me, and for that thou hast spoken
friendly unto thine handmaid, though I be not like unto one of
thine handmaidens.
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 left.
15 And when she was risen up to glean, Boaz commanded his young
men, saying, Let her glean even among the sheaves, and reproach
her not:
16 And let fall also some of the handfuls of purpose for her,
and leave them, that she may glean them , and rebuke her not.
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, v. 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, v. 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, v. 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, Ps. cxxix. 7, 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
( v. 9 )
nor reproach her, v. 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, v. 6, 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. xix. 9, 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
( v. 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, v. 9 ,
drawn from the famous well of Beth-lehem which was by the gate, the
water of which David longed for, 2 Sam. xxiii. 15 ),
but at meal-time to come and eat of their bread ( v. 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 ( Prov. xxxi. 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
( v. 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
( v. 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, v. 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
( v. 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 ( v. 10 )
and not like one of thy handmaids ( v. 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? v. 10 .
(4.) She begs the continuance of his good-will: Let me find favour
in they sight ( v. 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, v. 14, 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.
17 So she gleaned in the field until even, and beat out that
she had gleaned: and it was about an ephah of barley.
18 And she took it up, and went into the city: and her mother
in law saw what she had gleaned: and she brought forth, and gave
to her that she had reserved after she was sufficed.
19 And her mother in law said unto her, Where hast thou gleaned
to day? and where wroughtest thou? blessed be he that did take
knowledge of thee. And she showed her mother in law with whom she
had wrought, and said, The man's name with whom I wrought to day is Boaz.
20 And Naomi said unto her daughter in law, Blessed be he of
the L ORD , who hath not left off his kindness to the living and to
the dead. And Naomi said unto her, The man is near of kin unto
us, one of our next kinsmen.
21 And Ruth the Moabitess said, He said unto me also, Thou
shalt keep fast by my young men, until they have ended all my
harvest.
22 And Naomi said unto Ruth her daughter in law, It is good,
my daughter, that thou go out with his maidens, that they meet
thee not in any other field.
23 So she kept fast by the maidens of Boaz to glean unto the
end of barley harvest and of wheat harvest; and dwelt with her
mother in law.
Here,
I. Ruth finishes her day's work, v. 17 .
1. She took care not to lose time, for she gleaned until evening. We
must not be weary of well-doing, because in due season we shall reap.
She did not make an excuse to sit still, or go home, till the evening.
Let us work the works of him that sent us, while it is day. She
scarcely used, much less did she abuse, the kindness of Boaz; for,
though he ordered his servants to leave handfuls for her, she
continued to glean the scattered ears.
2. She took care not to lose what she had gathered, but threshed it
herself, that she might the more easily carry it home, and might have
it ready for use. The slothful man roasteth not that which he took
in hunting, and so loseth the benefit of it, but the substance
of a diligent man is precious, Prov. xii. 27 .
Ruth had gathered it ear by ear, but, when she had put it all
together, it was an ephah of barley, about four pecks. Many a little
makes a great deal. It is an encouragement to industry that in all
labour, even that of gleaning, there is profit, but the talk of the
lips tendeth only to penury. When she had got her corn into as
little compass as she could, she took it up herself, and carried it
into the city, though, had she asked them, it is likely some of Boaz's
servants would have done that for her. We should study to be as little
as possible troublesome to those that are kind to us. She did not
think it either too hard or too mean a service to carry her corn
herself into the city, but was rather pleased with what she had gotten
by her own industry, and careful to secure it; and let us thus take
care that we lose not those things which we have wrought, which
we have gained, 2 John 8 .
II. She paid her respects to her mother-in-law, went straight home to
her and did not go to converse with Boaz's servants, showed her
what she had gleaned, that she might see she had not been
idle.
1. She entertained her with what she had left of the good dinner Boaz
had given her. She gave to her what she had reserved, after she was
sufficed
( v. 18 ),
which refers to v. 14 .
If she had any thing better than another, her mother should have part
with her. Thus, having shown industry abroad, she showed piety at
home; so children's maintaining their parents is called
( 1 Tim. v. 4 ),
and it is part of the honour due to them by the fifth commandment, Matt. xv. 6 .
2. She gave her an account of her day's work, and how a kind
providence had favoured her in it, which made it very comfortable to
her; for the gleanings that a righteous man hath are better than the
harvests of many wicked, Ps. xxxvii. 16 .
(1.) Naomi asked her where she had been: Where hast thou gleaned
to-day? Note, Parents should take care to enquire into the ways of
their children, how, and where, and in what company they spend their
time. This may prevent many extravagancies which children, left to
themselves, run into, by which they bring both themselves and their
parents to shame. If we are not our brethren's, yet surely we are our
children's keepers: and we know what a son Adonijah proved, that had
never been chidden. Parents should examine their children, not to
frighten nor discourage them, not so as to make them hate home or
tempt them to tell a lie, but to commend them if they have done well,
and with mildness to reprove and caution them if they have done
otherwise. It is a good question for us to ask ourselves in the close
of every day, " Where have I gleaned to-day? What improvements
have I made in knowledge and grace? What have I done or obtained that
will turn to a good account?"
(2.) Ruth gave her a particular account of the kindness she had
received from Boaz
( v. 19 )
and the hopes she had of further kindness from him, he having ordered
her to attend his servants throughout all the harvest, v. 21 .
Note, Children should look upon themselves as accountable to their
parents and to those that are over them, and not think it a
disparagement to them to be examined; let them do that which is
good, and they shall have praise of the same. Ruth told her mother
what kindness Boaz had shown her, that she might take some occasion or
another to acknowledge it and return him thanks; but she did not tell
her how Boaz had commended her, v. 11 .
Humility teaches us, not only not to praise ourselves, but not to be
forward to publish others' praises of us.
(3.) We are here told what Naomi said to it.
[1.] She prayed heartily for him that had been her daughter's
benefactor, even before she knew who it was
( v. 19 ): Blessed be he, whoever he was, that did take knowledge of
thee, shooting the arrow of prayer at a venture. But more
particularly when she was told who it was
( v. 20 ): Blessed be he of the Lord. Note, The poor must pray for those
that are kind and liberal to them, and thus requite them, when they
are not capable of making them any other requital. Let the loins of
the poor bless those that refresh them, Job xxix. 13; xxxi. 20 .
And he that hears the cries of the poor against their oppressors
( Exod. xxii. 27 ),
it may be hoped, will hear the prayers of the poor for their
benefactors. She now remembered the former kindnesses Boaz had shown
to her husband and sons, and joins those to this: he has not left
off his kindness to the living and to the dead. If we generously
show kindness even to those that seem to have forgotten our former
favours, perhaps it may help to revive the remembrance even of those
which seem buried.
[2.] She acquainted Ruth with the relation their family was in to
Boaz: The man is near of kin to us. It should seem she had been
so long in Moab that she had forgotten her kindred in the land of
Israel, till by this providence God brought it to her mind. At least
she had not told Ruth of it, though it might have been some
encouragement to a young proselyte. Unlike to humble Naomi are many,
who, though fallen into decay themselves, are continually boasting of
their great relations. Nay, Observe the chain of thought here, and in
it a chain of providences, bringing about what was designed concerning
Ruth. Ruth names Boaz as one that had been kind to her. Naomi bethinks
herself who that should be, and presently recollects herself: " The
man is near of kin to us; now that I hear his name, I remember him
very well." This thought brings in another: "He is our next
kinsman, our goel, that has the right to redeem our estate
that was mortgaged, and therefore from him we may expect further
kindness. He is the likeliest man in all Bethlehem to set us up." Thus
God brings things to our mind, sometimes on a sudden, that prove to
have a wonderful tendency to our good.
[3.] She appointed Ruth to continue her attendance in the fields of
Boaz
( v. 22 ):
" Let them not meet thee in any other field, for that will be
construed a contempt of his courtesy." Our blessed Saviour is our Goel; it is he that has a right to redeem. If we expect to
receive benefit by him, let us closely adhere to him, and his fields,
and his family; let us not go to the world and its fields for that
which is to be had with him only, and which he has encouraged us to
expect from him. Has the Lord dealt bountifully with us? Let us not be
found in any other field, nor seek for happiness and satisfaction in
the creature. Tradesmen take it ill if those that are in their books
go to another shop. We lose divine favours if we slight them. Some
think Naomi gave her daughter-in-law a tacit rebuke; she had spoken
( v. 21 )
of keeping fast by the young men. "Nay," said Naomi
( v. 22 ),
" It is good that thou go out with his maidens; they are fitter
company for thee than the young men. " But they are too
critical. Ruth spoke of the young men because they were the principal
labourers, and to them Boaz had given directions concerning her; and
Naomi takes it for granted that, while she attended the young men, her
society would be with the maidens, as was fit. Ruth dutifully
observed her mother's directions; she continued to glean, to the end,
not only of barley-harvest, but of the wheat-harvest, which followed
it, that she might gather food in harvest to serve for winter, Prov. vi. 6-8 .
She also kept fast by the maidens of Boaz, with whom she afterwards
cultivated an acquaintance, which might do her service, v. 23 .
But she constantly came to her mother at night in due time, as became
a virtuous woman, that was for working days, and not for merry nights.
And when the harvest was ended (as bishop Patrick expounds it) she did
not gad abroad, but kept her aged mother company at home. Dinah went
out to see the daughters of the land, and we know what a disgrace her
vanity ended in. Ruth kept at home, and helped to maintain her mother,
and went out on no other errand than to get provision for her, and we
shall find afterwards what preferment her humility and industry ended
in. Seest thou a man diligent in his business? Honour is before
him.
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, Ru 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, Ru 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, Ru 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, Ru 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, Ru 2:18.
Ver. 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, Ru 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 "Ru 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, Jud 12:8: he was the grandson of Nahshon, prince of the tribe of Judah, who first offered at the dedication of the altar, Nu 7:12, his father's name was Salmon, and his mother was Rahab, the harlot of Jericho, Mt 1:5. A particular account is given of this man, because he, with Ruth, makes the principal part of the following history.
Ruth 2:2
Ver. 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, Ru 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, Le 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, Ru 2:7
and she said unto her, go, my daughter; which shows the necessitous circumstances Naomi was in; though perhaps she might give this leave and direction under an impulse of the Spirit of God, in order to bring about an event of the greatest moment and importance, whereby she became the ancestor of our blessed Lord.
{o} Mylbvb en toiv stacusi, Sept. "in spicis", Montanus, Drusius, Piscator; "inter spicas", De Dieu, Rambachius.
Ruth 2:3
Ver. 3. And she went, and came,.... That is, she went out of the house where she was, and out of the city, and came into the field; though, according to the Midrash {p}, she marked the ways as she went, before she entered into the field, and then came back to the city to observe the marks and signs she made, that she might not mistake the way, and might know how to come back again:
and gleaned in the field after the reapers; when they had cut down and bound up the corn, what fell and was left she picked up, having first asked leave so to do:
and her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech; the providence of God so ordering and directing it; for though it was hap and chance to her, and what some people call good luck, it was according to the purpose, and by the providence and direction of God that she came to the reapers in that part of the field Boaz, a near kinsman of her father-in-law, was owner of, and asked leave of them to glean and follow them.
{p} Midrash Ruth, fol. 31. 4. Vid. Jarchi & Alshech in loc.
Ruth 2:4
Ver. 4. And, behold, Boaz came to Bethlehem,.... Into the field, to see how his workmen went on, and performed their service, and to encourage them in it by his presence, and by his courteous language and behaviour, and to see what provisions were wanting, that he might take care and give orders for the sending of them, it being now near noon, as it may be supposed; and though he was a man of great wealth, he did not think it below him to go into his field, and look after his servants, which was highly commendable in him, and which showed his diligence and industry, as well as his humility. So a king in Homer {q} is represented as among his reapers, with his sceptre in his hand, and cheerful. Pliny {r} relates it, as a saying of the ancients, that the eye of the master is the most fruitful thing in the field; and Aristotle {s} reports, that a Persian being asked what fattened a horse most, replied, the eye of the master; and an African being asked what was the best dung for land, answered, the steps of his master:
and said unto the reapers, the Lord be with you; to give them health, and strength, and industry in their work; the Targum is,
"may the Word of the Lord be your help:''
and they answered him, the Lord bless you; with a good harvest, and good weather to gather it in; and though these salutations were of a civil kind, yet they breathe the true spirit of sincere and undissembled piety, and show the sense that both master and servants had of the providence of God attending the civil affairs of life, without whose help, assistance, and blessing, nothing succeeds well.
{q} Iliad. 18. ver. 556, 557. {r} Nat. Hist. l. 18. c. 6. {s} De Administrat. Domestic. l. 1. c. 6.
Ruth 2:5
Ver. 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
agrokomov, that had the care of the field, and all things relative to it; the Jews {u} say, he was set over two and forty persons, whom he had the command of:
whose damsel is this? to whom does she belong? of what family is she? whose daughter is she? or whose wife? for he thought, as Aben Ezra notes, that she was another man's wife; the Targum is, of what nation is she? perhaps her dress might be somewhat different from that of the Israelitish women.
{t} Antiqu. l. 5. c. 9. sect. 2. {u} Midrash Ruth, fol. 32. 1.
Ruth 2:6
Ver. 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.
Ruth 2:7
Ver. 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, Ru 2:14. The Septuagint version is therefore very wrong, which reads
"from the morning until the evening,''
for that was not yet come, Ru 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, Ru 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.
Ruth 2:8
Ver. 8. Then said Boaz unto Ruth,.... Having heard what the servant said concerning her, he turned himself to her, and addressed her in the following manner:
hearest thou not, my daughter? meaning not what the servant had said, but hereby exciting her to hearken to what he was about to say to her. Noldius {w} takes the particle to signify beseeching and entreating, and renders the words, "hear, I pray thee, my daughter". Some from hence conclude that Boaz was a man in years, and Ruth much younger than he, and therefore calls her his daughter:
go not to glean in another field, neither go from hence; which she might be inclined to, lest she should be thought to be too troublesome to be always in one man's field; but Boaz taking a liking to her, and willing to do her some favour, chose she should not go elsewhere:
but abide here fast by my maidens; not maidens that gleaned also as she did, poor maidens he permitted to glean; or that gleaned for the poor, and much less that gleaned for him; a person so rich and liberal as he was would never employ such for his advantage, and to the detriment of the poor; nor would it be admitted of it being contrary to the law as it should seem, and certain it is to the later traditions of the elders; for it is said {x},
"a man may not hire a workman on this condition, that his son should glean after him; he who does not suffer the poor to glean, or who suffers one and not another, or who helps any one of them, robs the poor.''
But these maidens were such, who either gathered the handfuls, cut and laid down by the reapers, and bound them up in sheaves, or else they also reaped, as it seems from the following verse; and it was very probably customary in those times for women to reap, as it is now with us.
{w} Ebr. Concord. part. p. 257. No. 1150. {x} Misnah Peah, c. 5. sect. 6.
Ruth 2:9
Ver. 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.
Ruth 2:10
Ver. 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.''
Ruth 2:11
Ver. 11. And Boaz answered and said unto her,.... Alshech thinks, that he lift up his voice that all that stood by might hear:
it hath fully been showed me; either by Naomi, or rather by some persons of Boaz's Naomi and reacquaintance, that had conversed with Naomi and related to Boaz what passed between them, by which he was fully informed of the following things mentioned by him; though the above writer supposes, that it was showed him by the Holy Ghost:
all that thou hast done to thy mother in law since the death of thine husband; how that, instead of going home to her father and mother, she continued with her; how tenderly she used her; what strong expressions of love she had made unto her; what care she had taken of her, and how she had fed and nourished her, as the Targum, and now was gleaning for her support, as well as her own:
and how thou hast left thy father and mother; in a literal sense, to go along with her mother-in-law, to assist her in her journey, and see her safe to the end of it: and in a figurative sense her idol gods, as in Jer 2:27 so the Midrash {y}:
and the land of thy nativity; the land of Moab, where she was born, and where her kindred, relations, and friends lived, dear and engaging to her:
and art come unto a people which thou knewest not heretofore; but by hearsay, and what she learned of them from her husband and mother-in-law, even the people of Israel; to whom she was come to be a proselyte, and dwell among them, as the Targum.
{y} Midrash Ruth, fol. 32. 3.
Ruth 2:12
Ver. 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 Ps 36:7 or to the wings of the cherubim overshadowing the mercy seat, Ex 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.
Ruth 2:13
Ver. 13. Then she said, let me find favour in thy sight, my lord,.... Or rather, since she had found favour in his sight already: the words are to be considered, not as a wish for it, but as acknowledging it, and expressing her faith and confidence, that she should for time to come find favour in his sight, and have other instances of it; for so the words may be rendered, "I shall find favour" {z}, for which she gives the following reasons:
for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid; had spoken in her commendation, and wished her all happiness here and hereafter; said kind and comfortable words to her, to her very heart, as in Isa 40:2 which were cheering, refreshing, and reviving to her:
though I be not like unto one of thine handmaidens; not worthy to be one of them, or to be ranked with them, being meaner than the meanest of them, a poor widow, and a Moabitish woman; the Septuagint and Syriac versions leave out the negative particle, and read, "I shall be as one of thine handmaids".
{z} Nx auma "inveniam gratiam", Pagninus, Montanus.
Ruth 2:14
Ver. 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, Ru 2:18.
{a} Iliad. 18. ver. 559, 560. {b} Nat. Hist. l. 23. c. 1. {c} In loc. {d} Christophor. "a Vega de arte Medendi", l. 2. apud ib. {e} Salmuth in Pancirol, par. 2. tit. 2. p. 83. {f} Idyll, 10. ver. 13. {g} Melrash Ruth, fol. 33. 2. {h} De Aliment. Facult. l. 1. apud Lavater. in loc. {i} Neumann. apud Rambachium in loc.
Ruth 2:15
Ver. 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, Ru 2:7 but this, as it was granted by Boaz himself, so was still a greater favour; and there is some difference in the expression, for it may be rendered here, "among those sheaves" {h}, pointing to a particular spot where might be the best ears of corn, and where more of them had fallen:
and reproach her not; as not with her being a poor woman, a widow, a Moabitish woman, so neither with being a thief, or taking such corn she should not, or gleaning where she ought not.
{h} Myrmeh Nyb "inter ipsos manipulos", Tigurine version, Rambachius.
Ruth 2:16
Ver. 16. And let fall some of the handfuls on purpose for her,.... That is, when they had reaped an handful, instead of laying it in its proper order, to be taken up by those that gathered after them, or by themselves, in order to be bound up in sheaves, scatter it about, or let it fall where they reaped it:
and leave them, that she may glean them, and rebuke her not for taking them, as if she did a wrong thing.
Ruth 2:17
Ver. 17. So she gleaned in the field until even,.... An instance of her great diligence and industry, attending to this mean employment constantly from morning tonight:
and beat out that she had gleaned: she did not bind up her gleanings in a bundle, and carry it home on her head, as gleaners with us do, but she beat it out with a staff in the field, where she gleaned it, and winnowed it, very probably in the threshingfloor of Boaz; by which means what she had gleaned was brought into a lesser size and weight, and was a lighter burden to carry home:
and it was an ephah of barley; or three seahs of barley, as the Targum; which, according to Bishop Cumberland {i}, was six gallons, and three pints, and three solid inches: an omer is said to be the tenth part of an ephah, and, made into bread, was as much as a man could eat in one day, Ex 16:16, so that Ruth got enough in one day, for herself and her mother-in-law, which would last five days at least. This was a great deal for one woman to pick up, ear by ear, in one day; and must be accounted for, not only by her diligence and industry, but by the favour shown her by the reapers, under the direction of Boaz, who suffered her to glean among the sheaves, and let fall handfuls for her to pick up.
{i} Of Scripture Weights and Measures, ch. 3. p. 64.
Ruth 2:18
Ver. 18. And she took it up,.... The ephah of barley, into her arms, or on her shoulders:
and went into the city; the city of Bethlehem;
and her mother in law saw what she had gleaned: she set it down before her, and she looked at it with admiration, that she should glean so much in one day:
and she brought forth; not Naomi, as Josephus {k} represents it, who understood it as if she brought forth some food her neighbours had brought her, part of which she kept for Ruth, though he takes it in the other sense also; but the meaning is, that Ruth brought forth out of a scrip, as the Targum adds; besides the ephah of barley she set before her, she brought some victuals out of a bag:
and gave to her, that she had reserved after she was sufficed; not that she ate of the barley, and her mother-in-law also; and then she gave her the rest to lay up against another time, as some interpret it; but the remainder of the food which Boaz gave her at dinner time, which she could not eat, Ru 2:14 she reserved for her mother, and now gave it to her; an instance of that piety commended by the apostle, 1Ti 5:4.
{k} Antiqu l. 5. c. 9. sect. 2.
Ruth 2:19
Ver. 19. And her mother in law said unto her, where hast thou gleaned today?.... In what part of the field of Bethlehem? or on whose land, that she had gleaned so much? not that she suspected that she had got it in an illicit manner, but supposed she had been directed by the providence of God to a spot of ground where there was good gleaning; of that she had met with some hand, that had dropped ears of corn plentifully in her favour:
and where wroughtest thou? which is the same question repeated in other words, and shows that gleaning is a work, and a hard work too, closely followed, to be stooping and picking up ears of corn a whole day together:
blessed be he that did take knowledge of thee: she knew, by the quantity of corn she brought home, that she must have had kindness shown her by somebody; and especially she knew it by the food she brought home, and therefore pronounced the man blessed, or wished him happiness, before she knew who he was; though perhaps she might guess at him, or conjecture in her mind who it was that had taken notice of her:
and she showed her mother in law with whom she had wrought: that is, with whose reapers, men and maidens, she had wrought, whom she followed in gleaning, they working in one sort of work, and she in another, yet in the same field:
the man's name with whom I wrought today is Boaz; that is, in whose field, and with whose servants, she wrought; for Boaz wrought not himself, unless this can be understood of her eating and drinking with him; but the other sense is best.
Ruth 2:20
Ver. 20. And Naomi said unto her daughter in law, blessed be he of the Lord,.... Or the Lord bless him with all kind of blessings, temporal and spiritual; and as he has blessed him already, may he be blessed more and more:
who hath not left off his kindness to the living and to the dead; he had been kind to Elimelech and to his sons, who were now dead, and he continued his kindness to the reliefs of them, Naomi and Ruth, who were living, and was kind to them for the sake of the dead; and showing kindness to them expressed his respect to the memory of the dead:
and Naomi said unto her; continued her speech to her, and added to what she had said:
the man is near of kin to us; a near relation of ours, meaning by her husband's side: yea,
one of our next kinsmen; the nearest we have, there was but one nearer than he: the word for kinsman here is "Goel", a redeemer; for to such who were in the degree of kindred as Boaz was, and he that was nearer still than he to them, belonged the right of redemption, and therefore were called by the name of "Goel", a redeemer, as Ben Melech observes; they had a right to avenge the blood of the slain, to redeem their houses and possessions, if sold or mortgaged, and their persons by marrying them, and raising up seed to a deceased brother, or kinsman.
Ruth 2:21
Ver. 21. And Ruth the Moabitess said, he said unto me also,.... Besides the favours he has shown me already, he has given me reason to expect more, for he has given me this strict order:
thou shalt keep fast by my young men, until they have ended all my harvest; both barley harvest and wheat harvest; his will was, that she kept following them, and gleaned after them, as long as both harvests lasted. The Septuagint version is, "with my maidens", and which agrees with Ru 2:8, where the order of Boaz is expressed, and with the instructions of Naomi in the next verse, who so understood it; but if we understand it of young men here, there is no contradiction; for both young men and maidens wrought together in the same field, either in reaping or binding up; so that if she kept fast by the one, she also would do the same by the other.
Ruth 2:22
Ver. 22. And Naomi said unto Ruth her daughter in law,.... Observing the charge Boaz had given her, she thought fit to advise her upon it:
it is good, my daughter, that thou go out with his maidens; that is, go out in the morning with them, set out from Bethlehem when they went to work, and so continue with them all the day:
that they meet thee not in any other field; the meaning is, either that men might not meet her in another field alone, or rush upon her at once and unawares, and reproach her, or beat her, or indeed force her; or else that the servants of Boaz might not meet her, or see her in another field, and report it to their master, who would be offended at her; and take it as a slight of his kindness to her; which latter seems rather to be the sense.
Ruth 2:23
Ver. 23. So she kept fast by the maidens of Boaz to glean,.... Accepting the kindness of Boaz, and attending to the advice of her mother-in-law, as well as using all diligence to get a livelihood for her mother and herself; in which she was a wonderful instance of dutiful affection, humility, and industry: and so she continued
unto the end of barley harvest, and of wheat harvest; which latter began at Pentecost, as the former did at the passover; and, according to the Midrash {l}, from the beginning of the one, to the end of the other, were three months; though it may be, they were gathered in sooner: indeed from the passover to Pentecost were seven weeks, which was the difference between the beginning of one harvest, and the beginning of the other:
and dwelt with her mother in law; which is to be understood either of her coming home at night, after she had been gleaning all day, and lodging with her mother-in-law, which was her constant custom during both harvests; or that after the harvests were ended, she continued to dwell with her mother-in-law; which seems to be added for the sake of carrying on the history in the following chapter.
{l} Midrash Ruth, fol. 33. so Alshech in loc.
<ALIGN="CENTER"John Gill's Exposition of the Entire Bible.
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.
Observe Ruth's humility. When Providence had made
her poor, she cheerfully stoops to her lot.
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.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary