Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Rth 2:2-4<\/span><\/p>\n Let me now go to the field, and glean.<\/em><\/p>\n<\/p>\n The young to work for their parents<\/strong><\/p>\n Ruth does not propose that Naomi should go with her to the field. She wished her honoured mother to enjoy the rest and ease suited to her time of life, whilst she herself was exposed to the troubles and inconveniences of her humble occupation in the fields of strangers. Young persons should be cheerfully willing to bear fatigues and troubles for the sake of their aged parents, that they may enjoy such ease as the infirmities of age require. The charities of the heart sweeten life, A young woman cheerfully labouring for aged parents is far happier than a fashionable lady spending in idleness and dissipation the fruits of the <\/strong>industry of her ancestors. (G. Lawson.<\/em>)<\/p>\n<\/p>\n A dutiful daughter<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>God often raises high buildings upon weak foundations. Great things often come from small beginnings.<\/p>\n 2. <\/strong>All daughters ought to be dutiful daughters unto those mothers whom God hath set over them; they should ask their counsel, and obey their commands, as Ruth did here her mother-in-law, Naomi.<\/p>\n 3. <\/strong>That poverty should not make any person have low thoughts of piety; Ruth doth not grudge at God for keeping His servants no better.<\/p>\n 4. <\/strong>All honest endeavours ought to be used for supplying wants, but not by any wicked ways whatsoever. Ruth here resolves not to return to Moab under her present wants, as Israel did under their wilderness wants to return to Egypt; neither doth she think of such wicked ways as stealing to satisfy her hunger. Neither yet doth Ruth resolve to take up the begging trade, as too many lusty vagrants and vagabonds do in our time, but she rather resolves to <\/strong>labour with her hands.<\/p>\n 5. <\/strong>That even lawful liberty ought not to be used without modesty and humility in asking leave. A good heart inquireth, Is it lawful, decent, and expedient?<\/p>\n 6. <\/strong>Such as find grace and favour in the sight of God shall undoubtedly find no less in the sight of man. God will speak in the hearts of men, for all such as wait on Him in the way of His providence, labouring with their hands (Jer 15:11<\/span>; Pro 16:7<\/span>).<\/p>\n 7. <\/strong>A meek spirit gives forth mild speeches. Some persons have quick and hot spirits, yea, even good persons. That Naomi should be thus meek in her misery was much, for misery is a morose thing of itself, and unhinges the spirit; yet sanctified affliction contributes much to meeken even a choleric mind. (C. Ness.<\/em>)<\/p>\n<\/p>\n The gleaner<\/strong><\/p>\n We have seen how ample were the relief and the portion provided for Ruth.<\/p>\n 1. <\/strong>The first step is to reduce her to the deepest necessity. She has arrived with Naomi in Bethlehem. But they are there in great poverty, and with no apparent means of relief. How this very necessity brought out a proof of the excellence of Ruth! Love for her mother constrained her to seek a supply for their need. And she came to the field, as a poor stranger, to gather up the scattered heads of barley which the reapers had left in their path, and in the corners of the field. It could have been the result only of extreme necessity. Thus God brings the soul that He has loved and saved to an experience of utter want. He makes every hope to fail, every means of spiritual safety to depart. The sinner must be thus brought down to feel himself lost and perishing. And when the Spirit has accomplished this, it is an important and blessed step toward a full revelation of the riches of grace already prepared for him.<\/p>\n 2. <\/strong>The next step is to take away all feeling of rebellious pride in their state <\/strong>of want. Ruth had great self-respect, a dignity of character that would have honoured any condition in life. But she had no pride that rebelled against her condition. Let me glean after him in whose sight I shall find grace. This is a most happy and a most exemplary state of mind. She demanded and expected nothing as a claim of merit or right. How important to you is such an example. But it is thus God leads the sinful soul to its great Kinsman. His gracious plan is to give everything freely, and to make man receive His free gifts with grateful acknowledgment that he has deserved nothing. But how long do we struggle against this spirit! How hard it seems contentedly to depend on mere grace to the ungodly! This is one main obstacle in the way of our salvation.<\/p>\n 3. <\/strong>The next step is one of gracious providence, to bring her, as it were by accident, to an unexpected introduction to her rich kinsman. Ruth is wholly ignorant of him or of the location of his fields. She is equally ignorant of the exalted connection she is to have with him. To her the future of life is darkness. But God, her gracious God, in whom she trusts, is light in whom is no darkness at all. What an encouragement to us does this ignorance of hers afford! How abounding may be Gods provided mercies for us! Ruth goes out into the harvest-field of Judaea, separated among its various owners only by landmarks, which could not be distinguished at a distance, not knowing to whose field she might be led. But God had disposed and prepared her way before her. Her hap was to light on a part of the field belonging to Boaz. It was Gods own plan for her, another part of which was now coming out to her view. And when at last she finds the gracious end to which the whole is brought, she could look back upon this, and say, Now I know why I was made so poor, and led to Boazs field to glean. How often is the gracious providence of God thus manifested in bringing the poor and perishing soul under the ministry of the Word. How applicable to our purpose is this illustration! The first sight of a Saviour is attractive and lovely to the seeking, sinful soul. The sinner comes into the midst of his flock, and is struck with the precious blessings which they enjoy. The Shepherd stands in their midst. Jesus is there, to awaken, instruct, sanctify, and feed His people. The hearts of all are evidently refreshed by Him. He blesses them, in the ministry of His Word, by the teaching of His Spirit. They praise Him with grateful homage in return. The whole scene is awakening and attractive. Thus often the most abiding impressions of the value of religion, of the excellence of a Saviours worth, and the happiness of those who faithfully wait upon Him, are received. Men are drawn to Christ, and made happy in trusting Him, by the enjoyment which His people evidently derive from His service. And nothing is more important than that Christians should ever wear an aspect and maintain an influence which will adorn the doctrine they profess. I see, said Richard Cecil, contemplating his own sinful, wasted life, in his youth, I see two unquestionable facts. First, my mother is greatly afflicted in circumstances, body, and mind; and yet I see that she <\/strong>cheerfully bears up under it, by the support which she derives from constantly retiring to her closet and reading her Bible. Second, that she has a secret spring of comfort of which I know nothing; while I, who seek pleasure by every means, seldom or never find it. If, however, there is any such secret in religion why may I not attain it as well as my mother? I will immediately seek it from God. He rose from his bed instantly, and began to pray. And when the Saviour comes in thus to bless His people, sweetly the sacred odours spread. Sinners are drawn and encouraged to come to One so gracious and so compassionate. The reapers of His harvest are animated and strengthened by His presence, and the Word of His grace goes out with special power to the souls of those who hear. (S. H. Tyng, D. D.<\/em>)<\/p>\n<\/p>\n Motive for permitting the poor to glean<\/strong><\/p>\n One forcible motive to persuade the rich to suffer the poor to glean may be this: 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 gain from our plenty. (T. Fuller, B. D.<\/em>)<\/p>\n Verse 2<\/span>. Glean ears of corn<\/B><\/I>] The word glean<\/I> comes from the French glaner<\/I>, 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<\/I> recognized it. But although it has been an old custom<\/I>, 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<\/I> Dictionary<\/I>, article gleaning<\/I>. Any person may permit<\/I> or prevent<\/I> it in his own grounds. By the Irish acts, 25 Hen. VIII., c. 1, and 28 Hen. VIII., c. 24, gleaning<\/I> and leasing<\/I> are so restricted as to be in fact prohibited in that part of the United Kingdom. See the note on Le 19:9<\/span>.<\/P> <\/P> After him in whose sight I shall find grace.<\/B><\/I>] She did not mean Boaz; but she purposed to go out where they were now reaping, and glean after any person<\/I> 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.<\/P> <\/p>\n Gleaning was permitted to the poor and the stranger, Deu 24:19<\/span>, both which she was; nor was she ashamed to confess her poverty, nor would she eat the bread of idleness; whereby she showeth herself to be a prudent, and diligent, and virtuous woman, as she is called, Rth 3:11<\/span>. <\/P> In whose sight I shall find grace; <\/B>for though it was their duty to permit this, Lev 19:9<\/span>; 23:22<\/span>, yet either she was ignorant thereof, or thought that, being a stranger, it might be grudged or denied to her; or, at least, that it became her modestly and humbly to acknowledge their kindness herein. <\/P> <\/p>\n 2. Ruth . . . said unto Naomi, Letme now go to the field, and glean<\/B>The right of gleaning wasconferred by a positive law on the widow, the poor, and the stranger(see on Le 19:9<\/span> and De24:19<\/span>). But liberty to glean behind the reapers<\/I> [Ru2:3<\/span>] was not a right that could be claimed; it was a privilegegranted or refused according to the good will or favor of the owner.<\/P><\/p>\n And Ruth the Moabitess said to Naomi<\/strong>,…. After they had been some little time at Bethlehem, and not long; for they came at the beginning of barley harvest, and as yet it was not over, nor perhaps for some time after this; and knowing and considering the circumstances they were in, and unwilling to live an idle life, and ready to do any thing for the support of her life, and of her ancient mother-in-law; which was very commendable, and showed her to be an industrious virtuous woman: she addressed her, and said:<\/p>\n let me now go to the field<\/strong>; she did not choose to go any where, nor do anything, without her advice and consent; so dutiful and obedient was she to her, and so high an opinion had she of her wisdom and goodness; she desired to go to the field which belonged to Bethlehem, which seems to have been an open field, not enclosed, where each inhabitant had his part, as Boaz, Ru 2:3<\/span> though Jarchi interprets it of one of the fields of the men of the city; hither she asked leave to go, not with any ill intent, nor was she in any danger of being exposed, since it being harvest time the field was full of people: her end in going thither is expressed in the next clause,<\/p>\n and glean ears of corn after him, in whose sight I shall find grace<\/strong>; or “in” or “among the ears of corn” o; between the ears of corn bound up into sheaves, and there pick up the loose ears that were dropped and left. This she proposed to do with the leave of the owner of the field, or of the reapers, whom she followed; she might be ignorant that it was allowed by the law of God that widows and strangers might glean in the field, Le 19:9<\/span> or if she had been acquainted with it by Naomi, which is not improbable, such was her modesty and humility, that she did not choose to make use of this privilege without leave; lest, as Jarchi says, she should be chided or reproved, and it is certain she did entreat the favour to glean, Ru 2:7<\/span><\/p>\n and she said unto her, go, my daughter<\/strong>; which shows the necessitous circumstances Naomi was in; though perhaps she might give this leave and direction under an impulse of the Spirit of God, in order to bring about an event of the greatest moment and importance, whereby she became the ancestor of our blessed Lord.<\/p>\n o , Sept. “in spicis”, Montanus, Drusius, Piscator; “inter spicas”, De Dieu, Rambachius.<\/p>\n (2) Let me now go.The character of Ruth comes out strongly here. She does not hesitate to face the hard work necessary on her mother-in-laws account; nor is she too proud to condescend to a work which might perhaps seem humiliating. Nor does one hanker after her old home in the land of Moab and the plenty there. Energy, honesty of purpose, and loyalty are alike evinced here.<\/p>\n 2<\/strong>. <\/strong> Let me now go to the field <\/strong> 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. <\/p>\n Glean <\/strong> 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.” Lev 13:22<\/span>. See also Lev 19:9<\/span>, and Deu 24:19-22<\/span>. <\/p>\n Ears of corn <\/strong> 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, <\/em> in America to maize <\/em> or Indian corn. <\/em> Ears of corn, as used of barley or wheat, means the heads, or seed ends, of the stalks. <\/p>\n After him in whose sight I shall find grace <\/strong> 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.<\/p>\n ‘<\/strong> And Ruth the Moabitess said to Naomi, “Let me now go to the field, and glean among the ears of grain after him in whose sight I shall find favour.” And she said to her, “Go, my daughter.” <\/p>\n Israel, thanks to God’s Law, had its own social welfare system designed to ensure that no one living in the land would starve. When the fields were reaped any wisps of barley or wheat that fell to the ground were to be left there for the poor to gather, as was grain that was at the edges of the different sections of the fields (Lev 19:9-10<\/span>; Lev 23:22<\/span>). This gathering by the poor was called ‘gleaning’. The same applied to the fruit of trees when it was gathered (Deu 24:21<\/span>). The methods used by agriculturalists always ensured that some small amount of fruit was left on the trees. This too was available to the gleaners. Gleaners, however, were not always respectful or helpful, and it would appear that sometimes there was friction between the reapers and the gleaners (Rth 2:15-16<\/span>). Nevertheless the law was a good one. A similar social welfare law required that the third year tithe be stored so that it could be called on, among others, by the poor and by aliens (Deu 14:28-29<\/span>), whilst in the seventh year, when the land was not to be worked, all were free to gather what grew by itself (Exo 23:11<\/span>; Lev 25:4-7<\/span>). <\/p>\n Thus as a widow without a provider Ruth was within her rights to glean in the fields. Gleaners were not, however, always looked on as desirable, especially ‘foreign’ ones, and it was therefore her intention to seek out the field of someone who would prove favourable. As Rth 2:7<\/span> indicates, she sought permission before she gleaned, although legally such permission could not be withheld. Naomi, recognising their need for food (not just for eating at the time but also with the remainder of the year in mind) gave her permission and in kindly fashion bade her, ‘go’. <\/p>\n Rth 2:2-17<\/span>.<\/p>\n The Reward of Faithfulness begins<\/em>.<\/p>\n 2And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn1<\/span> after him<\/em> in whose sight I shall find grace. And she said unto her, Go, my daughter. 3And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a [the] part of the field2<\/span> belonging<\/em> unto Boaz, who was<\/em> of the kindred [family] of Elimelech. 4And behold, Boaz came from Bethlehem, and said unto the reapers, The Lord [Jehovah] be<\/em> with you: and they answered him, The Lord [Jehovah] bless thee. 5Then said Boaz [And Boaz said] unto his servant that was set over the reapers, Whose damsel is<\/em> this? 6And the servant that was set over the reapers answered and said, It is<\/em> the3<\/span> Moabitish damsel that came back with Naomi out of the country [territories] of Moab: 7And she said, I pray you [thee], let me glean and [I will] gather after the reapers among the sheaves: so she came, and hath continued even from the morning until now, that4<\/span> she tarried a little in the house. 8Then said Boaz [And Boaz said] unto Ruth, Hearest thou not, my daughter? Go not to glean in another field, neither go from 9hence, but abide here fast by my maidens: Let<\/em> thine eyes be<\/em> on the field that they do reap, and go thou [fearlessly] after them: have I not charged the young men that they shall not touch [molest] thee? and when thou art athirst,5<\/span> go unto the vessels, and drink of that<\/em> which the young men have drawn. 10Then 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 [friendly notice] of me, seeing I am<\/em> a stranger? 11And 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<\/em> thou hast left thy father and thy mother, and the land of thy nativity, and art come 12unto a people which thou knewest not heretofore. 12The Lord [Jehovah] recompense thy work, and a full [complete] reward be given thee of the Lord [Jehovah] God of Israel, under whose wings thou art come to trust [seek refuge]. 13Then she said, Let me find favour6<\/span> in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto [to the heart of] thine handmaid, though I be not like unto one of thy handmaidens. 14And Boaz said unto her, At meal-time7<\/span> come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her parched corn,<\/em> and she did eat, and was sufficed [satisfied], and left [over]. 15And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among [between] the sheaves, and reproach her not: 16And let fall [pull out]8<\/span> also some<\/em> of [from] the handfulls [bundles] of purpose for her, and leave them<\/em> [it<\/em>], that she may glean them<\/em> [it<\/em>], and rebuke her not. 17So she gleaned in the field until even, and beat out that she had gleaned: and it was about an ephah of barley.<\/p>\n TEXTUAL AND GRAMMATICAL<\/strong><\/p>\n [1 Rth 2:2<\/span>. : lit. and glean, among the ears. The construction is exactly parallel to that in Rth 2:7<\/span>; i. e.<\/em> is used absolutely, without an accus., as frequently in our Book and elsewhere. The idea is, Let me gather (sc. some ears) among those that are left lying in the field by the harvesters.Tr.]<\/p>\n [2 Rth 2:3<\/span>. : the field-portion, i. e.<\/em> that part of the grain-fields about Bethlehem that belonged to Boaz. Though gardens and vineyards are usually surrounded by a stone wall or hedge of prickly pear, the grain fields, on the contrary, though they belong to different proprietors, are not separated by any inclosure from each other. The boundary between them is indicated by heaps of small stones, or sometimes by single upright stones placed at intervals of a rod or more from each other (Hackett, Illust. of Scripture,<\/em> p. 167). In , lit. her hap happened, is the subject of , cf. Ecc 2:14<\/span>. is the accus. of place, cf. Ges. 118, 1. Tr.]<\/p>\n [3 Rth 2:6<\/span>.Or: She is a Moabitish maiden, who came back with Naomi from, etc. This supposes that is, as the accentuation makes it, and against which nothing is to be said here, the third fem. perfect, cf. the note on Rth 1:22<\/span>. 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 as a participle, cf. Ges. 111, 2, a.Tr.]<\/p>\n [4 Rth 2:7<\/span>. is joined by Dr. Cassel to , as adv. of time (so also Gesenius and Frst, cf. Lexica<\/em> s. v.): and until now her resting (cf. below) in the house was little. But this unnecessarily disturbs the accentuation. Better translate: this her sitting in the house (, accus. of place) is but for a little (, adv. or accus. of time). is an Aramizing of the more regular Hebrew , cf. Ew. 293, b, and the Lexica,<\/em> s. v. .On , in the preceding clause, see Ges. 126, 6. Ruth says: Pray, permit me to glean, and and (in consequence of this permission) I will gather, etc.Tr.]<\/p>\n [5 Rth 2:9<\/span>., from , but inflected as if from a form , cf. Ges. 75, Rem. 21, c. On the use of the word as perfect, cf. on Rth 1:12<\/span>. On the perfects and , Ges. 126, Rem. 1; and on the imperf. , Ges. 127, 4, b. is rendered out of which by Bertheau and Keil (because water-drawing was ordinarily done by women?); but in that case the more natural position of would be after , thus: and out of what the young men draw (drink), drink thou (too).Tr.]<\/p>\n [6 Rth 2:13<\/span>.: optative. To take it as present indicat.: I find favor, as is done by Le Clerc and Bertheau, is not in accordance with the modesty of humility which Ruth manifests in the following words (Keil). Nor is the word expressive of a permanent state or condition, which would justify the imperfect indicative, as is the case with the of the next clause, cf. Ges. 127, 2.Tr.]<\/p>\n [7 Rth 2:14<\/span>.According to the accentuation of the Masorites, these words belong to the preceding clause: And Boaz said to her at the time of eating, Come hither, etc. , from , an anomalous form for , as for , Jos 3:9<\/span>; 1Sa 14:38<\/span>. The second accent, merca, is here, as in other instances (Gen 28:2<\/span>; Num 18:23<\/span>, etc.) used instead of metheg. without mappik as in Num 32:42<\/span>; Zec 5:11<\/span>.Tr.]<\/p>\n [8 Rth 2:16<\/span>.. The use of in the sense to draw out is only a return to the original meaning of the word. It is the same word as , which also originally meant to draw out, for it was from the drawing off or stripping of their armor from the slain that it obtained the signification to make booty, to plunder. [On the use of the infin. const. for the absol. see Ges. 131, 4, Rem. 2.Tr.]<\/p>\n EXEGETICAL AND DOCTRINAL<\/strong><\/p>\n Rth 2:2<\/span>. And Ruth, the Moabitess, said to Naomi<\/strong>. Naomi was manifestly in need. No one seemed to help her, nor had she the heart to ask. It is but too clear now that her lot would have been a dismal one, if at her return Ruth had not faithfully clung to her. But this young womans fidelity shows itself now also. As the barley-harvest is in progress, she offers to go to the field and ask for permission to glean. It was no easy offer. Ruth was probably ignorant of those provisions of the Israelitish law according to which the gleanings of the harvest-field and even a forgotten sheaf were to be left to the poor and the stranger, the widow and the orphan (cf. Lev 23:22<\/span>; Deu 24:19<\/span>). At least, she did not seem to expect the observance of such a custom; for she hoped to obtain permission to glean from the possible kindness of some proprietor. But at best, what a miserable task for the once happy and prosperous widow! Possibly to see herself treated as a beggar, harshly addressed or even personally maltreated by rude reapers! to pass the day in heat and distress, in order at evening, hungry and weary, to bring home a little barley! For this then she had left paternal house and land, in order in deepest misery to be perchance yet also abused as a foreigner! But the love she cherishes, makes everything easy to her. It not only gives utterance to good words, but it carries them into practice. She forgets everything, in order now to remember her filial duty to Naomi. And Naomi accepts her offer.<\/p>\n Go, my daughter<\/strong>. Until now, she has only silently endured every expression of Ruths self-sacrifice. She had indeed ceased to dissuade her from going with her, but she had also refrained from encouraging her. Ruth might even now, after having reached Bethlehem, experienced the poverty of her mother-in-law, and tasted the sense of strangeness in Israel, have returned to Moab. But the meekness with which, instead of this, she asks permission to encounter toil and misery for her, overcomes in Naomi too every ulterior consideration. Such a request could no longer be silently accepted; nor could it be refused. Naomi permits her to glean in the harvest-field. Nor was it an easy thing for the mother to give this consent. The remarkable characters of both women come here also nobly to view. Ruth, who has given up everything, is humble as a dutiful child, and asks for permission to give up more. Naomi, who in her highest need would accept nothing from Ruth, in order not to involve her in the same distress,who retains her maternal authority in circumstances of want in which people generally would deem this impossible,has no other reward for Ruths self-sacrificing disposition than that she is ready to accept its efforts for herself.<\/p>\n Rth 2:3<\/span>. And she lighted providentially on the field of Boaz<\/strong>. More literally: And her lot met her on the field of Boaz. (, fut. apoc. from ,, occurrere.<\/em>) Ruth, as a stranger in Bethlehem, knew neither persons nor properties. She might have chanced on fields of strange and unfriendly owners. Providence so ordered it, that without knowing it, she entered the field of one who was of the family of Elimelech, and therefore also a distant relative of her deceased husband.<\/p>\n Rth 2:4<\/span> ff. And behold Boaz came from Bethlehem<\/strong>. A finer picture of rural harvest-scenes is nowhere extant. We hear, as it were, the rustling of the reapers sickles.9<\/span> Behind them are the women, binding the cut grain (Rth 2:8<\/span>). The overseers presence promotes industry and order (Rth 2:5<\/span>). In case of thirst, there stand the water-vessels at no great distance. The fields surround the country-house with its various outbuildings, where the weary may find a moments rest and refreshment. At meal-time, the laborers are supplied (as at the present day, cf. Rob. ii. 50), with roasted grain10<\/span> and bread.11<\/span> The latter they dip in a refreshing drink, consisting of vinegar and water, with perhaps some oil mixed in it.12<\/span><\/p>\n But rural life has not in itself that paradisaic happiness which Virgil contrasts so enthusiastically with the luxuriant and slavish life of Rome. It may perhaps be true that a country population is more patient of labor and more readily contented with small means (patiens operum exiguoque adsueta juventus,<\/em>Georg.<\/em> ii. 472); but it is only when a pious and godfearing spirit rules in the hearts of proprietor and dependents that it is good to live amid the quiet scenes and rewardful toil of the country. Only then, too, is the poets word applicable: the chaste dwelling preserves virtue (casta pudicitiam servat domus<\/em>).<\/p>\n An example of such a country life meets us here in the good times of Israel. Boaz himself, when the day has considerably advanced, comes to look after his people in the field. His greeting is, Jehovah be with you! Their answer, Jehovah bless thee! Nor is this, in his mouth, merely a customary form: the reality of his piety is manifest from his life and works. Hence, also, as the master, so the servant. The overseer knows the benignity of his master, and imitates it. This appears as soon as Boaz comes and notices the strange maiden. That he does this at once, is only a new feature in the rural picture. On the fields of Boaz, the poor were not hindered in their legal privilege of gleaning. But the proprietor knows not only his work-people, but the needy also. Ruth he had never yet seen. It may be supposed also 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. Such a one as she was must have sufficiently manifested her superiority over the female servants by the natural charm and grace of her presence, even though she dressed in the same style and engaged in similar toil. She could not fail to surprise Boaz, as he surveyed his people and their labor. He turns to his overseer with the natural inquiry, Whose is this damsel? It was in accordance with national custom to ask, not, Who<\/em> is this damselfor that was of comparatively little importance,but, Whence<\/em> is she? how comes she here? to what estate does she belong? With the overseers answer begins the beautiful delineation of the two principal persons of the narrative in their first meeting. The overseer knew Ruth; and it was not necessary to tell Boaz much about her, since the return of Naomi had been much talked of. But it is honorable to him that he at once recommends her by praising her diligence. Since morning she had not ceased to glean,had scarcely rested a little in the house.13<\/span> This praise of her diligence included praise of the propriety and reserve of her demeanor. She was very unlike other gleaners. Those were apt to chatter and do many other things beside that for which they came.<\/p>\n Rth 2:8<\/span>. And Boaz said to Ruth, Go not to glean in another field<\/strong>. The interest of Boaz, who had already heard of the Moabitess, especially as Naomi was at least something more to him than an entire stranger,a fact either unknown to the overseer, or which, like a good and sagacious servant, he discreetly passed over,could not but increase by reason of the praise bestowed on Ruth. He therefore went to her, to speak with her personally. In the case of another maiden of whom he had heard similar good reports, he would have given a few favorable directions concerning her to his overseer. But here he was met by various peculiar considerations. Was it Naomi, the widow of a relative of his, who was forced to lay claim to the widows rights in the harvest-fields of Israel, or was it the Moabitess, who, for having attached herself with all her heart to Israel, now com manded the favor of the Israelite? Both these thoughts are at work in the noble mind of Boaz. He recognizes the existence of a certain relationship, the benefit of which is due to Ruth. It is not a common maid-servant who stands before him. Had he been actuated by the spirit of modern sentimentality, he would probably have been ashamed of her. He would have offered her a piece of money, and sent her away, that it might not become known that this Moabitish beggar is his relative! He would at all events not have allowed her to go on gleaning! But according to the ancient delicate and religious view, he cannot act thus. Nothing has been asked of him; consequently, he has no right to wound the self-respect of others. The privilege of gleaning belongs of right to the widow and the stranger. It is not well that she needs it; but needing it, he cannot hinder her from using it. Even while he admits her relationship, he can only support her in this right, and enlarge its advantages. And this is what he does. Ruth had modestly gleaned at a distance from the reapers and binders.14<\/span> He calls her nearer, and says: Go not to glean in another field. In these words he acknowledges the first degree of the interest to which his relationship binds him. Both for her sakefor would she everywhere have such favorable opportunities to glean as he gave her?and also for his own! That which is a benefit to her, is also seemly with respect to himself as related to her, in order that Elimelechs daughter-in-law may not wander from field to field like one utterly helpless.<\/p>\n Nor go from hence, but keep here, with my maidens<\/strong>. He has called her to him where he stands, near the reapers. Only on this supposition are these words intelligible. Immediately behind the reapers, came the maidens who bound the grain. The gleaner who was allowed to approach nearest the latter, had the best opportunity. Ruth had hitherto kept back, which perhaps allowed others to anticipate her and take away the best. Boaz bids her come close up to the binders, and to stay there.15<\/span> He allows her to glean indeed, but he makes her gleaning more productive.<\/p>\n Rth 2:9<\/span>. Keep thine eyes on the field that they reap, and go after them<\/strong>, etc. He takes care not only to provide her an abundant gleaning, but also to ensure the safety of her person. He is not dealing with a gleaner of the common class. Close by the reapers is no doubt a good place for finding ears, but it involves also the possibility of rude treatment. Her appearance may have been such as would not unlikely provoke the coarse jests with which such peasant laborers were perhaps in the habit of assailing women. She would prefer, therefore, as he foresees, to keep herself back, rather than work in their immediate neighborhood. Be not concerned, he says: I have already given charge that no one touch thee.16<\/span> Act without fear; and when thou thirstest, go boldly and drink.<\/p>\n Rth 2:10<\/span>. Then she fell on her face, etc. It may be clearly seen here, that only such as can exercise love, understand how to receive it. No one is humbler than he who truly gives from loveof that Ruth is a proof; and for that reason, humility never shows itself more beautiful, than when love receives. Ruth had made the greatest sacrifices, although no one had a right to expect them from her, and is withal so unassuming, as not to look for anything from others. Most people in her place would have made the first favor shown them, the occasion for saying that in truth they were not at all used to such work. Their thanks would have been combined with complaints and accusing insinuations about the distress in which they found themselves, although they had exchanged the people and God of Moab for those of Israel. Ruths love did not spring from selfishness, and hence did not give birth to any proud self-consciousness. Instead of a sigh that she who had said, thy people is my people, thy God my God, could scarcely by weary toil procure sustenance in Israel, she utters her humble thanks to Boaz: How is it that I, a stranger, obtain such favor! Instead of taking it as a matter of course tha Boaz should especially regard ()17<\/span> her, being a stranger, she is so unassuming as to deem this very fact an enhancement of his kindness.<\/p>\n Rth 2:11<\/span>. And Boaz said, It hath been told me<\/strong>, etc. The answer which Boaz gives, is not simply that of the landed proprietor, but of the Israelite. He speaks out of the abundance of the faith of Israel. We feel that he acts as he does from a sense of his duty as an Israelite. The Jewish expositors have identified Boaz with Ibzan the judge (Jdg 12:8<\/span>), because the latter also was of Bethlehemmanifestly the northern Bethlehem, however, and not that of Judah (cf. the Comment. on Judges). But in enunciating such opinions, they have their eyes more on the spirit than on the historical facts. They only felt themselves bound to point out that, since Boaz, like other Judges, is said to have been a valiant hero, and is evidently rich and highly esteemed, he must also have exercised the functions of the judge. Literally, this cannot be maintained; for, had it been the case, our Book would not have been silent on the subject. But during the so-called period of the Judges, there were certainly other able men in Israel than the heroes mentioned in the Book of Judges, who filled the office of judge in their cities (cf Com. on Jdg 2:16<\/span>); and Boaz would certainly furnish us with a beautiful likeness of one of these. In his words, at least, there is undeniably the breathing of a pious, national consciousness, such as becomes an Israelitish family-head and hero in the presence of a recent proselyte to his faith and people.<\/p>\n All that thou hast done unto thy mother-in-law<\/strong>, etc. The words of Boaz here clearly state what, in accordance with the delicacy of ancient narration, was not expressly said above. Ruth has nowhere hinted that she was showing kindness to her mother-in-law in going with her to Israel. All she said, was, I will not leave thee. When Naomi arrives at Bethlehem, and everybody is eager with curiosity, the lamentations in which she breaks out are indeed recorded, but not the words in which she praised her daughter-in-law. Nevertheless, she fully appreciated what Ruth did for her. This was the very reason why she at first refused to accept her sacrifice. Afterwards, however, she gratefully recounted her obligations to her daughter-in-law, but, as discreet minds are wont to do, behind her back. Boaz could have derived his knowledge only from narrations proceeding from Naomi herself.<\/p>\n The merit which Boaz imputes to Ruth is of a twofold nature. Induced by affection, she has left the highest possessions of life. She was no orphan, she was not homeless; she had what she needed, but left all, and that for something unknown, the value of which she was not able to estimate. Thou earnest, he says, to a people which yesterday18<\/span> and the day before yesterday (i. e.<\/em>formerly) thou didst not know. How? had she not known her family, Naomi, and her own husband, who were of Israel? But this family lived in Moab, where Israels law was not in force. The national usages and institutions which had been impressed upon Israel by Israels God, she did not know. And notwithstanding this, she had said, Thy people is my people, thy God my God.<\/p>\n Rth 2:12<\/span>. Jehovah recompense thy work<\/strong>. As Boaz praises a double merit in Ruth, so he gives a double form to his wish for her. First he says, generally, Jehovah recompense thy work. Independently of Naomis connection with Israel, Ruths love for her mother-in-law, for whose sake she has left parents and native land, deserves the reward of God. But she came to Israel with Naomi, and for her sake has trustfully connected herself with a people whose laws she did not know, and whose character she has only seen mirrored forth in her husband and his mother. For this love and trust may Jehovah, the God of Israel, as he expressly adds, reward thee! Jehovah is known in Israel. Whoever accepts him, may build on Him. He covers with his wings, him who confides in Him and sets his hopes on Him (Psa 91:1<\/span> ff.), Ruth has come trustfully expecting to be able to live in Israel with Naomi. She has brought nothing with her; has left everything. They have come, both poor; and have scarcely what is necessary to sustain life. Nevertheless, for her loves sake, she dared to make the God of Israel her God. Like Abraham, leaving all, she went abroad. And as to Abraham God said, I am thy great reward (Gen 15:1<\/span>), so Boaz wishes that God may be to her a full reward. A full reward, abundant as her love, so that she shall miss nothing, but recover all; and so that in her it may be seen, how those are entertained who shelter themselves beneath His wings. Boaz does not discourse as one would speak to a Moabitish beggar. Having heard who she is, he looks upon her with eyes full of joy over her pious actions. He speaks to her as a priest and prophet. And since he spoke from the enthusiasm of piety, and she was deserving, his words found fulfillment. She received a reward which was not only full, but which completed and wholly filled her, all of which is implied in the words and .<\/p>\n Rth 2:13<\/span> ff. May I find favor in thy sight; for thou hast comforted me<\/strong>. The impression of the words of Boaz must have been very grateful to the humble mind of Ruth. It was the first sunbeam that broke through the grief and tears of many weeks. Hitherto, she had tasted only parting sorrow. She had suffered at the grave of her husband, suffered on the way from the land which held the dwelling of her parents, and her sufferings were not yet at an end when she reached Israel. There she had hitherto suffered from the sense of loneliness. Everybody talked of her as the Moabitess. She was poor to beggary. Now, for the first time, she is addressed about the God of Israel and his grace, and hears the voice of blessing from one of that people with members of which she has endured so much. The full import of his words her humble heart does not presume to appropriate. But the kindliness and benevolence of the speakers voice, is for her like the sound of a bubbling spring in the desert to the thirsty. I have long been sad, she intends to say; thou hast comforted me. I look for no reward; but thou hast spoken to the heart of thy servant, that was full of grief and anguish. Her phraseology also indicates her sincere humility. May I find favor in thy sight, she says, by way of humble introduction to her grateful acknowledgment of the comfort he has imparted to her. It is a formula expressive of the reverence she feels for Boaz. She invokes his favor, that she may tell him how his words have refreshed her. Whoever has, like her, left everything, in order to live in Israel, will feel that the highest and best utterance she could make, when for the first time she tasted the kindness of Israel, was gratitude for the comfort experienced. A word of love comes on a loving heart like hers, long afflicted by sorrow, like morning dews on a thirsty field.<\/p>\n And yet I am not as one of thy handmaidens<\/strong>.19<\/span> No one can speak so well and beautifully as an unassuming person. Ruth manifests no consciousness of having done anything special. Boaz she thinks is doubtless equally kind and good to all his people. So much the more is it her part to be grateful that he has also been kind to her, who does not, as they, belong to his household, nor even to his people. It might be thought strange that Boaz. says nothing to her of his relationship to her husband. But if he thought of it, he purposely kept silent about it. He showed her kindness, not because she was distantly related to him, but solely because of her excellence. In the case of one like Ruth, he needed not the remembrance of kinship to stir him up to take interest in her. It was not as the widow of his kinsman that he distinguished her with special favor, but as one who had taken refuge under the wings of Israels God. Ruth likewise did not know what Boaz was to her husbands family; nor had she wasted a word to make him aware that she had ever been more than a maid-servant, which, had she done, might have brought their relationship to speech.<\/p>\n The answer of Ruth raised her still higher in the esteem of Boaz. He is not satisfied with the provisions already made in her behalf. He bids her join in the common meal, and helps her to a portion of everything on hand. Nor is he satisfied to let her have merely a common gleaning. He orders that now and then some ears be intentionally drawn out of the bundles and left for her to gather up. This last injunction he gives to the workmen themselves, not merely to the overseer.<\/p>\n It is interesting also to notice the different expressions in which he forbids any rude treatment of Ruth by the workpeople. Above, in Rth 2:9<\/span>, he told them not to touch her. In Rth 2:15<\/span>, where she receives permission also to glean between<\/em> the sheaves, he tells them not to shame her, in other words, to say things to her that would make her blush, whether they referred to her nationality or to the special favor by which she was directed to glean close behind the reapers. In Rth 2:16<\/span>, finally, having ordered the people even to pull ears out of the bundles for her, he charges them not to speak harshly to her (), or to scold her, on account of the extra trouble which this order might occasion them. It is necessary to distinguish carefully between and . The former is the sheaf, already bound by the maid-servants, and lying on the ground; the latter,20<\/span> is the bundle as taken up and still held in the arm, manipulus.<\/em><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
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Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n