Exegetical and Hermeneutical Commentary of Ruth 2:5
Then said Boaz unto his servant that was set over the reapers, Whose damsel [is] this?
Rth 2:5-7
Then said Boaz unto his servant, . . . Whose damsel is this?
And the servant . . . said, It is the Moabitish damsel.
The welcome reception
We can imagine many ways in which Boaz and Ruth might have been made acquainted with each other. But surely none which would have been better adapted to awaken the deepest and tenderest mutual interest in the mind of each. She appears in all the loveliness of virtuous modesty, humbly toiling for a mothers support and comfort, though unused to labour. He appears before her clothed with dignity and benevolence. We are now to witness their first mutual introduction, and the welcome reception which he gives to her. First we have the rich kinsmans notice of her, addressed to his head servant. Extensive as are the concerns of Boaz, the poor stranger whom the Lord hath led there is not forgotten. Happy indeed is such prosperity as this! The heart is not lifted up, the spirit is not made selfish and arrogant. There is a tender care for the poor maintained amidst the enjoyments and luxuries of wealth. Thus the Saviour comes to visit His earthly field, and calls the servants whom He has set over it to account for their charge. His ministers watch for souls as they who must give an account. Not the poorest stranger is unnoticed or forgotten by Him. Jesus may be considered as asking His ministers continually, of one and another in their flock, Who is that? What a dying reflection was that of the eminent Archbishop Williams in the reign of Charles I.: I have passed through many places of honour and trust, both in Church and State, more than any of my order in England, this seventy years before. But were I assured that by my preaching I had converted but one soul unto God, I should take therein more spiritual joy and comfort than in all the honours and offices which have been bestowed upon me. This question of Boaz brings us to the reply which the servant makes. He is not inquired of in vain. He has made himself acquainted with the whole history of Ruth. And in giving his account he uses great skill and kindness in setting forth the advantageous circumstances of her case. He tells of her origin; of her return, her emigration from Moab to Israel; of her need–her poverty compelled her to beg permission to glean; of her gentle humility; of her perseverance. His account is marked by the evidence of the utmost kindness and compassion. When we think of this as an illustration of the account we may give of some daughters of the Lord Almighty who are committed to our charge, how appropriate seems the whole story. 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. The whole influence and value of his ministry will be greatly dependent on this knowledge of his people. Suppose I could say of all the youthful females in the field around me, as each one severally appeared for my account, This also was a daughter of Moab, but she has come back. How applicable to them would become Pauls account of the Corinthian Christians, Such were you, but ye have been washed, ye have been justified, ye have been sanctified in the name of the Lord Jesus, and by the Spirit of our God. She has come back. The answer of the servant of Boaz leads us to Boazs own address to the lonely stranger. How kindly and freely he welcomes her to his ample provisions! And lest she should not understand the openness of his invitation, he calls her attention particularly to this fact of her entire welcome to every provision there. The Saviours grace is thus open and free. Whosoever will may take of the water of life freely. Here are abundant supplies of all that you can desire or ask; and all given without recompense or hope of return from you. He urges her to remain in the field to which the gracious providence of God had sent her: Go not to glean in another field. Our gracious Kinsman feels equally jealous of any partnership or competition in His work of grace for you. He lets you know that if you attempt to be saved in any other way Christ shall profit you nothing. There is salvation in none other. There is no field in which you can gather happiness, and rest, and abiding peace, but the field of Christ. Well may we apply to you Boazs address, Go not from hence. Abide here fast by my maidens. Let thine eyes be on the field that they do reap, and go thou after them. Nothing is more important for your religious character than appropriate religious society. The examples and influence of faithful people of God are a precious help to you in your Christian course. Be the companion always of those who fear God, and turn away your feet from the paths of evil men. The landmarks among these various fields, which separate them from the field which the Lord hath blessed, may not be always perfectly distinct and apparent to you. Try no experiment how far you may go towards these strange fields and return in safety. Dwell in the heart of the land, and make the fact always sure, that you are with the Lord and His chosen flock. Here you have every promise of protection and supply. Your gracious Kinsman has charged His ministers to help and guide you, not to hurt or hinder you. Ruths humble and grateful answer to her unknown kinsman may conclude our present thoughts. She fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger? What deep humility! What consciousness of need! What confession of her own unworthiness! What affectionate gratitude for the kindness he has displayed! It is just so that the loving-kindness of the Lord humbles the pardoned sinner to the dust. (S. H. Tyng, D. D.)
Hath continued even from the morning until now.
Ruths industry prompted by love
Ruth had spent no more time under covert than was absolutely necessary for enabling her to return to her labours. It is vain to rise up early and sit up late, to eat the bread of sorrows. We ought to consult our health in carrying on our labours, and not to make them a burden too heavy for us to bear. When covetous desires of gain induce men to overwork their powers, they sacrifice their health to Mammon, whom they have chosen for their God. But Ruth was labouring for her mother as well as herself. Her love to Naomi would give her spirits and strength to endure the heat of the climate. (G. Lawson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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: –
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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 , king, and his staff is called , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
5. his servant that was set over thereapersan overseer whose special duty was to superintend theoperations in the field, to supply provision to the reapers, and paythem for their labor in the evening.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then said Boaz unto his servant that was set over the reapers,…. To direct them their work, what part each was to do, and to see that they did it well; to take care for provisions for them, and to pay them their wages when their work was done. Josephus t calls him
, that had the care of the field, and all things relative to it; the Jews u say, he was set over two and forty persons, whom he had the command of:
whose damsel is this? to whom does she belong? of what family is she? whose daughter is she? or whose wife? for he thought, as Aben Ezra notes, that she was another man’s wife; the Targum is, of what nation is she? perhaps her dress might be somewhat different from that of the Israelitish women.
t Antiqu. l. 5. c. 9. sect. 2. u Midrash Ruth, fol. 32. 1.
Fuente: John Gill’s Exposition of the Entire Bible
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 Rth 2:7; Rth 2:14. Other maidens, too, were there, (Rth 2:8,) 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.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ Then Boaz said to his servant who was set over the reapers, “Whose damsel is this?”
As he looked out over his land he saw Ruth following his reapers, and he turned to his overseer and asked who the woman was who was gleaning, and to what family she belonged. He possibly wanted to ensure that she had the right to glean (it was restricted to the needy), and even possibly in order to ensure that his overseer was doing his job properly. Part of his job would be to check up on the gleaners.
It is not surprising that Boaz did not know her, She would probably be well and discreetly covered up, and he may well never have seen her. Women did not move around as freely as they do today. So while he had made enquiries about Naomi’s situation, it was unlikely that he had ever met Ruth.
Fuente: Commentary Series on the Bible by Peter Pett
Then said Boaz unto his servant that was set over the reapers, Whose damsel is this?
The enquiry of Boaz so immediately concerning Ruth, may serve to teach us how very early the eye of Jesus is upon airy and every poor stranger that comes under the ministry of his word, to glean instruction in the fields of salvation. Yes! Reader, depend upon it, however any poor sinner may fancy himself overlooked, unnoticed, or unknown, his case, as well as his person, become the immediate object of attention in the view of Jesus. How doth the Lord wait to be gracious; and even before his people call, to answer. Isa 30:18 and Isa 65:24 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Rth 2:5 Then said Boaz unto his servant that was set over the reapers, Whose damsel [is] this?
Ver. 5. Unto his servant that was set over the reapers. ] His villicus, his bailiff, whose office was to see that the rest were painful and faithful. The Jews have a saying, Marbe gnabhadim, marbe gezel, He that multiplieth servants, multiplieth thieves. How idle and wasteful are many! An overseer, therefore, is but necessary.
Whose damsel is this?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rth 4:21, 1Ch 2:11, 1Ch 2:12
Reciprocal: Rth 4:13 – the Lord