Ruth 2:2

KJV

And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn after [him] in whose sight I shall find grace. And she said unto her, Go, my daughter.

KJV (with Strong's)

And Ruth {H7327} the Moabitess {H4125} said {H559} unto Naomi {H5281}, Let me now go {H3212} to the field {H7704}, and glean {H3950} ears of corn {H7641} after {H310} him in whose sight {H5869} I shall find {H4672} grace {H2580}. And she said {H559} unto her, Go {H3212}, my daughter {H1323}.

Complete Jewish Bible

Rut the woman from Mo'av said to Na'omi, "Let me go into the field and glean ears of grain behind anyone who will allow me to." She answered her, "Go, my daughter."

Berean Standard Bible

And Ruth the Moabitess said to Naomi, “Please let me go into the fields and glean heads of grain after someone in whose sight I may find favor.” “Go ahead, my daughter,” Naomi replied.

American Standard Version

And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean among the ears of grain after him in whose sight I shall find favor. And she said unto her, Go, my daughter.

Commentary

### SUMMARY
Ruth 2:2 marks a pivotal moment in the narrative, illustrating Ruth's remarkable initiative and humble resolve amidst destitution. As a Moabitess and a widow, she proposes to glean in the fields, an act of selflessness aimed at providing for herself and her mother-in-law, Naomi. This proactive step, born out of their shared vulnerability, initiates a series of divinely orchestrated events that will lead to their restoration. Ruth's request to seek "grace" from a landowner underscores her dependent position and reliance on benevolent favor, foreshadowing the unexpected kindness and provision she is about to receive.

### CONTEXT
* **Literary Context:** This verse immediately follows the somber return of Naomi and Ruth to Bethlehem, a journey marked by profound loss and despair (see [Ruth 1](/ruth/1 "Ruth 1 - Naomi and Ruth's Return")). Naomi, in her bitterness, has expressed a desire to be called "Mara" (bitter), attributing her suffering to the Lord's hand (as seen in [Ruth 1:20-21](/ruth/1-20-21 "Ruth 1:20-21 - Naomi's Bitterness")). The narrative then shifts from Naomi's lament to Ruth's decisive and practical resolve. Ruth's proposal to glean is the first concrete action taken by either woman to address their dire economic circumstances, strategically occurring at the very beginning of the barley harvest (as noted in [Ruth 1:22](/ruth/1-22 "Ruth 1:22 - Return at Barley Harvest")). This initiative directly sets the stage for Ruth's providential "chance" encounter with Boaz in the subsequent verse (see [Ruth 2:3](/ruth/2-3 "Ruth 2:3 - Ruth Goes to Glean in Boaz's Field")), highlighting the narrative's careful progression from destitution to divine provision.

* **Historical & Cultural Context:** The practice of gleaning was a fundamental social safety net in ancient Israel, explicitly mandated by Mosaic Law. Landowners were commanded to leave the edges of their fields unharvested and not to return for fallen grain or forgotten sheaves, thereby allowing the poor, the sojourner, the orphan, and the widow to gather what remained (as detailed in [Leviticus 19:9-10](/leviticus/19-9-10 "Leviticus 19:9-10 - Law of Gleaning") and [Deuteronomy 24:19-22](/deuteronomy/24-19-22 "Deuteronomy 24:19-22 - Provisions for Gleaning")). This system provided sustenance with dignity, as it required labor rather than mere handouts. As a Moabitess and a widow, Ruth was doubly vulnerable and entirely dependent on such provisions. Her willingness to undertake this physically demanding and humble task underscores her unwavering commitment to Naomi and her remarkable resourcefulness in a society where women, especially those without male protection, faced immense hardship and social marginalization.

* **Key Themes:** Ruth 2:2 introduces and reinforces several pivotal themes within the book of Ruth. **Diligence and Initiative** are prominently displayed as Ruth actively seeks a solution to their poverty, rather than succumbing to passive despair. Her willingness to undertake the arduous task of gleaning highlights her profound **Humility** and strong work ethic. The phrase "in whose sight I shall find grace" introduces the crucial theme of **Seeking Favor and Kindness**, acknowledging her complete dependence on the goodwill of others, particularly a benevolent landowner. Most significantly, this verse subtly introduces the overarching theme of **Divine Providence**. Though Ruth chooses a field "by chance" (as stated in [Ruth 2:3](/ruth/2-3 "Ruth 2:3 - Ruth Goes to Glean in Boaz's Field")), the discerning reader is invited to perceive God's unseen hand guiding her steps, orchestrating her arrival at the field of Boaz, who will become her kinsman-redeemer. This foreshadows the unfolding of God's intricate plan for their future, demonstrating how seemingly mundane human actions can be integral to a larger divine design, as beautifully articulated in [Proverbs 16:9](/proverbs/16-9 "Proverbs 16:9 - The Lord Directs Our Steps").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Glean (Hebrew, _lâqaṭ'_):** This primitive root means "to pick up" or "to gather," but in the context of agriculture, it specifically refers to the practice of collecting leftover grain from a field after the main harvest. This was a physically demanding and often humble task traditionally reserved for the poor, the widow, and the foreigner. Ruth's willingness to "glean" underscores her profound humility, her diligence, and the dire economic circumstances she and Naomi faced. It also highlights her reliance on the Mosaic Law's compassionate provision for the needy, demonstrating her active participation in seeking sustenance.
* **Grace (Hebrew, _chên'_):** Derived from a root meaning "to be gracious," this word signifies "favor," "kindness," "acceptance," or "goodwill." Ruth's desire to find "grace" implies that while the law permitted gleaning generally, the extent of her success, safety, and the abundance of her gleaning would depend significantly on the disposition and generosity of the landowner. She was not demanding a right but humbly seeking benevolent regard and permission to work. This term sets up a central narrative theme of unexpected kindness and divine favor that she will indeed receive from Boaz, far beyond her initial expectations.
* **Moabitess (Hebrew, _Môwʼâbîy'_):** This descriptive term, consistently used throughout the book, immediately identifies Ruth as a foreigner and an outsider. In ancient Israelite society, Moabites were often viewed with suspicion or even hostility due to historical conflicts and their pagan origins (as seen in [Deuteronomy 23:3-6](/deuteronomy/23-3-6 "Deuteronomy 23:3-6 - Exclusion of Ammonites and Moabites")). Her identity as a "Moabitess" emphasizes her vulnerable and marginalized status, making her proactive initiative and eventual acceptance and integration within Israel all the more remarkable. This highlights the expansive and inclusive nature of God's covenant loyalty (hesed), which extends even to those considered outsiders.

#### Verse Breakdown
* **"And Ruth the Moabitess said unto Naomi":** This opening phrase immediately establishes Ruth's identity as a foreigner and highlights her agency. Despite her vulnerable status as a foreign widow and Naomi's despair, Ruth takes the decisive initiative, speaking up and proposing a concrete course of action. This contrasts sharply with Naomi's passive lament in the preceding chapter and marks a crucial shift towards hope and practical engagement with their dire circumstances.
* **"Let me now go to the field, and glean ears of corn":** Ruth's proposal is both practical and humble, identifying a specific, legitimate means of provision available to the poor. "Gleaning ears of corn" (or grain) refers to the laborious act of gathering the remnants of the harvest. This demonstrates her diligence, resourcefulness, and unwavering willingness to work hard for their survival, rather than passively waiting for charity or divine intervention without human effort.
* **"after [him] in whose sight I shall find grace":** This clause reveals Ruth's acute awareness of her social position and her dependence on others. She understands that her ability to glean effectively and safely rests not merely on the general provision of the law, but on the goodwill and acceptance of the specific landowner. She is not claiming a right to any field but humbly seeking a place where she will be met with kindness and permission, setting the stage for the unexpected and abundant favor she will receive from Boaz.
* **"And she said unto her, Go, my daughter":** Naomi's concise and immediate response signifies her trust in Ruth and her recognition of the necessity and practicality of the plan. Her simple "Go, my daughter" conveys both permission and deep affection, indicating a fragile but growing hope after her earlier bitterness and despair. It implicitly acknowledges the wisdom and proactive nature of Ruth's proposal, giving her blessing to the venture.

#### Literary Devices
The verse employs several significant literary devices that enrich its meaning and narrative impact. **Characterization** is immediately evident, as Ruth is portrayed as proactive, diligent, humble, and loyal, standing in stark contrast to Naomi's initial despair and passive resignation. This verse also utilizes **Foreshadowing**, subtly hinting at the divine hand at work. Ruth's intention to seek "grace" from an unnamed landowner, coupled with her subsequent "chance" arrival at Boaz's field (as noted in [Ruth 2:3](/ruth/2-3 "Ruth 2:3 - Ruth Goes to Glean in Boaz's Field")), skillfully sets up the reader's expectation of a significant and divinely orchestrated encounter. There is also a subtle **Irony** in Ruth's statement; she seeks "grace" from a human landowner, yet the unfolding narrative implicitly reveals that she is being guided by divine grace to the field of Boaz, who will become her ultimate human redeemer. The consistent **Repetition** of "Moabitess" throughout the book, including in this verse, serves as a constant reminder of Ruth's foreignness, powerfully emphasizing the expansive and inclusive nature of God's covenant loyalty (hesed), which extends even to those considered outsiders.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 2:2 powerfully illustrates the intricate interplay between human initiative and divine sovereignty. Ruth's proactive decision to glean, born out of necessity and a deep sense of loyalty to Naomi, stands as a testament to human diligence and responsibility in the face of daunting hardship. Yet, the narrative subtly reveals that her seemingly random choice of field is, in fact, divinely orchestrated, leading her directly to Boaz, a kinsman-redeemer. This highlights God's profound providence, demonstrating that He works through ordinary human actions and decisions to accomplish His extraordinary purposes. The law of gleaning itself, to which Ruth appeals, is a beautiful expression of God's compassionate care for the vulnerable, ensuring that even the most marginalized members of society have a means of provision and dignity. This divine mandate for generosity and the human act of seeking favor set the stage for the unfolding of God's covenant love (hesed) in the lives of Ruth and Naomi, showcasing how God's faithfulness meets human faithfulness.

* [Deuteronomy 24:19](/deuteronomy/24-19 "Deuteronomy 24:19 - Law of Gleaning for the Poor")
* [Proverbs 3:5-6](/proverbs/3-5-6 "Proverbs 3:5-6 - Trust in the Lord with All Your Heart")
* [Philippians 2:4](/philippians/2-4 "Philippians 2:4 - Look Out for the Interests of Others")

### REFLECTION AND APPLICATION
Ruth's example in this verse offers profound and timeless lessons for believers today. In moments of personal or communal hardship, we are not called to passive despair or resignation but to active diligence and resourceful initiative. Ruth, despite her foreignness, widowhood, and dire circumstances, did not wait for help but actively sought a practical, albeit humble, solution for their survival. This reminds us that genuine faith often calls for courageous action, for stepping out in obedience and trust, even when the path ahead is uncertain or appears insignificant. Furthermore, Ruth's humble seeking of "grace" from a landowner teaches us the importance of humility and the recognition that God often works through the kindness and favor of others, both human and divine. We are to be diligent in our efforts, yet always acknowledge our dependence on God's overarching providence, trusting that He can guide our seemingly ordinary steps to extraordinary outcomes. Our willingness to engage in humble tasks and to seek opportunities, even those that seem small or insignificant, can be the very means through which God unfolds His greater plan for our lives and the lives of those we are called to serve.

#### Questions for Reflection
* **How can we demonstrate diligence and initiative in our own challenging circumstances, rather than succumbing to despair or inaction?**
* **In what specific ways can we humbly seek favor or opportunities from others, trusting that God may be working through them to provide for our needs?**
* **How does Ruth's "chance" encounter in the field encourage us to trust in God's sovereign guidance, even when our steps seem random or uncertain?**

### FAQ
**Why was gleaning important in ancient Israel?**

Answer: Gleaning was a crucial component of ancient Israel's social welfare system, divinely mandated by the Mosaic Law (for example, see [Leviticus 19:9-10](/leviticus/19-9-10 "Leviticus 19:9-10 - Law of Gleaning") and [Deuteronomy 24:19-22](/deuteronomy/24-19-22 "Deuteronomy 24:19-22 - Provisions for Gleaning")). It ensured that the poor, the sojourner, the orphan, and the widow had a means of sustenance. Landowners were commanded to leave a portion of their harvest for these vulnerable groups to gather. This system provided not just charity but also dignity, as it required the individual to work for their food, fostering self-reliance within the community while demonstrating God's compassionate care for the marginalized and upholding principles of justice.

**Did Ruth have a right to glean in any field she chose?**

Answer: While the Mosaic Law established the general right for the poor to glean, the specific implementation and the extent of one's success could vary depending on the landowner's disposition and the prevailing local customs. Ruth's phrase, "in whose sight I shall find grace," suggests that she understood that her ability to glean effectively and safely depended on the landowner's favor and explicit permission, not merely a blanket legal right to enter any field without regard for the owner. Some landowners might be more generous and protective, others less so, or even hostile. Ruth's humble request for "grace" indicates her acute awareness of her vulnerable position as a foreign widow and her reliance on the benevolent regard of a specific individual, which providentially led her to the field of Boaz.

### CHRIST-CENTERED FULFILLMENT
Ruth's initiative to glean, humbly seeking "grace" from a landowner, profoundly foreshadows the ultimate grace extended to humanity through Jesus Christ. Her humble labor to provide sustenance for herself and Naomi points to Christ, who, though rich in divine glory, became poor for our sake (as described in [2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")) and who is the true Bread of Life, providing spiritual nourishment that satisfies eternally (as declared in [John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")). The law of gleaning, a divine provision for the needy and marginalized, finds its ultimate fulfillment in Christ, who perfectly embodies God's compassionate care and offers redemption and restoration to all who are spiritually destitute. Furthermore, Ruth's journey from a foreign Moabitess to an ancestor of David and ultimately of Christ (as recorded in [Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Ruth in Jesus' Genealogy")) powerfully illustrates God's expansive grace, breaking down ethnic and social barriers and welcoming outsiders into His covenant family, a truth fully revealed and enacted in Christ's inclusive gospel (as seen in [Ephesians 2:13-14](/ephesians/2-13-14 "Ephesians 2:13-14 - Christ Breaks Down Barriers")). The "kinsman-redeemer" theme, subtly introduced as Ruth seeks a field where she might find favor, culminates in Boaz's redemptive act, which in turn points to Jesus Christ as our ultimate Kinsman-Redeemer, who purchased our freedom from sin and death and brought us into His eternal inheritance (as affirmed in [Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 23:22

And when ye reap the harvest of 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: I [am] the LORD your God.

Leviticus 19:9

And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.

Deuteronomy 24:19

When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands.

Deuteronomy 24:21

When thou gatherest the grapes of thy vineyard, thou shalt not glean [it] afterward: it shall be for the stranger, for the fatherless, and for the widow.

Leviticus 19:16

Thou shalt not go up and down [as] a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I [am] the LORD.

Ruth 2:7

And she said, I pray you, let me glean and gather after the reapers among the sheaves: so she came, and hath continued even from the morning until now, that she tarried a little in the house.