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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ruth 2:4–16. His four-level outline is real structure in the source text, so it is rendered as structure.
Now Boaz himself appears, and a great deal of decency there appears in his carriage both towards his own servants and towards this poor stranger.
I.Towards his own servants, and those that were employed for him in reaping and gathering in his corn.
Harvest-time is busy time, many hands must then be at work. Boaz that had much, being a mighty man of wealth, had much to do, and consequently many to work under him and to live upon him. As goods are increased those are increased that eat them, and what good has the owner thereof save the beholding of them with his eyes? Boaz is here an example of a good master.
1.He had a servant that was set over the reapers, Rut 2:6. In great families it is requisite there should be one to oversee the rest of the servants, and appoint to each their portion both of work and meat. Ministers are such servants in God's house, and it is requisite that they be both wise and faithful, and show their Lord all things, as he here, Rut 2:6.
2.Yet he came himself to his reapers, to see how the work went forward, if he found any thing amiss to rectify it, and to give further orders what should be done. This was both for his own interest (he that wholly leaves his business to others will have it done by the halves; the master's eye makes a fat horse) and it was also for the encouragement of his servants, who would go on the more cheerfully in their work when their master countenanced them so far as to make them a visit. Masters that live at ease should think with tenderness of those that toil for them and bear the burden and heat of the day.
3.Kind and pious salutations were interchanged between Boaz and his reapers.
(1.)He said to them, The Lord be with you; and they replied, The Lord bless thee, Rut 2:4. Hereby they expressed,
[1.]Their mutual respect to each other; he to them as good servants, and they to him as a good master. When he came to them he did not fall a chiding them, as if he came only to find fault and exercise his authority, but he prayed for them: "The Lord be with you, prosper you, and give you health and strength, and preserve you from any disaster." Nor did they, as soon as ever he was out of hearing, fall a cursing him, as some ill-natured servants that hate their master's eye, but they returned his courtesy: "The Lord bless thee, and make our labours serviceable to thy prosperity." Things are likely to go on well in a house where there is such good-will as this between master and servants.
[2.]Their joint-dependence upon the divine providence. They express their kindness to each other by praying one for another. They show not only their courtesy, but their piety, and acknowledgement that all good comes from the presence and blessing of God, which therefore we should value and desire above any thing else both for ourselves and others.
(2.)Let us hence learn to use,
[1.]Courteous salutations, as expressions of a sincere good-will to our friends.
[2.]Pious ejaculations, lifting up our hearts to God for his favour, in such short prayers as these. Only we must take heed that they do not degenerate into formality, lest in them we take the name of the Lord our God in vain; but, if we be serious in them, we may in them keep up our communion with God, and fetch in mercy and grace from him. It appears to have been the usual custom thus to wish reapers good speed, Psa 129:7, Psa 129:8.
4.He took an account from his reapers concerning a stranger he met with in the field, and gave necessary orders concerning her, that they should not touch her (Rut 2:9) nor reproach her, Rut 2:15. Masters must take care, not only that they do no hurt themselves, but that they suffer not their servants and those under them to do hurt. He also ordered them to be kind to her, and let fall some of the handfuls on purpose for her. Though it is fit that masters should restrain and rebuke their servants' wastefulness, yet they should not tie them up from being charitable, but give them allowance for that, with prudent directions.
II.Boaz was very kind to Ruth, and showed her a great deal of favour, induced to it by the account he had of her, and what he observed concerning her, God also inclining his heart to countenance her. Coming among his reapers, he observed this stranger among them, and got intelligence from his steward who she was, and here is a very particular account of what passed concerning her.
1.The steward gave to Boaz a very fair account of her, proper to recommend her to his favour, Rut 2:6, Rut 2:7.
(1.)That she was a stranger, and therefore one of those that by the law of God were to gather the gleanings of the harvest, Lev 19:9, Lev 19:10. She is the Moabitish damsel.
(2.)That she was allied to his family; she came back with Naomi, the wife of Elimelech, a kinsman of Boaz.
(3.)That she was a proselyte, for she came out of the country of Moab to settle in the land of Israel.
(4.)That she was very modest, and had not gleaned till she had asked leave.
(5.)That she was very industrious, and had continued close to her work from morning even until now. And the poor that are industrious and willing to take pains are fit to be encouraged. Now, in the heat of the day, she tarried a little in the house or booth that was set up in the field for shelter from the weather to repose herself, and some suggest that it is probably she retired for her devotion. But she soon came back to her work, and, except that little intermission, kept close to it all day, though it was not what she had been used to. Servants should be just in the character and reports they give to their masters, and take heed they do not misrepresent any person, nor without cause discourage their master's charity.
2.Boaz was hereupon extremely civil to her in divers instances.
(1.)He ordered her to attend his reapers in every field they gathered in and not to glean in the field of another, for she should not need to go any where else to better herself (Rut 2:8): Abide here fast by my maidens; for those of her own sex were the fittest company for her.
(2.)He charged all his servants to be very tender of her and respectful to her, and no doubt they would be so to one to whom they saw their master kind. She was a stranger, and it is probably her language, dress, and mien differed much from theirs; but he charged them that they should not in any thing affront her, or be abusive to her, as rude servants are too apt to be to strangers.
(3.)He bade her welcome to the entertainment he had provided for his own servants. He ordered her, not only to drink of the water which was drawn for them (for that seems to be the liquor he means, Rut 2:9, drawn from the famous well of Beth-lehem which was by the gate, the water of which David longed for, Sa2 23:15), but at meal-time to come and eat of their bread (Rut 2:14), yea, and she should be welcome to their sauce too: Come, dip thy morsel in the vinegar, to make it savoury; for God allows us not only nourishing but relishing food, not for necessity only, but for delight. And for encouragement o her, and direction to the servants, he himself, happening to be present when the reapers sat down to meat, reached her parched corn to eat. It is no disparagement to the finest hand to be reached forth to the needy (Pro 31:20), and to be employed in serving the poor. Observe, Boaz was not scanty in his provision for his reapers, but sent them so much more than enough for themselves as would be entertainment for a stranger. Thus there is that scattereth and yet increaseth.
(4.)He commended her for her dutiful respect to her mother-in-law, which, though he did not know her by sight, yet he had heard of (Rut 2:11): It has been fully shown me all that thou hast done unto thy mother-in-law. Note, Those that do well ought to have the praise of it. But that which especially he commended her for was that she had left her own country, and had become a proselyte to the Jewish religion; for so the Chaldee expounds it: "Thou hast come to be proselyted, and to dwell among a people whom thou knowest not." Those that leave all, to embrace the true religion, are worthy of double honour.
(5.)He prayed for her (Rut 2:12): The Lord recompense thy work. Her strong affection to the commonwealth of Israel, to which she was by birth an alien, was such a work of the divine grace in her as would certainly be crowned with a full reward by him under whose wings she had come to trust. Note, Those that by faith come under the wings of the divine grace, and have a full complacency and confidence in that grace, may be sure of a full recompence of reward for their so doing. From this expression, the Jews describe a proselyte to be one that is gathered under the wings of the divine majesty.
(6.)He encouraged her to go on in her gleaning, and did not offer to take her off from that; for the greatest kindness we can do our poor relations is to assist and encourage their industry. Boaz ordered his servants to let her glean among the sheaves, where other gleaners were not allowed to come, and not to reproach her, that is, not to call her thief, or to suspect her of taking more than was allowed her, Rut 2:15. All this shows Boaz to have been a man of a generous spirit, and one that, according to the law, considered the heart of a stranger.
3.Ruth received his favours with a great deal of humility and gratitude, and conducted herself with as much propriety in her place as he did himself in his, but little thinking that she should shortly be the mistress of that field she was now gleaning in.
(1.)She paid all possible respect to him, and gave him honour, according to the usage of the country (Rut 2:10): She fell on her face, and bowed herself to the ground. Note, Good breeding is a great ornament to religion; and we must render honour to whom honour is due.
(2.)She humbly owned herself unworthy of his favours: "I am a stranger (Rut 2:10) and not like one of thy handmaids (Rut 2:13), not so well dressed nor so well taught, not so neat nor so handy." Note, It well becomes us all to think meanly of ourselves, and to take notice of that in ourselves which is diminishing, esteeming others better than ourselves.
(3.)She gratefully acknowledged his kindness to her; though it was no great expense to him, nor much more than what he was obliged to by the divine law, yet she magnifies and admires it: Why have I found grace in thy eyes? Rut 2:10.
(4.)She begs the continuance of his good-will: Let me find favour in they sight (Rut 2:13), and owns that what he had said had been a cordial to her: Thou hast comforted me, for that thou hast spoken friendly to me. Those that are great, and in high places, know not how much good they may do to their inferiors with a kind look or by speaking friendly to them; and so small an expense, one would think, they should not grudge, when it shall be put upon the score of their charity.
(5.)When Boaz gave her her dinner with his reapers she only ate so much as would suffice her, and left the rest, and immediately rose up to glean, Rut 2:14, Rut 2:15. She did not, under pretence either of her want or of her labour, eat more than was convenient for her, nor so much as to unfit her for work in the afternoon. Temperance is a friend to industry; and we must eat and drink to strengthen us for business, not to indispose us to it.
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Summary
Ruth 2:15 marks a significant escalation in Boaz's extraordinary kindness toward Ruth, moving beyond standard provisions for gleaners to an act of profound generosity and protective care. After Ruth diligently resumes her work in his fields, Boaz issues a specific command to his young men, instructing them to grant her exceptional access to the harvested grain by allowing her to glean directly among the sheaves. Crucially, he also charges them not to shame or hinder her in any way. This act of superabundant provision and safeguarding highlights Boaz's righteous character and serves as a clear demonstration of God's providential hand guiding Ruth's desperate search for sustenance into a remarkable encounter of provision, dignity, and favor.
Context
Literary Context
Ruth 2:15 is strategically placed within the narrative of Ruth's integration into Bethlehem society and her efforts to provide for herself and Naomi through gleaning. The preceding verses Ruth 2:1-14 establish Ruth's humble request to glean, her diligent work ethic, and Boaz's initial, already unusual, kindness towards her—offering protection, water, and an invitation to eat with his reapers. This particular verse represents a pivotal moment, as Boaz's favor escalates from general permission and provision to an explicit command that grants Ruth privileges far beyond what was customary for gleaners. It sets the stage for Ruth's abundant harvest Ruth 2:17 and deepens the reader's understanding of Boaz's character as a benevolent and righteous man, paving the way for the unfolding kinsman-redeemer narrative in subsequent chapters and foreshadowing the ultimate resolution of Ruth's plight.
Historical & Cultural Context
The practice of gleaning was an integral part of Israelite social welfare, mandated by Mosaic Law (e.g., Leviticus 19:9-10 and Deuteronomy 24:19-22). These laws required landowners to leave the edges of their fields unharvested and not to return for forgotten sheaves, allowing the poor, the sojourner, the fatherless, and the widow to gather sustenance. However, gleaners typically followed after the reapers, collecting only what was left behind. Ruth, as a Moabite widow and a foreigner, was particularly vulnerable and dependent on such provisions. Boaz's command to glean "even among the sheaves" directly contravenes the typical practice, demonstrating extraordinary generosity. Furthermore, his instruction to "reproach her not" highlights the often precarious and undignified position of gleaners, especially women, who could be subjected to verbal abuse, harassment, or shaming by field workers. Boaz's actions thus reflect not just legal compliance but a profound concern for Ruth's dignity and safety.
Key Themes
This verse powerfully illustrates several key themes central to the book of Ruth. Divine Providence is profoundly evident, as God orchestrates Boaz's encounter with Ruth and inspires his exceptional kindness, directly fulfilling the blessing Boaz himself pronounced on Ruth in Ruth 2:12, where he prayed for her reward from the God of Israel. Hesed, or covenantal loyalty and steadfast love, is richly displayed through Boaz's actions, extending far beyond legal obligation to proactive, compassionate care for a vulnerable outsider. His Generosity is extraordinary, providing not merely subsistence but abundance, reflecting God's own character as a provider. Furthermore, Boaz's instruction to "reproach her not" underscores the theme of Dignity and Protection for the marginalized, ensuring Ruth's labor is not only fruitful but also performed without humiliation or harassment, a stark contrast to the potential exploitation faced by many vulnerable individuals (Amos 2:6-7).
Exposition and Analysis
Key Word Analysis
This primitive root means "to pick up, i.e. (generally) to gather; specifically, to glean." In the context of Ruth 2:15, Ruth's act of "gleaning" is transformed from merely gathering scattered leftovers to a privileged collection of grain, indicating Boaz's extraordinary favor that redefines the very nature of her labor.
Derived from a root meaning "to heap," this word refers to "a heap, i.e. a sheaf," or a bundle of harvested grain. Boaz's command for Ruth to glean "even among the sheaves" is revolutionary, granting her access to the more substantial, already bundled grain, which was typically off-limits to gleaners, thereby significantly increasing her yield and easing her arduous work.
This primitive root means "to wound," but figuratively, "to taunt or insult; be (make) ashamed, blush, be confounded, be put to confusion, hurt, reproach, (do, put to) shame." Boaz's explicit instruction to "reproach her not" reveals his deep concern for Ruth's emotional and social well-being, actively protecting her from potential verbal abuse, harassment, or humiliation by his male workers in the field.
Verse Breakdown
"And when she was risen up to glean"
This clause highlights Ruth's unwavering diligence and commitment. Despite the previous invitation to eat and rest, she promptly returns to her arduous work, demonstrating her proactive and responsible character and her determination to provide for herself and Naomi.
"Boaz commanded his young men, saying"
This phrase emphasizes Boaz's authority as the landowner and his intentional, deliberate act of kindness. His instruction is not a mere suggestion but a direct, authoritative order, ensuring his will is carried out by his workers, underscoring his active and decisive role in extending favor to Ruth.
"Let her glean even among the sheaves"
This is the core of Boaz's exceptional generosity and the turning point in Ruth's gleaning experience. As detailed in the Key Word Analysis, this permission goes far beyond the legal requirements for gleaning, allowing Ruth to gather grain directly from the bundled sheaves, significantly increasing her potential harvest and easing her labor. It is a proactive act of superabundant provision.
"and reproach her not"
This command reveals Boaz's profound care for Ruth's dignity and protection. He not only provides for her physical needs but also safeguards her emotional and social well-being, ensuring she is treated with respect and not subjected to any form of harassment, shaming, or humiliation by his workers.
Literary Devices
The verse effectively employs Foreshadowing, as Boaz's escalating generosity and protective care for Ruth here strongly hint at his future role as her kinsman-redeemer, a figure who would provide ultimate security, provision, and family. There is also an element of Irony, as a foreign, Moabite widow, traditionally an outsider and marginalized figure, receives extraordinary favor and protection that surpasses what many native Israelites might expect. Boaz's actions serve as a powerful Symbolism of God's providential care, using a human agent to demonstrate divine kindness and abundant provision for the vulnerable. The entire scene underscores the theme of Hesed, or steadfast love and loyalty, which is a central motif throughout the book of Ruth, exemplified in Boaz's actions that extend beyond legal obligation to compassionate, proactive care.
Theological and Thematic Connections
Ruth 2:15 powerfully illustrates God's providential care for the vulnerable and His use of righteous individuals to extend grace and provision. Boaz's actions transcend mere adherence to the letter of the law, embodying a spirit of radical generosity and protective compassion that profoundly reflects God's own character as a loving provider and protector. This verse teaches that true righteousness involves not just avoiding harm but actively seeking the welfare and dignity of others, especially those on the margins of society. It underscores the biblical principle that caring for the poor and the stranger is an act of worship and a tangible demonstration of faith, inviting believers to be willing channels of divine blessing in the world, mirroring God's own heart for the needy.
Reflection and Application
Ruth 2:15 challenges believers to move beyond minimal compliance with ethical standards and embrace a proactive, generous, and dignified approach to helping others. Boaz did not wait for Ruth to ask for more; he initiated greater provision and protection, demonstrating a spirit of abundant grace and forethought. This calls us to cultivate a keen awareness of the needs around us and to actively seek opportunities to bless others in ways that not only meet their physical necessities but also preserve and enhance their inherent dignity. In a world where the vulnerable are often exploited, overlooked, or shamed, Boaz's command to "reproach her not" serves as a timeless model for how we are to offer help: with profound respect, genuine empathy, and an unwavering commitment to upholding the recipient's honor. Furthermore, recognizing God's providential hand in Boaz's actions encourages us to view our own acts of kindness as instruments of divine purpose, allowing God to work through us to bring comfort, provision, and hope to those in need, transforming ordinary interactions into opportunities for divine blessing.
Questions for Reflection
FAQ
Why was gleaning "among the sheaves" so significant, and how did it differ from typical gleaning?
Gleaning "among the sheaves" was highly significant because it went far beyond the standard practice of gleaning mandated by the Mosaic Law. Typically, gleaners were only permitted to collect the stray stalks of grain that had fallen to the ground after the reapers had bundled the main harvest into sheaves. This meant gleaners had to work extremely hard for relatively small amounts of grain. By commanding his young men to allow Ruth to glean "even among the sheaves," Boaz was granting her permission to gather grain directly from the bundled sheaves themselves, or at least from the immediate vicinity before they were fully collected and removed. This dramatically increased the quantity of grain she could gather and made her labor significantly more fruitful and less arduous, demonstrating extraordinary generosity that far exceeded legal requirements (see Leviticus 19:9-10).
What does "reproach her not" imply about the challenges gleaners, particularly women, faced in ancient Israel?
The instruction "reproach her not" (Hebrew: kalam, meaning to shame, disgrace, or insult) is highly significant and deeply revealing. It implies that gleaners, especially vulnerable women like Ruth who were working alone in fields with male laborers, were often susceptible to various forms of ill-treatment. This could include verbal abuse, harassment, shaming, being hindered from gathering, or even physical threats. Boaz's explicit command to his young men to avoid such behavior towards Ruth underscores his profound concern for her dignity, safety, and overall well-being. It highlights the potential social vulnerabilities faced by those dependent on gleaning and powerfully showcases Boaz's righteous and compassionate character in actively protecting Ruth from such indignities.
How does Boaz's action in Ruth 2:15 connect to the broader narrative of God's providence in the book of Ruth?
Boaz's actions in Ruth 2:15 are a clear and powerful demonstration of God's providence at work in the lives of Ruth and Naomi. What began as Ruth's desperate, humble search for sustenance in a foreign land (see Ruth 2:2) quickly turns into a divinely orchestrated encounter with Boaz, a man of wealth and integrity. Boaz's escalating kindness, culminating in this extraordinary provision and protection, directly answers the blessing he himself pronounced on Ruth in Ruth 2:12, where he prayed that she would be richly rewarded by the God of Israel. This verse shows God using a human agent to provide abundantly for the vulnerable, guiding events to ensure the survival and flourishing of the lineage that would eventually lead to King David and, ultimately, to Christ.
Christ-Centered Fulfillment
Boaz's extraordinary generosity and protective care in Ruth 2:15 serve as a beautiful and profound foreshadowing of Christ, the ultimate Kinsman-Redeemer. Just as Boaz, a wealthy and righteous man, goes far beyond the requirements of the law to provide abundantly for Ruth, an impoverished foreign widow, so too does Christ, in His infinite grace, provide for us who were spiritual foreigners and alienated from God (Ephesians 2:12). We, like Ruth, are invited to come to His field, the Kingdom of God, where He offers not just mere sustenance but an abundance of life (John 10:10). Christ's sacrifice on the cross means we can glean not just the leftovers of grace but are invited directly "among the sheaves" of His redemptive work, receiving the full harvest of salvation, forgiveness, and eternal life. Furthermore, Boaz's command to "reproach her not" powerfully reflects Christ's unwavering commitment to our dignity and worth. He does not shame us for our past or our desperate need but welcomes us with open arms, offering rest to the weary and burdened (Matthew 11:28). In Christ, we find not just provision, but ultimate protection and a secure identity as beloved children of God, redeemed by the one who became poor that we might become rich (2 Corinthians 8:9).