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Commentary on Ruth 2 verses 4–16
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 2:9 masterfully portrays Boaz's extraordinary kindness, protective foresight, and profound provision toward Ruth, the Moabite widow, as she gleans in his fields. This pivotal verse details his specific, authoritative instructions to Ruth regarding her gleaning location and to his young men concerning her safety and access to essential provisions, thereby elevating her status far beyond that of a typical, vulnerable gleaner and setting the stage for the unfolding narrative of redemption.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ruth 2:9 effectively employs several Literary Devices to convey its rich meaning and underscore Boaz's character. Direct Discourse is central, as Boaz's words are quoted verbatim, allowing the reader to directly apprehend his authoritative yet compassionate tone and the specific, detailed nature of his instructions. This technique immerses the reader in the immediate interaction and profoundly highlights Boaz's proactive and protective character. The verse also utilizes Foreshadowing, as Boaz's protective and abundantly providing actions here subtly hint at his future, greater role as Ruth's kinsman-redeemer, a figure who would fully encompass protection, provision, and restoration for her and Naomi. There is a strong element of Contrast between Ruth's initial vulnerability as a foreign, impoverished widow and the extraordinary protection and provision she receives from Boaz, emphasizing the transformative power of his grace and the unexpected turn of her circumstances. Finally, the provision of water from the vessels can be seen as Symbolism, representing not just physical sustenance but also refreshing kindness, acceptance, and the life-giving nature of Boaz's benevolence, pointing to a deeper spiritual provision.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 2:9 stands as a powerful testament to God's providential care for the vulnerable, often working through righteous individuals who embody His character. Boaz's actions mirror God's own divine concern for the marginalized, the widow, and the sojourner, echoing the numerous Old Testament commands for justice, compassion, and hospitality. His generosity goes far beyond the letter of the law, embodying the spirit of grace, abundant provision, and proactive care. This verse reminds us that true righteousness is not merely adherence to rules but an active outpouring of kindness, protection, and provision towards those in need, reflecting the very heart of God. It also points to the mysterious yet certain way God often uses seemingly ordinary circumstances—like Ruth's "chance" gleaning—to orchestrate extraordinary blessings and fulfill His redemptive purposes, demonstrating His sovereign hand in the details of human lives.
REFLECTION AND APPLICATION
Ruth 2:9 offers profound and actionable lessons for believers today, challenging us to embody the character of Boaz in our own lives and communities. It calls us to actively seek out and protect the vulnerable, to extend grace and provision beyond mere obligation, and to intentionally create environments where all individuals, especially those on the margins, feel safe, valued, and genuinely included. Boaz's proactive steps to ensure Ruth's dignity, security, and well-being in a potentially exploitative setting serve as an exemplary model for Christian leadership, personal conduct, and corporate responsibility. We are encouraged to be acutely attentive to the unspoken needs of others, to leverage our positions of influence or material resources to uplift and safeguard the disadvantaged, and to demonstrate a generosity that authentically reflects God's own abundant and unconditional love. Furthermore, Ruth's experience reminds us to cultivate a deep trust in God's sovereign providence, even when our circumstances seem uncertain or dire; just as her steps were divinely guided to Boaz's field, so too are our lives overseen by a loving, all-wise God who orchestrates our paths for our ultimate good and His eternal glory.
Questions for Reflection
FAQ
Why was Boaz's specific instruction to his young men "that they shall not touch thee" so important?
Answer: This instruction was critically important for Ruth's physical safety, personal honor, and social protection. As a foreign widow gleaning in a field primarily worked by men, Ruth was highly vulnerable to harassment, exploitation, or even assault. Boaz's direct and authoritative command to his young men, using the Hebrew word nâgaʻ (Strong's H5060) which implies harmful or inappropriate contact, was a clear and public declaration of her protected status. It established firm boundaries, ensured her personal security, and preserved her dignity in a potentially dangerous environment, showcasing Boaz's profound respect, moral character, and responsible leadership. This act went beyond mere courtesy; it was a powerful act of safeguarding the vulnerable.
What is the significance of Boaz allowing Ruth to drink from the vessels his young men had drawn?
Answer: This seemingly simple act was a profound gesture of hospitality, inclusion, and elevated status. In the hot, dusty fields of ancient Israel, clean drinking water was a precious commodity, often requiring significant effort to obtain and typically reserved for the landowner's immediate household or trusted laborers. By granting Ruth access to the same water vessels used by his male reapers, Boaz was treating her not merely as a gleaner fulfilling a legal right but as one of his trusted workers, almost as part of his extended "household." This act provided essential physical refreshment and also symbolically elevated her status, demonstrating exceptional kindness, acceptance, and a deep level of care towards a vulnerable outsider, integrating her into his community of workers.
CHRIST-CENTERED FULFILLMENT
Boaz, in his protective care and abundant provision for Ruth, serves as a beautiful and compelling foreshadowing of Jesus Christ, the ultimate Kinsman-Redeemer. Just as Boaz extended grace, safety, and generous provision to Ruth, a vulnerable outsider with no claim to his kindness, so too does Christ gather us, who were once alienated, spiritually impoverished, and without hope, into His fold, offering us complete protection and boundless spiritual provision. Boaz's command for his young men "not to touch" Ruth reflects Christ's unwavering commitment to the purity and security of His bride, the Church, whom He loves and for whom He gave Himself up as a spotless sacrifice Ephesians 5:25. Furthermore, Boaz's provision of refreshing water from his vessels points powerfully to Christ as the living water, who satisfies our deepest spiritual thirst and offers eternal life to all who believe John 4:10 and John 7:37-38. He is the Good Shepherd who lays down His life for His sheep, protecting them from all harm and danger John 10:11, and inviting all who are weary and burdened to find true rest and refreshment in Him Matthew 11:28. Boaz's actions are a tangible display of the selfless love, redemptive care, and inclusive grace that find their perfect and ultimate fulfillment in the person and redemptive work of Jesus Christ.