Naomi had a relative of her husband’s, a mighty man of wealth, of the family of Elimelech, and his name was Boaz. Ruth the Moabitess said to Naomi, “Let me now go to the field, and glean among the ears of grain after him in whose sight I find favor.” She said to her, “Go, my daughter.”
She went, and came and gleaned in the field after the reapers; and she happened to come to the portion of the field belonging to Boaz, who was of the family of Elimelech.
Behold, Boaz came from Bethlehem, and said to the reapers, “May Yahweh be with you.” They answered him, “May Yahweh bless you.”
Then Boaz said to his servant who was set over the reapers, “Whose young lady is this?”
The servant who was set over the reapers answered, “It is the Moabite lady who came back with Naomi out of the country of Moab. She said, ‘Please let me glean and gather after the reapers among the sheaves.’ So she came, and has continued even from the morning until now, except that she rested a little in the house.”
Then Boaz said to Ruth, “Listen, my daughter. Don’t go to glean in another field, and don’t go from here, but stay here close to my maidens. Let your eyes be on the field that they reap, and go after them. Haven’t I commanded the young men not to touch you? When you are thirsty, go to the vessels, and drink from that which the young men have drawn.”
Then she fell on her face and bowed herself to the ground, and said to him, “Why have I found favor in your sight, that you should take knowledge of me, since I am a foreigner?”
Boaz answered her, “I have been told all about what you have done for your mother-in-law since the death of your husband, and how you have left your father, your mother, and the land of your birth, and have come to a people that you didn’t know before. May Yahweh repay your work, and a full reward be given to you from Yahweh, the God of Israel, under whose wings you have come to take refuge.”
Then she said, “Let me find favor in your sight, my lord, because you have comforted me, and because you have spoken kindly to your servant, though I am not as one of your servants.”
At meal time Boaz said to her, “Come here, and eat some bread, and dip your morsel in the vinegar.” She sat beside the reapers, and they passed her parched grain. She ate, was satisfied, and left some of it.
When she had risen up to glean, Boaz commanded his young men, saying, “Let her glean even among the sheaves, and don’t reproach her. Also pull out some for her from the bundles, and leave it. Let her glean, and don’t rebuke her.”
So she gleaned in the field until evening; and she beat out that which she had gleaned, and it was about an ephah of barley. She took it up, and went into the city. Then her mother-in-law saw what she had gleaned; and she brought out and gave to her that which she had left after she had enough.
Her mother-in-law said to her, “Where have you gleaned today? Where have you worked? Blessed be he who noticed you.” She told her mother-in-law with whom she had worked, “The man’s name with whom I worked today is Boaz.”
Naomi said to her daughter-in-law, “May he be blessed by Yahweh, who has not abandoned his kindness to the living and to the dead.” Naomi said to her, “The man is a close relative to us, one of our near kinsmen.”
Ruth the Moabitess said, “Yes, he said to me, ‘You shall stay close to my young men until they have finished all my harvest.’ ”
Naomi said to Ruth her daughter-in-law, “It is good, my daughter, that you go out with his maidens, and that they not meet you in any other field.” So she stayed close to the maidens of Boaz, to glean to the end of barley harvest and of wheat harvest; and she lived with her mother-in-law.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 7, 9, 10, 12, 14, 18, 20, 22, 23 Both for virtue, authority, and riches.
Both for virtue, authority, and riches.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–23 Rth 2:1 And Naomi had a kinsman of her…
Rth 2:1 And Naomi had a kinsman of her husband’s, a mighty man of wealth, of the family of Elimelech; and his name [was] Boaz.
Ver. 1. And Naomi had a kinsman of her husband’s.] Lyra saith Elimelech and Salmon - other Hebrews say Elimelech and Naasson - were brethren. Some, more probably, hold that Elimelech was the son of Salmon’s brother, and so his son the kinsman of Boaz once removed; for there was one nearer. {Rth 3:12}
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A mighty man of wealth.] Rich, and yet religious - a rare bird.
And his name was Boaz,] i.e., Strength, or fortitude. He was strong in the Lord, and in the power of his might. The rich man’s wealth is his strong city. {Pro 18:11} But good Boaz had learned better than to trust in uncertain riches: {1Ti 6:17} he was rich in this world, and withal rich in good works (ibid.), rich in faith, {Jas 2:5} rich to Godward. {Luk 12:21}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 3, 4, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 17, 18, 20, 21, 22, 23 Gleaning was permitted to the poor and the stranger,…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 4, 17 Naomi had now gained a settlement in Bethlehem among…
Naomi had now gained a settlement in Bethlehem among her old friends; and here we have an account,
I. Of her rich kinsman, Boaz, a mighty man of wealth, Rut 2:1. The Chaldee reads it, mighty in the law. If he was both, it was a most rare and excellent conjunction, to be mighty in wealth and mighty in the scriptures too; those that are so are mighty indeed. He was grandson of Nahshon, who was prince of the tribe of Judah in the wilderness, and son of Salmon, probably a younger son, by Rahab, the harlot of Jericho. He carries might in his name, Boaz - in him is strength; and he was of the family of Elimelech, that family which was now reduced and brought so low. Observe, 1. Boaz, though a rich and great man, had poor relations. Every branch of the tree is not a top-branch. Let not those that are great in the world be ashamed to own their kindred that are mean and despised, lest they be found therein proud, scornful, and unnatural. 2. Naomi, though a poor contemptible widow, had rich relations, whom yet she boasted not of, nor was burdensome to, nor expected any thing from when she returned to Bethlehem in distress. Those that have rich relations, while they themselves are poor, ought to know that it is the wise providence of God that makes the difference (in which we ought to acquiesce), and that to be proud of our relation to such is a great sin, and to trust to it is great folly.
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II. Of her poor daughter-in-law, Ruth. 1. Her condition was very low and poor, which was a great trial to the faith and constancy of a young proselyte. The Bethlehemites would have done well if they had invited Naomi and her daughter-in-law first to one good house and then to another (it would have been a great support to an aged widow and a great encouragement to a new convert); but, instead of tasting the dainties of Canaan, they have no way of getting necessary food but by gleaning corn, and otherwise, for aught that appears, they might have starved. Note, God has chosen the poor of this world; and poor they are likely to be, for, though God has chosen them, commonly men overlook them. 2. Her character, in this condition, was very good (Rut 1:2): She said to Naomi, not, "Let me now go to the land of Moab again, for there is no living here, here there is want, but in my father's house there is bread enough." No, she is not mindful of the country from which she came out, otherwise she had now a fair occasion to return. The God of Israel shall be her God, and, though he slay her, yet will she trust in him and never forsake him. But her request is, Let me go to the field, and glean ears of corn. Those that are well born, and have been well brought up, know not what straits they may be reduced to, nor what mean employments they may be obliged to get their bread by, Lam 4:5. When the case is thus melancholy, let Ruth be remembered, who is a great example, (1.) Of humility. When Providence had made her poor she did not say, "To glean, which is in effect to beg, I am ashamed," but cheerfully stoops to the meanness of her circumstances and accommodates herself to her lot. High spirits can more easily starve than stoop; Ruth was none of those. She does not tell her mother she was never brought up to live upon crumbs. Though she was not brought up to it, she is brought down to it, and is not uneasy at it. Nay, it is her own motion, not her mother's injunction. Humility is one of the brightest ornaments of youth, and one of the best omens. Before Ruth's honour was this humility. Observe how humbly she speaks of herself, in her expectation of leave to glean: Let me glean after him in whose sight I shall find grace. She does not say, "I will go and glean, and surely nobody will deny me the liberty," but, "I will go and glean, in the hope that somebody will allow me the liberty." Note, Poor people must not demand kindness as a debt, but humbly ask it, and take it as a favour, though in ever so small a matter. It becomes the poor to use entreaties. (2.) Of industry. She does not say to her mother-in-law, "Let me now go a visiting to the ladies of the town, or go a walking in the fields to take the air and be merry; I cannot sit all day moping with you." No, it is not sport, but business, that her heart is upon: "Let me go and glean ears of corn, which will turn to some good account." She was one of those virtuous women that love not to eat the bread of idleness, but love to take pains. This is an example to young people. Let them learn betimes to labour, and, what their hand finds to do, do it with their might. A disposition to diligence bodes well both for this world and the other. Love not sleep, love not sport, love not sauntering; but love business. It is also an example to poor people to work for their living, and not beg that which they are able to earn. We must not be shy of any honest employment, though it be mean, ergon ouden oneidos - No labour is a reproach. Sin is a thing below us, but we must not think any thing else so That Providence calls us to. (3.) Of regard to her mother. Though she was but her mother-in-law, and though, being loosed by death from the law of her husband, she might easily suppose herself thereby loosed from the law of her husband's mother, yet she is dutifully observant of her. She will not go out without letting her know and asking her leave. This respect young people ought to show to their parents and governors; it is part of the honour due to them. She did not say, "Mother, if you will go with me, I will go glean:" but, "Do you sit at home and take your ease, and I will go abroad, and take pains." Juniores ad labores - Youth should work. Let young people take advice from the aged, but not put them upon toil. (4.) Of dependence upon Providence, intimated in that, I will glean after him in whose sight I shall find grace. She knows not which way to go, nor whom to enquire for, but will trust Providence to raise her up some friend or other that will be kind to her. Let us always keep us good thoughts of the divine providence, and believe that while we do well it will do well for us. And it did well for Ruth; for when she went out alone, without guide or companion, to glean, her hap was to light on the field of Boaz, Rut 2:3. To her it seemed casual. She knew not whose field it was, nor had she any reason for going to that more than any other, and therefore it is said to be her hap; but Providence directed her steps to this field. Note, God wisely orders small events; and those that seem altogether contingent serve his own glory and the good of his people. Many a great affair is brought about by a little turn, which seemed fortuitous to us, but was directed by Providence with design.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–23 And Naomi had a kinsman of her husband's,.... That…
And Naomi had a kinsman of her husband's,.... That was her kinsman by her husband's side, who now lived at Bethlehem; and yet it does not appear that Naomi made any application to him for assistance in her circumstances, though well known to her, as the word used signifies; which might arise from her modesty, and being loath to be troublesome to him, especially as he was a relation, not of her own family, but of her husband's; but, what is more strange, that this kinsman had taken no notice of her, nor sent to her, who yet was a very generous and liberal man, and had knowledge of her coming, for he had heard of the character of Ruth, Rut 2:11 but perhaps he was not acquainted with their indigent circumstances:
a mighty man of wealth; a man of great wealth and riches, and of great power and authority, which riches give and raise a man to, and also of great virtue and honour, all which the word "wealth" signifies; to which may be added the paraphrase the Targumist gives, that he was mighty in the law; in the Scriptures, in the word of God, a truly religious man, which completes his character:
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of the family of Elimelech; the husband of Naomi; some say that his father was Elimelech's brother; see Gill on Rut 2:2,
and his name was Boaz; which signifies, "in him is strength", strength of riches, power, virtue, and grace; it is the name of one of the pillars in Solomon's temple, so called from its strength. This man is commonly said by the Jews to be the same with Ibzan, a judge of Israel, Jdg 12:8, he was the grandson of Nahshon, prince of the tribe of Judah, who first offered at the dedication of the altar, Num 7:12, his father's name was Salmon, and his mother was Rahab, the harlot of Jericho, Mat 1:5. A particular account is given of this man, because he, with Ruth, makes the principal part of the following history.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 4, 7, 8, 9, 10, 12, 13, 14, 17, 18, 19, 20, 21, 22 Providence directs Ruth to glean in Boaz's field, ver.…
Providence directs Ruth to glean in Boaz's field, ver. 1-3. The favour which Boaz shewed her, ver. 4-16. Her return to Naomi, ver. 17-23.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 9, 10, 12, 13, 14, 15, 17, 18, 20, 21, 23 Ruth goes to glean in the field of Boaz,…
CHAPTER II
Ruth goes to glean in the field of Boaz, 1-3.
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Boaz finds her, and inquires who she is, 4-7.
He speaks kindly to her, gives her permission to follow his
reapers, and orders them to use her well, 8-16.
She returns in the evening to Naomi, and tells her of her fare;
from whom she receives encouragement and advice, 17-23.
NOTES ON CHAP. II
Verse 1. A mighty man of wealth] We have already seen that some suppose Boaz to have been one of the judges of Israel; he was no doubt a man of considerable property.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 3, 4, 7, 8, 10, 12, 13, 14, 16, 17, 19, 20, 21, 22 Rth 2:2. Let me go to the field and…
Rth 2:2. Let me go to the field and glean — Which was permitted to the poor and the stranger, Lev 19:9; Deu 24:19. And Ruth was neither ashamed to confess her poverty, nor would she eat the bread of idleness. After him in whose sight I shall find grace — Perhaps she did not know that poor strangers had a right to glean as well as the poor of Israel; or rather, out of her great modesty, she would not claim it as a right, but as a favour, which she would humbly and thankfully acknowledge. And she said, Go, my daughter — This shows, that Naomi was in a very poor and low condition as to temporal things; for had she been otherwise, it is not likely that she would have suffered her daughter- in-law to go and glean among the lowest of the people.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 7, 8, 9, 10, 12, 14, 17, 20 A kinsman - More literally “an acquaintance”; here (and…
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).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 4, 5, 7, 9, 10, 11, 12, 13, 14, 15, 17, 20, 22, 23 Booz. The Scripture does not specify how nearly they…
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.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv1, 2, 18 The Relative
CHAPTER SECOND
Rth_2:1
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The Relative
1And Naomi had [in Bethlehem] a kinsman [lit. acquaintance,] of her husband’s, a mighty man of wealth [a valiant hero], of the family of Elimelech; and his name was Boaz.
EXEGETICAL AND DOCTRINAL
Before relating the wonderful deliverance through a kinsman, by which faithfulness and love are rewarded, the writer first informs us briefly of the existence of the person who is chosen to effect this deliverance. Hitherto the acting persons have been only women, both of them loving and excellent; now, the portrait of a man is drawn, who is the model of an Israelite, as family-head and as landlord, in war and in peace.
Naomi had a kinsman. The expression for this is מְיֻדָּע. In our texts, it is true, it is pointed מיֹדַע, with מוֹדָע, as Keri, in the margin. But מוֹדָע occurs only once more (Pro_7:4), and there also we must probably read מְיֻדָּע. The reading מוֹדָע was preferred by the Masora only on account of the fem. מוֹדַעַת, which occurs at Rth_3:2. The participle מְודָּע is of more frequent occurrence, cf. Psa_55:14. Hitherto, Naomi could say, as does the Psalmist (Psa_88:9): “Thou hast put my kinsmen (מְיֻדָּעַי) far from me.” Compare also Rth_2:19 of the same psalm, where it stands in parallelism with אֹהֵב, lover, and רֵעַ, companion. She has likewise experienced what is written Psa_31:12, cf. Job_19:14. Literally, to be sure, the word means only an “acquaintance;” but it expresses more than we mean by that term. The man was not a very near relative, but one “known” to the family, as belonging to it. It was an acquaintance valid within the family lines; hence the word signifies as much as familiaris. It is used in a noteworthy connection at 2Ki_10:11, where Jehu slays all the great men, the מְיֻדְּעִים, and the priests of Ahab,—i. e. everybody that adhered to him, whether from family connection or interest. The Latin notus may occasionally approximate to the idea of the Hebrew term even more closely than the Greek γνώριμος; not so much, however, in Catull. 79:4 (si tria notorum basia repererit), as in Liv. 3:44, where, with reference to the violence done to Virginia, is said: notos gratia (patris et sponsi) turbam indignitas rei virgini conciliat.
The fact is emphasized that Boaz was only a מִיֻדָּע This not only explains a certain remoteness of Naomi from him, but it makes the piety, which notwithstanding the distance (manifest also from Rth_3:12) of the relationship, performs what the narrative goes on to relate, more conspicuously great than it would appear if, according to an unfounded conjecture of Jewish expositors, he were held to be the son of Elimelech’s brother.
A valiant hero. These words are applied to Boaz in no other sense than to Gideon (Jdg_6:12), Jephthah (11:1), and others, and have no reference to his wealth and property. He was a strong and able man in Israel, in war and in peace. Probably he had distinguished himself in conflicts of Israel against enemies, perhaps against Moab. The ancestor of David is, as the Midrash (Ruth 31, d) remarks, rightly thus described. His name, Boaz (בֹּעַז), is to be explained by reference to the name of one of the pillars erected by Solomon, and called Boaz, while the other was named Jachin (cf. my Gold. Thron Salomo’s, p. 45). It is not a compound of בּוֹ עָז, but a contraction of בֶּן־עַז, “son of strength, of enduring vigor.” The signification alacritas (Ges., Keil, etc.), would hardly be applicable to the pillar.
HOMILETICAL AND PRACTICAL
The same characteristic is ascribed to Boaz as to Gideon, and to David. But concerning his warlike deeds nothing is related. In Israel, however, there was no valor, properly so called, except such as sprang from the acknowledgment of the living God. The word is not applied to wild battle-rage, but to moral strength, which valiantly repels distress and dishonor, as Abraham drew the sword for his country against foreign oppressors. Boaz was a hero in war through his virtue in peace. And this virtue comes so clearly to view in the Book of Ruth, that the narrator could justly add: he was a brave man. For morally brave he shows himself in every relation: 1. as landlord; 2. as confessor of God; 3. as man of action; and hence he receives the reward both of him who dispenses blessings and of him who receives them.
[Fuller: “This first verse presents us with two remarkable things: 1. Poor Naomi was allied to powerful Boaz. 2. Boaz was both a powerful man and a godly man.”—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 4, 5, 7, 8, 9, 14, 16, 17, 20, 21, 22 her hap was to light on a part of…
her hap was to light on a part of the field belonging unto Boaz--Fields in Palestine being unenclosed, the phrase signifies that portion of the open ground which lay within the landmarks of Boaz.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 20, 22 1. A kinsman of her husband’s — An acquaintance…
1. A kinsman of her husband’s — An acquaintance and friend, and also a relative. But the Hebrew word is not the same as that rendered kinsman in Rth_2:20 and Rth_3:9; Rth_3:12-13. According to a Rabbinical tradition, Boaz was a nephew of Elimelech. He was a wealthy and influential citizen of Bethlehem, and perhaps had also distinguished himself in war.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 7, 9, 10, 11, 12, 13, 14, 16, 17, 18, 19, 20, 22, 23 Ch. 2. The generosity of Boaz: his first meeting…
Ch. 2. The generosity of Boaz: his first meeting with Ruth
1. a kinsman] Strictly the word does not mean more than familiar friend 2Ki_10:11, Pro_7:4.
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a mighty man of wealth] a wealthy man, 1Sa_9:1, 2Ki_15:20; sometimes the phrase means a valiant man (marg.) Jdg_6:12; Jdg_11:1; in Rth_3:11 the word for wealth has a moral sense.
Boaz] Cf. 1Ki_7:21. The derivation of the name is uncertain: possibly, ‘in him is strength’ (for Ruth). More probably the name is traditional, and a contraction of Ba‘al-‘az i.e. ‘B. is strong’; cf. in Phoenician Bomilcar for Ba‘al-melḳarth, Salambo for Ṣalm-ba‘al etc.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 6, 8, 9, 10, 11, 12, 13, 14, 17, 19, 20, 21, 22, 23 (1) Boaz.—It has been already said that if there…
(1) Boaz.—It has been already said that if there are any gaps in the genealogy, these are most probably to be referred to its earlier portion. According to the line, however, given in Rth_4:18 seq., Boaz is grandson of the Nahshon who was prince of the tribe of Judah during the wanderings in the desert and son of Salmon and Rahab of Jericho. It may be noted that the difficulty of date may be lessened by supposing that in the last two generations we have children of their fathers’ old age.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–23 IT is by way of introduction to the remaining…
IT is by way of introduction to the remaining narrative that the writer says:
And Naomi had, on her husband"s side, a friend. The C"tib reading Dyum (absolute dyum) is much to be preferred to the K"ri dwOm. But Dyum is ambiguous in import. It primarily means known, well-known, acquainted, an acquaintance. (see Job_19:14 Psa_55:13 Psa_88:8, Psa_88:18) But as intimate acquaintances, especially in a primitive and comparatively unwelded state of society, are generally found within the circle of kinsfolk, the word may be used, and is here used, in reference to a kinsman. The Vulgate translates it consanguineus. The translation is interpretatively correct; but the original term is less definite, and hence, in virtue of the ambiguity, there is not absolute redundancy in the appended clause, of the family or elan of Elimelech. This friend of Naomi on her husband s side is said, in King James"s version, to be a mighty man of wealth. But the expression so rendered has, in the very numerous passages in which it occurs, a conventional import that stretches out in a different and nobler direction. It is the expression that is so frequently translated a mighty man of valor. (see Jos_1:14 Jos_6:2 Jos_8:3 Jos_10:7 Jud_1:6:12 11:1, etc.) In only one other passage is it rendered as it is by King James"s translators in the passage before us, viz., in 2Ki_15:20. There it is correctly so translated, interpretatively. Here there seems to be a leaning in the same direction, and yet it is not strongly pronounced. Cassel, however, takes the other cue, and translates "a valiant hero "Probably," says he "he had distinguished himself in the conflicts of Israel with their enemies." The expression originally means "strong in strength" (dunatoi , Sept.), but is ambiguous in consequence of the many-sided import of the latter word hj; p; v]mi, which means originally, either strength, and then valor; or, clannish following (see Raabe), and then military host, or force, or forces; also, faculty or ability, and then, as so often "answering all things," riches or wealth. The idea the writer seems to be that the friend of the widow"s husband was a strong and substantial yeoman. He was of the family or clan of Elimelech. The word family is conventionally too narrow, and the word elan too broad, to represent the import of hdc as here used. The idea intended lies somewhere between. And his name was Boaz. The root of this name is not found, apparently, in Hebrew, as was supposed by the older philologists, and hence its essential idea is as yet undetermined. Raabe finds its original form in the Sanscrit bhuvanti, which yields the idea of prosperousness.
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Vers. 1-9. The harvest-field.
RUTH WAS EAGER TO WORK (see ver. 2).
1. Work is honorable; it is wholesome; inspiriting too; the best antidote to ennui. If not immoderate, nothing is so efficacious in giving full development to man"s physique; nothing is so potent to put reins upon passions, and a curb on the tendency to morbid imaginations. All great men and women have been diligent workers. Jesus worked. He who is his Father and ours "worketh hitherto.
2. Ruth did not hesitate to stoop to very lowly work. She was willing and wishful to glean in the harvest-fields (see ver. 2). She humbled herself, and was free from the pride which goes before a fall. She "descended ascendingly." It was in the school of adversity that she had been taught. All honest work is honorable. Dignity is lent to the humblest labors when they are undertaken in a spirit of magnanimity.
3. Ruth expressed her wish to her mother-in-law, and solicited her approval. "Let me go, I pray thee, to the cornfields, that I may glean among the ears after whosoever shall show me favor" (ver. 2). The request was put in a beautifully deferential way. Nowhere is courtesy so precious as in the home. It is comely when displayed by juniors to seniors. It is charming when displayed by seniors to juniors.
4. Naomi yielded to Ruth"s request, and said, "Go, my daughter." But we may be sure that it would cost her a pang to give her consent. The tears would start as she turned aside and said, Is it come to this?" of it.
5. "A Divinity" was "shaping Ruth"s ends," and leading her by a way she knew not. She was unconsciously led, as if by a guardian angel sent forth to minister, until she lighted on a field belonging to Boaz, a near kinsman of her own. "And she went forth, and came to the cornfields, and gleaned, and it so happened that it was the portion of the fields that belonged to Boaz, who was of the kindred of Elimelech" (ver. 3). While the Divinity was thus "shaping her ends" for her, she was herself, to the utmost of her little ability, busy in "rough-hewing them." God"s agency does not supersede man"s, nor does man"s supersede God"s. Each of us should be able to say, "My Father worketh hitherto, and so do I .
BOAZ ENTERS ON THE SCENE.
1. He had some preparation for the part he was about to act in the nearness of his relationship to Elimelech. In the absence of infinite comprehensiveness, it is right, as well as natural, for friends to take a special interest in friends.
2. Though not a "husband," he was a "husbandman." He had a house, and was a house-band. He was likewise conspicuous for good husbandry. He was in some respects a model husbandman. Note his habit of personal inspection and superintendence. (see ver. 4, and Rth_3:3) Note his courtesy to his workers as he passed along: "Yahveh be with you I" (ver. 4). Note the hearty response which his courtesy elicited from his men: "Yahveh bless thee" Note his habit of making inquiries of his overseer in reference to the state of his affairs (ver. 5).
3. In position he was a substantial yeoman (ver. 1). Stout in person, we may suppose. Stout in principle. Substantial in those resources that make wealth contribute to wealth.
4. The reason of his loneliness at home is not hinted at. Perhaps some great sorrow lay buried in his breast; perhaps some bright, sylph-like form lay buried in the grave.
5. He was now, as regards years, an elder in Bethlehem. Most likely all hopes of a brightened home had been for long lying dormant in his spirit. As to his age, it may be inferred from the fatherly way in which he addressed Ruth: "Hearest thou, my daughter?" (ver. 8).
BOAZ AND RUTH.
1. Scarcely had Boaz entered his field, when his eye was arrested by the vision of an elegant and beautiful gleaner, altogether unlike all the rest whom he saw in his field, or had ever seen before. He said to his steward, "Whose young woman is this?
2. His question was answered, and other information of a highly satisfactory description was communicated. The young woman was a Moabite, who had accompanied home Naomi, her unfortunate mother-in-law (ver. 6). She had, with unwonted respectfulness, solicited liberty to glean. "She said, Let me glean, I pray thee, and gather in bundles, after the reapers" (ver. 7). She had been peculiarly diligent since early morning. "She came, and has remained ever since the morning, till just now" (ver. 7). Nor had she availed herself much of the siesta-booth. "Her resting at the hut has been little" (ver. 7). She seemed to grudge every moment that was not devoted to work.
3. Having obtained this information, Boaz wended his way to Ruth, speaking to the young men as he passed. When he came up to her, he was at once thrilled with admiration. He expressed to her his desire that she should continue on his fields all through the harvest season. "Hearest thou not, my daughter? Go not to glean on other fields." He showed her, moreover, where she could glean to the best advantage. "Pass not on hence; keep close by my young women." He informed her that, in passing along, he had enjoined the young men not to annoy her. "Have I not charged the young men not to touch thee?" He added that she was to be sure to make full use of the water that was drawn by the young men, and carried to the field by the maidens. "When thou art thirsty, go to the jars, and drink of what the young men have drawn" (ver. 9). In all this we see the beginning of the reward which was, in the providence of God, conferred on noble, self-surrendering, self-sacrificing Ruth. The heart of Boaz was moving toward her. The blessing of the Most High was descending on her. So, in one form or another, will it descend on all who, in their different spheres, carry with them, according to the measure of their capacity, the spirit that, in beautiful activity, stirred and heaved within the heart of the Moabitish gleaner.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 3, 4, 5, 8, 10, 11, 12, 13, 14, 15, 17, 18, 19, 20, 22 Naomi had a kinsman.
Rth_2:1
Naomi had a kinsman.
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A kind kinsman
I. God never wants His instruments of succour unto those that trust in His mercy. Some relation (either natural or spiritual) God will raise up to relieve His in their deepest extremity.
II. Some rich men may yet be religious men. Though indeed they are rare birds, yet riches and religion are not inconsistent things.
III. It Is a brave attainment to be rich in this world, and to re rich in good works too. So Boaz was. Boaz did not make gold his confidence, but was rich in faith (Jam_2:5), and rich to God (Luk_12:21). (C. Ness.)
Boaz a yeoman
In these early days, especially under the rule of the judges, when hostile inroads on the chosen people were so frequently made by unfriendly neighbours, the man who had great possessions was in a manner compelled to be also a military leader, and so we may very justly combine the two meanings, and speak of him as a valiant man and a wealthy; or, as Dr. Morison has paraphrased the expression, a strong and substantial yeoman.(W. M. Taylor, D. D.)
The rich kinsman
All that the appointed kinsman could do for the estate and body of his impoverished relative the Lord Jesus as our goel does for our souls and our everlasting state. In His humanity He is our nearest kinsman. In His Deity, he is perfectly able to supply all our wants, and to defend us from every danger and oppression. As the promised goel, the Lord Jesus has a special relation to Israel as a nation, and a particular personal relation to every believing soul. He is the goel, the Kinsman Redeemer of the nation of Israel. He is the seed of Abraham, in whom all the nations are to be blessed. God gave the land of Canaan unto Abraham, and unto his seed for ever. It was to be their permanent possession. But the children of Abraham have been long since cast out of their inheritance. Their land has been taken from them, and they have been wanderers and exiles on the heart. Yet God ordained that this land should not be sold for ever, because it was His land. It was Immanuels land. And Immanuel is their kinsman according to the flesh, who is to restore again that land to the seed of Abraham. His feet are in that day to stand upon the Mount of Olives. But the Lord Jesus Christ is also our goel, our Kinsman Redeemer--to fulfil the great duties of a Restorer to us. He restores that which He took not away. He has redeemed our lost estate. He has brought life and immortality to light, and given us a kingdom which cannot be moved. He has redeemed our persons from bondage and condemnation. We may go to Him just as freely and hopefully as the impoverished Jew went to his kinsman, perfectly sure that He is faithful and just to forgive us our sins and cleanse us from all unrighteousness. This gracious character of our blessed Saviour is brought out in many points of view in the history of Boaz. When Naomi returned to Judah with Ruth, she found a goel already prepared for her. He was a mighty man of wealth, perfectly able to meet all their wants, and to restore them to their happy condition again. And such a kinsman has been provided for us. We need not say, Who shall ascend up to heaven to bring Christ down from above? He is already prepared to be a Saviour for us, before we are born. We have nothing to do but to receive Him, trust in Him, and obey Him, as our gracious Lord. Like Boaz, He is a mighty man of wealth. All things in heaven and earth are His. And if we are His, all things are ours. He can enrich His people with every conceivable blessing. No good thing can they want while they have Him for their friend and portion. The name of this rich kinsman of Naomis was Boaz, which means strength. In this name we may find a memorial of our Divine Redeemer. Jesus is our strength and our salvation. He is the power of God unto salvation for us. What mighty works He has done for us! What works of mercy is He still willing to accomplish! He is our Kinsman Redeemer. We see Him in His lowly human, suffering form, wearing our nature, and bearing the burden of our sins. We see Him in the unsearchable riches of His grace as God over all, and in the triumphs of His obedience as the Lord our Righteousness, possessing unlimited wealth to be applied to our needs. We see Him of infinite might, exalted above the heavens, angels, authorities, and powers being made subject unto Him. We see Him fully provided for us, waiting to be gracious to us, and ready to receive the poorest and the most wretched of His kinsmen who come to Him. (S. H. Tyng, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 4, 8, 13, 15, 18 CRITICAL AND EXEGETICAL NOTES.—And Naomi had a kinsman. According…
CRITICAL AND EXEGETICAL NOTES.—And Naomi had a kinsman. According to Rabinical tradition, which is not well established however, Boaz was a nephew of Elimelech (Keil). Lyra saith Elimelech and Salmon—other Hebrews say Elimelech and Naason—were brethren. Some more probably hold that Elimelech was the son of Salmon’s brother, and so his son the kinsman of Boaz once removed, for there was one nearer (Trapp). Not the kinsman who is meant, but a kinsman, as there were several (Wright). Boaz was only a מִיֻדָּע (Lange); γνωριμος, a friend, a person known (LXX., Wordsworth). This not only explains a certain remoteness of Naomi from him, but it makes the piety, which, notwithstanding the distance (manifest also from Rth_3:12) of the relationship, perform what the narrative goes on to relate, more conspicuously great than it would appear if, according to an unfounded conjecture of Jewish expositors, he were held to be a son of Elimelech’s brother (Lange). The Hebrew word is not the same as that rendered kinsman in Rth_2:20; Rth_3:9-13. Literally, it means only an acquaintance, but it expresses more than we mean by that term. The man was not a very near relative, but one “known” to the family as belonging to it (Lange). A mighty man of wealth [a valiant hero] (Lange). Here it signifies a man of property (Kiel). These words are applied to Boaz in no other sense than to Gideon (Jdg_6:12), Jephthah (Jdg_11:1), and others, and have no reference to his wealth and property (Lange). The phrase undoubtedly points to his valour and capacity in the field of battle (Cox). It is to be understood in the sense of “a leading man; a great man.” Hence the Jewish tradition that Boaz is another name for Ibzan, the only judge connected with Bethlehem. He was a strong and able man in Israel in war and in peace (Lange). And his name was Boaz. Signifies strength (Fuerst, Wordsworth, Wright). Son of strength (Lange, Cox). Alacrity (Gesen., Keil). To be explained by reference to the name of one of the pillars erected by Solomon (Lange, Wordsworth). Cf. 1Ki_7:21, 2Ch_3:17, in connexion with Solomon’s temple. The signification alacritas would hardly be applicable to the pillar (Lange). The name Boaz found a contrast to that of Ruth’s former husband, Mahlon, which signifies weakness (Wordsworth). The Chaldee reads “mighty in the law.” Boaz, son of Salmon and Rachab the harlot (Mat_1:5).
Rth_2:2. And glean ears. Literally, glean among the ears. Let me gather (Sc., some ears) among those that are left lying in the field by the harvesters (Lange). The right to glean was a legal privilege of the poor in Israel (cf. Lev_13:22; Lev_19:9, and Deu_24:19). But hardhearted farmers and reapers threw obstacles in the way, and even forbade the gleaning altogether (Keil). Hence Ruth proposed to glean after him who should generously allow it (ibid). Gleaning conceded, not as a matter of right, but as a favour (Kitto). Of corn. Corn is in Syriac the generic word for grain of any kind (Steele and Terry). After him in whose sight I shall find grace. Whoever he might be. Did not mean Boaz (A. Clarke). The owner had a right to nominate the persons who might glean after his reapers (Steele and Terry). In other words, the poor applied as Ruth did (Rth_2:7) for permission to glean. Some think, however, that she did this only as a foreigner.
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Rth_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 (Gill). According to the Midrash, however (vide Jarci and Alshech, in loco.), she marked the ways as she went, before she entered into the field, and then came back to the city, that she might not mistake the way (ibid). And gleaned in the field after the reapers. Still regarded by the rural poor as one of their rights, though the decision has been against them in courts of law. The popular notion probably derived from Jewish customs (see Kitto). The law of Moses directed very liberal treatment of the poor at the seasons of harvest and ingathering. The corners of the field were not to be reaped; the owner was not to glean his own field; and a sheaf accidentally left behind was not to be fetched away, but left for the poor (Kitto). As landowners were not subject to money taxes for the support of the poor, this claim was liberally construed by them (Kitto), at least by the better-disposed among them. And her hap was to light. More literally, “And her lot met her on the field of Boaz” (Lange). Literally, her hap happened (Schaff, in Lange), her chance chanced to hit upon the field (Keil. Wordsworth). A part of the field belonging unto Boaz. “The field-portion,” i.e., that part of the grain-fields about Bethlehem which belonged to Boaz (Lange). The grain-fields, unlike the vineyards, are not separated by any enclosure. The boundary between them is indicated by heaps of small stones, or sometimes by single upright stones, placed at intervals (Lange).
HOMILIES AND OUTLINES
CHAPTER II—Rth_2:1
Theme.—THE CLAIMS OF THE WEAK UPON THE STRONG
“Who gain their titles not by birth,
But win them by the lordlier worth
Of noble deeds,—true chivalry,
These men are God’s nobility.”—B.
“Howe’er it be, it seems to me
’Tis only noble to be good:
Kind hearts are more than coronets.
And simple faith than Norman blood.”—Tennyson.
And Naomi had a kinsman [lit. acquaintance] of her husband’s, a mighty man of wealth [a valiant hero (Lange)], etc.
The second chapter opens up a new act, as it were, in this beautiful and touching drama; poetry of the highest order, and not the less poetry because it is fact; for far more romantic things are recorded in history, than ever yet were created in novel or romance (Cumming). Mark, too, that thus early in the narrative, what is the key to the whole story is plainly pointed to, viz., redemption, salvation, help, from one near of kin, one of the same family and blood. No wonder the old Puritans saw a spiritual suggestiveness in the character of Boaz. “My Redeemer liveth” is “my Goel liveth,” and the very word is applied to Boaz (Ruth 4), My strength and my Redeemer (Psa_9:14), in the Hebrew is my Boaz and my (Goel (Cumming).
The text suggests as worthy consideration—
I. The relationship between the rich and the poor. Every branch of the tree is not a top branch (Matt. Henry). Must be and will be subordination, mutual dependence, and mutual responsibility, as long as the world lasts, or as long as the world is what it is. God wills that it should be so. He puts the rich and the poor side by side, and has linked them together a thousand times in this way. Beautiful when life repeats what is seen here, for the narrative goes on to show how Boaz came to respect Ruth and Naomi, first for kindred and then for virtue’s sake. Note. (a) A wealthy man may be a good and godly man, ready to meet the responsibilities which come to him. Riches neither further nor hinder salvation, but as loved and trusted in. Not money, which is “the root of all evil,” but the love of money. It is rare that religion and riches meet, yet Boaz was both rich and religious (Macgowan). Not many rich, etc. (b) Poverty a thing not to be despised in and for itself. The poor may be virtuous and attractive, as Ruth and Naomi evidently were. Boaz had “a poor relation,” a most uncomfortable fact, as many respectable people know (Braden). And yet they neither begged of him nor thrust themselves unduly on his notice. They were an example to all the world of that quiet self-respect which feels the claim, and yet waits the opportunity when that claim is to be presented by circumstances and providential leadings rather than by themselves.
Note. (c) It is not in the outward estate to alter blood and kindred, or the claims which come from thence. Poor Naomi and rich Boaz were of the same stock after all. Joseph, though governor of Egypt, had poor Jacob for his father, and plain shepherds for his brethren (Fuller). Mark the frailty and vanity of worldly dignity. However parents provide for their posterity, these contrasts are common enough in family life. The posterity of the righteous are brought into poverty, that they set not their minds on temporal glory (Topsell).
II. The relationship between the strong and the weak. A link here between the two extremes. Boaz, whose very name signifies strength, a hero and a great man, perhaps a judge in Israel; and this poor bankrupt widow, forced to live upon another’s gleanings. Naomi could say as does the Psalmist, “Thou hast put my kinsman far from me” (Lange). But Boaz had other qualities besides his strength. He shows himself morally brave in every relationship (Lange). All the claims which came to him in life are recognized and responded to,
(1) as master;
(2) as servant of God;
(3) as a man of action;
(4) as one not insensible to worth, hiding itself under the garb of poverty, he is an example of what is meant by the godly and righteous man. He stooped from his high estate, as Christ Himself humbled Himself to rescue the poor from their lot of ignominy and poverty; and he clothes them with his own dignity. His strength like the Saviour’s strength—to compare human things with Divine—is shown in his works. Note. Jesus is our near kinsman and Goel (Macgowan), a mighty man of wealth in a natural and in a spiritual way (Col_1:19; Col_2:3).
IMPROVEMENT.—Learn from the whole narrative, as shadowed forth here,
(1) The nobleness of strength nourishing weakness, true greatness recognizing the claims of those beneath it, where many would pass by and despise. “We that are strong,” etc. (Rom_15:1).
(2) Recognize the claims, which make the whole family of God as one. We are all of the same blood. Go back far enough, and you will find relationship. Remember the words of that noble Roman, received even then with tumultuous applause, “I am a man; nothing that concerns man can be a matter of indifference to me.”
“The improvement of the ground is the most natural obtaining of riches; for it is our great mother’s blessing, the earth’s; but it is slow. And yet, when men of great wealth do stoop to husbandry, it multiplieth riches exceedingly.”—Lord Bacon.
“It is not the having of wealth, but the having confidence in wealth; not the possessing it, but the relying on it, which makes rich men incapable of the kingdom of heaven: otherwise, wealth well used is a great blessing, enabling the owner to do God more glory, the Church and commonwealth more good.”—Fuller.
“Naomi, though a poor, contemptible widow, had rich relations whom yet she boasted not of, nor was burdensome to, nor expected anything 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 is a great folly.”—Matt. Henry.
“How came it to pass, then, that a man so bold and generous and pious left Naomi un-helped and uncomforted in the time of her penury and grief? We cannot altogether tell. He may have been absent on military service when she returned from the field of Moab, and have only got leave of absence, as soldiers then commonly did, during harvest. He may only just have heard the tale of Naomi’s sorrow when he met Ruth in the harvest-field.”—Cox.
“One would suppose that to the proud heart of man anything would be preferable to beggary; but so inconsistent are its workings, that more are led to beggary by pride than poverty, as people imagine that a certain distinction attaches to dependence on relatives, or even on friends, while they regard the lower kinds of industry as disgraceful.… It would be well for all classes to remember that meanness is not humility; it is the miserable resource by which disappointed pride seeks to steal that distinction which has been denied it, and to avoid the humiliating and correcting lessons which Providence sends; it is the crouching to man of those who will not bow to God. In proportion as pure religion enters the soul, this hateful spirit leaves it, and a love of independence takes possession of it,—a love of independence arising not from pride, but from the genuine desire not to encroach on human kindness, not to forget the Divine declaration, “That if any would not work, neither should he eat.”—Macartney.
“Behold therefore as in a glass the perfect image of temporal felicity, the father a king, the children beggars, the father honourable, the son not worshipful, the predecessors the chiefest in authority, but the successors the meanest in calling: this made the fathers think that the world was like a sea, here a mighty wave, there a great downfall. Some thought it to be like ice, where a man can never stand sure, but the one will be breaking or he be sliding; some like to trees whereof the tallest are soonest overturned; but all agree in this, that worldly felicity is miserable vanity; for our present wealth is like a pleasant summer which must needs come to an end, though all the world should strive to the contrary.”—Topsell.
“Therefore make you friends of the unrighteous mammon, that when you shall have need they may receive you into their everlasting habitations. Distribute liberally. give plentifully, live peaceably, walk humbly; for the wealth of the world doth not always last, neither the crown from generation to generation.”—Topsell.
“Let this confute such as having gotten a little more thick clay than the rest of their family, the getting of new wealth and honour makes them to lose their old eyes, so that they cannot see and discern their poor kindred afterwards. When Joseph was governor of Egypt, it is said that he knew his brethren, but his brethren knew not him; but now-a-days it happeneth clean contrary. If one of a family be advanced to great honour, it is likely that his kindred will know him, but he oftentimes comes to forget them. Few there be of the noble nature of the Lord Cromwell, who, sitting at dinner with the lords of the council, and chancing to see a poor man afar off which used to sweep the cells and the cloisters, called for the man, and told the lords,’ This man’s father hath given me many a good meal, and he shall not lack as long as I live.’ ”—Fuller.
“Who knoweth whether God hath raised thee up, who art the best of thy kindred, to this very intent that thou mightest be the treasure and the storehouse to supply the want of others which are allied unto thee?”—Fuller.
“There are multitudes of men like the summer vines, which never grow even liqucous, but stretch out a thousand little hands to grasp the stronger shrubs; and if they cannot reach them they lie dishevelled in the grass, hoof-trodden, and beaten of every storm.… As yet the world will not understand that he governs whom love makes serviceable. The strong are few, the weak are many, and God appoints the strong to serve the weak, saying, ‘We, then, that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour for his good to edification. For even Christ pleased not Himself; but, as it is written. The reproaches of them that reproach thee fell on me.’ ”—Beecher.
“A Christianity which will not help those who are struggling from the bottom to the top of society needs another Christ to die for it.”—Ibid.
“How seldom, friend, a good great man inherits
Honour and wealth, with all his worth and pains!
It seems a story from the world of spirits
When any man obtains that which he merits,
Or any merits that which he obtains.
For shame, my friend! renounce this idle strain!
What wouldst thou have a good great man obtain?
Goodness and greatness are not means, but ends.
Hath he not always treasures, always friends,
The great good man? Three treasures—love and light,
And calm thoughts, equable as infant’s breath;
And three fast friends, more sure than day and night—
Himself, his Maker, and the angel Death?”
Coleridge.
“How blessed he
That feels not what affliction greatness yields!
Other than what he is he would not be,
Nor change his state with him that sceptre wields.
Thine, thine is that true life; that is to live,
To rest secure, and not rise up to grieve.”
Daniel.
Rth_2:2
Theme.—HUMBLE TOIL, THE FIRST STEP TOWARDS AN AFTER RECOMPENCE
“O woman! in our hours of case
Uncertain, coy, and hard to please,
And variable as is the shade
By the light quivering aspen made;
When pain and anguish wring the brow,
A ministering angel thou!”—Scott.
“Oh, what makes woman lovely? virtue, faith,
And gentleness in suffering,—an endurance
Through scorn or trial,—these call beauty forth,
Give it the stamp celestial, and admit it
To sisterhood with angels!”—Brent.
And Ruth said … Let me now go into the fields, and glean. And she said unto her, Go, my daughter.
This is the first movement of the machine which brought such grand things about. From gleaning she arose to be ancestress to Jesus (Macgowan). This request led to the recompence; proved a step towards her highest preferment.
Note. (a) Great things often arise from very small beginnings. A restless night by Ahasuerus produced that great revolution in favour of the Jews (Esther 6) (Macgowan). (b) High buildings are raised upon the lowest foundations (ibid.). Christ’s Church was to be built upon the truth contained in Peter’s confession (Mat_16:16-18). So upon Ruth’s fidelity the human nature of our Lord is, as it were, to be engrafted.
It reveals,
I. A truly filial spirit. Gentle obedience, willing submission to Naomi. Her nativity of Moab; her behaviour that of an Israelite indeed—a true daughter of Abraham, though she springs from Lot (Lawson). Mark how her meek and beautiful spirit begins to show itself. She did not go of herself, obstinately and selfishly. She consulted her mother-in-law, and this was even more commendable than if it had been done to her natural parents. Possibly, too, she wished Naomi to enjoy the rest suitable to her time of life. Note. (a) A wise, thoughtful, considerate spirit one of the true signs of grace. This not always exhibited, especially where the pangs of want are felt. A parent’s poverty at times the source of discontent (Braden). Many become hard, cold, cynical in reverses. Not so Ruth. (b) These charities of the heart sweeten life (Lawson). We have here a beautiful example of courtesy between children and parents, as in Rth_2:4, between masters and servants.
II. A truly humble spirit. Mark the lowliness of her employment. She will work in the hot sun as a poor gleaner, and never murmur (Braden). Some way of earning a livelihood was a necessity. Ruth desirous of an honest though never so simple a calling (Topsell). Takes that which is nearest to hand. Will not depend upon Naomi, but would rather that Naomi in her old age should lean upon her. Will not even wait until, perhaps, Naomi’s relatives, out of very shame, step in with succour and assistance. No! Like that one in the Gospel, she cannot dig, and to beg she is ashamed. But unlike that one, she is not above using every honest means to maintain herself and assist her mother. Note. Female feelings are keener than those of men (Macgowan). Contact with the rude, unfeeling world means more to them. Ruth must have shrunk with a woman’s sensitiveness from the step. And yet she adapts herself to the new circumstances. She goes out to glean with the poor around her. So Paul: “I have learned in whatsoever state,” etc. “I know both how to be abased,” etc. (Php_4:11-12).
III. A truly noble spirit. The best natures show best when most tried, and they are lovelier in poverty than in wealth. Note. (a) Brave toilers have always made the worst drudgery sublime (Braden). Work is not degradation, and only mean spirits think it to be so. Paul laboured with his own hands as a tent maker. Not what I have, but what I do, is my kingdom (Carlyle). There is a perennial nobleness, and even sacredness, in work (ibid). However humble, it exalts the man. Labour is man’s necessity … is man’s glory (Caleb Morris), and brings its own reward. Especially so when an affection like Ruth’s prompts us to it.
“Offices of love
Wrought for a parent lighten duty’s labours.”—Sophocles.
LESSONS.
(1) Before honour is humility.
(2) Great things come to pass by poor and unlikely beginnings (Bernard).
(3) The way of our abasement may become, in God’s providence, the way of our advancement.
Bernard on this:—
I. Honest hearts truly entertaining religion, do not forsake it or the godly for worldly wants.
II. Godly children hold themselves bound to be at the disposing of their parents.
III. Honest minds will stoop to base means, so they be honest, to relieve their wants in their poor estate. The truly religious will not live idle.
IV. Gleaning then, as now, was a lawful means for the poor to get food.
In whose sight I shall find favour.
V. The godly, in using lawful means to live, hope to find favour with one or other for their relief. And she said unto her, Go, my daughter.
VI. Requests are to be granted of parents, unto children, when they be lawful and fit.
VIII. A meek and loving spirit giveth a meek and loving answer.
“What cold entertainment do they find at Bethlehem, even in the Church of God, for whose sake one forsook her country, the other her wealth, and both of them their welfare.… Is this the profit of your profession, which promises mountains of security, and pays a multitude of miseries?… A man that hath a thousand pounds laid beside him, and layeth it out upon a bargain, whereof he shall receive no profit in many years, but the date expireth and the day of receipt come, receiveth his own and many thousand pounds for his gain.… Even so with religion, it is a pearl for which we must sell both living and lands, and yet it is worth both, and many a thousand times more; if thou feel not the profit at first tarry awhile, thou hast the promise and bond of the Lord of hosts.”—Topsell.
“For this, then, she had left paternal house and land … But the love she cherishes makes everything easy to her. It not only gives utterance to good words, but it carries them into practice. She forgets everything in order now to remember her filial duty to Naomi, and Naomi accepts her offer. Until now she has only silently endured every expression of Ruth’s self-sacrifice. She had indeed ceased to dissuade her from going with her, but she had also refrained from encouraging her.… The meekness with which she asks permission to encounter toil and misery overcomes in Naomi every other ulterior consideration. Such a request could no longer be silently accepted, nor could it be refused. Naomi has no other reward for Ruth’s self-sacrificing disposition, than that she is ready to accept its effort for herself.”—Lange (condensed).
“What prosperity had concealed, adversity brings to light. Nobleness that we never suspected, with powers that would have remained uncultured and unfruitful, have been manifested. They are like some grand mansion surrounded and hidden in summer time by large full-foliaged trees; the passer-by cannot discern the fine proportions and ornamental sculpture that make it ‘a thing of beauty;’ but when winter tears away with ruthless hand every leaf, until the trees stand clear and bare, then behold the magnificent handiwork appears in all its glory and perfection.”—Braden.
“I do not hear Ruth stand upon the terms of her better education or wealthy parentage; but now that God had called her to want, she scorns not to lay her hand upon all homely services, and thinks it no disparagement to find her bread in other men’s fields. There is no harder lesson to a generous mind, nor that more beseems it, than either to bear want or to prevent it. Base spirits give themselves over to idleness and misery, and because they are crossed will sullenly perish.”—Bishop Hall.
“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.”—Matt. Henry.
Let this teach even those whose veins are washed with generous blood, and arteries quickened with noble spirits, in their prosperity, to furnish, qualify, and accommodate themselves with such gentile (gentle) arts and liberal mysteries as will be neither blemish nor burthen to their birth; that so, if hereafter God shall cast them into poverty, these arts may stand them in some stead towards their maintenance and relief.”—Fuller.
“There are compensations even in this world, of which we little dream, and God sets one thing, and often a better thing, over against another in human life. Riches fly, but character is developed; we are compelled to work, and out of work spring our truest joys. Our life is paradoxical, but without contradictions; we are made the least, that we may become the greatest, and the way down is, with God as guide, always the road to exaltation.”—Braden.
“Young persons should be cheerfully willing to bear fatigues and troubles for the sake of their aged parents, that they may enjoy such case as the infirmities of age require. Let those who are in the vigour of age, if their parents are feeble, remember what their mothers endured for them in infancy or sickness, how they willingly suffered anxiety of mind, the want of sleep, and many fatigues of body, that their beloved offspring might enjoy pleasure, or be relieved from distress. How selfish are the spirits of those young persons who grudge toil or expense for their parents in that time of life when they can enjoy little pleasure but what arises from beholding the affectionate attachment of their children.”—Lawson.
“I am told that the Court of Common Pleas, which is not infallible, has decided that nobody has a right to glean. It was hitherto supposed to be a universal right; that prescript had made it law; but one of our courts has decided that it is not law, and that nobody has a right to glean. And therefore we have got what I suppose is thought politically a better substitute—the Poor Law, instead of the ancient usage of gleaning in the fields after the reapers.”—Dr. Cumming.
“Labour is, and must be, the foundation of our earthly livelihood, must be the price of our natural, our bodily, our animal happiness. Labour in some shape or other is, in fact, the very foundation of everything that is good for man.”—Caleb Morris.
“Do the duty which lies nearest thee, which thou knowest to be a duty. Thy second duty will already have become clearer.… Hence also our whole duty, which is to move, to work, in the right direction.”—Carlyle.
“As frosts unlock the hard shells of seeds, and help the germ to get free, so trouble developes in men the germs of force, patience, and ingenuity, and in noble natures ‘works the peaceable fruits of righteousness.’ A gentle schoolmaster it is to those who are ‘exercised thereby.’ Tears, like rain-drops, have a thousand times fallen to the ground and come up in flowers.”—Beecher.
Rth_2:3
Theme.—SEEMING CHANCES, REAL PROVIDENCES
“Our indiscretion sometimes serves us well,
When our deep plots do pall; and that should teach us
There’s a Divinity that shapes our ends,
Rough-hew them how we will,”—Shakespeare.
“All Nature is but art, unknown to thee;
All chance, direction which thou canst not see;
All discord, harmony not understood;
All partial evil, universal good,
And spite of pride, in erring reason’s spite,
One truth is clear, whatever is, is right.”—Pope.
And she went and came, and gleaned in the field after the reapers, and her hap was to light, etc.
Inspiration speaks here after our human ways and methods of speech. Christ Himself did so in His wonderful parable of the Good Samaritan. “By chance,” He says, “there came” (Luk_10:31). Note. A revelation from God to man necessarily implies this condescension. Just as the Word was made flesh, so the Divine thought, when it was revealed to holy men of old, must clothe itself with the limitation and imperfection which belong to speech. How else could we receive it—understand it? Elsewhere, however, the Scriptures teach us there is no such thing as chance. “Not a sparrow falleth,” etc. And where men think they appeal to fortune, the hand of God is to be seen. “The lot is cast into the lap, but the disposing of it is of the Lord” (Pro_16:33).
Observe,
I. That by what appear mere accidents, we may alight upon our best blessings (Braden). Wandering at her will, going whithersoever she would, she was still treading in the path of destiny. Possibly she had neither choice nor desire, which could bias either to the right hand or to the left. At best, it was only a question as to where she would be allowed to glean that absorbed the mind (Rth_2:2; Rth_2:7). Yet it was one of the critical moments of her life. So with ourselves. How many things have happened, about which we were strangely indifferent; yet their issues have proved unspeakably momentous (Braden). Note. Human life itself is made up of little things, of small, and seemingly unimportant events, upon which greater things depend.
“Guard well the boon, ’Tis trivial
In seeming only, and shall win
A dower of heaven for faithfulness,
The curse of hell, if there be sin.”—B.
Observe, II., as following this—
That these seeming chances are real providences. If we could see the end as God does, we should see that every event is for the believer (McCheyne). With regard to Ruth, this was hap or chance; she knew not the fields of Boaz from those of another. With God it was providence. Outwardly, and as men speak, it was an accident, but mark to what the accident led! It brought her to that part of the field belonging to the man to whom, of all others, it was of the greatest importance she should be introduced. Note. (a) That which we call chance, casualty, accident, “good luck,” is included in the all things that work together for good (Rom_8:28). What though it be a catastrophe or a crime!—there may be second causes and the action of human evil, but the great first cause is in all (Spurgeon).
Note. (b) Those things which with us are accidental, are all the determinations of a holy Providence (Macgowan). Ruth’s purpose was to glean, God’s purpose was to direct her into the way of meeting with Boaz. So always. In the eye of man, mere chance brought Jacob and Rachel together (Genesis 29). So with Pharaoh’s daughter going to bathe (Exo_2:5-10). None the less there was the Divine purpose being accomplished, which had respect to the future of Israel. So with the Syrian arrow drawn at a venture (1Ki_22:34). God directed it. Note. (c) The way of man is not in himself; it is not in man that walketh to direct his steps (Jer_10:23). We go blindly, not knowing what a day or even an hour may bring forth. All is chance in one sense. We stumble upon the best things that come to us in life. It is all a surprise, and God has intended that it should be so. But then this is only the human side. Look deeper, and there is a plan, a purpose. Life unfolds itself to the wise man more and more as if it were a premeditated thing. There is a fitness, an appropriateness about all that happens, which speaks the Divine direction and control. Note. (d) Providences to the righteous, are but the fulfilment of promises.
Learn,
III. That God does direct and give success to the efforts of the right-minded. David says, “The steps of a good man are ordered by the Lord” (Psa_37:23). If so, the way and its issue alike must be well. Who can guide himself aright in this perplexing world? (Braden). Ignorance, confusion, the tangled thread of human affairs, everywhere apparent!
“Mystery enshroudeth ever,
Unknown shores on either side,
And for ever through the darkness
Flows the deep and troubled tide.”—B.
So men have said as they travel onward down the stream of time. But faith has its answer amid these perplexities of human life,—“This God is our God for ever and ever, and He will be our guide even unto death.”
Note. (a) That this Divine guidance, however apparent, does not set aside individual responsibility. The angel hands were laid upon Lot when he left Sodom, but he himself must yield to them—the human will working with the Divine will—if his salvation is to be secured. He might have cast off the angel hands, and perished with his sons-in-law, who mocked alike at the threatened danger and the offered guidance (Gen_19:14-16). Note. (b) “I being in the way, the Lord led me” (Gen_24:27), the principle upon which God deals with men.
So it was with Ruth. Mark
(1) God’s blessing met her in the way of humble toil. Lange gives as a more literal translation, “And her lot met her in the field of Boaz.” Her destiny was decided there—humble gleaner as she was, she found favour with the man upon whom everything depended. So always. God’s blessing can come to us in the cornfield, or in the workshop, or in the counting house. And He Himself can be with us there. “Not man’s manifold labours,” says Dr. Pusey, “but his manifold cares, hinder the presence of God. Labour ordained by God, and wrought for and in God, invites God’s fuller presence.” Note. A principle in this choice of the humble who are to be exalted [cf. Luk_1:48-53]. He who chose a gleaner to be the ancestress of David, of Christ, chose the fisherman, and the tax-gatherer, and the tent maker, to confound the wisdom and the greatness of the world (1Co_1:18-28).
Mark
(2) God’s blessing met her in the way of a self-denying as well as a self-appointed duty. Her reward found her where her love led her. This one of the main lessons of the history, a lesson pointed out by the pen of inspiration itself [cf. Rth_2:12].
Tyng on this (Rth_2:2-6) condensed:—
Theme.—THE GLEANER
God brings His children by ways they know not. The manifestation of His plans gradual. No accident in our lives. How ample was the portion He had provided for Ruth, a kinsman prepared to protect, to sustain, and to exalt her—a mighty man of wealth. But as yet she had no personal knowledge of him—no means of knowing the gracious purposes of God regarding her. So God has prepared an all-sufficient and waiting Saviour for the poor and perishing sinner, a Saviour able to meet his wants, his dangers, his future need. But the perishing one knows nothing of Him. The way in which God is pleased to lead us to Jesus illustrated in the method of Ruth’s introduction to her rich kinsman.
I. The first step is to reduce her to the deepest necessity. In great poverty, and with no apparent means of relief, Ruth proposes to glean. The very necessity brought out a proof of her excellency. So God brings the soul to an experience of utter want. Looks round in vain for relief. His conscious necessity urges him to come as a beggar. And it is when he can say, “I am willing to be the lowest of the low, if the Saviour will receive me,” that the day of his salvation draws nigh.
II. The next step is to take away all feeling of rebellious pride in this state of want. Sinful pride, a most common attendant on earthly distress—a very different feeling from self-respect. Ruth had great self-respect, and yet she was not ashamed to be poor. Willing to glean—to do anything. So the sinner must be made to feel his deep unworthiness, his complete nothingness, etc.
III. The next step is one of gracious providence to bring her, as it were by accident, to an unexpected introduction to her rich kinsman. God had disposed and prepared her way before her; and leads her to the very place where He designs to bless her. Her coming seemingly accidental, but far enough from accident in reality. So the gracious providence of God is often manifested in bringing poor, perishing souls under the ministry of the Word! This the point to which everything else is tending, and to which everything else is subordinate.
IV. The next step in Ruth’s history is the peculiar crisis at which she came into the field. The time of a gracious visit from the master, etc.
Bernard on this (condensed):—
And she went and came and gleaned. She craved leave to go, and when it was granted, she accordingly went.
(1) Honest motions and intentions to well doing are to be put into practice, else they are worth nothing. Paul had a mind to visit the brethren, and he did so; the prodigal son had a purpose to return home, etc. If motions be good, it is good to put them into execution, and that speedily … and not to lose the fruit of good thoughts.
(2) Whom necessity moveth, and confidence in God encourageth, they fear no danger. Trusting in God, and being urged of necessity to use honest means to live, she feared no peril, though in those days, every one did what they listed (Judges 18, Jdg_21:25). When men have faith in God, when the duty of their calling warranteth them, they grow courageous and bold, and put on a resolution without fear.
And her hap was. When things fall out beside a man’s purpose, or otherwise than was intended, and whereof a man is ignorant before the thing come to pass, then it is counted hap, or luck, or as the heathen used to speak, fortune.
(1) It is not unlawful to speak according to men thus: It happened, it chanced, it was my luck; so that we understand thereby that which happened beyond our purpose and expectation, but yet guided by God’s hand and providence … always excepting in clear cases, where the apparent hand of God is seen; for thus offended the Philistines (1Sa_6:6-9).
(2) God doth so govern men’s actions, as things fall out beyond expectation, and as they were to be wished. See it in the success of Abraham’s servant sent to fetch a wife for Isaac (Genesis 24); in Elijah coming to the poor widow of Sarepta in a most fit hour, etc. This should make us to rely upon God’s providence as Abraham did (Gen_24:7).
(3) God will prosperously direct the well-minded which use honest means to relieve themselves.
“She went out, not knowing whither she went; taking either the right hand, or the left, scarcely being able to assign a reason why she preferred the one to the other.”—Toller.
“The misery or happiness of our life is often derived from accidents that appear quite trivial. Time and chance happeneth to all men, and no man can tell what consequences the slightest accident may leave. Connections, happy or pernicious, riches or poverty, life or death, may be the consequences of a walk or a visit intended for the amusement of a single hour.”—Lawson.
“As the star (Matthew 2) guided the wise men to Judea, to Bethlehem, to the inn, to the stable, to the manger; so the rays and beams of God’s providence conducted Ruth, that, of all grounds within the compass and confines, within the bounds and borders of Bethlehem, she lighted on the field of Boaz.”—Fuller.
“We take our steps without thought of consequences, and imagine that we are following out our own arranged designs, when all the while we are unconsciously fulfilling the purposes of a sovereign Providence.”—Braden.
“How comes the Holy Spirit to use this word—a profane term which deserves to be banished out of the mouths of all Christians? Are not all things ordered by God’s immediate providence, without which ‘a sparrow lighteth not on the ground’? Is not that sentence most true, ‘God stretcheth from end to end strongly, and disposeth all things sweetly: strongly, Lord, for Thee; sweetly, Lord, for me’? So St. Bernard. Or was the providence of God solely confined to His people of Israel, that so Ruth. being a stranger of Moab, must be left to the adventure of hazard? How comes the Holy Spirit to use this word ‘hap’?”—Fuller.
“Things are said to ‘happen,’ not in respect of God, but in respect of us; because oftentimes they come to pass, not only without our purpose and forecast, but even against our intentions and determinations. It is lawful therefore in a sober sense to use these expressions. ‘It chanced,’ or ‘It fortuned’ (Luk_10:31). Nor can any just exception be taken against those words in the collect. ‘Through all changes and chances of this mortal life,’ provided always that in our forms of speech we dream not of any heathen chance. It is observed that τυχή is not used in all the works of Homer; but sure St. Austin, in the first of his ‘Retractations,’ complaineth that he had too often used the word fortuna, and therefore, in the pagans’ sense thereof, we ought to abstain from it.”—Ibid.
“Scripture speaks of all things as being what they appear to be: were it otherwise, its language would be incomprehensible to us. We would not talk to a savage of chemical affinities, in endeavouring to explain to him the uses of salt or soap; we would speak of their apparent properties, and thus be enabled to carry his mind with us. Were God to speak to us of things as they are, that is, as He sees them, how utterly unintelligible would such address to us be! Let us mark attentively the course of events connected with, and depending on, this chance event—the birth of Obed, and through him of David—the promises made to the man after God’s own heart fulfilled by the appearance in that family of God manifest in the flesh; … and let us cast from us as unscriptural and absurd the theology which would teach us that great events are indeed ordered by God, but that smaller matters are beneath His notice, and unworthy of it. While the greatest events are made to spring from minute causes, the Lord of the universe must be recognised alike in the smallest as in the vastest of His works, whether of providence or of creation. ‘The very hairs of your head are all numbered.’ ”—Macartney.
“The story describes it as a fortunate incident, a curious coincidence; that is, it speaks in a natural human manner about it, because, when unable to trace the immediate action of a Divine hand, we are inclined to speak of chance rather than law, and of fortune rather than God. But we believe that it was by a supernatural guidance she was led there that day.… It was ‘her hap,’ but it was God’s will.”—Braden.
“Things do not happen—casualty, accident, chance, are mere words used to conceal our ignorance. Look deep enough, and you will find law, order, and purpose in the most chaotic circumstances; listen attentively, and you will hear the sound of a Divine harmony beneath the discordant and confusing noises of our present existence.”—Thomas Jones.
“People say, ‘How fortunate it is that things have turned out just as they have—that I was prepared for this!’ As if God did not arrange the whole! One might as well say, ‘How fortunate it is that I have a neck beneath my head, and shoulders under my neck!’ ”—Beecher.
“Doubt Providence—and what the better are you? You have the liability to accident, and nothing to control it, nothing to throw light upon it, nor to which you yourself may fly. You are the creature of chance, driven to and fro as a fallen leaf, and when you cry, there is none greater than you to help you.”—Wardlaw Mc All.
“This circumstance was with Ruth merely accidental, and not the result of choice and contrivance; but it was the effect of the Lord’s secret direction, in whose providence great events depend upon apparently trivial incidents.”—Scott.
“Accidit accidens vel eventus. By mere chance in respect of Ruth, who, being a stranger, knew not whose field it was; but by a sweet providence of God, who led her hither by the hand, as it were, for her present encouragement and future advancement.”—Trapp.
“Little do we know, when we go forth in the morning, what God means to do with us ere night. There is a providence that attends on us in all our ways, and guides us insensibly to His own ends; that Divine hand leads Ruth blindfold to the field of Boaz.”—Bishop Hall.
“Blindfolded and alone I stand,
With unknown thresholds on each hand;
The darkness deepens as I grope,
Afraid to fear, afraid to hope:
Yet this one thing I learn to know
Each day more surely as I go,
That doors are open’d, ways are made,
Burdens are lifted, or are laid,
By some great law unseen and still,
Unfathom’d purpose to fulfil
Not as I will.”—Helen Hunt.
“I do not deny that these things happened in the natural order. I say I am grateful for what happened; and look back at the past not without awe. In great grief and danger, may be, I have had timely rescue. Under great suffering I have met with supreme consolation. When the trial has seemed almost too hard for me, it has ended, and our darkness has been lightened. Ut vivo et valeo—si valeo. I know by whose permission this is, and would you forbid me to be thankful? To be thankful for my life; to be thankful for my children; to be thankful for the daily bread which has been granted to me, and the temptation from which I have been rescued? As I think of the past and its bitter trials, I bow my head in thanks and awe. I wanted succour, and I found it. I fell on evil times, and good friends pitied and helped me.”—Thackeray.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Work has many aspects. It may be treated as…
Rth 2:2
Work has many aspects. It may be treated as a portion of man’s curse. But it was not work which was new to man. From the beginning work had been assigned to him; the difference was that work henceforth was to be both excessive in degree and comparatively unremunerative.
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Notice:—
I. Nature works. Sometimes in the mere consciousness of health and vitality. There is that in a man which will not and cannot be idle. Doubtless human life is the gainer by every kind and department of industry. The labourers of society are its benefactors. Better any work than any idleness.
II. Faith works. (1) The work of faith looks within. Faith, which is the sight of the unseen, apprehends the existence of spirit, the possibility of regeneration, and the direct influence of Divine grace upon the heart and soul of man. It would not be faith in the Christian sense if it did not apprehend these mysteries. Before faith can set out upon her gleaning she must find grace in the sight of One unseen. (2) The work of faith looks upward. The eye of faith is upon God, even while the hand of faith and the foot of faith are moving among the things of this world. (3) The work of faith looks around. Faith does not look only on her own things, but on the things of others. Faith does seriously contemplate the wants and the woes and the wickednesses which are making havoc of humanity, and has something truly of that mind in her which was also first and perfectly in Christ Jesus. (4) The work of faith looks onward. Oftentimes faith would faint if it had not an onward aspect. It is willing to wait for the day of God’s power, willing to be lost and forgotten in the eventual ingathering.
C. J. Vaughan, Voices of the Prophets; p. 55 (see also Good Words, 1886, p. 815)
References: Rth 2:3.—Spurgeon, Morning by Morning, p. 214; Spurgeon, Evening by Evening, p. 301. Rth 2:4.—R. L. Browne, Sussex Sermons, p. 81; C. Kingsley, The Water of Life, p. 140; F. E. Paget, Village Sermons: Trinity to Advent, p. 201; Homiletic Quarterly, vol. ii., p. 266; J. Keble, Sermons for the Christian Year: Sundays after Trinity, Part II., p. 97. Rth 2:12.—Spurgeon, Sermons, vol. xxxi., No. 1851. Rth 2:14.—Spurgeon, Sermons, vol. ix., p. 522; Spurgeon, Evening by Evening, p. 79; W. Meller, Village Homilies, p. 114; S. Baring-Gould, Village Preaching for a Year, vol. i., p. 229. Rth 2:15, Rth 2:16.—Spurgeon, Sermons, vol. viii., No. 464. Rth 2:16.—D. Lane, Thursday Penny Pulpit, vol. x., p. 149.
Rth 2:17
I. Notice first, the good providence of God as illustrated in the story of Ruth and Naomi. Who was more forlorn than Naomi when she set out, penniless and a widow, both her sons dead, to return into the land of Judah. God finds the widow friends, He finds the oppressed and solitary a Ruth to stay by them, a Boaz to see that they have their rights. He is a never-failing helper in the time of trouble.
II. Notice from this history the blessing which waits upon piety, for those who are kind and affectionate and helpful in their homes. Ruth was but a daughter-in-law, yet she acted the part of a real daughter to the widowed and childless Naomi. She clave to her in her trouble, she worked for her in her poverty, and she was rewarded even on earth.
III. Ruth is also an example of maidenly modesty, purity, steadiness of conduct. She kept fast by the maidens of Boaz unto the end of the barley harvest and wheat harvest.
IV. Notice the diligence of Ruth. She gleaned in the field until even, and beat out that she gleaned; it was a good day’s work, bringing with it a good recompense of reward. Ruth invites us to use all diligence to make our calling and election sure. God has set us in His field, the world, and set us there to glean, to gather up as we are able the precious seed. There is much for every one to do, and the time is short.
R. D. B. Rawnsley, Village Sermons, 3rd series, p. 119.
Reference: Rth 2:17.—Spurgeon, Evening by Evening, p. 216.
Rth 2:19
I. There are some whose only chance of gaining knowledge is by gleaning. Their education has been neglected, and their time for reading is limited. To such let me say: (1) Glean where the corn grows and lies near at hand. You will not find the corn by the wayside or on the moor, It is not in all company that you may glean wisdom. To the most of us, Where hast thou gleaned? is but another way of saying, What hast thou got as the result of thy life? (2) To glean successfully we must be willing to stoop. He who would be fed with the bread of life must humble himself.
II. If we would glean a heap, we must be content with a little at a time. It is wonderful what may be done by never passing by a thing that is worth preserving. We have trampled under foot during our life that which, if saved, would have done much to make a golden age for ourselves.
III. No one can glean well who is not able to persevere. If we mean to succeed, we must go on long after we are weary. We shall glean with greater care and industry if we remember that we must live for ever on the results of this life. If men did but think they gather gold for a crown or iron for fetters, they would be more careful what they pick up.
T. Champness, New Coins from Old Gold, p. 142.
References: Rth 2:19.—J. W. Burgon, Ninety-one Short Sermons, No. 76. Rth 2:20.—S. Cox, The Book of Ruth, p. 164; H. Melvill, Lothbury Lectures, p. 316. Rth 2:23.—R. Glover, By the Waters of Babylon, p. 73. 2—Parker, vol. vi., p. 204. Jdg 3:1.—J. Irons, Thursday Penny Pulpit, vol. vii., p. 25. Jdg 3:1-18.—Expositor, 1st series, vol. ii., p. 257 (also S. Cox, The Book of Ruth, p. 101); Homiletic Magazine, vol. xv., p. 112. Jdg 4:1-22.—Expositor, 1st series, vol. ii., p. 360 (and S. Cox, The Book of Ruth, p. 121); Expositor, 3rd series, vol. iii., p. 126.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Section 2. (Rth 2:1-23.)
Section 2. (Rth 2:1-23.)
Help in humiliation: gleaning in the fields of him "in whom strength is."
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In the next section we have help found for Ruth, and are introduced to the redeemer Boaz, the plain figure of Christ. Not at once is redemption found, however, nor even known about. Ruth is at first merely a gleaner in his fields, soon learning, indeed, his bounty, and receiving from his hand, but in humiliation. It is a middle state that souls often pass through, before the realization of redemption; and with Israel’s remnant in the day to come, such a gradual dawning of light as to Christ, and their relationship to Him is natural, if not inevitable. The story of Joseph’s brethren presents this to us from the side of conscience and their guilt in relation to Him. Ruth gives us rather the attraction of heart, with light gradually breaking in, -a gentler and quieter story, though not without connection with the older one.
(1) First, we are made to know, though Ruth yet knows not, of Boaz and the relationship of Naomi to him. Boaz means "in him is strength," and he is spoken of as a mighty man of valor, -not of wealth, as in the common version, though the word may mean "wealth"; but not so probably in the connection in which it stands. It is the same expression which is used of the deliverers in the book of Judges, and has a good reason for its place in this sense here. The wealth which Christ has for the needy has indeed been attained by conflict; for though He was "rich" from eternity who "for our sakes became poor," yet the "riches of His grace" had to be acquired before they could be bestowed. It is fit that we should be reminded here, first of all, of that accomplished warfare into the fruits of which we enter, though this be not the subject of the book. Thus "in Him is strength" for our redemption.
Notice that Boaz is strictly only a relation of Elimelech’s, and through him it is that Naomi has any claim. Israel has no relationship to Christ except through the faith that Elimelech represents. In fact, and on this account, it is only through Ruth that Naomi can claim; but this will come before us later. Of all this she knows nothing yet.
But it is harvest, and Ruth proposes to go into the fields and glean, -a humble occupation and a poor one, but where, in the mercy that characterized the law, the poor and the stranger had special rights. These harvest-fields lead us once more to think of that work of Christ, the death of the corn of wheat, whereby the bread of life has been provided for us. Nature is full of its testimony to Him, -fuller than even His people ever cared to know.
But what a harvest-field is there in Scripture for us! And is it not true that, as surely as the whole of it is open to us now, so surely will the remnant of Israel, brought in after the Church is gone from earth, have but the gleanings? May not this even be a rightful application of the statute as to the gleaner, coming where it does amid the "set times" of Lev 23:1-44? May not there be room left for a double application of such a principle?
But gleaning in the field brings Ruth into contact with the master of the field; and so it is with the precious word of God when sought as food for the soul: it brings us into the presence of Him before whose eyes "all things are naked and open," and who delights to minister to the necessity thus making itself manifest. How tender is His desire toward the seekers of the living bread that they should "go not to glean in another field, nor go from hence"! How soon do they find provision made for the inevitable thirst! How they are made to realize that here is One with knowledge of all their ways, and all the path by which they have come to where they are! Then there is nearer intimacy: we begin to learn what it is to take from His hand and to eat with Him till we are sufficed, and have something over. Then the gleaning goes on with more boldnesss and with more success: there is again and again what must have been dropped on purpose for us, until we find we have quite a store of precious grain. All this is the common history of seeking souls; while yet rest is not found, nor redemption known, nor relation established with the Lord of the harvest.
(2) It is from her mother-in-law that Ruth learns presently as to the man with whom she has found favor; but the knowledge she gains is, after all, indefinite. There is some relationship, she learns, and he is one of our redeemers, -a phrase which shows how little she has to give that is intelligent or that can be laid hold of. Joseph’s brethren are long, as we have seen, before they know with whom they have to do, and who knows them so well, and learn from his own lips that he is Joseph. It is a secret that can only be learnt from his own lips. For the remnant, attaching themselves to Israel’s hopes and going back along the lines of Israel’s history, it seems as if there would be much groping in the darkness before the light will dawn. They look upon Him whom they have pierced, only when He comes manifestly to all. Yet He has been with them as with Nathaniel before they see Him; and the Lord’s words in the great prophecy of Mat 24:1-51 seem clearly to imply that there will be those in Judea before He appears who will listen to His voice, and obey Him. Are we to make a distinction here between different classes? -those with less light and those with more? -or is it true of all that they will be under the fog of Jewish teaching, learning from the mother-in-law, and counting Him but as "one of their redeemers"?
Thus Ruth, however, is brought into connection with Boaz; for the grace that is in him to make deeper impression continuously upon her. She abides through the barley-harvest and through the wheat-harvest following. That which is gathered becomes naturally more valuable. But as to her own relations there is no change: Boaz is a kinsman,-one of her redeemers, and her home -a poor one yet -is with her mother-in-law.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Ruth the Gleaner
Ruth the Gleaner
1. Boaz] ('quickness') was a kinsman of Elimelech's. We are not informed of the precise degree of relationship. Here and at Rth_3:2 he is designated an 'acquaintance.' It is by no means certain that we are to think of him as a mighty man of wealth'; the phrase here employed sometimes points out a capable, active man (1Ki_11:28; Neh_11:14). The Targum is of course wrong in explaining it by 'a man strong in the Law'—an explanation which reminds us of Apollos, 'mighty in the scriptures' (Act_18:24).
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2, 3. Ruth will not sit with folded hands. Like any other poor person she has a right to glean (Lev_19:9.; Lev_23:22; Deu_24:19), but the landowner can make the exercise of this right easier or more disagreeable. Hence she is not sure where her task will be prosecuted, and it seems a piece of rare, though undesigned, good fortune that she lights on the portion of the field which belongs to Boaz. The portions belonging to different owners were not separated by walls, hedges or ditches, but by a stone, a stoneheap, or a marked tree (Deu_19:14).
4-6. These ancient forms of salutation were distinguished by politeness, heartiness, and religious feeling (cp. Gen_43:29; Jer 19:20f; 2Ki_4:29; Psa_129:7-8). The Arabic formula now is 'God be with you': in Egypt the first speaker cries 'Peace be on you,' and the reply comes, 'On you be peace, and the mercy of God and His blessings,' or simply 'On you be peace.'
7. Ruth's good qualities appear at every turn: she was careful to ask leave; she worked steadily all through the long, weary day, not resting during its hottest hours. The last words of this verse are now corrupt: the original statement was 'she has not rested at all,' or 'she has not been home at all'; Rth_3:7 shows that there was no building in the field to rest in.
8, 9. His maidens were the women-servants who went over the ground after the reapers, reaping being done in so slovenly a manner in the East that much would be wasted if this supplementary work were not performed. The note on Rth_2:3 indicates how easy it would be to stray into another's field. The young men are the harvesters who come together from all parts of the country, and, away from the restraints of their own homes, are apt to be free of speech, and loose in conduct.
10-12. She throws herself prostrate on the ground, as Orientals have always done before their superiors. She acknowledges herself a foreigner, destitute of right or claims. But Boaz sees only the heroism implied in her having committed herself to the uncovenanted kindness of a strange people. And he commends the wisdom and piety which have brought her to take refuge under the protecting wings of Jehovah the God of Israel (Deu_32:11; Psa_36:8; Psa_57:2; Psa_91:4; Luk_13:34).
13. With joyful surprise she exclaims, Let me find favour in thy sight! or, rather, 'I find grace in thy sight!' There is something very beautiful in the literal meaning of the words rendered 'Thou hast spoken friendly': it is 'Thou hast spoken to the heart' (Isa_40:2; Jer_19:3): the words are so friendly that they fall on the heart like dew. And this is all the more wonderful to her, seeing that, as a foreigner, she does not stand on a level even with his women-servants. 'Make me as one of thy hired servants' (Luk_15:19).
14. Vinegar and water was the customary drink of Roman soldiers and slaves. The harvesters in Palestine still dip their bread in vinegar and find it very refreshing. Parched corn is also a favourite article of food: the ears are gathered when not quite ripe, and are roasted on an iron plate, or are thrust in small bundles into a fire of dry grass and thorns; there is a milky and yet crusty flavour about it which makes pleasant eating. 'She did eat, and was sufficed, and left thereof' (RV).
15-18. As a special favour she is to be allowed to glean not only where the sheaves have been removed, but amongst them as they stand. Curiously enough she is represented at Rth_2:7 as requesting this. The reapers are also to pluck out ears as they gather them up for binding and let them drop as if by accident. No wonder that when she had beaten it out with a stick (Jdg_6:11; Isa_28:27) she had about a bushel of grain. As one has seen poor women taking home food for their children from some feast which has been given them, so the thrifty, affectionate Ruth carries to Naomi the parched corn which had remained over from her unexpected midday meal.
19-23. Ruth now learns for the first time that Boaz is related to them, a near kinsman, one of those who have the right to buy back for them the land that has been parted with. If an Israelite was compelled by poverty to dispose of his property, such a kinsman could compel the purchaser to sell it back (Lev_25:25, Lev_25:47-48); the object of the law being to preserve each family in possession of its land. Naomi felt that Providence was not only showing loving-kindness to her daughter-in-law and herself, but also to her husband and sons, by bringing about the prospect of the land which had once belonged to them again being called by their name. Her deepseated piety comes out too; the bitterness of Rth_1:20 yields immediately to faith, hope, and gratitude. And her practical wisdom is seen in the injunction not to vex this kindhearted man by failing to make use of his offered kindness. Wheat-harvest is two or three weeks later than barley.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv12, 20 (See Scofield "Psa 2:12").
trust
(See Scofield "Psa 2:12").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 2 Gleaning in the Field
CHAPTER 2 Gleaning in the Field
1. Ruth gleaning in the field of Boaz (Rth 2:1-3)
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2. Grace shown to Ruth by Boaz (Rth 2:4-17)
3. Ruth hears concerning Boaz (Rth 2:18-23)
Boaz comes now upon the scene. His name means “in Him is strength.” He is called “a mighty man of wealth.” As the kinsman-redeemer he is a beautiful type of the Lord Jesus Christ. He is the one in whom there is strength, the rich one. Ruth knows at first little of him and the coming relationship with the wealthy one. Boaz is related to Elimelech, whose name “my God is king” is typical of Israel’s faith. Through Elimelech only Naomi (the nation Israel) has a claim on Boaz. And she can only lay claim through Ruth. Even so Israel has a claim on the blessings promised to her through the remnant which returns to Him in the beginning of the harvest, the end of the age; that remnant, as stated before, is represented in Ruth.
How simple and beautiful is the story which follows. The mighty man of valor knows evidently all about her, though he does not act at once in her behalf. He appears on the harvest field. Beautiful greeting he brings! “The LORD be with you”; and they answer him, “The LORD bless thee.” Gracious are his words to her, who had cast herself upon his grace, for Ruth had said to Naomi, “Let me now go to the field and glean ears of corn after him in whose sight I shall find grace.” She anticipated in faith, though she did not fully know what grace was awaiting her. Even so the remnant of Israel in the last days. How he permits her to continue in the humble work. He provides for her. She is only to glean in his field. She is not to be molested; his gracious power shields her. She can also drink of the water he provides. Then she falls on her face. Beautiful are her words of humility, “Why have I found grace in thine eyes, that thou shouldst take knowledge of me, seeing I am a stranger?” Then she hears from his lips that he knows all about her. More than that. He assures her of coming blessings, blessings Ruth will get because she trusted; blessings not of works, the law covenant, but of grace, because she believed. “The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust.
All foreshadows dispensationally the soul-exercise of the believing remnant of Israel, when the harvest begins, and the gracious dealing of the Lord with that remnant. Another application may also be made on spiritual lines of a soul which seeks blessing and how the Lord deals in His grace with those that seek Him. This we cannot follow in these brief annotations. Then he comes closer to her. She receives from his own hands. He also, unknown to her, gives instructions that “handfuls on purpose” are to be dropped, just for her. What evidences that the mighty, wealthy Boaz loves the poor stranger, Ruth! So the remnant will gradually learn of His love. And we also find our comfort here. We glean in His Word. It is typified by the wheat, the barley and the corn. Then when we feel our need and dependence on Him, and plead, as we always should, our ignorance, He drops the handfuls on purpose, so that we find just what we need for our spiritual sustenance and comfort.
And Naomi tells her something about Boaz. But she only calls him “one of our redeemers.” She should have said he is the redeemer. The secret who he is and what he will do for her, the trusting Ruth, she will learn only from himself. So unbelieving Israel does not know the full story of Him, who is the Redeemer. Boaz, Christ Himself, will make it known when He reveals Himself in His grace and power to the remnant of His people.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 18 In the Field of Boaz
In the Field of Boaz
v. 1. And Naomi had a kinsman of her husband’s, a relative by marriage, according to Jewish tradition a nephew of Elimelech, a mighty man of wealth, of the family of Elimelech; and his name was Boaz. His ability and influence were freely recognized in the community, both in war and peace.
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v. 2. And Ruth the Moabitess said unto Naomi, Let me now go to the field and glean ears of corn, of grain, after him in whose sight I shall find grace. That was a privilege granted to the very poor, to widows and orphans by the precepts of Moses, Lev 23:22; Deu 24:19, but it must have been a rather bitter experience to one unaccustomed to charity, especially since the permission was not always given in good grace by the harvesters. But Ruth’s love for Naomi was sincere and faithful; she was ready to brave the ordeal. And she, Naomi, said unto her, Go, my daughter, for she was now utterly dependent upon the efforts of her daughter-in-law.
v. 3. And she went, and came, and gleaned in the field after the reapers, gathering up the ears that fell aside when the harvesters bound up the sheaves; and her hap was, it was a providential happening for her, to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech. Unacquainted with the neighborhood as she was, she simply turned her footsteps to the first field she struck, but God guided her in her selection.
v. 4. And, behold, Boaz came from Bethlehem, to oversee the harvesting, and said unto the reapers, in a greeting which might be copied oftener, The Lord be with you! And they, as the laudable custom of the country required, answered him, The Lord bless thee! If the excellent relationship between employers and employees which this exchange of greetings implied obtained everywhere, there would be no need of arbitration committees between capital and labor.
v. 5. Then said Boaz unto his servant that was set over the reapers, the foreman of the harvesters, Whose damsel is this? Being familiar with all the families in the entire neighborhood, he wanted to know to which of these she belonged.
v. 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;
v. 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, she had not even taken time to rest, so busy had she been. So the overseer praised both the humility and the diligence of Ruth, including the propriety and the reserve of her demeanor. It appears, then, that Boaz freely permitted the poor to glean on his fields, and that his overseer had taken his cue from his master, feeling very kindly disposed toward those in need, especially if they were, as in this case, humble and respectful.
v. 8. Then said Boaz unto Ruth, on the strength of the fine testimonial given her by the overseer, Hearest thou not, my daughter? He wanted to be sure that she followed his kind directions without hesitation. Go not to glean in another field, neither go from hence, for she modestly stayed at a distance from the reapers and binders, but abide here fast by my maidens, the women-servants who bound up the cut grain in sheaves;
v. 9. let thine eyes be on the field that they do reap, right behind the binders, where the gleaning would be most productive, and go thou after them. Have I not charged the young men that they shall not touch thee? For they may occasionally have indulged in some rudeness toward the poor gleaners. And when thou art athirst, go unto the vessels, placed there for the use of the workmen, and drink of that which the young men have drawn. Although Boaz was undoubtedly aware of a certain relationship between himself and this poor woman, he practices no condescension, he assumes no patronizing air, but protects her interests in a manner which would not hurt.
v. 10. Then she fell on her face, bowing down deeply, so as to touch the ground with her forehead, in recognition of his kindness, 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, notice her at all, seeing I am a stranger? She felt unworthy of the kind interest which he was showing in her, especially since she was not even a member of the people of Israel.
v. 11. And Boaz answered and said unto her, It hath been fully showed me, he had been given full information, 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. She had had a home and parents living as well, all that she needed for earthly happiness; but all this she had left for an unknown country, with people that were strangers to her. It was not only devotion to her mother-in-law, as Boaz very well knew, but faith in the God of Israel which had determined Ruth’s course.
v. 12. The Lord, whom Ruth had chosen as her God, recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust, to take refuge. The words of Boaz reveal the truly pious mind of this chief among his brethren. He looks to Jehovah to reward Ruth as richly and abundantly as her love and its expression merited, so that she would miss nothing of that which she had left behind in the line of earthly blessings, but recover them all and more. "In his words there is undeniably the breathing of a pious, national consciousness, such as becomes an Israelitish family-head and hero in the presence of a recent proselyte to his faith and people. "
v. 13. Then she said, with the same modesty which characterized her behavior throughout, Let me find favor in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly, literally, "to the heart," unto thine handmaid, though, as she adds in restriction of her apparent boldness in daring to place herself on a level with his servants, I be not like unto one of thine handmaidens, not in that relationship of service to him that she might have earned his kind regard.
v. 14. And Boaz, still more favorably disposed toward her on account of her humility, said unto her, At meal-time come thou hither, and eat of the bread, and dip thy morsel in the vinegar, the food which was supplied to the laborers, bread and roasted grain or parched corn, the former being dipped into a refreshing drink, consisting of vinegar and water, perhaps with a little olive oil. And she sat beside the reapers; and he, partaking himself of the simple meal, reached her parched corn, grain roasted in the ear, and she did eat, and was sufficed, she had her fill, and left, the uneaten quantity being carefully saved for her mother-in-law.
v. 15. And when she was risen up to glean, even before the others returned to work, Boaz commanded his young men, saying, Let her glean even among the sheaves, not only at a distance in the rear, and reproach her not, not in any way interfere with her or heap shame upon her;
v. 16. and let fall also some of the handfuls of purpose for her, purposely pulling out some stalks from the bound sheaves, and leave them that she may glean them, and rebuke her not, by speaking harshly to her.
v. 17. So she gleaned in the field until even, and beat out that she had gleaned, separating the kernels from the husks; and it was about an ephah of barley, over three pecks, a considerable amount for a mere gleaner. God rewards faithfulness in the performance of the duties of life in rich measure, even here in time.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 8, 10, 13, 14, 15, 17, 19, 21, 23 Now Naomi had a relative of her husband
Now Naomi had a relative of her husband
This phrase introduces new information before the story continues. Your language may have a way to introduce new information. (See: Background Information)
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a worthy man
"a prominent, wealthy man." This means that Boaz was prosperous and well known in his community, with a good reputation.
Ruth, the Moabite woman
Here the story resumes. You need to see how your language restarts a story after a break.
the Moabite woman
This is another way of saying the woman was from the country or tribe of Moab.
glean what remains among the ears of grain
"gather kernels of grain left behind by the harvesters" or "pick up kernels of grain left behind by the harvesters"
the ears
"the heads" or "the stalks." The "ears" are the parts of a grain plant that contain the grain.
in whose eyes I will find favor
The phrase "found favor" is an idiom which means to be approved of by someone. Ruth speaks of gaining someone's favor as gaining permission or approval. Also, the eyes represent seeing, and seeing represents thoughts and judgement. AT: "who will grant me permission to glean" (See: Idiom and Metaphor and Metonymy)
daughter
Ruth was caring for Naomi as if she were her own mother. Make sure it is possible in your language to use this word for someone who is not an actual daughter.
translationWords
kin
Boaz
Ruth
Moab
glean
grain
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 5, 7, 8, 13, 14, 15, 18, 19, 20, 21 2:1 Boaz was a relative of . . .…
2:1 Boaz was a relative of . . . Elimelech and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.