John Gill Commentary Ruth 2

And Naomi has a kinsman of her husband's
That was her kinsman by her husband's side, who now lived at Bethlehem; and yet it does not appear that Naomi made any application to him for assistance in her circumstances, though well known to her, as the word used signifies; which might arise from her modesty, and being loath to be troublesome to him, especially as he was a relation, not of her own family, but of her husband's; but, what is more strange, that this kinsman had taken no notice of her, nor sent to her, who yet was a very generous and liberal man, and had knowledge of her coming, for he had heard of the character of Ruth, (Ruth 2:11Ruth 2:12) but perhaps he was not acquainted with their indigent circumstances:

a mighty man of wealth ;
a man of great wealth and riches, and of great power and authority, which riches give and raise a man to, and also of great virtue and honour, all which the word "wealth" signifies; to which may be added the paraphrase the Targumist gives, that he was mighty in the law; in the Scriptures, in the word of God, a truly religious man, which completes his character:

of the family of Elimelech ;
the husband of Naomi; some say that his father was Elimelech's brother, (See Gill on Ruth 2:2),

and his name was Boaz ;
which signifies, "in him is strength", strength of riches, power, virtue, and grace; it is the name of one of the pillars in Solomon's temple, so called from its strength. This man is commonly said by the Jews to be the same with Ibzan, a judge of Israel, (Judges 12:8) (See Gill on Judges 12:8): he was the grandson of Nahshon, prince of the tribe of Judah, who first offered at the dedication of the altar, (Numbers 7:12) , his father's name was Salmon, and his mother was Rahab, the harlot of Jericho, (Matthew 1:5) .

A particular account is given of this man, because he, with Ruth, makes the principal part of the following history.

And Ruth the Moabitess said to Naomi
After they had been some little time at Bethlehem, and not long; for they came at the beginning of barley harvest, and as yet it was not over, nor perhaps for some time after this; and knowing and considering the circumstances they were in, and unwilling to live an idle life, and ready to do any thing for the support of her life, and of her ancient mother-in-law; which was very commendable, and showed her to be an industrious virtuous woman: she addressed her, and said:

let me now go to the field ;
she did not choose to go any where, nor do anything, without her advice and consent; so dutiful and obedient was she to her, and so high an opinion had she of her wisdom and goodness; she desired to go to the field which belonged to Bethlehem, which seems to have been an open field, not enclosed, where each inhabitant had his part, as Boaz, (Ruth 2:3) though Jarchi interprets it of one of the fields of the men of the city; hither she asked leave to go, not with any ill intent, nor was she in any danger of being exposed, since it being harvest time the field was full of people: her end in going thither is expressed in the next clause,

and glean ears of corn after him, in whose sight I shall find grace ;
or "in" or "among the ears of corn" ^F15 ; between the ears of corn bound up into sheaves, and there pick up the loose ears that were dropped and left. This she proposed to do with the leave of the owner of the field, or of the reapers, whom she followed; she might be ignorant that it was allowed by the law of God that widows and strangers might glean in the field, (Leviticus 19:9Leviticus 19:10) (Deuteronomy 24:19) or if she had been acquainted with it by Naomi, which is not improbable, such was her modesty and humility, that she did not choose to make use of this privilege without leave; lest, as Jarchi says, she should be chided or reproved, and it is certain she did entreat the favour to glean, (Ruth 2:7)

and she said unto her, go, my daughter ;
which shows the necessitous circumstances Naomi was in; though perhaps she might give this leave and direction under an impulse of the Spirit of God, in order to bring about an event of the greatest moment and importance, whereby she became the ancestor of our blessed Lord.

FOOTNOTES:

• F15: (Mylbvb) (en toiv stacusi) , Sept. "in spicis", Montanus, Drusius, Piscator; "inter spicas", De Dieu, Rambachius.

And she went, and came
That is, she went out of the house where she was, and out of the city, and came into the field; though, according to the Midrash ^F16 , she marked the ways as she went, before she entered into the field, and then came back to the city to observe the marks and signs she made, that she might not mistake the way, and might know how to come back again:

and gleaned in the field after the reapers ;
when they had cut down and bound up the corn, what fell and was left she picked up, having first asked leave so to do:

and her hap was to light on a part of the field belonging to Boaz,
who was of the kindred of Elimelech ;
the providence of God so ordering and directing it; for though it was hap and chance to her, and what some people call good luck, it was according to the purpose, and by the providence and direction of God that she came to the reapers in that part of the field Boaz, a near kinsman of her father-in-law, was owner of, and asked leave of them to glean and follow them.

FOOTNOTES:

• F16: Midrash Ruth, fol. 31. 4. Vid. Jarchi & Alshech in loc.

And, behold, Boaz came to Bethlehem
Into the field, to see how his workmen went on, and performed their service, and to encourage them in it by his presence, and by his courteous language and behaviour, and to see what provisions were wanting, that he might take care and give orders for the sending of them, it being now near noon, as it may be supposed; and though he was a man of great wealth, he did not think it below him to go into his field, and look after his servants, which was highly commendable in him, and which showed his diligence and industry, as well as his humility.

So a king in Homer ^F17 is represented as among his reapers, with his sceptre in his hand, and cheerful. Pliny ^F18 relates it, as a saying of the ancients, that the eye of the master is the most fruitful thing in the field; and Aristotle ^F19 reports, that a Persian being asked what fattened a horse most, replied, the eye of the master; and an African being asked what was the best dung for land, answered, the steps of his master:

and said unto the reapers, the Lord be with you ;
to give them health, and strength, and industry in their work; the Targum is, ``may the Word of the Lord be your help:''

and they answered him, the Lord bless you ;
with a good harvest, and good weather to gather it in; and though these salutations were of a civil kind, yet they breathe the true spirit of sincere and undissembled piety, and show the sense that both master and servants had of the providence of God attending the civil affairs of life, without whose help, assistance, and blessing, nothing succeeds well.

FOOTNOTES:

• F17: Iliad. 18. ver. 556, 557.
• F18: Nat. Hist. l. 18. c. 6.
• F19: De Administrat. Domestic. l. 1. c. 6.

Then said Boaz to his servant who was set over the reapers ,
&c.] To direct them their work, what part each was to do, and to see that they did it well; to take care for provisions for them, and to pay them their wages when their work was done. Josephus ^F20 calls him (agrokomov) , that had the care of the field, and all things relative to it; the Jews ^F21 say, he was set over two and forty persons, whom he had the command of.

whose damsel is this ?
to whom does she belong? of what family is she? whose daughter is she? or whose wife? for he thought, as Aben Ezra notes, that she was another man's wife; the Targum is, of what nation is she? perhaps her dress might be somewhat different from that of the Israelitish women.

FOOTNOTES:

• F20: Antiqu. l. 5. c. 9. sect. 2.
• F21: Midrash Ruth, fol. 32. 1.