Ruth 2
PATChaldee paraphrast thus explains these words, They came to Beth-Mem in the entrance of the Passover; and on that day the children of Israel began to mow the sheaf that was to betvaved, zvhich teas of barley. out that she had gleaned.] It seems they did not in those days carry home their gleanings as they gathered them in the ears, but beat the corn out with a rod; arid freeing it from the chaff, carried it away pure, with less trouble than otherwise it would have given them. And it was about an ephah of barley.] An ephah is commonly taken to be about a bushel of our measure. See my notes on Exod. xvi. 36. where it appears, that an ephah contained ten omers, and, that an omer was sufficient for one person’s food for a whole day; therefore Ruth now had gathered as much as would keep her and her mother five days.
Ruth 2:1
AND Naomi had a kinsman of her husband’s, a mighty man of wealth. So gibhor chail is well translated; for. riches make men mighty and powerful. Though the Chaldee would have it signify a man mighty in the law, by which they d© not mean a man of great wisdom and goodness, but, as that paraphrast explains it upon 1 Chron. iv. 22, 23. after the manner of the Jews (whose heads are full of their Academies and Sanhedrins), he was the rob or chief ruler of the academy of wise men at Beth-lehem.* Of the family of Elimelech; and his name was Boaz.] Y/hose ancestors aTe mentioned in the conclusion of this book, and his descendants also, who lived at Beth-lchcm as he did. » Vef. 2. And Ruth the Moabitess said unto Naomi, Let me go into the field, and glean ears of corn.’] This is a great argument of her modesty and dutiful affection to her motherin-law, that she would not go any whither, no, not to earn something for their support, without her leave.; After him in whose sight I shall find grace.] Either she did not know that poor strangers had a right to glean, as well as the poor of Israel, (Lev. xix. 9, 10,) or out of her great piety she would not challenge it as a right, but as a favour, which she would thankfully acknovyledge. And she said,Go my daughter.] This is a sign of Naomi’s low condition, otherwise she would not have suffered her to go and seek for a supply of their needs among the poorest sort of people. Vcr. 3. And she went, and came.] Into a field, where she saw some reapers. And gleaned in the field after the reapers.] Gathered up the scattered cars of corn, which fell from them, and were left behind them. And her hap was to light on a part of afield belonging to Boaz, who was of the kindred of Elimelech.] By the direction of God’s good providence (not by anyman’s guidance) she came into a piece of ground which belonged to the great man beforementioncd. Vcr. 4. And, behold, Boaz came from Beth-lehem.] It is remarkable, that he followed her into the -same field. And said unto the reapers, Tlie Lord be with you. And tliey answered him, Tlte Lord bless thee.] Such was the piety of ancient times, that they were wont to pray God to prosper the honest labours of those that they saw employed, who made a return of the like prayers for them, which the gentiles themselves practised, especially in harvest-time, which they would not begin, by putting the sickle into the corn, till Ceres had been invoked, as Virgil informs us in his Georgics, lib. i. ver. 347, 348. This is the firs,t time that we meet with this religious salutation, The Lord be with you; which wc afterward find was familiar, and was continued even to our Saviour’s days, when the angel saluted the blessed Virgin after this manner, (Luke i. 28.)
Ruth 2:5
Then said Bpaz unto his servant that was set over the reapers. To see them do their work, and that they had provision fit for them; and, it is likely, to pay them their wages., Josephus calls, him aypovofiog, and the Chaldee calls him rab, the master, ruler, or governor of the reapers. Whose damsel is this?] Either she did not appear, when all the city came to see Naomi; or Boaz did not take so much notice of her, as to know her again.. Vcr. 6. And the servant that was set over the reapers answered and said, It is the Moabitish damsel that came bach ivith Naomi out of the country of Moab.] He did not know her name, perhaps, but he describes her as a stranger, that, out of love to her mother-in-law, and her religion, had left her own country, and come to dwell among the Israelites. So the Chaldee paraphrast makes him answer, She is become a proselyte.
Ruth 2:7
And she said, I pray you, let me glean and gather after the reapers among the sheaves. What she might have demanded by the law as her right, she asks a courtesy, which, no doubt, moved the man to be the more obliging to such a modest and well-bred woman. * So she came.] That is, he admitted her; for, perhaps, they were not bound to let the poor come immediately into the fields, as soon as the reapers had cut down the corn, and bound it up in sheaves, but when it was carried off. They might choose also, among the poor, whom they thought most worthy, or most necessitous. And hath continued even from the morning until now.] That is, all the day; for I suppose it was in the afternoon, when the heat of the day was over, that Boaz came to visit his reapers. So the servant describes her as a very diligent woman, who had not intermitted her labour, but only for a little time, to eat, or to rest herself. Tltat she tarried a little in the house.] The meaning is, she went and stayed awhile in the tent which was pitched in the field, for such as were weary to refresh themselves; or for other necessary occasions. So Aben Ezra expounds the word house; in which some think Boaz found her resting herself, and wondering to see a stranger there, inquired who she was.
Ruth 2:8
Then said Boaz unto Ruth, Hearest thou not,- my daughter?. A form of speech calling for attention to what is said. Go not to glean in another field, neither go. from hence^] He would not have her go to glean in any other field, nor to stir from thence to supply any of her wants, as appears by what follows. But abide here fast by my maideiis.] Who reaped as well as men (as the next verse shews), and their company was the fittest for her on all accounts. Some think this was a labour too hard for women, and therefore they will have it, that his maidens only came to bring provisions for tho men, as Virgil describes Thestylis to have done, in his second Eclogue, ver. 10.
Ruth 2:9
Let thine eyes be on the field that they do reap, and go thou after them. Observe their motions, and follow them. Have I not charged the young men that they touch thee not?] Give thee no molestation, as the Vulgar understands it. And so the word touch sometimes signifies, to do harm to others, (Psah cv. 15.) But the Chaldee paraphrast extends it further, that they should not come near her, but.. <§r [chap, II. kcop at a distance from her, and consequently offer no incivility or rudeness to her, which was too common among rustics, especially when they were full of mirth, in harvest and vintage-time. And when thou art athirst, go unto the vessels, and drink of thatwhich the young men have drawn.] There was excellent water at Bcth-lehcm, (2 Sam. xxiii. 15.) which either the reapers, or some that attended them, had brought in vessels into the field, to quench their thirst when they were dry. Vcr. 10. Tlien she fell on her face, and bowed herself to the ground.] A posture of the greatest reverence and submission, either in civil or religious worship, and was used when they w r ould express their most grateful sense of any favour done them. (See Gen. xxiii. 7. 12. xxvii. 29, &c.) And said, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing lama stranger?] To take knowledge of any person, is to shew kindness, in the- Scripture language, and is the effect of finding grace, that is, favour with any one;* which was the greater in Boaz, because he had never, seen her before, or was not acquainted 1 with her, / Vcr. 11. And Boaz anstvered and said unto her, It hath been fully shewn me all that thou hast done unto thy motherin-law since tlie death of her husband.] Naomi had related to some friends, who. had informed Boaz at large of her great affection to her mother. And how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people whom thou knetcest not heretofore.’] To be a proselyte to their religion (as tho Chaldee paraphrast explains it), upon which account’ the greatest kindness was due to her.
Ruth 2:12
Tlie Lord recompense thy work, and a full reward be given thee. He looked upon it as a very high act of faith and virtue in her, to leave all that was dear to her in this world to become a member of their church; which he prays God amply to requite. The Chaldee paraphrast makes her say here, " That she was come from a strange people, who were made unworthy to be admitted into tho congregation of tlie Lord:*’ but he answers to her, H Our wise men say, That the men of Moab only, not the women, arc excluded from our society/’ &e. (See what I have noted upon Dcut. xxiii. 5.) Of the Lord God of Israel, under whose wings thou, art come to trust.’] To seek for protection, an<J commit thyself unto his care and good providence; which was a pious confidence so pleasing to God, that the Chaldee paraphrast makes Boaz say, " In this thy righteousness thou shalt be delivered from the judgment of hell, and thy portion shall be with Sarah, Rcbekah, Leah, and Rachel;" that is, she should have an eternal rccompence. This phrase, of trusting under the wings of the Divine Majesty, is often used by the Psalmist, Psal. xvii. 8. xxxvi. 7. lvii. 1. lxi. 4. lxii. 7. xci. 4. All which places speak of the shadow, or the covert of his wings, which seem to be a metaphor taken from the chcrubims, who spread their wings from one side of the holy place unto the other, upon which the Divine Majesty sat; which protection and safeguard was represented in the cloud which covered the Israelites in the wilderness, (Numb. xiv. 14.)
Ruth 2:13
Tticn she said, Let me find favour in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thy handmaid. She humbly begs the continuance of his good opinion of her (though she acknowledges herself, in the next words, to be very unworthy of it), for it had given the greatest consolation to her in her desolate condition. Though I be not like to one of thy handmaidens.] So obscure she means, being a stranger, and of a country under an ill character among them, that she was not equal to one of his meanest servant maids. Vcr. 14. And Boaz said unto her, At meal-time C07?ic thou hither.]- He enlarges his favour to her, and orders her at the time of repast to come and eat among his servants. I’ cannot devise how the ancient Jews came to apply these words to the kingdom of the Messiah, and to his suffering condition here in this world; but so it is, that the Midrasch, upon this place, makes these words. Come thou hither, to signify as much, as come to thy kingdom; and the morsel dipped in vinegar, to denote the reproaches and torments of the Messiah: which is an argument that they expected such a king, as should be exposed to such sufferings as our blessed Saviour endured, who.saith, in the Psalmist,’ " They gave me vinegar to drink," (lxix. 21.) which, perhaps, was the original of this application of Boaz’s words to the Messiah, whose coming they longed for, and found it foretold in more places than we are aware of. And eat of the bread, and dip thy morsel in the vinegar.]’- Under the name oi bread is comprehended all the provision which was made for the reapers, with which they had vinegar for sauce, it being very cooling and refreshing in hot seasons, as the time of harvest was. So Pliny observes, lib. xxiii. cap. 1. <c Aceto summa vis est in.rcfrigerandb;" which cooling quality is taken notice of by Rasi, and others, upon this place. And she sat beside the reapers.] With the women, that is, who reaped. And he reached her parched corn.] This seems to signify, that Boaz himself ate with them, or stood by them, to see they were well provided; and took a particular care of her, unto whom he reached some parched com, which was an usual, and no mean food in those countries, as appears from 2 Sam. xvii. 28. But it may be understood of the servant set over the reapers, (ver. 5.) or some of them, who, observing her modesty, that she did not carve for herself,- reached to her some of the provision made for them. And she did eat, and was sufficed, and left.] There was such plenty (Boaz being a great and a good man), that more was set before them than they could eat; at least, she left some of that which was carved to her. This meal, I suppose, was after the heat of the day was over, in the afternoon; for then they dined, but their best meal was a. supper.
Ruth 2:15
And when she was risen tip to glean, Boaz commanded his young men, Let her glean even among the sheaves, and reproach her not. For that looked something like filching, to come among the sheaves. But Josephus takes the sense to be, that she should be permitted, if she pleased, to cut down corn herself for her own use, which is not likely. Vcr. 16. And let fall also soiue of the handfuh on purpose for her, and leave them that she may glean them, and rebuke her not.] As if she was too bold, in gathering wiiatbelonged not to her.
Ruth 2:17
’ So she gleaned in the field until even, and beat
Ruth 2:18
And she took it up, and went into the city; and her mother-in-law saiv ivhat she had gleaned. That is, wondered at the quantity. And she brought forth, and gave to her that she had re* served, after she ivas sufficed.] Josephus thinks this is spoken of* Naomi, that set before her daughter-in-law some remainders of the victuals that her neighbours had brought her in Ruth’s absence; but it rather signifies Tluth’s care of her mother-in-law, whom she had in mind, when she was feasted with the. reapers with more than she could eat, (ver. 14.) and therefore brought what she left home for her refreshment.
Ruth 2:19
And her mother-in-law said unto her, Where hast thou gleaned to-day? and where wroughtest thou? blessed be he that did take knowledge of thee. For she concluded, that without the special favour of some person to her, it had not been possible for her to have made such a day’s work. And she shewed her. mother-in-law with whom she had wrought, and said, The.man’s name with, whom I wrought to-day is Boaz.] Whose near relation to them Ruth did not yet know.
Ruth 2:20
And Naomi said unto her daughter-in-law, Blessed be he of the Lord. Or rather, Let him be most blessed; for lamed, prefixed to Jehovah increases the sense, as in. Gen. x. 9. (See there.). Who hath not left off his kindness to the living, and to thedead.] Continued to.be kind to the relicts of Elimclech and his son, as he had been to them when they were alive. And Naomi said, The man is near of kin to us, one of our next kinsmen.] In the Hebrew, one of our. goels, to whom of right it belonged to redeem the land, and raise up the name of his dead brother, by marrying his widow, according to the command, Lev. xxv. 25 Deut. xxv. 5. (See upon the fourth chapter of this book, ver. 5.)
Ruth 2:21
And Ruth the Moabitess said, He said unto me also, Thou shalt keep fast by my young men. Though the word nearim be of the masculine gender, yet it signifies all young people, and particularly the maidens, to whom he bid her keepclose, (ver. 8.) And so both the LXX. and the Chaldee here expound it; and so Naomi, it appears by the next verse, understood it.. Until they have ended all my harvest.] Not only the barley-harvest, in which, they were now. employed, but the wheat-harvest, which followed it. (See ver. 23.)
Ruth 2:22
And Naomi said unto Ruth her daughter-in-law, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field. She advises her to accept his kindness, and not to be found gleaning in any other field, where she might not be so welcome; and beside, it would look like a distrust of his kindness, if riot a despisal of it, should she not do as she was invited.
Ruth 2:23
So she kept fast by the maidens of Boaz to glean, unto the end of barley -harvest, and of wheat-harvest. Which continued many days; and in all that time she. found, no doubt, the same kind entertainment, which is not here repeated. And dwelt with her mother-in-law.] Constantly came home to <her at night, after she had done her labour. Or the meaning is, when harvest was ended, she did not gad abroad, but kept her mother company at home; for so the Hebrew, she sat with her mother-in-law.