Ruth · Chapter 2

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.

RUTH GLEANING IN THE FIELD OF BOAZ, 1-23.

This chapter affords us a perfect picture of an oriental harvest scene. The traveller who at the present day passes, in the harvest time, through the fields of Beth-lehem, is struck with delight at beholding the rural incidents of the Book of Ruth passing in actual reality before his eyes. He sees vast numbers of reapers cutting barley, and companies of women and children gleaning behind them. He hears the salutations between master and servants in the very words of Boaz and his reapers. Here and there a company of reapers may be seen under a temporary booth taking their refreshment, and ready to extend to the traveller handfuls of parched corn; and at evening time the maidens sit down by the wayside and with a stick or a stone beat out what they have been gleaning through the day.

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 verse 20 and Ruth 3:9, 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.

V. 2. Glean-Which was permitted to the poor, and the stranger, Deuteronomy 24:19, nor was she ashamed to confess her poverty, nor would she eat the bread of idleness. In whose sight-For though it was their duty to permit this, yet she thought it might perhaps be denied her; at least, that it became her modestly and humbly to acknowledge their kindness herein.

Verse 2. Glean ears of corn] The word glean comes from the French glaner, to gather ears or grains of corn. This was formerly a general custom in England and Ireland; the poor went into the fields and collected the straggling ears of corn after the reapers; and it was long supposed that this was their right, and that the law recognized it. But although it has been an old custom, I find that it is now settled, by a solemn judgment in the court of common pleas, that a right to glean in the harvest field cannot be claimed by any person at common law; see Law Dictionary, article gleaning. Any person may permit or prevent it in his own grounds. By the Irish acts, 25 Hen. VIII., c. 1, and 28 Hen. VIII., c. 24, gleaning and leasing are so restricted as to be in fact prohibited in that part of the United Kingdom. See the note on Leviticus 19:9. After him in whose sight I shall find grace.] She did not mean Boaz; but she purposed to go out where they were now reaping, and glean after any person who might permit her, or use her in a friendly manner. The words seem to intimate that, notwithstanding the law of Moses, the gleaners might be prevented by the owner of the field.

Verse 2. Let me go to the field and glean — Which was permitted to the poor and the stranger, Leviticus 19:9; Deuteronomy 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.

2. Let me now go to the field — To this course she is prompted by love and care for her mother in law: and by gleaning she hopes to provide subsistence for them both in their loneliness, for they were doubtless poor and needy. She sees not now that this labour, undertaken in love, is to lead her to blessing and honour. Glean — Gather up what the reapers leave behind them. The right to glean was a legal privilege of the poor in Israel: “When ye reap the harvest in your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest; thou shalt leave them unto the poor, and to the stranger.” Leviticus 13:22. See also Leviticus 19:9, and Deuteronomy 24:19-22. Ears of corn — Corn is in Scripture the generic word for grain of any kind, as barley, wheat, or rye. In Scotland the use of the word is restricted to oats, in America to maize or Indian corn. Ears of corn, as used of barley or wheat, means the heads, or seed ends, of the stalks. After him in whose sight I shall find grace — As yet she knew nothing of Boaz; she proposes to glean after him, whoever he may be, who will generously allow it. Though the law secured to the poor the right to glean, the owner of the harvest field had a right to nominate the persons who might glean after his reapers; otherwise the right to glean might have been carried to serious inconvenience and injury to the owners of the harvest.

V. 3. Her hap-It was a chance in reference to second causes, but ordered by God’s providence. God wisely orders small events, even those that seem altogether contingent. Many a great affair is brought about by a little turn, fortuitous as to men, but designed by God.

Verse 3. And her hap was] So she was accidentally or providentially led to that part of the cultivated country which belonged to Boaz.

Verse 3. Her hap was, &c. — It was a chance in appearance, and in reference to second causes, but ordered by God’s providence. God wisely orders small events, even those that seem altogether contingent. Many a great affair is brought about by a little turn, fortuitous as to men, but designed by God.

3. She went… and gleaned — But not without first asking permission of the overseer of the reapers. Verse 7. Her hap was — To human observation her lighting upon Boaz’s field was accidental; in the Divine economy it was providentially designed.

V. 4. Said, &c-They expressed their piety, even in their civil conversation, and worldly transactions; which now so many are ashamed of.

Verse 4. Boaz came from Beth-lehem] This salutation between Boaz and his reapers is worthy of particular regard; he said, µjm[ hwhy Yehovah immachem, “Jehovah be with you!” They said, hwhy Ëkrby yebarechecha Yehovah, “May Jehovah bless thee!” Can a pious mind read these godly salutations without wishing for a return of those simple primitive times? The words may be thus paraphrased: “May God be with you, to preserve you from accidents, and strengthen you to accomplish your work!” “May God bless THEE with the increase of the field, and grace to use his bounty to the glory of the Giver!”

Verse 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.

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.

Verse 5. His servant that was set over the reapers] This was a kind of steward or hind who had the under management of the estate. Some think that an officer of this kind is intended in the description given by Homer of the labours of a harvest field, as represented by Vulcan on one compartment of the shield which he made for Achilles:— En dJ etiqei temenov baqulhion, enqa d eriqoi JHmwn, oxeiav drepanav en cersin econtev, Dragmata dJ alla metJ ogmon epmon ephtrima pipton eraze, Alla dJ amallodethrev en elledanoisi deonto. Treiv dJ arJ amallodethrev efestasan, autar opisqe Paidev dragmeuontev, en agkalidessi ferontev, Aspercev parecon, basileuv dJ en toisi siwph Skhptron ecwn esthkei epJ ogmou ghqosunov khr. Khrukev dJ apaneuqen upo drui daita penonto, Boun dJ iereusantev megan, amfepon, ai de gunaikev Deipnon eriqoisin, leukJ alfita polla palunon. Iliad xviii., v. 550.

There too he form’d the likeness of a field Crowded with corn, in which the reapers toil’d, Each with a sharp-tooth’d sickle in his hand. Along the furrow here, the harvest fell In frequent handfuls; there, they bound the sheaves. Three binders of the sheaves their sultry task All plied industrious, and behind them boys Attended, filling with the corn their arms, And offering still their bundles to be bound. Amid them, staff in hand, the master stood, Enjoying, mute the order of the field: While, shaded by an oak, apart his train Prepared the banquet-a well thriven ox New slain, and the attendant maidens mix’d Large supper for the hinds, of whitest flour. COWPER.

This scene is well described; and the person who acts as overseer is here called basileuv, king, and his staff is called skhptron, a sceptre; and he stands in mute dignity, merely to see that the work is well done, and that each person performs his task; and there appear to me to be gleaners in the description, viz., the boys who gather the handfuls after the three binders. See the Greek.

5. His servant that was set over the reapers — An officer or steward whose business it was to oversee the work of the reapers and exercise authority in the absence of the owner. Whose damsel is this — That is, Whence comes she, and where does she belong? It seems that Boaz found her resting in the tent where the reapers were accustomed to take their meals. Compare verses 7, 14. Other maidens, too, were there, (verse 8,) but he saw that she was a stranger. “It may be supposed, also,” says Cassel, “that her modest and reserved bearing served at once to mark her. She who had so long been mistress herself had not the look of those who have grown bold in beggary.”

6. The Moabitish damsel — Boaz had heard of her, and had been much interested in her history, (verse 11,) but he had not seen her before, so that this was their first meeting.

V. 7. I pray-She did not boldly intrude herself, but modestly ask leave of us. ‘Till now-She is not retired through idleness, for she hath been diligent and constant in her labours. The house-In the little house or tent, which was set up in the fields at these times, and was necessary in those hot countries, where the labourers might retire for a little repose or repast. Being weary with her continued labours, she comes hither to take a little rest.

Verse 7. That she tarried a little in the house.] It seems as if the reapers were now resting in their tent, and that Ruth had just gone in with them to take her rest also.

Verse 7. She said, I pray you, &c. — She did not boldly intrude herself, but modestly ask leave of us. Till now — She is not retired through idleness, for she hath been diligent and constant in her labours. The house — In the little house or tent, which was set up in the fields at these times, and was necessary in those hot countries, where the labourers might retire for a little repose or repast. Being weary with her continued labours, she comes hither to take a little rest.

Verse 7. Let me glean. She modestly asked this as a favour, which the law itself had allowed the poor.

7. That she tarried a little in the house — Literally, This her resting in the house is little. That is, This rest which you now see her taking in the tent has been but for a little time, for her toil has been most assiduous from early morning until now.

V. 8. Maidens-Not by the young men, to avoid both occasion of sin, and matter of scandal. Herein he shews his piety and prudence.

Verse 8. Abide here fast by my maidens] These were probably employed in making bands, and laying on them enough to form a sheaf, which the binders would tie and form into shocks or thraves. When the maidens had gathered up the scattered handfuls thrown down by the reapers, Ruth picked up any straggling heads or ears which they had left.

Verses 8, 9. Abide here by my maidens — Not by the young men, to avoid both occasion of sin, and matter of scandal. Herein he shows his piety and prudence. That they shall not touch thee — So as to offer any incivility or injury to thee.

8. My maidens — These seem to have been women servants employed by Boaz, and they probably assisted the men by performing some of the lighter labours of reaping, such as making bands and arranging the form and size of the sheaves. There were also, perhaps, other gleaners in that field, who, before Ruth came, had obtained permission of Boaz to glean after his reapers, and whom he might also include among his maidens.

V. 9. Touch-So as to offer any incivility or injury to thee.

Verse 9. The young men that they shall not touch thee] This was peculiarly necessary, as she was a stranger and unprotected.

Verses 8, 9. Abide here by my maidens — Not by the young men, to avoid both occasion of sin, and matter of scandal. Herein he shows his piety and prudence. That they shall not touch thee — So as to offer any incivility or injury to thee.

9. That they do reap… go after them — The words they and them refer respectively to the reapers and the maidens of Boaz, for in the Hebrew the verb ˆwrxqy reap, is in the masculine, and the suffix ˆh them, is in the feminine form. In the absence of fences to mark the exact limits of Boaz’s field, Ruth might, if she allowed herself to become far separated from his reapers, go unlicensed on another’s possessions; hence the charge to keep near his maidens. Have I not charged the young men — From this remark it seems that the reapers were apt to be rude in their deportment towards defenceless females, if they received no charge from their masters. “Such precautions,” says Dr. Thomson, “are not out of place at this day. The reapers are gathered from all parts of the country, and largely from the ruder class, and, living far from home, throw off all restraint, and give free license to their tongues, if nothing more.” Go unto the vessels — This was doubtless a special indulgence to a gleaner. The harvest field was often at some distance from springs or wells, but the occasional refreshment of a drink of water was all important to the heated labourers; hence the vessels of water provided by the young men.

V. 10. Fell-This was the humblest posture of reverence, either civil when performed to men, or religious, when to God. Take knowledge-That is, shew any respect and kindness to me.

Verse 10. Then she fell on her face] Prostrated herself, as was the custom in the East when inferiors approached those of superior rank. The Targum adds to the conversation between Ruth and Boaz: “How, says she, have I obtained grace in thy sight, that thou shouldest acknowledge me who am a stranger and one of the daughters of Moab, of whom it is said, The unclean shall not enter into the congregation of the Lord? And Boaz, answered, It has been certainly told me by the word of the wise, that what the Lord hath decreed, he hath not decreed concerning the women but the men. And it hath been surely said to me by prophecy, that kings and prophets shall proceed from thee because of the good which thou hast done,” &c.

Verse 10. Then she fell on her face — This was the humblest posture of reverence, either civil, when performed to men, or religious, when to God. And thus she shows both the lowliness of her mind and her gratitude. That thou shouldest take knowledge of me — That is, shouldest so much as notice me, and especially show me any respect or kindness.

Ver. 10. She fell on her face, honouring Boaz as a prince and venerable father.

10. Fell on her face — Prostrated herself in the humblest attitude before him, so as to show her gratitude by ceremony as well as by word. See note and cut at Matthew 8:2. Take knowledge of me — Regard me with such sympathy, kindness, and care. A stranger — She was better known than she imagined.

11. It hath fully been showed me — The story of Ruth’s bereavement, and of her sacrifices for and attachment to Naomi, had become a topic of conversation among the families of Beth-lehem, and touched a tender chord of sympathy in all who heard it. Thou hast left thy father… mother… land — Far back in the dark age of the Judges the Moabitish ancestress of the Messiah bears one of the heaviest crosses of the Gospel age. Surely she showed herself worthy of New Testament discipleship, and for her recompense has already received in sacred history a hundredfold reward. Compare Matthew 10:37; 19:29.

V. 12. Wings-That is, protection and care. An allusion either to hens, which protect and cherish their young ones under their wings; or to the wings of the Cherubim, between which God dwelt.

Verse 12. The Lord recompense thy work] The dutiful respect which thou hast paid to thy husband, and thy tender and affectionate attachment to thy aged mother-in-law.

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

Verse 12. The Lord recompense thy work, &c. — Thy dutiful kindness to thy mother-in-law, and thy leaving thy country and kindred, and all things, to embrace the true religion. This implied such a work of divine grace wrought in her, and such a work of righteousness wrought by her, as was sure to be crowned with a full reward. Under whose wings thou art come to trust — That is, under whose protection and care. An allusion, either to hens, which protect and cherish their young ones under their wings; or to the wings of the cherubim, between which God dwelt.

12. Under whose wings thou art come to trust — Jehovah in his care for his people is represented as an eagle fluttering over her young, and spreading abroad her wings over them. Compare Deuteronomy 32:11; Psalm 57:1; 91:4. Boaz here speaks as the true Israelite, and recognises in Ruth the Moabitess a proselyte who has come to be incorporated with Jehovah’s chosen people.

V. 13. Tho’ I be not-I humbly implore the continuance of thy good opinion of me, though I do not deserve it, being a person more mean, necessitous, and, obscure, a stranger, and one born of heathen parents, and not of the holy and honourable people of Israel, as they are.

Verse 13. Not like unto one of thine hand-maidens.] I am as unworthy of thy regards as any of thine own maidservants, and yet thou showest me distinguished kindness.

Verse 13. She said, Let me find favour — Or, I find favour, &c. For it is evidently an acknowledgment of the kindness she had already received, and not a petition for a further kindness. Though I be not like, &c. — That is, though I have not deserved it, being a person more mean, obscure, and necessitous, than one of thy handmaidens — A stranger, and one born of heathen parents, and not of the holy and honourable people of Israel, as they are.

13. Thou hast comforted me — “To the humble mind of Ruth the words of Boaz were the first sunbeam that broke through the grief and tears of many weeks. Hitherto she had tasted only parting sorrow. Now, for the first time, she is addressed about the God of Israel and his grace. The full import of his words her humble heart does not presume to appropriate. But the kindliness of the speaker’s voice is for her like the sound of a bubbling spring in the desert to the thirsty. A word of love comes on a loving heart like hers, long afflicted by sorrow, like morning dews on a thirsty field.” — Cassel. Though I be not like unto one of thine handmaidens — Though I be a stranger from a foreign land, and have done thee no service as these maidens who assist thy reapers, yet thou speakest to my heart words of comfort.

V. 14. She sat-Not with or among them, but at some little distance from them, as one inferior to them. It is no disparagement to the finest hand, to be reached forth to the needy.

Verse 14. Dip thy morsel in the vinegar.] The xmj chomets, which we here translate vinegar, seems to have been some refreshing kind of acid sauce used by the reapers to dip their bread in, which both cooled and refreshed them. Vinegar, rob of fruits, &c., are used for this purpose in the East to the present day; and the custom of the Arabs, according to Dr. Shaw, is to dip the bread and hand together into these cooling and refreshing articles.

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

Verse 14. Eat of the bread, and dip thy morsel in the vinegar — In the term bread is comprehended all the provision which was made for the reapers, with which they had vinegar for sauce, it being very cooling and refreshing in hot seasons, as the time of harvest there was. He reached her parched corn — Which was a usual and no mean food in those countries, as appears from 2 Samuel 17:28. Either Boaz, or the servant set over the reapers, gave her this. It is no disparagement to the finest hand to be reached out to the needy. And she sat by the reapers — Not with or among them, but at some little distance, as one inferior to them.

Ver. 14. Dip thy morsel in the vinegar. The Israelites used a vinegar made of wine, to cool the body, and counteract the effects of hard labour and excessive heat. It was mostly mixed with a proportion of oil to give it an agreeable flavour.

14. At mealtime — At the time of the noontide lunch. The principal meal was taken after the labours of the day were over. Ruth 3:7. Come thou hither — Into the house (verse 7) or tent which was pitched in the harvest field for the accommodation of the reapers, and in which they kept their provisions and ate their meals. Bread — A generic word for provisions. The meaning is, Come and take of the provisions here in store. Vinegar — Wine or strong drink of some kind turned sour, which would form a nauseous draught if taken in any considerable quantity alone, (Psalm 69:21,) but served a useful purpose as a sop. “Pliny describes it as being refreshing to the spirits, binding and bracing the nerves, and very sustaining and strengthening for labour. The use of vinegar by reapers is alluded to by Theocritus in his tenth idyl.” — Kitto. She sat beside the reapers — From this we may not infer that the two sexes ordinarily took their meals together, for this noontide lunch in the harvest field is no proper example of the ordinary domestic customs of the ancient families in Israel. Ruth came to this lunch by special invitation from Boaz. He reached her parched corn — In passing from Gaza to Hebron in May, 1838, Dr. Robinson saw nearly two hundred reapers and gleaners at work in one field. He saw some taking their refreshment, and as he passed they offered him some parched corn. The manner of its preparation, according to Dr. Thomson, is this: “A quantity of the best ears, not too ripe, are plucked, with the stalks attached. These are tied into small parcels, a blazing fire is kindled with dry grass and thorn bushes, and the corn heads are held in it until the chaff is mostly burned off. The grain is thus sufficiently roasted to be eaten, and it is a favourite article all over the country.” Mr. Tristram gives a similar description of the parching of grain which he witnessed in northern Palestine in May of 1864. He and his party were invited to partake, and he adds: “We found the dish by no means unpalatable. The green ears had become half-charred by the roasting, and there was a pleasant mingling of milky wheat and a fresh crust flavour as we chewed the parched corn.”

Verse 15. Let her glean even among the sheaves] This was a privilege; for no person should glean till the sheaves were all bound, and the shocks set up.

15. Let her glean even among the sheaves — This was evidently a rare privilege, not at all allowed to ordinary gleaners. Reproach her not — Or, as in the margin, Shame her not. Offer her no injury or annoyance either by word or deed. See note on verse 9.

Verse 16. Let fall also some of the handfuls — What an amiable picture of piety and virtue in private life have we here in Boaz! In the midst of riches he is laborious, diligent in husbandry, plain without luxury, delicacy, sloth, or pride. How affable, obliging, and kind to his servants! The Lord be with you, says he, even to his reapers. What an obliging humanity, as well as generosity, does he show when he desires Ruth not to go into any other field to glean, but to abide fast by his maidens, to eat and drink with them; and in the order he gives his reapers to let her glean even among the sheaves, and to let fall some of the handfuls on purpose for her, that she might gather them without being ashamed! What a noble pattern have we here to instruct us in what manner to bestow benefits, namely, so as to spare those whom we oblige the confusion of receiving, and ourselves the temptation of vain glory in giving.

16. Handfuls of purpose for her — “These directions of Boaz went far beyond the bounds of generosity and compassion for the poor, and show that he felt a peculiar interest in Ruth, with whose circumstances he was well acquainted, and who had won his heart by her humility, her faithful attachment to her mother in law, and her love to the God of Israel — a fact important to notice in connection with the further course of the history.” — Keil.

V. 17. An Ephah-About a bushel.

Verse 17. An ephah of barley.] Not less than seven gallons and a half; a good day’s work. On Hebrew measures of capacity, see Clarke’s note on “Exodus 16:16”.

Verses 17, 18. An ephah — About a bushel of our measure. Gave to her what she had reserved — At dinner, after she had eaten, and was sufficed — Or satisfied. This shows Ruth’s care of her mother-in-law, whom she had in her mind when she was feasted with the reapers with more than she could eat, and therefore brought what she left home for her refreshment.

Ver. 17. An ephah contained ten omers, or about twenty quarts.

17. Beat out… had gleaned — This process is often witnessed by the modern traveller in the East. In passing a harvest field near Gaza, Robinson observes: “Several women were beating out with a stick handfuls of the grain which they seemed to have gleaned.” About an ephah — About a bushel and a half, a large amount for a gleaner to gather in a single day.

V. 18. Reserved-At dinner, after she had eaten and was sufficed, or satisfied.

Verse 18. And gave to her that she had reserved] As Ruth had received a distinct portion at dinner-time, of which she had more than she could eat, Ruth 2:14; it appears she brought the rest home to her mother-in-law, as is here related.

Verses 17, 18. An ephah — About a bushel of our measure. Gave to her what she had reserved — At dinner, after she had eaten, and was sufficed — Or satisfied. This shows Ruth’s care of her mother-in-law, whom she had in her mind when she was feasted with the reapers with more than she could eat, and therefore brought what she left home for her refreshment.

18. Her mother-in-law saw — With manifest surprise at the large quantity of her day’s gleaning. She brought forth — Out of a wallet, according to the Targum. That she had reserved — Namely, of the superabundance of parched corn which Boaz had given her. Verse 14.

V. 19. Where hast thou gleaned to-day?-It is a good question to ask ourselves in the evening, “Where have I gleaned to-day?” What improvements have I made in grace or knowledge? What have I learned or done, which will turn to account?

Verse 19. Where hast thou gleaned to-day? — It is a good question to ask ourselves in the evening, “Where have I gleaned to-day?” What improvements have I made in grace or knowledge? What have I learned or done, which will turn to account?

RUTH GLEANING IN THE FIELD OF BOAZ, 1-23.

This chapter affords us a perfect picture of an oriental harvest scene. The traveller who at the present day passes, in the harvest time, through the fields of Beth-lehem, is struck with delight at beholding the rural incidents of the Book of Ruth passing in actual reality before his eyes. He sees vast numbers of reapers cutting barley, and companies of women and children gleaning behind them. He hears the salutations between master and servants in the very words of Boaz and his reapers. Here and there a company of reapers may be seen under a temporary booth taking their refreshment, and ready to extend to the traveller handfuls of parched corn; and at evening time the maidens sit down by the wayside and with a stick or a stone beat out what they have been gleaning through the day.

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 verse 20 and Ruth 3:9, 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.

V. 20. To the dead-That is, which he formerly shewed to those who are now dead, my husband and his sons whilst they were living, and now continues to us.

Verse 20. To the living and to the dead.] Naomi and Ruth were the living; and they were also the representatives of Elimelech and Mahlon, who were dead. Naomi was of the family; and Ruth, though not of the family, was a representative of one of its deceased branches, being the widow of Mahlon.

One of our next kinsmen.] wnylagm miggoaleynu, of our redeemers, one who has the right to redeem the forfeited inheritance of the family. The word lag goel signifies a near kinsman-one who by the Mosaic law had a right to redeem an inheritance, and also was permitted to vindicate or revenge the death of his relation by killing the slayer, if he found him out of the cities of refuge.

In order to prevent families from running to decay, if a brother died childless, the next unmarried brother took his widow; and the children from that marriage were reputed the children of the deceased brother. The office of the next akin was threefold: 1. It belonged to him to buy back the forfeited inheritance, or the liberty of him who had been obliged to sell himself for a servant. 2. It was his right to avenge the blood of any of the family who had been killed, by killing the murderer. 3. It belonged to him to take the widow of a deceased brother or relative, if he died childless. If the nearest akin in any case refused, he was treated with indignity, lost his right to the inheritance, and the next akin to him might come forward and take the widow, &c., as in the case of Boaz. See Ruth 4:4-10.

Verse 20. His kindness to the living and to the dead — That is, the kindness which he formerly showed to my husband and his sons while they were living, he now continues to us their relicts.

20. Blessed be… the Lord — That was a joyful evening both to Naomi and Ruth, and the Israelitish mother’s heart was filled with thanksgiving towards Jehovah. Kindness to the living and to the dead — By the living she means herself and Ruth; by the dead her deceased husband and sons. He who provides for the widow and the fatherless does at the same time a kindness to those dead ones who can provide for them no more. In these words we may also recognise the true Israelites’ consciousness of immortality. To Naomi the beloved dead are not annihilated, and Jehovah’s kindness towards them has not ceased with their departure from gifts world. Jehovah is still the God of Elimelech and his departed sons, just as He declared himself to be “the God of Abraham, the God of Isaac, and the God of Jacob.” Exodus 3:6. He lovingly preserves them in conscious existence and blessedness though they die. From this lofty point of view Jesus urged his mighty argument against the Sadducees, “God is not the God of the dead, (the annihilated,) but of the living.” Matthew 22:32. One of our next kinsmen — One whose right and duty it is to redeem the name and inheritance of a deceased blood relative. Naomi had doubtless before this instructed her Moabitish daughter in law on the nature and requirements of the levirate among the Israelites. See note at the beginning of chap. 3.

V. 21. Harvest-Both barley-harvest, and wheat-harvest. She tells what kindness Boaz had shewed her; but not, how he had commended her. Humility teaches not only not to praise ourselves, but not to be forward in repeating the praise which others have given us.

Verse 21. Keep fast by my young men] The word הנערים hannearim should be translated servants, both the male and female being included in it; the latter especially, as we see in Ruth 2:22, 23.

Verse 21. Thou shalt keep fast by my young men — Or, young people, as the word µyr[n, negnarim, although of the masculine gender, here signifies, and particularly the maidens, to whom he bid her keep close, verse 8. And thus both the Seventy and the Chaldee expound it; and so Naomi, as appears by the next verse, understood it. Until they have ended all my harvest — Both barley-harvest and wheat-harvest. She tells what kindness Boaz had showed her; but not how he had commended her. Humility teaches not only not to praise ourselves, but not to be forward in repeating the praise which others have given us.

RUTH GLEANING IN THE FIELD OF BOAZ, 1-23.

This chapter affords us a perfect picture of an oriental harvest scene. The traveller who at the present day passes, in the harvest time, through the fields of Beth-lehem, is struck with delight at beholding the rural incidents of the Book of Ruth passing in actual reality before his eyes. He sees vast numbers of reapers cutting barley, and companies of women and children gleaning behind them. He hears the salutations between master and servants in the very words of Boaz and his reapers. Here and there a company of reapers may be seen under a temporary booth taking their refreshment, and ready to extend to the traveller handfuls of parched corn; and at evening time the maidens sit down by the wayside and with a stick or a stone beat out what they have been gleaning through the day.

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 verse 20 and Ruth 3:9, 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.

V. 22. Other field-Whereby thou wilt both expose thyself to many inconveniences, which thou mayst expect from strangers; and incur his displeasure, as if thou didst despise his kindness.

Verse 22. That they meet thee not in any other field — Whereby thou wilt both expose thyself to many inconveniences, which thou mayest expect from strangers, and incur his displeasure, as if thou didst despise his kindness.

22. Not in any other field — This was prudent counsel for Ruth, for in a strange field she would be exposed to annoyances and possible insults, from which in Boaz’s possessions she was now happily shielded by his careful charges to the reapers.

Verse 23. And of wheat harvest] That is, she was to continue gleaning in the farm of Boaz to the end of the barley harvest; and then, when the wheat harvest began, to continue to its conclusion in the same way. In the interim, as well as each night, she lodged with her mother-in-law.

1. RUTH seems to have been a woman of a very amiable mind: she was modest, and she was industrious, and most probably a comely woman; and all these things served to attract the attention of Boaz, and to engage his affection. Her attachment also to her mother-in-law could not fail to secure his esteem. All these things worked together in the course of Providence, to bring about a matrimonial connection, which in its issue was intimately connected with the salvation of a lost world; for, from this very line, Jesus Christ, according to the flesh, sprang; and Ruth showed herself as worthy to be one of His progenitors as the Virgin Mary was to be His mother. See the notes on Matthew 1:1-16

2. We should carefully attend to the leadings and to the workings of God’s providence; it is our duty and our interest to do both, for the path of duty is ever the way of safety. Had not Ruth acted thus, how dreary and uncomfortable must her life have been! but she followed God fully, and in a path apparently dangerous, and yet, not only sustained no injury, but succeeded well in all things: from this, as well as from innumerable other circumstances, we see the truth of that word, Acknowledge him in all thy ways, and he will direct thy steps; and with this we may ever connect, Trust in the Lord with thy whole heart, and lean not to thy own understanding. Whosoever follows God in simplicity of heart, will most assuredly be guided into all truth.

RUTH

Ver. 23. To the end of barley harvest, and of wheat harvest; in all about ten weeks, from the first week after Easter till a month after Whitsuntide.

RUTH GLEANING IN THE FIELD OF BOAZ, 1-23.

This chapter affords us a perfect picture of an oriental harvest scene. The traveller who at the present day passes, in the harvest time, through the fields of Beth-lehem, is struck with delight at beholding the rural incidents of the Book of Ruth passing in actual reality before his eyes. He sees vast numbers of reapers cutting barley, and companies of women and children gleaning behind them. He hears the salutations between master and servants in the very words of Boaz and his reapers. Here and there a company of reapers may be seen under a temporary booth taking their refreshment, and ready to extend to the traveller handfuls of parched corn; and at evening time the maidens sit down by the wayside and with a stick or a stone beat out what they have been gleaning through the day.

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 verse 20 and Ruth 3:9, 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.