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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 2:17–23. His two-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Ruth finishes her day's work, Rut 2:17. 1. She took care not to lose time, for she gleaned until evening. We must not be weary of well-doing, because in due season we shall reap. She did not make an excuse to sit still, or go home, till the evening. Let us work the works of him that sent us, while it is day. She scarcely used, much less did she abuse, the kindness of Boaz; for, though he ordered his servants to leave handfuls for her, she continued to glean the scattered ears. 2. She took care not to lose what she had gathered, but threshed it herself, that she might the more easily carry it home, and might have it ready for use. The slothful man roasteth not that which he took in hunting, and so loseth the benefit of it, but the substance of a diligent man is precious, Pro 12:27. Ruth had gathered it ear by ear, but, when she had put it all together, it was an ephah of barley, about four pecks. Many a little makes a great deal. It is an encouragement to industry that in all labour, even that of gleaning, there is profit, but the talk of the lips tendeth only to penury. When she had got her corn into as little compass as she could, she took it up herself, and carried it into the city, though, had she asked them, it is likely some of Boaz's servants would have done that for her. We should study to be as little as possible troublesome to those that are kind to us. She did not think it either too hard or too mean a service to carry her corn herself into the city, but was rather pleased with what she had gotten by her own industry, and careful to secure it; and let us thus take care that we lose not those things which we have wrought, which we have gained, Jo2 1:8.
II.She paid her respects to her mother-in-law, went straight home to her and did not go to converse with Boaz's servants, showed her what she had gleaned, that she might see she had not been idle.
1.She entertained her with what she had left of the good dinner Boaz had given her. She gave to her what she had reserved, after she was sufficed (Rut 2:18), which refers to Rut 2:14. If she had any thing better than another, her mother should have part with her. Thus, having shown industry abroad, she showed piety at home; so children's maintaining their parents is called (Ti1 5:4), and it is part of the honour due to them by the fifth commandment, Mat 15:6.
2.She gave her an account of her day's work, and how a kind providence had favoured her in it, which made it very comfortable to her; for the gleanings that a righteous man hath are better than the harvests of many wicked, Psa 37:16. (1.) Naomi asked her where she had been: Where hast thou gleaned today? Note, Parents should take care to enquire into the ways of their children, how, and where, and in what company they spend their time. This may prevent many extravagancies which children, left to themselves, run into, by which they bring both themselves and their parents to shame. If we are not our brethren's, yet surely we are our children's keepers: and we know what a son Adonijah proved, that had never been chidden. Parents should examine their children, not to frighten nor discourage them, not so as to make them hate home or tempt them to tell a lie, but to commend them if they have done well, and with mildness to reprove and caution them if they have done otherwise. It is a good question for us to ask ourselves in the close of every day, "Where have I gleaned today? What improvements have I made in knowledge and grace? What have I done or obtained that will turn to a good account?" (2.) Ruth gave her a particular account of the kindness she had received from Boaz (Rut 2:19) and the hopes she had of further kindness from him, he having ordered her to attend his servants throughout all the harvest, Rut 2:21. Note, Children should look upon themselves as accountable to their parents and to those that are over them, and not think it a disparagement to them to be examined; let them do that which is good, and they shall have praise of the same. Ruth told her mother what kindness Boaz had shown her, that she might take some occasion or another to acknowledge it and return him thanks; but she did not tell her how Boaz had commended her, v. 11. Humility teaches us, not only not to praise ourselves, but not to be forward to publish others' praises of us. (3.) We are here told what Naomi said to it. [1.] She prayed heartily for him that had been her daughter's benefactor, even before she knew who it was (Rut 2:19): Blessed be he, whoever he was, that did take knowledge of thee, shooting the arrow of prayer at a venture. But more particularly when she was told who it was (Rut 2:20): Blessed be he of the Lord. Note, The poor must pray for those that are kind and liberal to them, and thus requite them, when they are not capable of making them any other requital. Let the loins of the poor bless those that refresh them, Job 29:13; Job 31:20. And he that hears the cries of the poor against their oppressors (Exo 22:27), it may be hoped, will hear the prayers of the poor for their benefactors. She now remembered the former kindnesses Boaz had shown to her husband and sons, and joins those to this: he has not left off his kindness to the living and to the dead. If we generously show kindness even to those that seem to have forgotten our former favours, perhaps it may help to revive the remembrance even of those which seem buried. [2.] She acquainted Ruth with the relation their family was in to Boaz: The man is near of kin to us. It should seem she had been so long in Moab that she had forgotten her kindred in the land of Israel, till by this providence God brought it to her mind. At least she had not told Ruth of it, though it might have been some encouragement to a young proselyte. Unlike to humble Naomi are many, who, though fallen into decay themselves, are continually boasting of their great relations. Nay, Observe the chain of thought here, and in it a chain of providences, bringing about what was designed concerning Ruth. Ruth names Boaz as one that had been kind to her. Naomi bethinks herself who that should be, and presently recollects herself: "The man is near of kin to us; now that I hear his name, I remember him very well." This thought brings in another: "He is our next kinsman, our goel, that has the right to redeem our estate that was mortgaged, and therefore from him we may expect further kindness. He is the likeliest man in all Bethlehem to set us up." Thus God brings things to our mind, sometimes on a sudden, that prove to have a wonderful tendency to our good. [3.] She appointed Ruth to continue her attendance in the fields of Boaz (Rut 2:22): "Let them not meet thee in any other field, for that will be construed a contempt of his courtesy." Our blessed Saviour is our Goel; it is he that has a right to redeem. If we expect to receive benefit by him, let us closely adhere to him, and his fields, and his family; let us not go to the world and its fields for that which is to be had with him only, and which he has encouraged us to expect from him. Has the Lord dealt bountifully with us? Let us not be found in any other field, nor seek for happiness and satisfaction in the creature. Tradesmen take it ill if those that are in their books go to another shop. We lose divine favours if we slight them. Some think Naomi gave her daughter-in-law a tacit rebuke; she had spoken (Rut 2:21) of keeping fast by the young men. "Nay," said Naomi (Rut 2:22), "It is good that thou go out with his maidens; they are fitter company for thee than the young men." But they are too critical. Ruth spoke of the young men because they were the principal labourers, and to them Boaz had given directions concerning her; and Naomi takes it for granted that, while she attended the young men, her society would be with the maidens, as was fit. Ruth dutifully observed her mother's directions; she continued to glean, to the end, not only of barley-harvest, but of the wheat-harvest, which followed it, that she might gather food in harvest to serve for winter, Pro 6:6-8. She also kept fast by the maidens of Boaz, with whom she afterwards cultivated an acquaintance, which might do her service, Rut 2:23. But she constantly came to her mother at night in due time, as became a virtuous woman, that was for working days, and not for merry nights. And when the harvest was ended (as bishop Patrick expounds it) she did not gad abroad, but kept her aged mother company at home. Dinah went out to see the daughters of the land, and we know what a disgrace her vanity ended in. Ruth kept at home, and helped to maintain her mother, and went out on no other errand than to get provision for her, and we shall find afterwards what preferment her humility and industry ended in. Seest thou a man diligent in his business? Honour is before him.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
With a heart thankful for the remembrance of kindness, Naomi rewarded the absent benefactor of her daughter-in-law with a blessing. For she said, “May he who has acknowledged you be blessed, for he has filled an empty soul by doing what he did. He took notice not of poverty but only of the Lawgiver, who ordered that widows be shown care.”
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Summary
Ruth 2:20 marks a pivotal moment in the narrative, illustrating a profound shift in Naomi's perspective from despair to dawning hope. Upon learning of Boaz's exceptional kindness and generosity towards Ruth in the harvest fields, Naomi recognizes the providential hand of God at work. Her exclamation of blessing reveals her renewed understanding that Boaz is not merely a benevolent landowner but a close relative, specifically a "kinsman-redeemer" (Hebrew: gâʼal), whose legal and social responsibilities are crucial for the family's survival and future. This revelation sets the strategic stage for the redemptive climax of the book of Ruth, signaling God's faithfulness even in seemingly dire circumstances.
Context
Literary Context
This verse immediately follows Ruth's return from gleaning in Boaz's field, laden with an ephah of barley—a remarkably generous yield for a single day's labor. Naomi, astonished by the abundance, inquires about the field where Ruth gleaned. Upon hearing that it was Boaz's field, Naomi's response in Ruth 2:20 is a pivotal moment, shifting the narrative from Ruth's diligent labor and Boaz's kindness to the strategic implications of his identity. It directly contrasts with Naomi's earlier lament in Ruth 1:20-21 where she declared that the Almighty had dealt "very bitterly" with her, emptying her of everything. Here, her words signal a dawning recognition of God's renewed favor and active involvement in their lives. The discovery of Boaz's kinship transforms a simple act of charity into a potential pathway for their family's redemption and restoration, setting the stage for the strategic events of the subsequent chapters.
Historical & Cultural Context
Ancient Israelite society placed immense importance on family lineage, land inheritance, and the care of widows and the vulnerable. The practice of gleaning, as seen in Deuteronomy 24:19-22, was a divinely mandated provision for the poor and the sojourner, ensuring that even the most destitute could find sustenance. More critically, the concept of the "kinsman-redeemer" (gâʼal) was a vital legal and social institution. A gâʼal was a close male relative who had the right and responsibility to protect the interests of his extended family. This included redeeming family land that had been sold due to poverty (Leviticus 25:25), buying back family members sold into slavery (Leviticus 25:48), or avenging the blood of a slain relative (Numbers 35:19). In the context of Ruth, the gâʼal also had the responsibility, though not always the obligation, to perform levirate marriage, marrying the widow of a deceased kinsman to raise up an heir for the deceased, thereby preserving his name and inheritance (Deuteronomy 25:5-10). Naomi's recognition of Boaz as a gâʼal immediately elevates his kindness from mere generosity to a potential fulfillment of these crucial societal and legal obligations.
Key Themes
Ruth 2:20 powerfully articulates several central themes of the book. First, it highlights Divine Providence and Faithfulness, demonstrating how God's active care works through human agents. Naomi's blessing, "Blessed be he of the LORD, who hath not left off his kindness," directly attributes Boaz's actions to God's enduring chêçêd (steadfast love or covenant loyalty), even when circumstances seemed bleak. This signifies a profound shift from despair to recognizing God's unseen hand guiding events. Second, the verse underscores the profound meaning of Chêçêd (Steadfast Love). Boaz's actions exemplify this deep, loyal kindness, which is not merely polite generosity but a commitment rooted in covenant faithfulness, mirroring God's own character. This chêçêd is shown to both "the living" (Naomi and Ruth) and "the dead" (Elimelech and his sons), aiming to preserve their legacy. Third, the verse introduces the pivotal theme of Redemption through the Kinsman-Redeemer (Gâʼal). Naomi's declaration, "The man is near of kin unto us, one of our next kinsmen," unveils Boaz's crucial role as a gâʼal, setting the stage for the legal and theological resolution of the narrative, which will involve the preservation of Elimelech's family line and inheritance. This concept is foundational to understanding the plot's development in Ruth 3 and Ruth 4.
Exposition and Analysis
Key Word Analysis
This is a profound theological term in the Old Testament, often translated as "steadfast love," "covenant loyalty," "mercy," or "lovingkindness." It describes a loyal, persistent, and active love that goes beyond mere sentiment, demonstrated in concrete actions of faithfulness and devotion within a relationship, especially a covenantal one. Here, Naomi attributes Boaz's chêçêd not only to him but ultimately to the LORD, signifying that Boaz's actions are a manifestation of God's own enduring covenant faithfulness to them, even in their vulnerability. It implies a love that does not give up or cease, extended even to the "dead" by seeking to preserve their name and legacy.
This term is central to the book's theological message. A gâʼal was a male relative who held specific legal and social rights and responsibilities within the extended family structure. His primary role was to "redeem" or "restore" what was lost or endangered within the family. This could involve buying back land, freeing a relative from slavery, avenging a death, or, as in this context, marrying a deceased kinsman's widow to raise up an heir and preserve the family name and inheritance. Naomi's identification of Boaz as a gâʼal immediately shifts the narrative from charitable provision to a potential legal and familial redemption, highlighting Boaz's unique position and responsibility.
Verse Breakdown
"And Naomi said unto her daughter in law, Blessed [be] he of the LORD"
Naomi's initial reaction is one of profound blessing and gratitude, not just towards Boaz, but specifically attributing the source of the blessing and Boaz's actions to the LORD. This marks a significant spiritual turning point for Naomi, moving from her earlier bitterness and sense of abandonment by God (Ruth 1:20-21) to recognizing His active, benevolent hand in their circumstances. Her words acknowledge divine providence working through human kindness.
"who hath not left off his kindness to the living and to the dead"
This clause unpacks the nature of the blessing. The "kindness" is chêçêd, God's steadfast, covenantal love. The phrase "not left off" emphasizes the continuity and enduring nature of this chêçêd. It is extended to "the living" (Naomi and Ruth, who are currently benefiting from Boaz's generosity and the prospect of a future) and to "the dead" (Elimelech and his sons, whose lineage and name are in danger of extinction). This suggests that God's faithfulness extends beyond the grave, honoring past covenant relationships and seeking to preserve the memory and legacy of the deceased through the continuation of their family line.
"And Naomi said unto her, The man [is] near of kin unto us, one of our next kinsmen."
This second declaration by Naomi is a direct, practical revelation that clarifies Boaz's identity and his crucial role. The repetition of "And Naomi said unto her" emphasizes the importance of this statement. "Near of kin" and "one of our next kinsmen" both translate the Hebrew gâʼal, the kinsman-redeemer. This is the pivotal piece of information that transforms the story from one of simple charity to a complex legal and theological drama centered on redemption. Naomi now understands that Boaz is not just a kind stranger, but the very person who has the legal right and responsibility to restore their family's fortunes and secure their future, particularly through the institution of levirate marriage.
Literary Devices
Ruth 2:20 employs several powerful literary devices. The most prominent is Irony, as Naomi, who previously declared the Almighty had dealt "very bitterly" with her and left her "empty" (Ruth 1:20-21) now blesses the LORD for His enduring "kindness." This dramatic shift highlights the transformative power of God's providence and the dawning of hope. The verse also utilizes Foreshadowing, as Naomi's identification of Boaz as a "kinsman-redeemer" (gâʼal) sets the entire trajectory for the remainder of the book, hinting at the legal and social mechanisms that will lead to Ruth's marriage and the continuation of Elimelech's line. This concept becomes the central plot device. Furthermore, there is a strong element of Thematic Resonance, as Boaz's human kindness (his chêçêd) is explicitly linked to God's divine chêçêd, demonstrating how God's covenant love is often mediated through the faithful actions of His people. The Repetition of "And Naomi said unto her" emphasizes the dual nature of her response: first, a theological blessing, and second, a practical, strategic revelation of Boaz's identity, underscoring the significance of both aspects.
Theological and Thematic Connections
Ruth 2:20 is a theological pivot, revealing the intersection of human faithfulness and divine providence. Naomi's recognition of Boaz's chêçêd (steadfast love) as an extension of the LORD's own chêçêd underscores the biblical truth that God often works through the ordinary, yet faithful, actions of His people. This verse solidifies the theme of God's enduring covenant loyalty, which does not abandon His people even in their deepest despair, extending His kindness not only to the living but also honoring the legacy of the dead. The introduction of the gâʼal (kinsman-redeemer) concept is profoundly significant, establishing a legal and social framework that foreshadows the ultimate redemption found in Christ. It highlights God's provision for restoration, ensuring that what is lost (family name, inheritance, security) can be reclaimed through a qualified kinsman.
Reflection and Application
Ruth 2:20 invites us to cultivate a posture of spiritual discernment and gratitude, even amidst challenging circumstances. Like Naomi, who moved from bitterness to blessing, we are called to recognize God's providential hand at work in our lives, often through the unexpected kindness of others. This verse challenges us to look beyond immediate difficulties and perceive the deeper currents of God's faithfulness, which never ceases, extending His chêçêd to us in every season. It also serves as a powerful call to embody the chêçêd of God in our own lives, actively seeking opportunities to extend steadfast love, loyalty, and practical kindness to those in need, especially the vulnerable. Boaz's example reminds us that true generosity is not merely transactional but rooted in a compassionate heart that reflects divine attributes. Finally, understanding the role of the gâʼal deepens our appreciation for the concept of redemption, prompting us to consider what aspects of our lives, or the lives of others, are in need of restoration and how God, through His ultimate Kinsman-Redeemer, provides that hope.
Questions for Reflection
FAQ
What does Naomi mean by God's "kindness to the living and to the dead"?
Naomi's statement refers to God's enduring chêçêd (steadfast love or covenant loyalty). "To the living" refers to Naomi and Ruth, who are currently experiencing God's provision and care through Boaz's generosity, offering them hope for survival and a future. "To the dead" refers to Elimelech and his sons, Mahlon and Chilion. In ancient Israelite culture, the continuation of a family's name and lineage was paramount. If a man died without an heir, his name and inheritance were in danger of being "cut off." By identifying Boaz as a gâʼal (kinsman-redeemer), Naomi recognizes that God's kindness extends to honoring the memory and legacy of her deceased husband and sons by potentially raising up an heir through Boaz, thereby preserving their name and inheritance in Israel. It signifies God's faithfulness to His covenant promises, even to those who have passed away, ensuring their legacy endures.
What is the significance of Boaz being identified as a "kinsman-redeemer" (gâʼal)?
The identification of Boaz as a gâʼal (Hebrew for "kinsman-redeemer") is the central revelation of Ruth 2:20 and crucial to the entire book of Ruth. A gâʼal was a specific male relative with legal and social responsibilities to protect the interests of his extended family. These responsibilities included redeeming land that had been sold due to poverty (Leviticus 25:25), buying back family members sold into slavery (Leviticus 25:48), avenging the blood of a slain relative (Numbers 35:19), and, most relevant here, performing levirate marriage to raise up an heir for a deceased kinsman who died childless (Deuteronomy 25:5-10). Naomi's declaration means that Boaz is not just a kind benefactor, but the specific individual who has the legal right and social obligation to restore their family's fortunes, secure Ruth's future, and ensure the continuation of Elimelech's lineage. This sets the stage for the dramatic events of Ruth 3 and Ruth 4, where Boaz fulfills this redemptive role.
Christ-Centered Fulfillment
Ruth 2:20, by introducing Boaz as the gâʼal or kinsman-redeemer, provides a profound foreshadowing of Jesus Christ, our ultimate Redeemer. Just as Boaz was "near of kin" to Naomi and Ruth, Jesus, in His incarnation, became "near of kin" to humanity, sharing in our flesh and blood so that He might redeem us (Hebrews 2:14-15). Boaz's chêçêd (steadfast love) towards Ruth, a foreign widow, mirrors Christ's unparalleled chêçêd towards a lost and alienated humanity, extending grace and mercy beyond what we deserve. As the gâʼal, Boaz had the right and ability to redeem the family's land and raise up an heir, thereby restoring what was lost and securing a future. Similarly, Jesus, through His sacrificial death and resurrection, became our divine Kinsman-Redeemer, paying the ultimate price to redeem us from the slavery of sin and death (Ephesians 1:7). He restores our lost inheritance, granting us adoption into God's family and securing our eternal future (Galatians 4:4-5). Just as Boaz brought Naomi and Ruth from emptiness to fullness, Christ brings us from spiritual poverty and despair to abundant life and a glorious hope, ensuring that our name is not cut off but eternally written in the Lamb's Book of Life (Revelation 21:27).