Ruth 2

Ruth 2:1-23

Section 2. (Rth 2:1-23.)Help in humiliation: gleaning in the fields of him “in whom strength is.” In the next section we have help found for Ruth, and are introduced to the redeemer Boaz, the plain figure of Christ. Not at once is redemption found, however, nor even known about. Ruth is at first merely a gleaner in his fields, soon learning, indeed, his bounty, and receiving from his hand, but in humiliation. It is a middle state that souls often pass through, before the realization of redemption; and with Israel’s remnant in the day to come, such a gradual dawning of light as to Christ, and their relationship to Him is natural, if not inevitable. The story of Joseph’s brethren presents this to us from the side of conscience and their guilt in relation to Him. Ruth gives us rather the attraction of heart, with light gradually breaking in, -a gentler and quieter story, though not without connection with the older one. (1) First, we are made to know, though Ruth yet knows not, of Boaz and the relationship of Naomi to him. Boaz means “in him is strength,” and he is spoken of as a mighty man of valor, -not of wealth, as in the common version, though the word may mean “wealth”; but not so probably in the connection in which it stands. It is the same expression which is used of the deliverers in the book of Judges, and has a good reason for its place in this sense here. The wealth which Christ has for the needy has indeed been attained by conflict; for though He was “rich” from eternity who “for our sakes became poor,” yet the “riches of His grace” had to be acquired before they could be bestowed. It is fit that we should be reminded here, first of all, of that accomplished warfare into the fruits of which we enter, though this be not the subject of the book. Thus “in Him is strength” for our redemption. Notice that Boaz is strictly only a relation of Elimelech’s, and through him it is that Naomi has any claim. Israel has no relationship to Christ except through the faith that Elimelech represents. In fact, and on this account, it is only through Ruth that Naomi can claim; but this will come before us later. Of all this she knows nothing yet. But it is harvest, and Ruth proposes to go into the fields and glean, -a humble occupation and a poor one, but where, in the mercy that characterized the law, the poor and the stranger had special rights. These harvest-fields lead us once more to think of that work of Christ, the death of the corn of wheat, whereby the bread of life has been provided for us. Nature is full of its testimony to Him, -fuller than even His people ever cared to know. But what a harvest-field is there in Scripture for us! And is it not true that, as surely as the whole of it is open to us now, so surely will the remnant of Israel, brought in after the Church is gone from earth, have but the gleanings? May not this even be a rightful application of the statute as to the gleaner, coming where it does amid the “set times” of Leviticus 23:1-44? May not there be room left for a double application of such a principle? But gleaning in the field brings Ruth into contact with the master of the field; and so it is with the precious word of God when sought as food for the soul: it brings us into the presence of Him before whose eyes “all things are naked and open,” and who delights to minister to the necessity thus making itself manifest. How tender is His desire toward the seekers of the living bread that they should “go not to glean in another field, nor go from hence”! How soon do they find provision made for the inevitable thirst! How they are made to realize that here is One with knowledge of all their ways, and all the path by which they have come to where they are! Then there is nearer intimacy: we begin to learn what it is to take from His hand and to eat with Him till we are sufficed, and have something over. Then the gleaning goes on with more boldnesss and with more success: there is again and again what must have been dropped on purpose for us, until we find we have quite a store of precious grain. All this is the common history of seeking souls; while yet rest is not found, nor redemption known, nor relation established with the Lord of the harvest. (2) It is from her mother-in-law that Ruth learns presently as to the man with whom she has found favor; but the knowledge she gains is, after all, indefinite. There is some relationship, she learns, and he is one of our redeemers, -a phrase which shows how little she has to give that is intelligent or that can be laid hold of. Joseph’s brethren are long, as we have seen, before they know with whom they have to do, and who knows them so well, and learn from his own lips that he is Joseph. It is a secret that can only be learnt from his own lips. For the remnant, attaching themselves to Israel’s hopes and going back along the lines of Israel’s history, it seems as if there would be much groping in the darkness before the light will dawn. They look upon Him whom they have pierced, only when He comes manifestly to all.

Yet He has been with them as with Nathaniel before they see Him; and the Lord’s words in the great prophecy of Mat 24:1-51 seem clearly to imply that there will be those in Judea before He appears who will listen to His voice, and obey Him. Are we to make a distinction here between different classes? -those with less light and those with more? -or is it true of all that they will be under the fog of Jewish teaching, learning from the mother-in-law, and counting Him but as “one of their redeemers”? Thus Ruth, however, is brought into connection with Boaz; for the grace that is in him to make deeper impression continuously upon her. She abides through the barley-harvest and through the wheat-harvest following. That which is gathered becomes naturally more valuable. But as to her own relations there is no change: Boaz is a kinsman,-one of her redeemers, and her home -a poor one yet -is with her mother-in-law.