Chapter 2

1 Ruth gleaneth in the fields of Boaz. 4 Boaz taking knowledge of her 8 sheweth her great favour. 18 That which she got, she carrieth to Naomi.

1. Boaz. Possibly meaning “fleetness.” Another possible derivation is from bo and Фaz, meaning “in him [is] strength.” This was the name of one of the pillars of Solomon’s temple (1 Kings 7:21). Boaz was apparently a man of wealth and considerable influence in the city of Bethlehem. He may have been the son of Rahab of Jericho (see on Matt. 1:5).

2. Let me now go. Ruth had learned of the custom of providing for the poor by permitting them to glean in the fields of the rich (see Lev. 19:9, 10; Deut. 24:19–22). Since Ruth and Naomi had come “in the beginning of barley harvest” (Ruth 1:22) and Ruth gleaned “unto the end of barley harvest” (ch. 2:23), it is apparent that Ruth went to work soon after their arrival (see on v. 6). The fact that Naomi herself did not go out to glean implies either weariness from the journey or the infirmities of age. The first test of Ruth’s character came with the decision to leave her homeland. Now she gives evidence of the sincerity of her motives by taking the initiative and laboring diligently to provide for the needs of Naomi.

Glean. That is, gather grain missed by the harvesters. God had appointed the gleanings for the poor, the fatherless, the widow, and the stranger, or non-Israelite (see on Lev. 19:9). Ruth was thus doubly qualified, as being “poor” and a “stranger” (Lev. 23:22). Provision was thus made for supplying the needy with the necessities of life, and for teaching those more favorably situated lessons of unselfishness and compassion. Furthermore, the needy had to work for what they received, and did not become merely the passive recipients of charity. This preserved their self-respect and encouraged initiative and industry.

Corn. Literally, “grain”—not Indian maize, commonly called “corn” in the United States. This was the time of the barley harvest (chs. 1:22; 2:23), which, in the highlands of Judea, came during the months of April-May.

3. Her hap. Or, “she happened” (RSV), literally, “chanced her chance.” Providence guided Ruth to the field of Boaz, one of her deceased husbands’s near relatives (chs. 2:1; 3:2, 12, 13). How often, if we but knew, the circumstances and experiences of life that seem to “happen” to us are in reality providential (see Ps. 27:13, 14; DA 224, 330, 668). God is interested in us personally and individually.

The field. That is, the entire cultivated area around Bethlehem—all the fields, whether belonging to Boaz or other townsfolk. The Hebrew word thus translated is more general in nature than the English word “field.” In ch. 1:1, 2, 6, 22, it is translated “country” (see on Deut. 14:22).

4. The Lord be with you. The usual greeting of a pious Jew, and responded to with another customary form of greeting. Both reflect a pious application of religious thought to the situations of daily life.

5. Whose damsel? Boaz apparently recognized the other gleaners, of whom he spoke as “my maidens” (v. 8). The owner’s permission seems to have been needed for gleaning (v. 7). Perhaps those who gleaned in a certain field ordinarily did so by invitation. The owner might thus reserve gleaning rights for those he considered most deserving. Obviously Boaz, though a close relative, had not yet met Ruth.

6. It is the Moabitish damsel. The servant speaks as if the coming of Ruth was a matter of common knowledge. The fact that Boaz, though “near of kin” (v. 20), had not yet met Ruth, implies that Ruth began gleaning soon after her arrival in Bethlehem (see on v. 2).

7. I pray you. See on v. 5.

Tarried a little in the house. Or, “without resting even for a moment” (RSV). This is the reading of the LXX, the Syriac, and the Vulgate. The Hebrew text in its present form is not clear, as is evident from the KJV. In Oriental lands farmers live in villages or towns, and the fields they till are out in the surrounding countryside, often at some considerable distance. In going out to glean, Ruth had left “the city” (vs. 2–4), and at night she returned to it (vs. 17, 18), but not during the day.

8. My daughter. From the viewpoint of his more advanced years (ch. 3:10) Boaz might appropriately address Ruth as “daughter.”

Abide here. Boaz recognized the special degree of responsibility to which his relationship to her bound him. No one else would grant her the favorable opportunity to glean that he gave her. Boaz’ “maidens,” or gleaners, followed immediately behind the reapers, gathering up what they may have missed. The gleaner who followed closest would naturally have the best opportunity.

9. They do reap. That is, the young men, “the reapers” (v. 7). The Hebrew pronoun is masculine.

After them. That is, the “maidens” (v. 8) whose task it was to bind up the sheaves. Here the pronoun is feminine.

Not touch thee. Not only did Boaz take care to provide Ruth with a favorable opportunity for gleaning; he also provided for her personal safety. This was apparently necessary, particularly in view of the fact that she was a stranger and unprotected. Furthermore, in telling her to help herself to the drinking water, he took thought of her personal comfort.

10. Fell on her face. Ruth expresses her gratitude to Boaz for his evident kindness toward her. On her part, Ruth is surprised that Boaz is so gracious to her, a “stranger,” that is, a “foreigner.” She expected no favors.

11. Fully been shewed me. Though he had not previously met Ruth, Boaz was fully informed concerning her.

12. The Lord recompense. Boaz invokes upon Ruth the blessing of Jehovah.

Under whose wings. This metaphor is of the young chickens running to their mother to be sheltered from danger, from storm, or from cold. This metaphor is a favorite expression with Ruth’s descendant, David (see Ps. 17:8; 36:7; 63:7), and is used by Christ also (see Matt. 23:37). Boaz speaks with great modesty and piety. He realizes himself, and wishes Ruth to understand, that the God of the Israelites, whom she has accepted as her God, is the only one who can give her the reward she deserves.

13. Let me find favour. Or, “you are most gracious to me” (RSV).

14. Vinegar. Heb. chomes, from chames, “to be sharp,” “to be sour.” “Vinegar” was a sour wine or sauce used as a relish. This was probably the same “vinegar” as that offered Christ on the cross (Ps. 69:21; Matt. 27:34).

Was sufficed. Amid all the unusual favors bestowed upon her, Ruth did not cease to be herself. She did not forget her mother-in-law, but saved for her a part of the good dinner she herself had had. It is in perfect keeping with Oriental custom even today to take home a portion of what one does not eat. When we ourselves have taken deep draughts of Christ’s love, we find that an infinite supply remains. It is our privilege to take of this and bring it to others who may be hungry and thirsty for a knowledge of the truth as it is in Christ Jesus.

Left. Not that she left the field (see v. 17), but that she “had some left over” (RSV).

15. When she was risen. It seems that Ruth went back to her gleaning before the “young men” returned to their harvesting. She worked longer than they did, and gleaning was not an easy task.

Reproach her not. Ruth might see some straggling ears of grain that the binders had failed to bind into the sheaves. If she were to glean these, the young men were not to embarrass her by any word of censure that would indicate they so much as noticed it. His instructions to the harvest crew give further evidence of the special consideration Boaz deliberately showed Ruth. Perhaps he was already thinking of Ruth’s right to ask him to marry her, and thereby preserve the estate and the house of her deceased husband. Naomi’s appraisal of Boaz’ conduct implies that she thus understood his unusual kindness to Ruth. The way was prepared for Naomi to explain the Jewish custom of levirate marriage, whereby a deceased husband’s nearest relative was to marry his widowed wife (see on Deut. 25:5).

17. Until even. Ruth seems to have worked diligently all day long (see v. 7). In the afternoon gleaning proved to be an easier task than in the morning. But Ruth did not on that account cease gleaning sooner. Only at even did she pause to beat out what she had gathered.

An ephah. Equivalent to about 5 gal., or 30 lb.

19. Blessed be he. Naomi was duly impressed with the results of the day’s toil. The amount of grain indicated that the owner of the field where Ruth gleaned had been unusually kind to her. His kindness became still more evident when Ruth gave Naomi the remainder of her noonday meal—what she had saved of the food Boaz had graciously given her (v. 14). In view of the favor shown Ruth, Naomi invokes God’s blessing on Ruth’s generous benefactor.

Boaz. See on v. 1.

20. One of our next kinsmen. What Naomi doubtless explains to Ruth is not simply that Boaz is a relative, but that, as a near kinsman, he has the right of redeeming Elimelech’s property, probably already sold for debt (see on Lev. 25:24). Naomi’s first thought is of the family inheritance. Ruth does not yet understand what the “right” to “redeem” (Ruth 4:6) involves in Jewish social law, but she does hasten to tell Naomi how Boaz had urged her to remain in his field throughout the harvest. Naomi heartily approves of Boaz’ earnest invitation to Ruth to continue gleaning in his field (see ch. 2:22).

The word translated “kinsmen” is from the root gaХal, meaning “to redeem,” “to ransom,” “to recover,” that is, by the settlement of outstanding obligations. The participle is goХel, a “near relative.” Preceded by the definite article it becomes haggoХel, “nearest kinsman,” as in ch. 4:1.

There were several important responsibilities that, according to Jewish law and custom, devolved upon a near kinsman. It was his duty to: (1) Buy back the property a near kinsman had sold to a creditor, or to someone else, to meet the creditor’s demands, as in Lev. 25:25; Ruth 4:4, 6; Jer. 32:7. (2) “Redeem” one near of kin who had of necessity sold himself into servitude, as in Lev. 25:48, 49. (3) Avenge the blood of a near kinsman, if slain by an enemy, as in Num. 35:19; where goХel is translated “revenger.” (4) Marry the childless widow of a near kinsman, as in Ruth 3:13, and become trustee of the property on behalf of the offspring of this union.

Bible writers adopted the figure of the near kinsman as a “redeemer” and applied it to God asthe Redeemer of man from sin and death. Job, for instance, said, “I know that my redeemer [goХel] liveth” (Job 19:25)—the one who would redeem him from the grave at the resurrection. Isaiah uses gaХal and goХel 18 times in reference to God as the Redeemer of Israel from their foes, and of men from the clutches of sin (see Isa. 43:1, 14; 44:22; 49:7, 54:5, 8; 63:16; etc.). Well may we rejoice in Christ, our near Kinsman, who accepted on our behalf the responsibilities implied in that relationship. He it is who has redeemed us from the power of sin and of death (Isa. 44:22; Hosea 13:14). If we but come to Him, He will not decline as did Ruth’s next of kin (Ruth 4:6); He will in no wise cast us out (John 6:37). And in coming to Him we will find “rest” unto our souls (Ruth 3:1; Matt. 11:29).

22. Meet thee not. So long as she remained in the fields of Boaz, Ruth was under the protection of a strong and trustworthy friend. Furthermore, he was generous. Elsewhere, among strangers, she might be molested.

23. Harvest. It was at the time of harvest that Ruth received her reward from the nearest of kin, her “redeemer.” For us “the harvest is the end of the world” (Matt. 13:39). Then our Redeemer will come to take us home with Him.

Ellen G. White comments

20  DA 327