Exegetical and Hermeneutical Commentary of Ruth 2:11
And Boaz answered and said unto her, It hath fully been showed me, all that thou hast done unto thy mother-in-law since the death of thine husband: and [how] thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore.
11. Ruth’s uncommon devotion, which induced her to leave her native land and the natural guardians of her widowhood, is one of the main features of the story.
Fuente: The Cambridge Bible for Schools and Colleges
Rth 2:11
It hath fully been shewed me, all that thou hast done unto thy mother-in-law.
The praise of virtue
I. that virtue shall not want trumpeters to sound out her praises to the full (Psa 37:6).
II. that well-doing procureth favour to the poor, though strangers, at the hands of the virtuous; for this was the cause of Boazs love to Ruth, as here he acknowledgeth; and this is true godliness, to love others for their goodness. (R. Bernard.)
The gracious approbation
Ruth begins now to reap the abundant harvest which is growing for her in the Divine purposes of mercy–a harvest of which Boazs fields are only a part, and of which indeed all that Boaz possessed was but a feeble illustration. She had been faithful in that which appeared to be the least, and now she was to be rewarded with that which seemed to be much. We have first to remark upon the gracious approbation which Boaz bestows upon her whole history, though he knew not her personally. It is thus you may often think yourself unknown, and unobserved in your efforts to do right in your different relations of life, when there are many eyes upon you, watching your character, and many ears may be listening to what the Lord has enabled you thus to do for Him. Give yourself no concern about this. God, your guardian and protector, will see that you have all the reputation and recompense which is good for you. Ruth supposed herself concealed in the field of Boaz. But he declares to her that her faithfulness to Naomi had been fully related to him, and he knew her well. Thus the Saviour recounts to His people, and for them, the acts of their life which have manifested their love to Him. Nothing that you do is worthy the Saviours notice. But nothing that you really do for Him will be unnoticed by Him. You will never be rewarded for your works. But you will be judged by your works. They are the proofs of your faith, as the fruits on the tree are the evidences of its character and its worth. Certainly there is nothing on earth so blessed and so precious as the approbation of our Divine Master, speaking in our own hearts, of the service we have feebly but sincerely tried to render to Him. But Boaz not only expresses approbation, he also speaks of recompense to Ruth. She shall not be unrewarded. Naomi may not be able to do anything for her. But Naomi has other paymasters in the Lords employ beside herself. Our acts of benevolence and love for Christs sake can never go without their result of blessing even in this life. The merciful man doeth good to his own soul. We comfort the needy and the sorrowing, and we are thus preparing comforters for ourselves in the persons of others whom the Lord will raise up to minister to our wants. We aid the children of the poor, and we are laying up a heritage for our children in the kindness of others whom we know not. But apart from this result of recompense, there is also our own happiness in the work itself. It is more blessed, that is, it is happier, a happier state and habit of mind, a happier condition of feeling and thought, to give than to receive. Whatever we do in kindness to others for Christs sake He returns to us in our own secret personal enjoyments. He ministers to us a peace and blessedness in the work which is our inward possession, and which comes to us without any reference to outward results. But Boaz prays for more than recompense: A full reward be given thee, etc. For full rewards in any course of human life we must look beyond the present state of being. The Saviour says of the objects of beneficent action, They cannot recompense thee, but thou shalt be recompensed in the resurrection of the just. Whatever results come now from any of the acts of life, they are extremely partial. The final results are yet to be revealed. The abundant harvest is to be gathered hereafter. But it will be surely gathered. The Saviour shall Himself minister to those who have been faithful to Him here, an abundant recompense, a full reward. But while the Saviour thus animates and encourages His disciples with the blessed hope before them, see how the answer of Ruth to Boaz illustrates their self-renouncing mind. The more generously a noble mind is dealt with, the more humble and unassuming does it become. This is eminently the case with the children of God when their Divine Redeemer comforts and blesses them. Never do they feel so perfectly unworthy as when He pours the special ministration of the oil of gladness into their souls. But all this only increases their sense of their own unworthiness of such mercy. And their cry and prayer is, that they may still find favour in His sight–that He would look upon them with eyes of mercy, and think of them according to His own grace and not according to their merits. Boazs gracious provisions for the lonely stranger crown and close this instructive interview. Was any conduct of man ever more delicate, dignified, or beautiful? But it is only a feeble illustration of the riches of a Saviours grace. (S. H. Tyng, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Which thou knewest not; of whom thou hadst no experience; for otherwise in general she could not be ignorant of this people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And Boaz answered and said unto her,…. Alshech thinks, that he lift up his voice that all that stood by might hear:
it hath fully been showed me; either by Naomi, or rather by some persons of Boaz’s Naomi and reacquaintance, that had conversed with Naomi and related to Boaz what passed between them, by which he was fully informed of the following things mentioned by him; though the above writer supposes, that it was showed him by the Holy Ghost:
all that thou hast done to thy mother in law since the death of thine husband; how that, instead of going home to her father and mother, she continued with her; how tenderly she used her; what strong expressions of love she had made unto her; what care she had taken of her, and how she had fed and nourished her, as the Targum, and now was gleaning for her support, as well as her own:
and how thou hast left thy father and mother; in a literal sense, to go along with her mother-in-law, to assist her in her journey, and see her safe to the end of it: and in a figurative sense her idol gods, as in Jer 2:27 so the Midrash y:
and the land of thy nativity; the land of Moab, where she was born, and where her kindred, relations, and friends lived, dear and engaging to her:
and art come unto a people which thou knewest not heretofore; but by hearsay, and what she learned of them from her husband and mother-in-law, even the people of Israel; to whom she was come to be a proselyte, and dwell among them, as the Targum.
y Midrash Ruth, fol. 32. 3.
Fuente: John Gill’s Exposition of the Entire Bible
Boaz replied, “ Everything has been told me that thou hast done to ( , prep. as in Zec 7:9; 2Sa 16:17) thy mother-in-law since the death of thy husband, that thou hast left thy father and thy mother, and thy kindred, and hast come to a people that thou knewest not heretofore ” (hast therefore done what God commanded Abraham to do, Gen 12:1). “ The Lord recompense thy work, and let thy reward be perfect (recalling Gen 15:1) from the Lord the God of Israel, to whom thou hast come to seek refuge under His wings! ” For this figurative expression, which is derived from Deu 32:11, compare Psa 91:4; Psa 36:8; Psa 57:2. In these words of Boaz we see the genuine piety of a true Israelite.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(11) Heretofore.The curious Hebrew phrase thus rendered is literally, yesterday and the day before.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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 Mat 10:37; Mat 19:29.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ And Boaz answered and said to her, “It has fully been shown me, all that you have done for your mother-in-law since the death of your husband, and how you have left your father and your mother, and the land of your nativity, and are come to a people whom you knew not up until now.”
We are not given the source of his information, which was probably one of his servants whom he had sent to enquire into Naomi’s general welfare, but he now makes clear that he is aware of almost the full story of what had happened. He knew something of what she had done for Naomi after the death of her own husband, and how she had left her own family, and the land of her birth, so as to come with Naomi among what to her had, up to this time, been a strange people. He had also seemingly learned of her devotion to YHWH. This may have become common knowledge as Naomi had spoken with her fellow citizens, or it may have been information obtained from Naomi herself as a result if his kindly enquiries.,
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 281
RUTHS PIETY AND REWARD
Rth 2:11-12. And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother-in-law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore. The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.
THE book of Ruth contains only the domestic occurrences of one poor family: and it may well excite our wonder, that such trifling incidents should occupy the pen of inspiration, when the affairs of kingdoms and nations are overlooked. But there is nothing trifling that relates to morals: and still less, that relates to the Messiah. Were there nothing contained here but an exhibition of filial piety, it would not be recorded in vain; because a very principal intent of the inspired volume is, to rectify, in every relation of life, the dispositions and habits of mankind. But an attentive reader of this history will discover in it a fund of rich instruction. To assist you in this search, we shall set before you,
I.
The general circumstances of the history
Not having time to notice every thing, we shall confine ourselves to those parts which deserve our more especial attention. The famine that was in the land of Canaan in the days of one of the Judges, the consequent departure of Elimelech with his wife and children into the land of Moab, the marriage of his two sons with Moabitish women, the death of Elimelech and of both his sons, the return of his wife Naomi to her native land, when she heard that God had restored plenty to it: these and other circumstances we pass over in silence, in order that we may enter more fully into the things which relate to Ruth.
Ruth was the wife of Mahlon, Naomis son: and to her this history principally relates. Two things in particular are stated concerning her, and they are distinctly specified in the words of our text; namely,
1.
Her piety
[This was so conspicuous, that it was a matter of notoriety, and a theme of high commendation, at Bethlehem, almost as soon as she arrived there. On Naomis adopting the resolution to return to her own country, Ruth, though a Moabitess, determined to accompany her: and, though Naomi stated faithfully to her the many inconveniences that would attend it, she would suffer nothing to divert her from her purpose. She had been instructed by Naomi in the knowledge of the only true God, and had seen in her the beauty and excellence of practical religion; and she determined to participate Naomis lot, whatever it might be, and to give herself up a living sacrifice to Naomis God. True it was, that in order to this she must relinquish all her own relations, and abandon all hopes of ever receiving benefits from them: but she had counted the cost, and deliberately preferred an adherence to Naomi and Naomis God, before her country, her kindred, and all that the world could give her. The terms in which she expressed her resolution strongly marked the firmness of her purpose; Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God. Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me [Note: Rth 1:16-17.].
Here is a pattern of true piety, and particularly as contrasted with Orpah, the relict of Naomis other son. Orpah, as well as Ruth, was much attached to her mother-in-law Naomi; but she had not a supreme regard for the God of Israel: and therefore, when she saw what she must forego in order to accompany Naomi, she drew back, and returned to her own people and their gods. When the final decision was to be made, we are told, They all lift up their voice and wept again: and Orpah kissed her mother-in-law; but Ruth clave unto her [Note: Rth 1:14.]. Could Orpah have adhered to Naomi without making any sacrifices, she would have done it; but if she must give up all her prospects in life in such a cause, she will not pay the price. She parts indeed with much regret; but still she parts; like the Rich Youth that turned his back on Christ, because he could not bring his mind to the terms which were required of him [Note: Mat 19:21-22.]. O that we may learn justly to appreciate the characters of Ruth and Orpah; and instead of drawing back, like Orpah, through the love of this world, may we follow rather the steps of pious Ruth, and cleave unto the Lord with full purpose of heart. This is what our God requires of all; nor will our Saviour on any other terms acknowledge us as his disciples [Note: Luk 14:26-27; Luk 14:33.].]
2.
Her reward
[Though she knew not at all in what way God would requite her, yet she went forward, committing all her concerns to him, and putting her trust under the shadow of his wings. Nor was she long before she experienced the tender mercies of her God. On her arrival at Bethlehem, she went into a field to glean some barley for the subsistence of herself, and of Naomi, whose infirmities rendered her unfit for so laborious an employment. Immediately, beyond all expectation, she was treated with great kindness by the reapers; and speedily afterwards by Boaz also, the owner of the field; who gave his servants a strict charge concerning her, and not only recommended her to glean in company with his maidens till the end of harvest, but authorized her to take a portion of their food, and bade the reapers to drop handfuls of corn for her, that she might reap the richer fruits of her industry. On her expressing her astonishment at all this unexpected kindness, she was informed by Boaz that it was a reward for the piety she had exercised towards her afflicted mother-in-law, and towards the Lord God of Israel. Laden with an extraordinary quantity of corn, she went home at the evening to Naomi; who, finding on inquiry that this benefactor was Boaz, a near relation of her own, encouraged her to follow the advice he had given her, and to glean in no other fields but his. Moreover, when Naomi found that this kindness of Boaz continued to the end of harvest, she began to think that God might incline the heart of Boaz to execute the office which belonged to the person who was nearest of kin to one who had died childless, namely, to marry the widow, and raise up the name of the dead upon his inheritance. In the hope of this, she advised Ruth to adopt a measure, which certainly to us appears exceeding strange, and which cannot be satisfactorily accounted for, except we suppose Naomi to have been actuated by a divine impulse, or at least by a firm reliance on God, whose glory, in this matter, she principally consulted. The expedient, dangerous as it was, succeeded: and Boaz agreed, that if another person who was nearer of kin to Ruth than himself should decline the office, he would instantly take it upon himself. The very next morning Boaz made the proposal publicly to the man who had a prior right; and then, on his declining to fulfil his duty, openly avowed his determination to fulfil it himself; and called the elders of the city to attest his redemption of her inheritance, and his espousal of her for his lawful wife. Thus wonderfully did God reward her for all her piety. Still further, though she had lived several years with her husband, and had borne no child, yet now it pleased God to confer on her that which was the great desire of her soul, and to make her a mother in Israel: yea, so greatly did God honour her, that David, the greatest of all the kings of Israel, sprang from her, as the grandson of her child; and the Lord Jesus Christ himself, the Saviour of the world, was lineally descended from her.
How richly was now that prayer of Boaz answered to her, The Lord recompense thy work, and a full reward be given to thee of the Lord God of Israel!]
Such being the principal circumstances of the history, we proceed to notice,
II.
The light which it reflects on subjects of the greatest moment
And here a flood of light breaks in upon us. Truly the history is replete with instruction: independent of the moral duties which it inculcates, such as those of parental care and filial love, or the religions duties, such as affiance in God and devotion to his service, it reflects a light on,
1.
The ways of Providence
[Little do persons think, when brought into great affliction, what good may be derived from it, or what are the ultimate designs of God in it. When Naomi first came to Bethlehem, and was recognised by her old acquaintance, she said to them, Call me not Naomi, but Mara, that is, not Pleasant, but Bitter [Note: Rth 1:20.]; but within a few weeks she was congratulated as the happiest of women [Note: Rth 4:14-15.]: so completely was that Scripture verified in her, He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; that he may set him with princes, even with the princes of his people. He maketh the barren woman to keep house, to be a joyful mother of children [Note: Psa 113:7-9.]. The ways by which her exaltation was effected, appeared fortuitous; but they were all ordered by the Lord, who foresaw the end from the beginning. It is said in the history, that Ruths hap was to light on a part of the field belonging to Boaz. Thus, as far as it was her act, it was casual and undesigned; but as a link in Gods chain, it was entirely ordered of the Lord. The same must be observed in reference to every other part of the history: the minutest event in it, as in that of Joseph, was under the immediate control of God, who made use of the most contingent means to accomplish his own eternal purpose. Let not any then, however reduced, conclude that their case is desperate, or that God has brought them into such a state for evil: for, as the bondage and imprisonment of Joseph were steps to his highest exaltation, so may our heaviest afflictions be the appointed means of bringing us to the most exalted good. Gods ways are in the great deep, and his footsteps are not known: and he not unfrequently makes the depths of the sea a way for his ransomed to pass over [Note: Isa 51:10.].]
2.
The wonders of Redemption
[Two things were enjoined by the law of Moses for the express purpose of shadowing forth the redemption of the world; the one was, that the nearest of kin should have a right to redeem an inheritance which his relation had mortgaged [Note: Lev 25:25.]; and the other was, that the brother of a person who died childless should marry his widow, in order to raise up seed to the departed person, and to prevent his name from perishing in Israel [Note: Deu 25:5-10.]. These prefigured the Lord Jesus Christ as our kinsman, bone of our bone, and flesh of our flesh, redeeming us by his own precious blood; and uniting himself to us, that we may bring forth fruit unto God [Note: Rom 7:4.]. Now both of these things were done in the history before us: Boaz, as the kinsman of Ruth, purchased her to be his wife; and also redeemed her inheritance, that she, together with himself, might have the enjoyment of it. When he called the elders to be witnesses of the transaction, these were his own words; Ye are witnesses this day, that I have bought all that was Elimelechs, and all that was Chilions and Mahlons, of the hand of Naomi: moreover, Ruth, the Moabitess, the wife of Mahlon, have I purchased to be my wife [Note: Rth 4:9-10.]. Both the one and the other he obtained by purchase, being entitled so to do by the special ties of consanguinity: and we are expressly told, that the Lord Jesus Christ assumed our nature for that very purpose, that, being made of a woman, and under the law, he might redeem them that were under the law [Note: Gal 4:4-5.]. The words of the Apostle are, Forasmuch as the children are partakers of flesh and blood, he himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage [Note: Heb 2:14-15.]. How interesting then does this portion of the inspired records become, when we behold what a mystery is contained in it!]
3.
The call of the Gentiles into the Church of Christ
[In common cases it was unlawful for an Israelite to marry one of the daughters of Moab: but Ruth was become a proselyte to the Jewish religion, and was therefore entitled to fill the privileges of a child of Abraham. Still as a Moabitess, taken into that line from whence the Messiah was to spring, and actually made an instrument of continuing the succession whereby he was brought into the world, she was a witness for God to the Gentile world that he had not utterly forsaken them; but that they in due time should be incorporated with his chosen people, and become partakers of his salvation. Previous to this period, she was barren; but now she bore a son, through whom thousands and myriads were born to God: and in being the lineal ancestor of Christ, she was instrumental to the happiness of all that shall be saved by him, even of us Gentiles, as well as of those that were of Jewish descent. To her therefore we may eminently apply those words of the prophet, Sing, O barren, thou that didst not bear! break forth into singing, and cry aloud, thou that didst not travail with child! for more are the children of the desolate, than the children of the married wife, saith the Lord [Note: Isa 54:1.]. Let none then apprehend that they are so far off, but that they may yet be brought nigh by the blood of Jesus, and sit down with Abraham, Isaac, and Jacob, in the kingdom of God.]
4.
The procedure of God in the day of judgment
[Rewards do not always accompany virtue in this world, because God has appointed a day wherein he will judge the world in righteousness, and reward every one according to his works. But there are some instances wherein God appears for his people now, in order that he may give a specimen, as it were, of what he will do hereafter: and such an instance is exhibited in the history before us: Ruths love to Naomi, and her confidence in the God of Israel, were richly recompensed. And who shall ever fail of recompence, that devotes himself unfeignedly to the God of Israel, and surrenders for him all his worldly prospects and comforts? We must indeed bear in mind the difference between the conduct of Orpah and of Ruth: it is not by a profession of love, but by the actual manifestation of it, that we must approve ourselves to God: we must not be contended with saluting his people, but must adhere to them, deliberately braving all difficulties and trials, and determinately adhering to his sacred cause. Let us only act in this manner; and the whole universe, like the Bethlehemites on that occasion, shall soon witness our reward [Note: Mat 19:29 with Psa 45:10.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
And Boaz answered and said unto her, It hath fully been showed me, all that thou hast done unto thy mother in law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore. (12) The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust.
Might I be permitted to paraphrase those gracious expressions with an eye to the rich mercies of Jesus, I humbly conceive that the language of our dearest Lord to a poor sinner seeking his face, might be supposed to breathe a tenderness like this. It hath fully been showed me, all the state and circumstances of those awakenings by my grace in thy soul I have long known and viewed the struggles you have encountered. The death you have experienced in your first husband, to whom you were wedded in a covenant of works: and the workings of grace, in prompting you to leave and forget your own people, and your father’s house, to cast yourself wholly on the sovereignty of my salvation, and to come to a people you knew not before, to be espoused to Christ; these are things with which I am fully acquainted. A full satisfaction shall be given thee, And thou shalt not be disappointed of thine hope. Oh! how inexpressibly sweet and precious is it to the mind of every poor seeking sinner, when Jesus thus speaks peace, and satisfies the desires of the soul! But how strange doth it seem to the heart, that in the moment when we fear that our case is overlooked, and that neither our person, nor our cries, attract the divine attention, Jesus gives us to understand, that every secret desire, every tear, every sigh of the soul, he lath been a witness to, and knows us better than we do ourselves. That of Nathaniel is a delightful instance in point: See Joh 1:48-49 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Rth 2:11 And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother in law since the death of thine husband: and [how] thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore.
Ver. 11. It hath fully been showed me. ] Her faith to God and love to her mother-in-law was much noted and noticed. See 1Th 1:8 . Fame a followeth virtue, as the shadow doth the body, at the heels. “Since thou hast been precious in my sight, thou hast been honourable.” Isa 43:4 By faith those “elders obtained a good report,” Heb 11:2 as Abel, who, “being dead, yet speaketh,” or, is spoken of, as some render it, Heb 11:4 and as Abraham, who forsook all, and followed God into a strange country; so did this daughter of Abraham, and was famous for it, yea, renowned. See Psa 37:6 ; Psa 112:6 .
All that thou hast done unto thy mother-ln-law.
a “If there be any virtue, if any praise.” – Phi 4:8 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
all that: Rth 1:11, Rth 1:14-22, Psa 37:5, Psa 37:6
and how: Psa 45:10, Luk 5:11, Luk 5:23, Luk 14:33, Luk 18:29, Luk 18:30, Heb 11:8, Heb 11:9, Heb 11:24-26
Reciprocal: Rth 1:16 – thy people 2Sa 9:7 – for I will 2Sa 21:11 – told David 1Ki 8:41 – a stranger 2Ch 6:32 – the stranger