Behold, Boaz came from Bethlehem, and said to the reapers, “May Yahweh be with you.” They answered him, “May Yahweh bless you.”
Parallel Translations
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Behold, Boaz came from Bethlehem, and said to the reapers, “May Yahweh be with you.” They answered him, “May Yahweh bless you.”
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And, behold, Boaz came from Beth-lehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee.
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And, behold, Boaz came from Beth-lehem, and said unto the reapers: 'The LORD be with you.' And they answered him: 'The LORD bless thee.'
Cross-references (12)
Passages linked to Ruth 2:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 129:7-8 with which the reaper doesn’t fill his hand, nor he who binds sheaves, his bosom. Neither do those who go by say, “The blessing of Yahweh be on you. We bless you in Yahweh’s name.”
- Judges 6:12 Yahweh’s angel appeared to him, and said to him, “Yahweh is with you, you mighty man of valor!”
- Luke 1:28 Having come in, the angel said to her, “Rejoice, you highly favored one! The Lord is with you. Blessed are you among women!”
- 2 Thessalonians 3:16 Now may the Lord of peace himself give you peace at all times in all ways. The Lord be with you all.
- 2 Timothy 4:22 The Lord Jesus Christ be with your spirit. Grace be with you. Amen.
- Psalms 118:26 Blessed is he who comes in Yahweh’s name! We have blessed you out of Yahweh’s house.
- Genesis 18:19 For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Yahweh, to do righteousness and justice; to the end that Yahweh may bring on Abraham that which he has spoken of him.”
- Joshua 24:15 If it seems evil to you to serve Yahweh, choose today whom you will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land you dwell; but as for me and my house, we will serve Yahweh.”
- Ruth 4:11 All the people who were in the gate, and the elders, said, “We are witnesses. May Yahweh make the woman who has come into your house like Rachel and like Leah, which both built the house of Israel; and treat you worthily in Ephrathah, and be famous in Bethlehem.
- Psalms 133:1-3 See how good and how pleasant it is for brothers to live together in unity! It is like the precious oil on the head, that ran down on the beard, even Aaron’s beard, that came down on the edge of his robes, like the dew of Hermon, that comes down on the hills of Zion; for there Yahweh gives the blessing, even life forever more.
- 2 John 1:10-11 If anyone comes to you, and doesn’t bring this teaching, don’t receive him into your house, and don’t welcome him, for he who welcomes him participates in his evil deeds.
- 1 Timothy 6:2 Those who have believing masters, let them not despise them because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Rth 2:4 And, behold, Boaz came from Bethlehem, and…
Rth 2:4 And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD [be] with you. And they answered him, The LORD bless thee.
Ver. 4. And, behold, Boaz came from Beth-lehem.] To look to his country business, as a good economist: his eyes are on the servants, on the reapers, on the gleaners. Maiores fertilissimum in agro oculum domini esse dixerunt; { a} our ancestors were wont to say, that the master’s eye maketh the ground most fruitful. The master’s footsteps, saith one in Aristotle, are the best manure for the farm. {b} And, Procul a villa sua dissitus iacturae vicinus, said Cato: The farther from thy business, the nearer to loss. Boaz had a bailiff of his husbandry, Aγρονομον, as Josephus calleth him, careful and painful; and yet we find him not only looking to, but even lodging in the midst of his hinds. {Rth 3:7; Rth 3:14}
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The Lord be with you … The Lord bless thee.] Piety not only stands with humanity and civil courtesy, but also exacteth and requireth it. {Mat 10:11 1Pe 3:8 Luk 10:5} God hath his ethics, and commandeth good manners as well as good conscience. Affability and courtesy is the way to win upon others; men’s minds are taken with it, as passengers’ eyes are with fair flowers in the spring-tide; whereas a harsh, sullen, sour, churlish conversation is very distasteful to all, galleth the best, {witness David, 1Sa 25:10-13} and openeth bad men’s mouths to speak evil of religion, as if it were an enemy to comity and courtesy - as if it removed it, whereas it only rectifieth it, and prescribeth to it, by restraining flattery and treachery.
The Lord bless thee.] Courtesy must be paid in the same coin. The Turk’s salutation is Salaum aleek, Peace be to thee; the reply is, Aleek salaum. They which salute are to be re-saluted. Note this against some Anabaptists and the Quakers. Those places, 2Ki 4:29 Luk 10:4, make nothing for them, as enjoining only haste to be made in matters so weighty. Nor that, 2Jn 1:10, as meant only of desperate heretics, such as was Marcion, to whom Polycarp, Agnosco te primogenitum diaboli. As for others, "Charity hopeth all things," and if they be not sons of peace, our peace returneth to us.
{a} Plin., lib. viii. cap. 6.
{b} Domini vestigia stercus optimum. - Arist. Oecon., lib. i.
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 They expressed and professed their piety, even in their…
They expressed and professed their piety, even in their civil conversation and worldly transactions; which now so many are ashamed of, and call it hypocrisy or vain ostentation thus to do.
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 Now Boaz himself appears, and a great deal of…
Now Boaz himself appears, and a great deal of decency there appears in his carriage both towards his own servants and towards this poor stranger.
I. Towards his own servants, and those that were employed for him in reaping and gathering in his corn. Harvest-time is busy time, many hands must then be at work. Boaz that had much, being a mighty man of wealth, had much to do, and consequently many to work under him and to live upon him. As goods are increased those are increased that eat them, and what good has the owner thereof save the beholding of them with his eyes? Boaz is here an example of a good master.
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1. He had a servant that was set over the reapers, Rut 2:6. In great families it is requisite there should be one to oversee the rest of the servants, and appoint to each their portion both of work and meat. Ministers are such servants in God's house, and it is requisite that they be both wise and faithful, and show their Lord all things, as he here, Rut 2:6.
2. Yet he came himself to his reapers, to see how the work went forward, if he found any thing amiss to rectify it, and to give further orders what should be done. This was both for his own interest (he that wholly leaves his business to others will have it done by the halves; the master's eye makes a fat horse) and it was also for the encouragement of his servants, who would go on the more cheerfully in their work when their master countenanced them so far as to make them a visit. Masters that live at ease should think with tenderness of those that toil for them and bear the burden and heat of the day.
3. Kind and pious salutations were interchanged between Boaz and his reapers.
(1.) He said to them, The Lord be with you; and they replied, The Lord bless thee, Rut 2:4. Hereby they expressed, [1.] Their mutual respect to each other; he to them as good servants, and they to him as a good master. When he came to them he did not fall a chiding them, as if he came only to find fault and exercise his authority, but he prayed for them: "The Lord be with you, prosper you, and give you health and strength, and preserve you from any disaster." Nor did they, as soon as ever he was out of hearing, fall a cursing him, as some ill-natured servants that hate their master's eye, but they returned his courtesy: "The Lord bless thee, and make our labours serviceable to thy prosperity." Things are likely to go on well in a house where there is such good-will as this between master and servants. [2.] Their joint-dependence upon the divine providence. They express their kindness to each other by praying one for another. They show not only their courtesy, but their piety, and acknowledgement that all good comes from the presence and blessing of God, which therefore we should value and desire above any thing else both for ourselves and others.
(2.) Let us hence learn to use, [1.] Courteous salutations, as expressions of a sincere good-will to our friends. [2.] Pious ejaculations, lifting up our hearts to God for his favour, in such short prayers as these. Only we must take heed that they do not degenerate into formality, lest in them we take the name of the Lord our God in vain; but, if we be serious in them, we may in them keep up our communion with God, and fetch in mercy and grace from him. It appears to have been the usual custom thus to wish reapers good speed, Psa 129:7, Psa 129:8.
4. He took an account from his reapers concerning a stranger he met with in the field, and gave necessary orders concerning her, that they should not touch her (Rut 2:9) nor reproach her, Rut 2:15. Masters must take care, not only that they do no hurt themselves, but that they suffer not their servants and those under them to do hurt. He also ordered them to be kind to her, and let fall some of the handfuls on purpose for her. Though it is fit that masters should restrain and rebuke their servants' wastefulness, yet they should not tie them up from being charitable, but give them allowance for that, with prudent directions.
II. Boaz was very kind to Ruth, and showed her a great deal of favour, induced to it by the account he had of her, and what he observed concerning her, God also inclining his heart to countenance her. Coming among his reapers, he observed this stranger among them, and got intelligence from his steward who she was, and here is a very particular account of what passed concerning her.
1. The steward gave to Boaz a very fair account of her, proper to recommend her to his favour, Rut 2:6, Rut 2:7. (1.) That she was a stranger, and therefore one of those that by the law of God were to gather the gleanings of the harvest, Lev 19:9, Lev 19:10. She is the Moabitish damsel. (2.) That she was allied to his family; she came back with Naomi, the wife of Elimelech, a kinsman of Boaz. (3.) That she was a proselyte, for she came out of the country of Moab to settle in the land of Israel. (4.) That she was very modest, and had not gleaned till she had asked leave. (5.) That she was very industrious, and had continued close to her work from morning even until now. And the poor that are industrious and willing to take pains are fit to be encouraged. Now, in the heat of the day, she tarried a little in the house or booth that was set up in the field for shelter from the weather to repose herself, and some suggest that it is probably she retired for her devotion. But she soon came back to her work, and, except that little intermission, kept close to it all day, though it was not what she had been used to. Servants should be just in the character and reports they give to their masters, and take heed they do not misrepresent any person, nor without cause discourage their master's charity.
2. Boaz was hereupon extremely civil to her in divers instances. (1.) He ordered her to attend his reapers in every field they gathered in and not to glean in the field of another, for she should not need to go any where else to better herself (Rut 2:8): Abide here fast by my maidens; for those of her own sex were the fittest company for her. (2.) He charged all his servants to be very tender of her and respectful to her, and no doubt they would be so to one to whom they saw their master kind. She was a stranger, and it is probably her language, dress, and mien differed much from theirs; but he charged them that they should not in any thing affront her, or be abusive to her, as rude servants are too apt to be to strangers. (3.) He bade her welcome to the entertainment he had provided for his own servants. He ordered her, not only to drink of the water which was drawn for them (for that seems to be the liquor he means, Rut 2:9, drawn from the famous well of Beth-lehem which was by the gate, the water of which David longed for, Sa2 23:15), but at meal-time to come and eat of their bread (Rut 2:14), yea, and she should be welcome to their sauce too: Come, dip thy morsel in the vinegar, to make it savoury; for God allows us not only nourishing but relishing food, not for necessity only, but for delight. And for encouragement o her, and direction to the servants, he himself, happening to be present when the reapers sat down to meat, reached her parched corn to eat. It is no disparagement to the finest hand to be reached forth to the needy (Pro 31:20), and to be employed in serving the poor. Observe, Boaz was not scanty in his provision for his reapers, but sent them so much more than enough for themselves as would be entertainment for a stranger. Thus there is that scattereth and yet increaseth. (4.) He commended her for her dutiful respect to her mother-in-law, which, though he did not know her by sight, yet he had heard of (Rut 2:11): It has been fully shown me all that thou hast done unto thy mother-in-law. Note, Those that do well ought to have the praise of it. But that which especially he commended her for was that she had left her own country, and had become a proselyte to the Jewish religion; for so the Chaldee expounds it: "Thou hast come to be proselyted, and to dwell among a people whom thou knowest not." Those that leave all, to embrace the true religion, are worthy of double honour. (5.) He prayed for her (Rut 2:12): The Lord recompense thy work. Her strong affection to the commonwealth of Israel, to which she was by birth an alien, was such a work of the divine grace in her as would certainly be crowned with a full reward by him under whose wings she had come to trust. Note, Those that by faith come under the wings of the divine grace, and have a full complacency and confidence in that grace, may be sure of a full recompence of reward for their so doing. From this expression, the Jews describe a proselyte to be one that is gathered under the wings of the divine majesty. (6.) He encouraged her to go on in her gleaning, and did not offer to take her off from that; for the greatest kindness we can do our poor relations is to assist and encourage their industry. Boaz ordered his servants to let her glean among the sheaves, where other gleaners were not allowed to come, and not to reproach her, that is, not to call her thief, or to suspect her of taking more than was allowed her, Rut 2:15. All this shows Boaz to have been a man of a generous spirit, and one that, according to the law, considered the heart of a stranger.
3. Ruth received his favours with a great deal of humility and gratitude, and conducted herself with as much propriety in her place as he did himself in his, but little thinking that she should shortly be the mistress of that field she was now gleaning in. (1.) She paid all possible respect to him, and gave him honour, according to the usage of the country (Rut 2:10): She fell on her face, and bowed herself to the ground. Note, Good breeding is a great ornament to religion; and we must render honour to whom honour is due. (2.) She humbly owned herself unworthy of his favours: "I am a stranger (Rut 2:10) and not like one of thy handmaids (Rut 2:13), not so well dressed nor so well taught, not so neat nor so handy." Note, It well becomes us all to think meanly of ourselves, and to take notice of that in ourselves which is diminishing, esteeming others better than ourselves. (3.) She gratefully acknowledged his kindness to her; though it was no great expense to him, nor much more than what he was obliged to by the divine law, yet she magnifies and admires it: Why have I found grace in thy eyes? Rut 2:10. (4.) She begs the continuance of his good-will: Let me find favour in they sight (Rut 2:13), and owns that what he had said had been a cordial to her: Thou hast comforted me, for that thou hast spoken friendly to me. Those that are great, and in high places, know not how much good they may do to their inferiors with a kind look or by speaking friendly to them; and so small an expense, one would think, they should not grudge, when it shall be put upon the score of their charity. (5.) When Boaz gave her her dinner with his reapers she only ate so much as would suffice her, and left the rest, and immediately rose up to glean, Rut 2:14, Rut 2:15. She did not, under pretence either of her want or of her labour, eat more than was convenient for her, nor so much as to unfit her for work in the afternoon. Temperance is a friend to industry; and we must eat and drink to strengthen us for business, not to indispose us to it.
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 And, behold, Boaz came to Bethlehem,.... Into the field,…
And, behold, Boaz came to Bethlehem,.... Into the field, to see how his workmen went on, and performed their service, and to encourage them in it by his presence, and by his courteous language and behaviour, and to see what provisions were wanting, that he might take care and give orders for the sending of them, it being now near noon, as it may be supposed; and though he was a man of great wealth, he did not think it below him to go into his field, and look after his servants, which was highly commendable in him, and which showed his diligence and industry, as well as his humility. So a king in Homer (q) is represented as among his reapers, with his sceptre in his hand, and cheerful. Pliny (r) relates it, as a saying of the ancients, that the eye of the master is the most fruitful thing in the field; and Aristotle (s) reports, that a Persian being asked what fattened a horse most, replied, the eye of the master; and an African being asked what was the best dung for land, answered, the steps of his master:
and said unto the reapers, the Lord be with you; to give them health, and strength, and industry in their work; the Targum is,"may the Word of the Lord be your help:"
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and they answered him, the Lord bless you; with a good harvest, and good weather to gather it in; and though these salutations were of a civil kind, yet they breathe the true spirit of sincere and undissembled piety, and show the sense that both master and servants had of the providence of God attending the civil affairs of life, without whose help, assistance, and blessing, nothing succeeds well.
(q) Iliad. 18. ver. 556, 557. (r) Nat. Hist. l. 18. c. 6. (s) De Administrat. Domestic. l. 1. c. 6.
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 Said,&c. - They expressed their piety, even in their…
Said,&c. - They expressed their piety, even in their civil conversation, and worldly transactions; which now so many are ashamed of.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. Boaz came from Beth-lehem] This salutation between…
Verse 4. Boaz came from Beth-lehem] This salutation between Boaz and his reapers is worthy of particular regard; he said, יהוה עמחם Yehovah immachem, "Jehovah be with you!" They said, יברכך יהוה yebarechecha Yehovah, "May Jehovah bless thee!" Can a pious mind read these godly salutations without wishing for a return of those simple primitive times? The words may be thus paraphrased: "May God be with you, to preserve you from accidents, and strengthen you to accomplish your work!" "May God bless THEE with the increase of the field, and grace to use his bounty to the glory of the Giver!"
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Rth 2:4. And said unto the reapers, The Lord…
Rth 2:4. And said unto the reapers, The Lord be with you, &c. — Such was the piety of ancient times, that it manifested itself even in men’s civil conversation and worldly transactions, and induced them to pray to God for a blessing on the labours of those whom they saw to be honestly and usefully employed, who were wont in return to pray in a similar manner for them. The Lord be with you; and the Lord bless you — This was the beautiful language of religion in those days; too little known, alas! in ours.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain With you. This blessing the Church still adopts in…
With you. This blessing the Church still adopts in her service. (Worthington) --- It was customary to bless one another during harvest, Psalm cxxviii. 5, 8. (Calmet) --- Booz did, as Cato advises, Ne opera parcas visere; "See what is going forward." The master’s eye makes the servants diligent. (Haydock).
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain HE TAKES KNOWLEDGE OF HER, AND SHOWS HER FAVOR.…
HE TAKES KNOWLEDGE OF HER, AND SHOWS HER FAVOR. (Rth. 2:4-23)
Boaz came from Beth-lehem, and said unto the reapers, The Lord be with you--This pious salutation between the master and his laborers strongly indicates the state of religious feeling among the rural population of Israel at that time, as well as the artless, happy, and unsuspecting simplicity which characterized the manners of the people. The same patriarchal style of speaking is still preserved in the East.
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 4. Boaz came from Beth-lehem — His dwelling was…
4. Boaz came from Beth-lehem — His dwelling was in the city and his grainfield some distance out in the neighbouring country.
The Lord be with you… The Lord bless thee — These salutations are well paraphrased by Dr. A. Clarke: “May God be with you to preserve you from accidents, and strengthen you to accomplish your work!” “May God bless THEE with the increase of the field, and grace to use his bounty to the glory of the Giver!” They impress us as beautiful indications of the pious and simple courtesy of the ancient Hebrew people. Such salutations, both between equals and superiors and inferiors, are still common in the East, but a Moslem will not thus knowingly hail one of another religion.
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 4. The Lord be with you] Cf. Jdg_6:12, Psa_129:8.…
4. The Lord be with you] Cf. Jdg_6:12, Psa_129:8. A religious spirit governs the relations between employer and employed on this estate.
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 (4) The Lord be with you.—There is a trace…
(4) The Lord be with you.—There is a trace here of the good feeling prevailing between Boaz and his servants. Though he has come to his field to supervise the work, it is not in a fault-finding spirit, but with true courtesy and friendliness; nor is it a frivolous jesting manner that he displays, but with gravity and soberness he presents a true gentleman in his intercourse with his inferiors.
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 the very day that the Moabitess entered on…
On the very day that the Moabitess entered on her gleaning, Boaz, in accordance with his wont, as a good and wise master, visited his harvest-field. And, behold, Boas came from Bethlehem. The law of kindness was on his lips; and while benevolence was beaming from his countenance, piety was ruling within his heart. He said to the reapers, Yahveh be with you! And they said to him, Yahveh bless thee!
Courtesy met courtesy. It is a charming scene, and we may reasonably assume that there was reality in the salutations. Such civilities of intercourse between proprietors and their laborers are still, says Dr. W. M. Thomson, common in the East. The Lord be with you is merely the Allah makum! of ordinary parlance; and so too the response, The Lord bless thee" ("The Land and the Book," p. 648). Modern Moslems are particular in the matter of salutations. "Abuhurairah reports that he heard Mohammed say, You will not enter into paradise until you have faith, and you will not complete your faith until you love one another, and that is shown by. making salaam to friends and strangers" (Kitto"s "Bible Illustrations," in loc.).
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Salutations.
It is a pleasant picture of old-world life, among the ancient Hebrews, this of the "mighty man of wealth" coming down from his house to his cornfields to watch the work of the reapers, the progress of the harvest. Boaz seems to have lived on friendly terms with those in his employment, and to have taken an interest in them and in their toils. A lesson for all masters and employers of labor. And how picturesque the scene when the proprietor meets his laborers, and they exchange the customary greeting of the East, sanctified by Hebrew piety! Salutations are
I SANCTIONED BY SCRIPTURAL USAGE. E.g. When the mower filleth his hand, and be that bindeth sheaves his bosom, "they which go by say, The blessing of the Lord be upon you: we bless you in the name of the Lord!" (Psalm 129). E.g. Angels are represented as greeting those they are commissioned to visit. Gideon was saluted thus: "The Lord is with thee;" and Mary thus: "Hail, highly favored one I the, Lord is with thee." E.g. Christ himself" was wont to greet his disciples, saying, Peace be with you!
E.g. The apostles closed their letters with greetings and benedictions. "The Lord of peace himself give you peace always by all means: the Lord be with you all!
II FOUNDED UPON DIVINELY-IMPLANTED PRINCIPLES OF HUMAN NATURE. They presume our social existence and nature. They imply sympathy. They express friendly and benevolent feelings.
III CONDUCIVE TO THE EASY AND PLEASANT INTERCOURSE OF HUMAN SOCIETY. We all feel the influence of courteous address, polite expressions, and the minor benevolences of life. Christians should not be offended or contemptuous when well-meaning persons accost them with hand-shaking and minute inquiries after health, &c.; if well meant, courtesies should be kindly accepted.
IV In the case of pious persons, EXPRESSIVE OF PRAYERFUL WISHES FOR GOOD. HOW many of our common salutations have their origin in piety and prayer! So, in the text, The Lord be with you! The Lord bless thee! So with such phrases as, Adieu! Good-bye! Good morning! God bless you! Farewell! They all convey a desire, a prayer. Let our salutations be sincere, and let our language and our conduct prove that they are so. T.
HOMILIES BY W.M. STATHAM Ver. 4. "The Lord be with you. And they answered him, The Lord bless thee.
Nothing is more beautiful in national history than good feeling between masters and men. Religion alone can inspire this feeling. It fails before mere expediency, and can only be secured by mutual dependence on God and on each other.
I THE LIVING PRESENCE. The Lord with us means courage and consolation courage to face difficulty, and consolation in all times of depression and disheartenment. Christ has given us his own gracious promise, "Lo, I am with you always, even unto the end of the world.
II THE HARVEST TOIL. "Said unto the reapers." It is hard work everywhere in the glaring heat to put in the sickle, and to gather up the sheaves. We may learn from the spectacle the blessed lesson of our duty in relation to others. Let us try to cheer and inspire. Some are full of cold indifference, and others of critical complaint. We little know what a word of cheer does for others. Blame makes the hands hang down, and quenches that music of the heart which makes work pleasant and successful. Encouragement is like fresh strength to weary hearts.
III THE KIND RESPONSE. The benediction of Boaz awakens a corresponding benediction from the reapers. The harp answers to the hand that sweeps it. Men are to us very much what we are to them. "The Lord bless thee." We need never despair of this reward. Love begets love. Confidence begets confidence. Blessing awakens blessing. This is what we long and pray for cessation of war between capital and labor, and mutual benediction. W.M.S.
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 Boaz came from Bethlehem, and said unto the reapers,…
Rth_2:4
Boaz came from Bethlehem, and said unto the reapers, The Lord be with you.
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Salutation and prayer
I. That it is a commendable thing for one to salute another when they meet.
II. That masters are to pray that God may be with their household, family, and workmen. (R. Bernard.)
A good master
1. The works of Gods providence are very wonderful works. There is a behold put upon this passage. Oh, the wonderful concurrence of these occurrences! Here Ruth is ordered by Providence into Boazs field, and Boaz is ordered by the same Providence to meet Ruth in his field; and all this in tendency to accomplish a great design of their marrying together, infinitely above both their thoughts. It would plainly astonish us to observe diligently the strange occurrences of Divine Providence, and it is our great loss to live so little in the observation of every passage and footstep thereof.
2. It is comely and commodious for masters to mind personally their own concerns. Thus Boaz here did. Wise Cato could say, That man which minds not his vintage or harvest, the further he is from his labour, the nearer he is to his loss; and his eyes are every way, and everywhere.
(1) Upon the servants;
(2) upon the reapers;
(3) upon the gleaners;
(4) not only looking to, but even lodging in the midst of, his labourers, if he did not also labour him self in winnowing work (Rth_3:2; Rth_3:4).
3. Christianity is no enemy to comity and courtesy; or, civil salutations are consistent with true sanctity in humane society.
4. Civil salutation ought to be paid again in the same coin, saluting for saluting. (C. Ness.)
Boaz the farmer
Farming, rather than gardening in the ordinary sense of the word, is mans oldest occupation. It may not be esteemed the most dignified one, nor may those engaged in it be generally found either the most enlightened or refined of men; still, instituted by Divine authority, and pursued by man in his primeval innocence, with the ordinances of marriage and the Sabbath-day, it is a vestige of Eden. Besides, it is probable, if not certain, that it is the one employment in which man had God for his teacher. The heathens themselves represent the gods as having taught him how to cultivate corn; and in this, as in many of their other legends, they have preserved a valuable fragment of ancient truth. There is that indeed in the nature of wheat, barley, and the other cereals, which goes almost to demonstrate that God specially created them for mans use, and originally committed them to his care. These plants are unique in two respects--first, unlike others, the fruits or roots of which we use for food, they are found wild nowhere on the face of the whole earth; and secondly, unlike others also, they cannot prolong their existence independent of man, without his care and culture. When mines are empty, and furnaces stand quenched and cold, and deep silence reigns in the caverns where the axe of the pitman sounded, the husbandman shall still plough the soil. His, the first mans, shall probably be the last mans employment. The occupation which Boaz followed rises still higher in importance when we look at the multitudes it employs. Great as we are in commerce and manufactures--clothing nations with our fabrics, covering every sea with ships, and carrying the produce of our arts to every shore--the cultivation of the soil employs a larger number of hands than any other trade. Now these interests turn to a great extent on the manner in which those who follow Boazs occupation discharge their duties: and it is therefore a matter of thankfulness that in him the book which instructs both kings and beggars, peers and peasants, how to live, sets before us a model farmer.
I. His diligence in business. Boaz was not one whom necessity compelled to labour. He was rich; and is indeed called a mighty man of wealth. Yet he made that no reason for wasting his life in ease and idleness. Nor, though he employed overseers, did he consider it right to commit his business entirely into their hands. In the first place, such irresponsibility is not good for servants. It places them in circumstances of temptation to act dishonestly. Neither is it, in the second place, for the masters interests. The eye of the master maketh a fat horse, says an English proverb. The farmer ploughs best with his feet, says a Scotch one--his success turning on the attention he personally gives to the superintendence of his servants and the different interests of his farm.
II. His courteousness. Be ye courteous is a duty which Paul--himself a fine example of it--enjoins on Christians (Act_26:12). His was courtesy to a superior; but a still finer ornament of manners, and of religion also, is courtesy to inferiors. And what a fine example of that is Boaz! It is with no cold looks, nor distant air, nor rough speech, nor haughty bearing, making his reapers painfully sensible of their inferiority--that they are servants and he their master--Boaz enters the harvest field. More beautiful than the morning, with its dews sparkling like diamonds on the grass, and its golden beams tipping the surrounding hills of Bethlehem, these morning salutations between master and servants! Loving him, they esteemed his interests their own. His conduct corresponded with his speech. Observe the eye of compassion he cast on Ruth. He paid as much honour to the virtues and feelings of this poor gleaner as if she had been the finest lady in the land. Behold true courteousness! This grace is a great set-off to piety. As such it should be assiduously cultivated by all who desire to adorn the doctrine of God our Saviour.
III. His piety. The Lord be with you--his address to the reapers on entering the harvest field--has the ring of sterling metal. What contrast Boaz offers to farmers we have known, by whose lips Gods name was frequently profaned, but never honoured--their servants, like their dogs and horses, being often cursed, but never once blessed! Like master, like man. Boaz almost never opens his mouth but pearls drop out. His speech breathes forth pious utterances. All his conversation is seasoned with grace; and, though the result of a Divine change of heart, how natural his religion seems!--not like a gala-dress assumed for the occasion--not like gum-flowers worn for ornament, but such as spring living from the sward--not like an artificial perfume that imparts a passing odour to a thing that is dead, but the odours exhaled by roses or lilies bathed in the dews of heaven. Nor was it only in the language of piety that his piety expressed itself. It did not evaporate in words. We have heard him speak; see how he acts! One night sleeping by a heap of corn, alone as he supposed, he wakes to find a woman lying at his feet. It is Ruth. Instructed by Naomi, she takes this strange Jewish fashion to seek her rights and commit her fortunes into his hands.
IV. His care for the moral and religious interests of his servants. Boaz in his own life set them an example of piety which could hardly fail to produce a favourable impression on their minds. Some are content to get work out of their servants; they take no interest in their souls--no more than if, like the cattle they tend, they had no souls at all. Unlike these, Boaz spoke to his servants as a God-fearing man. One who felt himself responsible to God and to their parents also, he charged himself with the care of their morals. This appears in the warnings and kind instructions he gave both to them and to Ruth. (T. Guthrie, D. D.)
Relations between employers and employed
The great operations which some in these days think fit to carry on, more for their own glory certainly than the good of their country or countrymen, entirely preclude anything like friendship between the chief and the multitude of his subordinates. It is impossible that a man who has a thousand under him should know and consider each, and there would be too much pretence in saying, God be with you, on entering a yard or factory when otherwise no feeling is shown with which the name of God can be connected. Apart altogether from questions as to wealth and its use, every employer has a responsibility for maintaining the healthy human activity of his people, and nowhere is the immorality of the present system of huge concerns so evident as in the extinction of personal goodwill. The work man, of course, may adjust himself to the state of matters, but it will too often be by discrediting what he knows he cannot have and keeping up a critical resentful habit of mind against those who seem to treat him as a machine. He may often be wrong in his judgment of an employer. There may be less hardness of temper on the other side than there is on his own. But the conditions being what they are, one may say he is certain to be a severe critic. We have unquestionably lost much and are in danger of losing more, not in a financial sense, which matters little, but in the infinitely more important affairs of social sweetness and Christian civilisation. (R. A. Watson, M. A.)
On the relations that subsist amongst the different classes of society in general, and in particular the intercourse between employers and operatives
How lovely is the picture of this Hebrew harvest field! It has often been remarked that the Bible, in its histories, doctrines, and precepts, is suited to all nations and all times. Though written by Jews, it is written for the world; though addressed chiefly to Israel, it is framed to suit mankind. To a monarchy in one age, and a republic in another, it gives forth its saving lessons without partiality and without embarrassment. The patriarchal institutes that prevailed in the time of Boaz were very different from the political constitutions of modern Europe. The subjection of the servant to his master which prevailed in those days was very different from the freedom and equal rights of all classes in our own land. Human happiness and misery do not turn on the form which the organisation of society may assume. It is a baptism by the Spirit that will sweeten and hallow the relations of life, whatever the external form may be into which they have been cast. In view of the condition and tendencies of society, what is the duty of a Christian patriot? He is not to whine idly for the return of the good old days, when society consisted only of two classes, kind masters and happy serfs; neither is he madly to plant himself in the breach, with the view of stemming and turning the advancing tide. Let believing men, whatever may be their views of the optimism in political organisation, fix it as an axiom in their minds that for the highest good of the species much more depends on the spirit which animates persons than on the forms which institutes may assume. Let all who hope in God and love their brethren act on this principle, and act together on it. Consider now, more particularly, the two features that characterised the intercourse between Boaz and his reapers. These are kindliness and godliness; there is love of men, and there is reverence of God.
I. Kindliness is greatly to be desired in the intercourse of employers and employed in our day. The master and the men must meet often for the transaction of business that is of common concern. If the meetings be devoid of kindness, they are unpleasant and injurious. How much we suffer from harsh, supercilious pride on the one hand, and dogged, discontented pride on the other! Here is a noble field for the philanthropist to labour on. He who shall increase the kindliness between operatives and their employers will be a benefactor of his race. All does not lie with the masters, but the initiative is with them. They have more in their power. We shall lose all the benefit of our vast machinery, it will be blighted by a curse, if we use living men as a part of it--if we make no distinction between the most wonderful work of God and these dead, mindless workers which our own hands have set up. Human brains have been weighed in the same balance with the dross that feeds the furnace! You take the girth of a mans soul, as you do of a wrought-iron piston, with the view of ascertaining the amount of propulsion that may be expected out of it. Both, and both alike, you put under the steam, and work them till they be worn. This is the ailment of society. Man is not a brother to man. The labourer should not fret against the employer as such. He is part of the organisation of Providence. We dont want this wheel that racks you taken out of the way. We want it oiled with holy human sympathy. But how shall we get such kindliness poured out upon the too, too sharp spirits of men, when the classes meet in a bristling array of mutual suspicion and defiance? We must go to seek it in the source of all good. The sympathy of which we have been speaking is the second commandment; in order to reach it we must climb up to the first. We must begin at the beginning (Ecc_12:13). We are thus brought to the other leading characteristic of the intercourse depicted in the text.
II. Its godliness. Look to the subject-matter of that kind mutual salutation, and you will find that master and men lived in the fear of God, and were not ashamed to own their religion in each others presence. The secret lies here. There would be more of human kindness amongst us if there were more of genuine faith in God. It is here that our defect lies. In great measure God is banished from history, from politics, from merchandise, from manufactures. God is not willing to be banished from any of His works. In Him we live and move and have our being. We do not propose that at your desks or your counters you should set aside your ledgers and commence a debate on systems of theology. Everything in its own time and place. There is such a thing as doing common business in a Christian spirit, walking about on earth like one who is going home to heaven. We are very low as to the existence of godliness in the heart; and we are still lower as to the manifestation of it in the ordinary intercourse of society. Very little of it is possessed; and even that little is not brought into exercise. We are persuaded that few masters are to be found at present who would not be ashamed to acknowledge a sinners hope in a precious Saviour in presence of their workmen; and comparatively few mechanics, who, if such an acknowledgment were made, would not openly sneer or secretly impute it to hypocrisy. The two classes distrust each other. Even the religion that they have they hide in each others presence. Alas, the only salve is by a tacit compact kept far away from the sores of society! The motions of the community are jarring and painful, because they are not softened by Divine grace. It is a short-sighted policy to shut up religion in churches and prayer-meetings, or even in households. Religion is intended for the world. The world has need of it. There cannot in the nature of things be a proper intercourse between human beings if the fear of God and the faith of the gospel do not pervade it. How can you treat a man aright when you have in view only the lowest part of his nature--the briefest period of his destiny? If all that your mind takes in regarding him be his work and his wages--the profit and loss in money of retaining or dismissing him--your treatment of him cannot possibly be right. It is only when you learn to take in the whole man that your conception can be accurate and your conduct wise. Conclusion:
1. Those who have no chief end for their souls, and no chief aim of their lives beyond things seen and temporal, bring no godliness to bear on the business of society. You cannot apply to a brother what you have not experienced yourself. One thing is needful. If you are not working for God, you are idle; if you have not gained your soul, you have lost all.
2. Those who are born from above bring too little godliness to bear on the common interests of life. (W. Arnot.)
Friendly co-operation between masters and men
Why do not employers take employes into their confidence? I know a gentleman very well who has over a thousand hands in his employ. I said to him some years ago, when there was great trouble in the labour market, How are you getting on with your men? Oh, he said, I have no trouble. Why, I said, havent you had any strikes? Oh, no, he said, I never had any trouble. What plan do you pursue? He said, I will tell you. All my men know every year just how matters stand. Every little while I call them together and say, Now, boys, last year I made so much; this year I make less; so you see I cant pay you as much as I did last year. Now I want to know what you think I ought to have as a percentage out of this establishment, and what wages I ought to give you. You know I put all my energy in this business and risked everything, put all my fortune in it and risked everything. What do you really think I ought to have, and you ought to have? By the time we come out of that consultation we are unanimous; there never has been an exception. When we prosper, we all prosper together; when we suffer, we all suffer together; and my men would die for me. Now, let all employers be frank with their employes. Take them into your confidence. Let them know just how matters stand. There is an immense amount of common sense in the world. It is safe always to appeal to it. (T. De Witt Talmage.)
Religion in the harvest field
1. It is remarkable that those who stand prominently forward in the lineage of our Lord according to the flesh represent the varied callings and positions of the human race; as if He who was not ashamed to call us brethren had woven into the tapestry of His human scenes threads borrowed from every skein of life, that He might be, as it were, girt with the garment of our humanity, and consequently be able entirely to sympathise with us.
2. But whilst on the one hand our blessed Lord received into Himself according to the flesh streams from every source of human life, He manifested again in His life and works the scenes from which they flowed. So that there is no employment in life but what the labourer, be he monarch, priest, or peasant, may find a practical brotherhood in Christ, and derive lessons of instruction and comfort in the hours of toil from Him who was King of kings, our great High Priest, and had not where to lay His head.
3. The leading lesson which Boaz teaches us is the sanctity of every earthly occupation when pursued by the servant of God. The real greatness of any mans work consists in its being done according to the standard and limits of religion; and the absence of consciousness or religious expression is no sign of the unreality of real religious principle.
4. In the country, a large portion of whose population is agricultural, the conduct and character of the farmer or the landed proprietor is of no small consequence. He can improve or deteriorate the race of the labourer, he can elevate or depress multitudes of those around him, by the way in which he acts; and we are bound to believe that to a great degree God blesses the crops and the harvest according to the character of those connected with them.
5. The position of Boaz is one which silences all possible objections. He was no inferior farmer who could afford to be religious because he had not the opportunity of speculation, for he was a mighty man of wealth. He was not ashamed to recognise God, while, alas! how many amongst us of a similar class have not the courage to acknowledge to those they employ that they recognise God as the source and author of all that they possess. The example of the master will be followed by the man; if he puts religion forward in the front of his intercourse with his labourers, he will set the fashion to the field, the farmyard, and the cottagers home. The foreman will own God, and the reaper will catch the trick of reverence. It would seem as if some men imagined that some chance hand opened the womb of the teeming earth. It is to such men that God says, They did not know that I gave the corn; therefore will I return and take away My corn, I will destroy her vines and her fig-trees (Hos_2:9). But in the stately and almost sublime interview between Boaz and his reapers we find a practical suggestion also--why should not farmers not only recognise God and religion, but do something to realise the connection between God and themselves?
6. Another striking feature in the conduct of Boaz is the care that he takes of the purity of unmarried women when at work in his fields; for Boaz said unto Ruth, Have I not charged the young men that they shall not touch thee? Go not to glean in another field, but abide here fast by my maidens. It would almost seem as if the young men and young women worked in different fields. How lamentable is the contrast of a picture like this with that displayed by the estates of our farmers in seedtime, hay harvest and corn harvest. Imagine the long tale of shameful and miserable life that many a woman wrecked early on the quicksand of impurity has to tell upon her death-bed, and too often connects it all with the first hint given in the field in which Gods merciful hand was most singularly manifested in scattering His bounties.
7. But there is one more point full of instruction in the conduct of Boaz--his consideration of the gleaners. Some farmers close their gates altogether against the gleaner, and many are strict in their injunctions that but little shall be left for the poor. Yet surely the prayers of the poor, when genuine and honest, bring a blessing upon all around them, and what is given to them is but a loan to God. (E. Monro, M. A. )
Business to be sanctified by religion
Our forefathers symbolised a beautiful truth when in our old market towns they erected a market cross. As if to teach the buyers and sellers to order their actions and to sanctify their gains by the remembrance of a crucified Saviour. In the orders which God gave for the encampment of Israel during their pilgrimage to Canaan it was provided that every part of the camp looked towards the tabernacle. And thus God taught them ever to remember that He was in their midst, and that before Him they must walk day by day. (Aubrey C. Price, B. A.)
Piety with courtesy
Piety not only stands with humanity and civil courtesy, but also exacteth and requireth it (Mat_12:1-50.; 1Pe_3:8; Luk_10:5). God hath, His ethics, and commandeth good manners as well as good conscience. Affability and courtesy is the way to win others; mens minds are taken with it, as passengers eyes are with fair flowers in the springtide; whereas a harsh, sullen, sour, churlish conversation is very distasteful to all, galleth the best (witness David, 1Sa_25:1-44.), and openeth bad mens mouths to speak evil of religion. (J. Trapp.)
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 Rth_2:4. And behold Boaz came. Not only to see…
CRITICAL AND EXEGETICAL NOTES.—
Rth_2:4. And behold Boaz came. Not only to see the progress of the work, but also to take part in the entertainment provided for his labourers (Wright). The Lord [Jehovah] be with you. The first time this emphatic expression occurs in Scripture (Scott). Cf. Jdg_6:12. The same salutation as that addressed by the angel to Gideon (Speaker’s Com.). The salutation one almost universally hears between the peasants in the fields are identical with those used by Boaz and his reapers (Dr. Porter). The Targum is, “May the word of the Lord be your help.”
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Rth_2:5. Then said Boaz [And Boaz said] unto his servant that was set over the reapers αγροχομος; the land steward (Josephus). נער is not only used in its primary significance as a boy, but also in its more general meaning as a servant (Wright). Whose damsel is this? τίνος ἡ νεᾱνις ἅυτη (LXX.). Cujus est haec puella (Vulgate). What nation is this girl? (Targum.) What is the news of this girl? (Syr.) What is the state of this maiden? (Arab.) It seems that Boaz found her resting in the tent where the reapers took their meals (cf. Rth_2:7-14).
Rth_2:6. It is the Moabitish maiden. Or she is a Moabitish maiden, who came back with Naomi, etc. (Lange). Thus taken, the answer does not assume that Boaz is acquainted with the return of Naomi, The E.V. may, however, be justified by taking הַשָּׁכָח as a participle (cf. Ges. Rth_3:2, a) (ibid.) [cf. on Rth_1:22]. Boaz had heard of her, and had been much interested in her history (Rth_2:11), but he had not seen her before, so that this was their first meeting (Steele and Terry.)
Rth_2:7. And she said. And she has said (asked). Pray I will glean [i.e., pray allow her to glean] (Keil). And gather among the sheaves [Greek, handfuls]. The Israelites appear generally to have made up their corn into sheaves (Kitto), cf. Gen_38:7; Lev_23:10-15; Job_24:10, etc. In the most ancient times, however, the corn was plucked up by the roots, and in Egypt at this day, barley and dourra are so gathered. Wheat as well as barley does not grow half so high as in England (Russell). So she came, and hath continued. And has come and stays (here) from morning till now (Keil). And she has gleaned from morning even to resting (Syr,). The LXX. renders it freely: “And she came and stood from morning till evening, and rested not even a little in the field.” That she tarried a little in the house. Thus her sitting in the house is but for a little (Lange); i.e., she has been sitting in the house as you see her now, only for a short time (Wright). Boaz, it would seem, had remarked Ruth sitting in the cottage or tent in which the reapers were accustomed to rest themselves and to take their meals (ibid.). Wordsworth thinks it hardly probable, that she would have entered a tent of the reapers, and translates rather as to her stay in the house, that is little; i.e., she spares herself no time to go home for rest and refreshment. Her sitting in the house that is little (Keil). Evident from this answer,
(1) that Boaz did not prohibit any poor person from gleaning in the fields;
(2) that Ruth asked permission of the overseer, and availed herself of that permission, with untiring zeal from the first thing in the morning;
(3) that her history was well known to the overseer, and also to Boaz, although Boaz sees her now for the first time (ibid.).
Rth_2:4
Theme.—THE RIGHT RELATIONSHIP BETWEEN MASTERS AND SERVANTS
“It is a kind of good deed to say well;
And yet words are not deeds.”—Shakespeare.
“Large-hearted souls that turn with love
To all beneath and One above:
To heaven they constant bow the knee,
And prove them God’s nobility.”—B.
And behold Boaz came from Bethlehem, and said unto the reapers, The Lord [Jehovah] be with you, etc.
Now that Ruth is in the field, the plans of Divine Providence are not completed until Boaz has been led there. Note. (a) Providence is the execution of the Divine decree, always infallible and well-timed (Macgowan). How opportunely it brought Pharaoh’s daughter to the infant Moses; Ahasuerus to have that part of his chronicles read which concerned Mordecai (Est_6:1-2); Pharaoh to dream when Joseph is to be delivered from prison. A similar guidance to be recognized in connexion with the text. [See on Rth_2:3.] Note. (b) God’s thoughts are above ours, and He so orders our actions as we, if we had known, should have wished (Bishop Hall). Looking back, how often do we see that He has not only given us the thing that is best for for us, but brought about events even as we ourselves could have desired.
Remark,
I. On the character of a righteous man as illustrated here. Boaz seen in the text as
(1) diligent in business,
(2) fervent in spirit. Rich but religious, a rare bird (Trapp).
Mark his industry. Did not sit at home, and leave his affairs to his servants. There is an overseer [a land steward—Josephus] but everything is not left to him. Not one of those who are ashamed to be seen in the fields with his labourers. No! he goes to inspect, to oversee, to direct, to look well after his business affairs. An example (a) to masters. “No eye like the master’s.” If a man would thrive, let him do his business himself (Toller). Careful personal superintendence not only necessary, but beneficial—work performed more rapidly—vast waste prevented, etc. (Braden). (b) To ministers. Oportet Episcopum conscionantem mori (Bishop Jewell).
Again mark his benevolence and kindness to a stranger (Rth_2:8-16), as well as the courtesy and piety expressed here. The salutations are earnest prayers. Like every good man, he carries a devout atmosphere about with him wherever he goes, into the cornfield as well as into the closet. Note, (a) Real goodness will display itself in every relationship of life. Naaman, although a heathen, appears to have showed kindness to his servant (2Ki_5:1-3). Our faith barren, unless it make itself seen in the character and the life. If a man cannot be a Christian in the place where he is, he cannot be a Christian anywhere (Beecher). Note. (b) Good men will pray for a blessing upon those around them, especially those of their own household. The Lord be with you! This address, with the response, is one of the earliest examples of family prayer (Wordsworth).
Remark,
II. On the right relationship between master and servants, as illustrated here. They must be very depraved men who are not faithful servants and sincere friends to such masters as Boaz. “Even publicans,” says our Lord, “love those who love them” (Lawson). Note. Good masters generally make good servants. Treat men with kindness and courtesy, and they will return it, as here. The just demeanour of their master, refined by humility, controlled these (Lange).
Observe,
(1) The mutual respect and good-will between master and servant expressed in these salutations. The picture a very beautiful one, the master praying a blessing upon his servants, the servants in return praying a blessing upon their master. Can a pious mind read these godly salutations without wishing for a return of those simple, primitive times? (Adam Clarke.) Note. (a) Christians are to bless, and curse not. Religion requires rather than prohibits these salutations [cf. Mat_10:12; Joh_20:26; Luk_1:28; Psa_129:7-8, etc.], so that our greeting be sincere. It is to be neither that of an Absalom (2Sa_20:10) nor a Judas, but free from guile, and without hypocrisy. (b) A sign of an ungenerous nature to be outvied with courtesy (Fuller). Charity hopeth all things, and if they [whom we salute] be not sons of peace, our peace returneth to us (Trapp). Those passages, as 2Ki_4:29, and Luk_10:4, which the Anabaptists formerly quoted against Christians saluting each other, to be explained by the haste of the messenger, etc. (Bernard).
Observe,
(2) The harmony between employer and employed. The secret of it to be found in the joint dependence upon the Divine providence expressed. “The Lord,” etc. Living faith in God is the best bond between master and workman; preventing a wrongful use of power on the one side, and presumptous insubordination on the other (Lange). Note. Only a true Christian can make either the highest type of master or of man. Until men are inspired by God’s love … until they have confidence in each other as religious men, there will be neither mutual sincere courtesies, nor any profound trust in each other’s dealings (Braden).
This happy relationship expressed in the text useful, if only by way of contrast. Class alienation our country’s greatest curse (Braden); little of genial unity between employers and employed; the breach between capital and labour seriously widening (ibid.). Where is the cure? Laws, however wisely framed, can never altogether amend relationships which depend upon mutual esteem and good-will. The cure must go deeper than the realm of law. Is to be found alone where Christianity promises it, in the regeneration of human nature itself.
IMPROVEMENT.—
(1) Let us learn to use (a) courteous salutations as expressions of a sincere good-will (M. Henry). (b) Pious ejaculations, lifting up our hearts to God for His favour (ibid.) upon ourselves, our friends, households, servants, etc.
(2) See how grace humbles the heart, teaches men to be sociable—is the very cement of society. It makes mighty men of wealth not above their fellows (Macgowan). Among the Moslems, the salutation.… a sign of their brotherhood in religion, and their actual equality before God (Kitto). We may go to the East to learn how the poor may be treated with courtesy, and be continually reminded, in every passing form of speech, of their natural and religious brotherhood (ibid.).
“It appears safe to conclude that the inn of Joseph and Mary was the inn of Jeremiah; and if it was the inn of Jeremiah, it was also beyond doubt the house of Chimham, and consequently it was presumably the house which had once been that of David and Ruth.
“Every hint afforded by the Bible narrative as to local fact and local colour helps to prove that the birthplace of David, and that the khan, or residence of Jesse, in which the two men were born, stood here in Bethlehem, on the very ridge now crowned by the Church of the Holy Nativity.… As the shape of the ridge, and its relation to Jerusalem imply, the spot on which the house of hospitality would stand must have been a little below the town, at the junction of roads coming up the great valleys … on a spot lying below the gates and above the fields; in fact, the very ground on which the inn of Jesus stood, and on which the church and convent of the Grotto stand.
“Here, then, where by all analogies we should seek it, the Bible tells us that the house of Boaz stood on the green slopes some paces below the town, between the gates and the cornfields. Ruth, living in the town with Naomi, had to go down into these fields as the gleaners go down now (Rth_3:3), the descent from the hill on which the city is built to the fields being sharp.”—Hepworth Dixon’s “Holy Land.”
“So a king, in Homer, is represented as among his reapers, with his sceptre in his hand, and cheerful, Pliny relates it, as a saying of the ancients, that the eye of the master is the most fruitful thing in the field; and Aristotle reports, that a Persian being asked what fattened a horse most replied, The eye of the master; and an African being asked what was the best dung for land, answered, The steps of the master.”—Gill.
“Say to a Turk according to custom, ‘May your morning be propitious!’ he replies, ‘May you be the pledge of God!’ Ask a Turk, ‘Is your health good?’ he answers, ‘Glory be to God!’ Salute him, as you pass him rapidly in travelling, he exclaims, ‘To God I commend you!’ and is answered, ‘May God be with you!’ ”—Hartley.
“The pious, affectionate language interchanged between him and his reapers, and which appears to have been familiar to them, shows that there were many godly persons in Israel, notwithstanding national defections; and it beautifully illustrates the genuine effect of true religion in producing affability in superiors, and respect and affection in inferiors, and mutual unaffected goodwill in all. It is lamentably true that such language as this is seldom heard in our fields, while the bounty of Paradise is gathered in, but frequently the reverse; yea, whatever can inflame the passions and corrupt the morals; so that a stranger, who should be occasionally present, would be apt to form a very different opinion of the religion of England, than Ruth did of that of Israel, from the conversation and conduct of Boaz and his reapers.”—Scott.
“ ‘If a civil word or two will make a man happy,’ said a French king, ‘he must be wretched indeed who will not give them to him.’ ”—Dictionary of Illustrations.
“Observe, courteous and loving salutations beseem Christians. Indeed, our Saviour (Matthew 10) forbade His disciples to salute any in the way; but His meaning was that they should not lag or delay, whereby to be hindered from the service wherein they were employed. And St. John, in his second Epistle, saith, that to some we must not say ‘God speed,’ lest we be made ‘partakers of their evil deeds;’ but that is meant of notorious sinners, which have discovered their impious intents. It is commonly said that the smallpox is not infectious until it be broken out, so that before the time one may safely converse, eat, drink, lie with them; but after the pox is broken out it is very dangerous; so we may safely salute and exchange discourse with the most wicked sinners, whiles yet they smother and conceal their bad designs; but when once they declare and express them, then it is dangerous to have any further familiarity with them.”—Fuller.
“Piety not only stands with humanity and civil courtesy, but also exacteth and requireth it (Matthew 12; 1Pe_3:8; Luk_10:5). God hath His ethics, and commandeth good manners as well as good conscience. Affability and courtesy is the way to win others; men’s minds are taken with it, as passengers’ eyes are with fair flowers in the springtide; whereas a harsh, sullen, sour, churlish conversation is very distasteful to all, galleth the best (witness David, 1 Samuel 25), and openeth bad men’s mouths to speak evil of religion.”—Trapp.
“This was a real prayer from the mouth of Boaz. It is too common with men to say ‘God be with you,’ when God is not in their thoughts. The name of God is profaned when it is used without consideration. It is reported of the great philosopher Boyle, that he never mentioned the name of God without making a visible pause in his discourse.… All good things are requested in this prayer, The Lord be with thee. God’s presence and favour will satisfy our souls, will supply every want, will turn sorrow into joy, and the shadow of death into the morning. But without God’s presence and blessing, the richest confluence of sublunary blessing will leave us wretched and miserable, poor and blind and naked.”—Lawson.
“These salutations are well paraphrased by Dr. A. Clarke:—‘May God be with you to preserve you from accidents, and strengthen you to accomplish your work,’ ‘May God bless thee with the increase of the field, and grace to use His bounty to the glory of the Giver.’ They impress us as beautiful indications of the pious and simple courtesy of the ancient Hebrew people. Such salutations, both between equals and superiors and inferiors, are still common in the East, but a Moslem will not thus knowingly hail one of another religion.”—Steele and Terry.
“Men must strive to understand each other’s position, to look upon it with broader sympathies, to learn that the interest of master and servants cannot be separated. For this class alienation is our country’s greatest curse, and must prove utterly disastrous to the prosperity of its commerce and the growth of its social well-being.”—Braden.
“Where a pious and brave spirit like that of Boaz pervades the community, social questions and crises do not arise; for external laws can never restrain the inward cravings of the natural man. But where the landed proprietor, in his relations to his people, is governed by other principles than those of self-interest, and cares also for their moral and religious development; where, further, the labourer understands that an increase in wages is not necessarily an increase of peace and happiness; where, in a word, the consciousness of an omnipresent God regulates the uprightness and care of the one, and the honesty and devotion of the other; there, no artificial solutions of conflicts between capital and labour will be required. Boaz lives in God, and therefore knows what duties of faith and love are obligatory upon him.”—Lange.
“I think it looks as if Boaz and his servants were really on friendly terms, and had one another’s interests at heart; he was pleased to see them cheerful and happy, and they to see him prosperous; he piously wished a blessing upon their labours, and they devoutly returned a benediction upon his substance.”—Fuller.
“The master of the great household of the world gives us an example of the case, whose eye is in every corner of his large possession. Not civility only, but religion, binds us to good husbandry. We are all stewards, and what account can we give to our Master, if we never look after our estate? I doubt whether Boaz had been so rich if he had not been so frugal, yet was he not more thrifty than religious. He comes not to his reapers but with a blessing in his mouth, ‘the Lord be with you,’ as one that knew if he were with them, and not the Lord, his presence could avail nothing. All the business of the family speeds the better for the master’s benediction. Those affairs are likely to succeed, that take their beginning at God.”—Bishop Hall.
Rth_2:5-7
Theme.—ATTENTION TO THE STRANGER AT THE GATE
“The fragrant sheaves of the wheat
Made the air above them sweet;
Sweeter and more divine
Was the scent of the scattered grain,
That the reaper’s hand let fall
To be gathered again
By the hand of the gleaner:
Sweetest, divinest of all,
Was the humble deed of thine,
And the meekness of thy demeanour.”—Longfellow.
Then said Boaz … Whose damsel is this?
And the servant that was set over the reapers answered, etc.
And she said, I pray you [thee] let me glean, etc.
A finer picture of rural harvest-scenes is nowhere extant. We hear, as it were, the rustling of the reapers’ sickles (Lange). The interest, however, here, as always, centres in the human elements of the picture—most of all, in Ruth pursuing her humble and lonely task, a stranger in a strange land. Possibly the poet’s words are only too true, where he speaks of
“The sad heart of Ruth, when sick for home,
She stood in tears amid the alien corn.—Keats.
Rural life not that paradisiacal thing Virgil contrasts so enthusiastically with the luxuriant life of Rome (Lange). Even in Israel a gleaner, conspicuous by her foreign garb, may have been in danger of insult (Rth_2:9). Only when a pious and Godfearing spirit rules in the heart of proprietor and dependants, is it good to live amid the quiet scenes and rewardful toil of the country (Lange). Only then “the chaste dwelling preserves virtue [casta pudicitiam servat domus] (ibid.). The text gives a fine example of the best aspects of rural life, where religion comes in to soften and refine its usual asperities.
Observe,
I. The prompt attention as well as careful although courteous bearing towards a stranger on the part of the master.
(1) Prompt attention. The Hebrew law held a master, in some measure, accountable for the stranger at his gate [cf. Exo_20:10]. Nehemiah recognized this responsibility (Neh_13:16-22). So does Boaz in the text. He does not wait for information, but asks at once, Whose damsel is this? An example (a) to masters and heads of households, which followed, will assuredly bring its own reward, as here. “Be not forgetful,” says the Apostle, “to entertain strangers; for thereby some have entertained angels unawares” (Heb_13:2). (b) To ministers. One of the complaints of modern worshippers is, that they come and go from the sanctuary unheeded; no one making inquiries concerning them or their welfare; no one doing for years what this fine old Hebrew gentleman did at once, and in a spirit which lifted it above all possibility of being misunderstood. Even Eli, although mistaken, was not indifferent to the stranger in the sanctuary (1Sa_1:1-18). Note. “No man careth for my soul,” a terrible inditement, if true, against any Christian church or community.
(2) Carefulness. Boaz, in doing good, evidently would know the persons and recipients; who they are, whence they came, whether they were worthy or not. A modern tendency to be lax on all these, and kindred points, rebuked here. True that God sends His rain upon the just and the unjust, that the wicked are not to be left to perish in times of want; but also true, that the Church has a special duty towards its own [cf. Gal_6:10; Luk_24:47, etc.]. Charity is to begin at home, as well as to begin with the worthy, though it is not to remain there. Note. Strict inquiry should be made respecting those damsels who glean in the field of gospel ordinances. Whose are they, God’s or Satan’s? (Macgowan.)
Observe,
II. The ready and unhesitating answer on the part of the steward.
Mark,
(1) He answers without hesitation; can give a ready account of those whom he has suffered to glean in his master’s fields. Evidently he has performed his duty as overseer diligently and faithfully, as one who may at any moment be called to an account by the master. An example (a) to servants, (b) to church officers, elders, deacons, ministers, etc. Note. Church stewards ought to be capable of giving an account of those they suffer to partake of her bounty (Macgowan).
(2) He makes no attempt at concealment. Had done nothing but what he knew the master would approve. His kindness to the damsel had not made him unfaithful to his master; nor did his faithfulness to his master make him surly to the poor (Macartney).
(3) He is just and accurate in the account he gives. He neither misrepresents nor overstates,—a model steward. “Faithful in that which is least,” in that which simply concerns a poor gleaner, he is likely to be “faithful also in much.” A contrast to the unjust steward mentioned by our Lord (Luke 16).
(4) He displays a kindly and considerate spirit. Little did he think that this damsel was his intended mistress (Macgowan). But, like master, like servant. He had caught some touch of the generous and considerate spirit which belonged to Boaz; he knew his master’s benignity, and imitated it. Honourable of him, that he at once recommends Ruth by praising her diligence (Lange). Note. The well-disposed will praise virtue wherever they see it.
Observe,
III. That which made this attention and kindness on the part of master and servant of value in the case of Ruth.
(1) She was a stranger, one of an alien race, a Moabitish damsel. Kindness, sympathy, slight attentions of especial value to such. [Example, Mungo Park and the African women.] This gave her, too, a special right to gather the gleanings of the harvest (Lev_19:9-10). Even the law pointed out the stranger as one not to be forgotten and overlooked by the benevolent—how much more then does the gospel! Ruth’s position illustrates that of many to-day, just coming into similar relationships with the Church of God. Note. All are Moabites by birth, who glean in the gospel fields (Macgowan).
(2) She was a proselyte—had left all for Naomi and Naomi’s God. This evidently procured her favour in Israel, and ought to have done so. Note. Such deserve the deepest sympathy and the warmest welcome from the Church of Christ. Only those who have passed through the same, or a kindred ordeal, can understand what it means, this tearing oneself away from old associations and affections, for the sake of a new principle, possibly to be met with coldness and even distrust and prejudice.
(3) She was humble and modest in her behaviour. Not merely the natural charm and grace of her presence, not merely her modest and reserved bearing, not merely the fact that she was a foreigner, makes her conspicuous; the narrative reveals other and more sterling qualities: (a) gratitude (Rth_2:10), (b) humility. Did not glean until she had asked leave: “I pray you let me,” etc. (Rth_2:7). Little did she think that this rich field was to become her own. Note. In all this she is a type of the true convert. What mean thoughts have such of themselves when they come first to glean in the gospel fields! (Macgowan.) They cannot think they have a right to the handfuls, much less to the sheaves, less still that the field is their own; and least of all, that the unsearchable riches of the owner are theirs (ibid.).
(4) She was diligent and unsparing of herself. Gleaning not a dignified employment, but she evidently did it thoroughly and heartily. Note. (a) There should be fidelity, heartiness, thoroughness, sincerity, honest truthfulness, in the minutest things (Beecher). [Example, Phidias; see extracts.]
Mark her constancy, too, in industry. Not merely diligent at first, as many, but all day long. A type of those who are really and truly Christ’s, We are His if we continue in well-doing, if we hold the beginning of our confidence steadfast unto the end (Heb_3:14). Ruth continued in her labour “from the morning till now,” till night, till the end of the harvest (Fuller). Oh that we could imitate her constancy in the working out of our salvation! not only to be industrious in the morning, when we first enter into Christianity, but to hold out and to persevere even to the end (ibid.).
Again, observe on the other hand, as taught here, that rest is a necessity with the most urgent and diligent. Allowed and blessed of heaven (Psa_127:2). True Christians, however, feel like Ruth, that they must be up and doing; “her resting in the house is but for a little” [see Crit. and Exeg. Notes]. They feel emphatically that to-day is for work; to-morrow, the to-morrow of eternity for rest.
Eraden on this (Rth_2:5-16) condensed:—
Theme.—INTRODUCTION TO A FUTURE WIFE
Divine Providence led Ruth into that particular harvest-field, and under the same mysterious guidance, Boaz directs his steps thither. Judging from the subsequent history, may we not say, that God designed this meeting in order that the two might become husband and wife? The truth of the proverb (not always applicable, however,) that marriages are made in heaven, illustrated here.
1. Notice here Boaz’s introduction to His future wife. As he enters the field, he notices a stranger,—his curiosity aroused, little dreaming what consequences would follow. May have been attracted by the beauty of her face, by her industry in the field, or her Moabitish dress. Inquires “Whose damsel is this?” (Rth_2:5.) The reply shows how well known, and equally appreciated is her behaviour to her mother-in-law. Evidently the universal theme of conversation. Good deeds done modestly need no trumpeter, they are speedily recognised.
(2) Notice the first conversation between this future husband and wife. Ruth, absorbed in her work, heard not Boaz speaking to her (Rth_2:8-9). Note how sensitive, thoughtful, and delicate his offer. He makes provision that she shall not only be unmolested, but refreshed (Rth_2:9). Seems a little thing to do, but character is shown more in small than great deeds. The needy often deeply touched by trivial gifts. Ruth deeply moved. “Why have I found grace?” etc. (Rth_2:10). Has no vanity, no pride; she knows how to receive a gift. Does not regard this generosity as a right, nor accept it with grim sullenness. Evidently Naomi has told the story of her daughter-in-law’s fidelity, love, and self-sacrifice. An Israelite, like Boaz, devotedly attached to Bethlehem, appreciates the intensity of affection which could so unreservedly forsake the home of childhood and the associations of youth,—a rare instance of high virtue (Rth_2:12). Did not, however, let his admiration rest in fine utterances of praise, but gives substantial proof of its sincerity in gifts. His sympathy and benevolence unlike that described by Jas_2:15-16. His kindness exquisitely delicate. He will not offend her sense of independence, so practises a little harmless deception. She shall gather much, and go home fancying her abundance is the result of her own industry. The secret of judicious giving is to help the poor in all possible ways, and not destroy the proud and noble virtue of self-reliance. Indiscriminate charity has produced the pauperism, and lazy beggardom under which society so grievously suffers.
(3) Observe how Ruth won his affection. Not by art, stratagem, nor, perhaps, even by her personal beauty. But by her virtues, by her faithful attachment to a poor, distressed mother-in-law, by her steady industry, by her sweet humility, and above all, by her love to the God of Israel. In all this Ruth an example to English maidens. Unfortunately, many seek husbands, if husbands do not seek them—attempt to catch them by meretricious guile and superficial qualities.
(4) Notice where Ruth won the affection of Boaz. In the harvest-field. Engaged in common and humble tasks. A hint as to the best place in which to estimate a woman’s virtue: not in the ball-room or the music-hall, not in the excitement of a holiday or of the social party, not on the Sunday and in company, but in the quiet routine of her ordinary life. This followed, and there would be fewer mistakes made in matrimonial alliances. Look for a wife, not amongst those who gad about in ostentatious grandeur, nor amongst those whose chief amusement is gossip and flirtation; but seek one whose gentle, unassuming manners, industrious habits, and filial affection, will ensure a happy future, and make a real home. Beware of marrying a slothful woman, or one who speaks against her parents, or one who does not lovingly perform all home duties. Essentially true that a good daughter makes a good wife.
“Thus the Saviour comes to visit His earthly field, and calls the servants to account for their charge. He walks amidst the candlesticks, and holds the stars in His right hand. His ministers watch for souls as they who must give an account. Not the poorest stranger is unnoticed, or forgotten by Him. It is a blessed thought. The Saviour sees. The poor, the lonely, the neglected, in all their needs and sorrows, are marked by His eye. The poor widow’s two mites were not forgotten. The Syro-Phœnician was not sent away. Bartimeus was not despised. Lazarus was not rejected. Jesus may be considered as asking His ministers continually, of one and another in their flock, ‘Who is that?’ And they should be able to reply. He will call them at last to an account for all, and for every soul entrusted to them they must answer.”—Tyng.
“To create and maintain a familiar and intimate acquaintance with the members of the flock committed to him is a most important instrument of usefulness to a faithful pastor.”—Ibid.
“The first thing required in stewards is, ‘that a man be found faithful’ to his employer; but it is also a good property in a steward to be humane towards his lord’s servants, and towards all that have any dependence upon him for employment or favours. The man that was set over the reapers of Boaz had already shown such favour to Ruth as it was the part of a steward to do, and by his answer to his master’s question concerning her, he was a means of procuring her such favour, as a steward could not confer without permission. Words fitly spoken may do much good, and indicate good sense and good disposition in the speaker.”—Lawson.
“Let masters, therefore, in choosing the stewards to be set above the rest, take such as are qualified, like Jethro’s description of inferior judges (Exo_18:21), ‘men of courage, fearing God, dealing truly, hating covetousness.’ And however they privilege them to be above the rest of their servants, yet let them make them to know their duty and their distance to their masters, lest that come to pass which Solomon foretelleth (Pro_29:21): ‘He that bringeth up his servant delicately in his youth will make him like his son at the last.’ Let stewards not be like that unjust one in the Gospel, who made his master’s debtors write down fifty measures of wheat, and fourscore measures of oil, when both severally should have been a hundred; but let them carefully discharge their conscience in that office wherein they are placed; whilst inferior servants, that are under their command, must neither grieve nor grudge to obey them, nor envy at their honour. But let this comfort those underlings, that if they be wronged by these stewards, their appeal lies open from them to their master, who, if good, will no doubt redress their grievances.”—Fuller.
“No sooner is she come into the field, but the reapers are friendly to her. No sooner is Boaz come into the field, but he invites her to more bounty than she could have desired. Now God begins to repay into her bosom, her love and duty to her mother-in-law. Reverence, and loving respect to parents, never yet went away unrecompensed; God will surely raise up friends amongst strangers, to those that have been dutiful at home.”—Bishop Hall.
“Had a sister Moabitess met her in this employment, and inquired what it was that could urge her to it, she would have answered her as Elger von Hohenstein did his brother, who, finding him away from his castle and its life of ease, engaged in taking care of the poor, exclaimed, ‘Alas, my brother! what are you doing? What distress compels you to this?’ ‘sir brother mine,’ was the answer, ‘distress compels me not; but the love of Christ my Lord constrains me.’ ”—Lange.
“Observe, that what happened to Ruth is analogous to what happened to us. For she was a stranger, and had fallen into the extremest distress; but Boaz, when he saw her, neither despised her poverty, nor contemned the lowliness of her family. So Christ took up the Church, and chose the stranger, who lacked the most necessary possessions, for His bride. But as Ruth would never have attained to such a union had she not previously left her parents and given up people, home, and kindred, so the Church also does not become dear and deserving in the eyes of her Bridegroom until she has left her ancestral (heathen) morals and customs.”—Chrysostom.
“Even the greatest, in respect of God, is but a gleaner. God, He is the Master of the harvest; all gifts and graces, they are His, in an infinite measure; and every godly man, more or less, gleans from Him. Abraham gleaned a great glean of faith; Moses, of meekness; Joshua, of valour; Samson, of strength; Solomon, of wealth and wisdom; St. Paul, of knowledge and the like. Now, if we would be glad at our hearts that the Lord would give us free leave and liberty for to glean graces out of His harvest, let us not grudge and repine that poor people glean a little grain from our plenty. To conclude: when God hath multiplied our ‘five loaves,’ that is, when of our little seed He hath given us a great deal of increase, let poor people, like Ruth in the text, be the ‘twelve baskets’ which may take up the fragments of gleanings which are left.”—Fuller.
“The plume-like waving of the autumn corn,
By soft winds to a dreamy motion fanned,
Still bring me back thine image, O forlorn,
Yet not forsaken, Ruth! I see thee stand,
Lone ’midst the gladness of the harvest-band,
Lone as a wood-bird on the ocean’s foam,
Fallen in its weariness. Thy fatherland
Smiles far away! Yet to thy sense of home,
That finest, purest, which can recognise
Home in affection’s glance, for ever true,
Beats thy calm heart; and if thy gentle eyes
Gleam tremulous through tears, ’tis not to rue
Those words immortal in their deep love’s tone,
Thy people and thy God shall be mine own.”
Mrs. Hemans.
“It is related that when Phidias, the great sculptor, who carved statues for one of the temples in antiquity, was labouring with minute fidelity upon the hair on the back of the head of one of the historic figures, which was to be elevated from the pavement to the very apex of the building, or placed along the frieze, some one expostulated with him, saying, ‘Why do you take such great pains with the hair? it is never to be seen.’ His simple reply was, ‘The gods will see it.’ So he laboured thoroughly in the minutest things, not for the eyes of men, but for the eyes of the gods.”—Beecher.
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.