NOW NAOMI HAD a relative on her husband’s side, from the clan of Elimelech, a man of standing, whose name was Boaz.
2And Ruth the Moabitess said to Naomi, “Let me go to the fields and pick up the leftover grain behind anyone in whose eyes I find favor.”
Naomi said to her, “Go ahead, my daughter.” 3So she went out and began to glean in the fields behind the harvesters. As it turned out, she found herself working in a field belonging to Boaz, who was from the clan of Elimelech.
4Just then Boaz arrived from Bethlehem and greeted the harvesters, “The LORD be with you!”
“The LORD bless you!” they called back.
5Boaz asked the foreman of his harvesters, “Whose young woman is that?”
6The foreman replied, “She is the Moabitess who came back from Moab with Naomi. 7She said, ‘Please let me glean and gather among the sheaves behind the harvesters.’ She went into the field and has worked steadily from morning till now, except for a short rest in the shelter.”
8So Boaz said to Ruth, “My daughter, listen to me. Don’t go and glean in another field and don’t go away from here. Stay here with my servant girls. 9Watch the field where the men are harvesting, and follow along after the girls. I have told the men not to touch you. And whenever you are thirsty, go and get a drink from the water jars the men have filled.”
10At this, she bowed down with her face to the ground. She exclaimed, “Why have I found such favor in your eyes that you notice me—a foreigner?”
11Boaz replied, “I’ve been told all about what you have done for your mother-in-law since the death of your husband—how you left your father and mother and your homeland and came to live with a people you did not know before. 12May the LORD repay you for what you have done. May you be richly rewarded by the LORD, the God of Israel, under whose wings you have come to take refuge.”
13“May I continue to find favor in your eyes, my lord,” she said. “You have given me comfort and have spoken kindly to your servant—though I do not have the standing of one of your servant girls.”
14At mealtime Boaz said to her, “Come over here. Have some bread and dip it in the wine vinegar.”
When she sat down with the harvesters, he offered her some roasted grain. She ate all she wanted and had some left over. 15As she got up to glean, Boaz gave orders to his men, “Even if she gathers among the sheaves, don’t embarrass her. 16Rather, pull out some stalks for her from the bundles and leave them for her to pick up, and don’t rebuke her.”
17So Ruth gleaned in the field until evening. Then she threshed the barley she had gathered, and it amounted to about an ephah. 18She carried it back to town, and her mother-in-law saw how much she had gathered. Ruth also brought out and gave her what she had left over after she had eaten enough.
19Her mother-in-law asked her, “Where did you glean today? Where did you work? Blessed be the man who took notice of you!”
Then Ruth told her mother-in-law about the one at whose place she had been working. “The name of the man I worked with today is Boaz,” she said.
20“The LORD bless him!” Naomi said to her daughter-in-law. “He has not stopped showing his kindness to the living and the dead.” She added, “That man is our close relative; he is one of our kinsman-redeemers.”
21Then Ruth the Moabitess said, “He even said to me, ‘Stay with my workers until they finish harvesting all my grain.’ ”
22Naomi said to Ruth her daughter-in-law, “It will be good for you, my daughter, to go with his girls, because in someone else’s field you might be harmed.”
23So Ruth stayed close to the servant girls of Boaz to glean until the barley and wheat harvests were finished. And she lived with her mother-in-law.
Original Meaning
ACT 2 CONSISTS of three scenes. The first is a short introductory scene involving Ruth and Naomi (2:1–3). Scene 2 is a lengthy scene between Ruth and Boaz as she gleans in his field (2:4–17a). The third scene is again a short introductory scene involving Ruth and Naomi (2:17b–23). Act 2 evinces many similarities to Act 3: (1) Both acts contain three scenes of generally the same structure (see the discussion of structure in the introduction); (2) there is a focus on the characters of Ruth and Boaz; in particular, he is a described as a gibbôr ḥayil (2:1); (3) the opening scene presents Naomi and Ruth, and Ruth sets out; (4) there is an encounter between Ruth and Boaz; (5) Boaz inquires about the girl’s identity (2:5); (6) the opening line intimates its development; and (7) the closing sentence acts as transition to what follows (2:23).
Scene 1. Ruth Gleans in a Field Belonging to Boaz, Naomi’s Relative (2:1–3)
THE STRUCTURE OF this short scene is chiastic. Bush recognizes this and outlines it in the following manner:1
A from the clan of Elimelech (2:1a)
B whose name was Boaz (2:1b)
C go to the fields to glean (2:2a1)
D behind someone in whose eyes I might find favor (2:2a2)
C′ “Go ahead, my daughter.” . . . So she went and gleaned the fields (2:2b–3a)
B′ the field of Boaz (2:3b1)
A′ who was from the clan of Elimelech (2:3b2)
Verse 1 serves as a parenthetical digression in which one of the major characters is proleptically introduced. The name is withheld to the last possible moment. He is described first in relationship to Naomi, “a relative2 on her husband’s side.” It was necessary to state that Naomi had a relative on her husband’s side of the family in order to make clear that the blood relationship is with her husband and not with her (since Israelite marriage was endogamous). This relative is further described as “a man of standing” (ʾîš gibbôr ḥayil), from the clan of Elimelech.
The phrase ʾîš gibbôr ḥayil is difficult to translate into English. The word gibbôr comes from a root meaning “mighty” and is frequently translated “warrior.” The word ḥayil can mean “strength, power, ability, capability, wealth,” and its meaning depends on the context in which it is used. In a military setting it refers to a warrior, particularly one who has distinguished himself in armed combat. In other contexts, it can refer to wealth (2 Kings 15:20) or ability (1 Kings 11:28). It designates one who possesses social standing and a good reputation. In this context it connotes not only wealth and status but also ability, honor, and capability.3 Thus it is clearly used as a description of character4 (cf. Ruth’s description below as an ʾēšet ḥayil, 3:11).
The clan (mišpāḥâ)5 of Elimelech is stated earlier as the Ephrathites (see comments on 1:2). These were undoubtedly kinsmen, although the relationship is relatively distant, since it was the bêt ʾāb (“father’s house,” i.e., the extended family) that contained the more closely related kin group. The mišpāḥâ was the most important single group in the social structure in ancient Israel and formed the basis for the functions of the gōʾēl (“kinsman-redeemer; see comments in the introduction, pp. 399–403).
Boaz occurs as a personal name only in Ruth. Its etymology is obscure and much debated,6 particularly since it occurs also as the name of one of the pillars stationed before the entrance of the temple of Solomon (1 Kings 7:21).
Verse 2 picks up the story where 1:22 left off. Ruth, the Moabitess—once again a reminder of her foreign and generally despised status—makes her request to Naomi to go to the fields and glean ears of grain. Although the Law (Lev. 19:9–10; 23:22; Deut. 24:19–21) provided a legal right to glean specifically to the poor, the resident alien, the widow, and the orphan, it is clear from other passages that these people were not always granted permission to glean.7 Hence, the simplest understanding of Ruth’s words in the last clause of verse 2 “behind anyone in whose eyes I find favor” is that “she wants to glean behind someone who would benevolently allow it.”8
In the Old Testament, God established at least two ways through which widows could have their needs met. (1) On a yearly basis, special considerations in the harvesting of fields, orchards, and vineyards were to be followed. Deuteronomy 24:19–22 delineates these:
When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the alien, the fatherless and the widow, so that the LORD your God may bless you in all the work of your hands. When you beat the olives from your trees, do not go over the branches a second time. Leave what remains for the alien, the fatherless and the widow. When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the alien, the fatherless and the widow. Remember that you were slaves in Egypt. That is why I command you to do this.
(2) A second means of provision was established through the third-year tithe. Thus Deuteronomy 14:28–29 (cf. also 26:12–15) states:
At the end of every three years, bring all the tithes of that year’s produce and store it in your towns, so that the Levites (who have no allotment or inheritance of their own) and the aliens, the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the LORD your God may bless you in all the work of your hands.
In other words, in addition to the yearly provision, there was a special provision every third year.
However, the Israelites often failed to observe these injunctions. This is clear from a number of passages (see, e.g., Deut. 27:19; Isa. 1:17; Mal. 3:5; cf. Mark 12:38–40). This underscores the dangers that Ruth and Naomi faced.
Note that Ruth is the one who takes the initiative in this first scene after the return to Bethlehem. Still absorbed with the bitter affliction and emptiness of her life, Naomi remains inactive and, except for two words, keeps her silence. Ruth initiates the decision to provide the sustenance to support them by offering to glean in the fields. In courtesy to her mother-in-law, she politely requests her consent. Naomi responds with two mere words of assent: “You-may-go, my-daughter.” Naomi seems resigned to her despair. But Ruth is capable and active (cf. her description in 3:11 as ḥayil). It is part of her character.
Ruth goes out and begins “to glean in the fields behind the harvesters” (2:3). The storyteller then adds an important clause: “As it turned out, she found herself working in a field belonging to Boaz, who was from the clan of Elimelech.” The NIV phrase “as it turned out” literally means “and her chance [miqreh] chanced [wayyiqer].” Both noun and the verb derive from the root qrh, which means “to meet, encounter.” The phrase is used in this sentence as a rhetorical device, hyperbolic irony. By excessively attributing Ruth’s good fortune to chance, the phrase points ironically to the opposite, namely, to the sovereignty of God. In the context, it indicates that Ruth (without any intention to do so) ends up gleaning in the field that belongs to Boaz. Thus God, who is constantly working behind the scenes, is pictured as directing and controlling this situation through his gracious providence.
Scene 2. Ruth and Boaz Meet on the Harvest Field (2:4–17a)
THIS SECTION IS comprised of two episodes (2:4b–13, 14–16), which are enclosed by a narrative prologue and epilogue (2:4a and 2:17a).9 The two episodes incorporate an A:B::B′:A′ chiasm. The first episode (2:4b–13) consists almost exclusively of dialogue. It divides into two parts. Part A (2:4b–7) is a conversation between Boaz and his workers about Ruth and her gleaning. Part B (2:8–13) is a conversation between Boaz and Ruth in which Boaz grants her exceptional rights. Each centers its attention on Ruth and Boaz to the exclusion of all else. Verses 5–13 consist of a tight series of stimulus-response-related dialogues that drive the dialogue of the first episode.
Episode 2 (2:14–16) contains more narrative than dialogue. It divides into two parts. Part B′ (2:14) revolves around the actions of Boaz and Ruth in which Boaz grants her exceptional privileges at the noon meal. Part A′ (2:15–16) is a conversation between Boaz and his workers about Ruth and her gleaning. He commands that they carry his generosity far beyond the gracious allowances he granted her previously in 2:8–9.
The narrative prologue (2:4a) begins with the important grammatical construction: wehinnēh + subject + verb. The NIV translation, “Just then,” has chronological implications that are not present in this usage. The suddenness the phrase expresses in the presentation of information to the reader “has nothing to do with the time lapse between events; it has to do with the abrupt or unexpected way in which the new fact is introduced in the narrative.”10 It expresses point of view or presentation of perception for the reader, not suddenness in the occurrence of events. Thus it emphasizes once again the providence of God that “wouldn’t you know it,”11 Boaz shows up!
The first episode (2:4b–13) begins with the conversation between Boaz and his workers about Ruth and her gleaning (Part A, 2:4b–7). The initial greetings between Boaz and his workers in the remainder of verse 4 builds suspense by focusing on Boaz, a man whose first words are a blessing on his workers in the name of Yahweh. Such a greeting speaks to his character and foreshadows his generosity.
Boaz immediately inquires from his foreman12 about the identity of the unknown young woman13 gleaning in his field by probing her origins (2:5).14 The foreman identifies Ruth by national origin, a “Moabitess [lit., Moabite young woman],” and by her connection to Naomi, the one “who came back from Moab with Naomi.” In verse 7 (the verse is very difficult),15 the foreman volunteers additional information about Ruth that immediately speaks to her character in three ways: (1) It stresses that she asked permission to glean behind the reapers (not a necessity according to the Law); (2) it stresses the length of time she has been there; and (3) it emphasizes her diligence in working all morning with hardly any break.
The last clause, which the NIV translates “except for a short rest in the shelter,” is difficult. Literally it reads: “this (masc.) her sitting the house (a) little.”16 The immediately succeeding verses (2:8–9) are important to explicating what these words mean.
In Part B (2:8–13) the conversation switches. Boaz addresses Ruth, not the foreman. In a series of six short statements with a final seventh conditional statement (2:8–9), Boaz outlines a beneficent program for Ruth in his field despite the fact that she is a Moabitess:
1. Don’t go and glean in another field;
2. and don’t go away from here;
3. Stay here with [lit., stick close to, dbq] my servant girls;
4. Watch the field where the men [and girls] are harvesting;
5. and follow along after the girls;
6. I have told [ordered] the men not to touch you [or hoot at you];
7. And whenever you are thirsty, go and get a drink from the water jars the men have filled.
From these statements, it is possible to conclude:
• (from points 1–3) that Ruth was leaving the field as Boaz arrived
• (from points 4–6) that something done to her by the male reapers has made her uncomfortable enough to leave
• (from point 7) that Ruth’s attempt to get a drink of water had provided the occasion for the young male reapers’ action
With this in mind, it seems apparent that the last words of verse 7 record the foreman’s confused and embarrassed explanation of a situation to Boaz.17 As he is speaking, Ruth is at some distance from them, with her back turned to Boaz, and she is on her way out of the field because of an incident of what today we would call sexual harassment,18 which she experienced when she sought a drink of water. Thus, the translation of the last words of verse 7 might be something like: “This fellow . . . ah, she’s just going home for a bit.”19 The foreman starts his explanation, becomes embarrassed, and tries to make some lame excuse.
Whatever the case, clearly Ruth’s social status is untenable and dangerous as long as she lacks a connection to a male provider. It is also clear that chance may have prevented Ruth and Boaz from meeting and marrying, had not providential interference invisibly guided the story along to its conclusion. Ruth may simply have walked away to glean in another field had not Boaz inquired when he did.
Moreover, in these seven statements Boaz is granting her more than the ordinary rights of gleanage.20 Ruth must be careful not to inadvertently glean in some other field adjoining Boaz’s property. She is to glean in that portion of the field normally off limits to poor gleaners. In order to help ensure this, Boaz instructs her to “stick close to” his young women workers, and he instructs his workers not to interfere with (lit., touch) her. Finally, if she is thirsty, she can drink from the more immediately available water jars rather than seek refreshment elsewhere and lose time in gleaning. Normally in the ancient Near East, foreigners would draw water for Israelites, and women would draw it for men. Thus Boaz’s provision is extraordinary.
Verse 10 records Ruth’s reaction and reply. Overwhelmed by Boaz’s unexpected protection and generosity, she falls to the ground. This gesture consists of dropping to the knees and touching the forehead to the ground. As Gruber has shown, this nonverbal gesture is often used as a posture expressing gratitude.21 Ruth asks why she has found such favor with him that he has paid any attention (lehakkîrēnî) to her—a foreign woman (nokrîyâ).22 There is a play on words between the two opposing meanings of the root nkr in lhkyr (to recognize, pay attention to) and nkryh (foreign woman).23 This wordplay heightens Ruth’s surprise reaction to Boaz’s graciousness: “Why have I found such favor in your eyes that you notice me—a foreign woman!?” (nokrîyâ often has negative connotations, especially in the book of Proverbs).24 Both Ruth’s action and her accompanying words exhibit that she is completely surprised at what Boaz has said to her. This confirms that he has granted her far more than she has requested. Boaz’s action is once again an evidence of God’s providence (Yahweh has answered her wish in v. 2).
Boaz’s reply is the high point of the scene (2:11–12). In a concise and straightforward manner, permeated with praise and admiration, he affirms what Ruth has solemnly vowed to Naomi in her stirring words of commitment in Moab (1:16–17): “You left [ʿzb, abandon] your father and mother and your homeland [môledet] and came to live with a people you did not know before” (2:11).25 Boaz then wishes that Yahweh will “repay” (šlm) Ruth for her actions and prays that she “may be richly rewarded by the LORD, the God of Israel, under whose wings you have come to take refuge” (2:12). Boaz specifies that Yahweh is the God “under whose wings” (kenāpîm) Ruth has sought refuge/asylum. The word kānāp can mean “wing” or “corner of a garment.” In 2:12, it connotes the image of a bird tenderly protecting its young. Like a defenseless starling, Ruth sits securely under Yahweh’s mighty wings.26
Knowing now why this unknown landowner has been so kind and generous, Ruth expresses her gratitude (2:13). Boaz has certainly relieved Ruth’s mind and encouraged her. As a destitute foreign woman (nokrîyâ) who went out to glean, she had no idea what she might encounter; in fact, the possibility of trouble of one sort or another was a real possibility (and may have already occurred before Boaz’s appearance on the scene). Boaz’s kindness has greatly assured her that her mission will succeed.
Ruth refers to herself here as “servant” (šipḥâ), although she does not really even have this status (she is officially a nokrîyâ). Although šipḥâ and ʾāmâ (another word translated “maidservant” or “servant girl,” which Ruth uses in 3:9, see comments) are frequently synonymous, it appears that šipḥâ, when used distinctively, is the more deferential term since it refers to women belonging to the lowest rung of the social ladder (cf. 1 Sam. 25:41).27 The term is thus an expression of Ruth’s humility.
The second episode (2:14–16) bears witness to Boaz’s magnanimity, extended to an even greater degree. In Part B′ (2:14), he grants Ruth exceptional privileges: He welcomes her to the intimacy of the noon meal, invites her to partake (“Have some bread and dip it in the wine vinegar”28), and bestows so much roasted grain29 on her that she eats all she wants and has some left over. Thus Boaz transformed a rather ordinary occasion—the noontime meal—into another demonstration of his compassion and generosity (i.e., his ḥesed).
Part A′ of this episode (2:15–16) consists of a conversation between Boaz and his workers about Ruth and her gleaning. When Ruth resumes gleaning, Boaz orders his workers to let her glean between the sheaves themselves without trouble30 and even commands them without fail to pull out stalks of grain from the handfuls the men cut and leave them behind for her—an unheard-of favor. He concludes by charging them once again not to drive her away.31
The narrative conclusion to Scene 2 (2:17a) telescopes the rest of the day into a single sentence: “So Ruth gleaned in the field until evening.” The irony is rich. Ruth has received extraordinary favor and privileges from a landowner who treats her like a member of the family, but the significance of his identity remains hidden to her.
Scene 3. Naomi Evaluates the Meeting (2:17b–23)
SCENE 3 CONSISTS of a narrative prologue (2:17b–18) and epilogue (2:23), which enclose a dialogue between Ruth and Naomi that exhibits a chiastic structure. The high point of this is at the center: Naomi’s revelation to Ruth of Boaz’s family and social relationship to them. The structure of the scene appears to be:
A Naomi’s inquiry and blessing (2:19a)
B Ruth’s response—she worked with a man named Boaz (2:19b)
C Naomi’s blessing of Boaz and a revelation—he is a relative and one of their redeemers (2:20)
B′ Ruth’s response (2:21)
A′ Naomi’s endorsement (2:22)
Narrative epilogue (2:23)
The narrative prologue sets the stage for the exclamatory dialogue that ensues (2:17b–18). Verse 17b stresses the large quantity of grain Ruth has threshed32 from her gleanings in the field of Boaz—“an ephah” of barley. Commentators, with the exception of Sasson,33 usually give some kind of conversion figure for an ephah and end at that. Nielsen in her commentary concludes: “Of course, the important thing is not to find out exactly the actual weight but to be overwhelmed by Boaz’s generosity to Ruth.”34 While the text is obviously giving this data in order to demonstrate Boaz’s ḥesed towards the two widows, Ruth and Naomi, what are the practical, real-life implications? Certainly this note about the significant amount of grain gleaned by Ruth is not given to the reader in order “to add to her list of virtues that she was as strong as an ox.”35 It must have had some tangible, utilitarian value.
An ephah was one-tenth of a homer. The homer was apparently the amount that one donkey could carry, which lies somewhere about ninety kilograms (two hundred pounds), fixing the ass-load of barley at about 150 liters or the ass-load of wheat at about 120 liters. Even allowing for uncertainties and upward adjustment by redefinition of norms, the “natural” ass-load can hardly have exceeded two hundred liters. Because of diachronic and political circumstances, it seems likely that there were a number of homer norms in the preexilic period. The probable parameters of the preexilic Old Testament dry measures from smallest to greatest were: omer → ephah → homer :: 1–2 liter → 10–20 liters → 100–200 liters respectively.36
The ancient norm for a daily food ration seems to have been widely regarded as approximately one liter, usually of barley.37 Therefore, if Ruth’s ephah equaled about ten to twenty liters of barley, she has threshed roughly enough for the two women to eat for a little more than a week.
The epilogue of Scene 3 (2:23) states that Ruth continues to glean in Boaz’s fields “until the barley and wheat harvests were finished.” According to Deuteronomy 16:9–12 and the Gezer Calendar,38 the time period from the beginning of the barley harvest to the end of the wheat harvest was normally seven weeks, concluding at Pentecost. If Ruth averages the same each day (i.e., one ephah, cf. 2:21 below) and works the entire seven weeks, she gleans enough barley and wheat to feed the two women, at the minimum rate, approximately two-thirds of a year, or at the maximum rate, more than an entire year.39 Thus, it is most likely that ancient hearers of this book would have perceived the import of this gleaning detail as heightening the generosity of Boaz toward the two widows on a scale greater than modern readers of the story have even begun to perceive.
The large quantity and leftovers from the noon meal clearly lead into Naomi’s surprised reaction and excited questions in 2:19a, which comprise section A of the scene. It is clear from Naomi’s two questions that she is not concerned about finding out a particular geographic location where Ruth has gleaned but is concerned about who the owner of the field is.40 Naomi then utters a general blessing on whoever this man is who has taken notice of Ruth.41
Ruth’s response (section B) in 2:19b gives a lengthy and somewhat redundant reply to Naomi’s questions, which allows the narrator to delay the revelation of the name. Thus, Ruth leaves the climactic name, Boaz, to the very end of her sentence. The narrator can thus build anticipation and place emphasis on the name of the man whom Naomi will recognize.
At the center of the chiasm of Scene 3 (C, 2:20), Naomi pronounces a specific blessing on Boaz: “The LORD bless him! . . . [He] has not stopped showing his kindness [ḥesed] to the living and the dead.” The Hebrew text contains two grammatical ambiguities that have fueled scholarly debate over the meaning of the text (see discussion in the introduction, pp. 395–96). It may be that the ambiguity is deliberate in order to stress that both Boaz and Yahweh (through Boaz) have shown ḥesed, that is, compassionate, covenantal loyalty, kindness, goodness, and love toward the widows.
Naomi also now adds some crucial information: “That man is our close relative; he is one of our kinsman-redeemers [gōʾēl]” (see discussion of gōʾēl in the introduction, pp. 399–401). In one sense, Boaz has already acted as a gōʾēl: He has redeemed Ruth and Naomi from their destitute hunger through his kindness in the field. But Naomi’s revelation of Boaz’s relationship to them is important to the plot because it creates anticipation of events to come. It heightens what was revealed at the beginning of Act 2 (2:1): Boaz is a relative on Naomi’s husband’s side, from the clan of Elimelech (i.e., Ephrathah). However, he is not the only one (as Naomi’s use of the plural in 2:20 indicates). There are, in fact, others, as the story will confirm.
In section B′ of Scene 3 (2:21), Ruth gives her response to Naomi’s blessing and revelation of Boaz. It is interesting that the narrator at this point suddenly refers to Ruth as the “Moabitess.”42 The narrator continues to remind his audience of the foreignness of Ruth, which serves in his ultimate scheme to stress the astonishing act of ḥesed by Boaz on her behalf, which will eventually be played out. In 2:21, Ruth is not adding a new piece of information to her report to Naomi. Rather, having learned Boaz’s identity, Ruth is, through her excitement, expressing understanding of Boaz’s actions, now that she knows of his relationship to them, including the fact that he has accorded her the same extraordinary gleaning privilege throughout the rest of the harvest.43
Finally, in section A′ of Scene 3 (2:22), Naomi gives her endorsement: “It will be good for you, my daughter, to go with his girls, because in someone else’s field you might be harmed.” Naomi is clearly concerned with Ruth’s safety since she uses a much stronger word than Boaz in reference to possible “harm”44 (cf. comments on 2:9).
In the narrative epilogue to Scene 3 and closing to Act 2 (2:23), the phrase “until the end of the barley harvest” (lit.) also carries us back to the end of Act 1, Scene 2, when Naomi and Ruth arrived at Bethlehem “at the beginning of the barley harvest” (lit.) and completes the cycle. Again, for the completion of both harvests, approximately two months would be required.
At the end of this two-month period, 2:23b stresses that Ruth is still living with her mother-in-law. This is significant to the plot of the story. The ancient readers (well aware of the length of time involved in the agricultural year) would have quickly recognized that Ruth has gleaned for both the barley and wheat harvests in the fields of Boaz (where presumably there was further contact with Boaz), but there has been no development in their relationship. What looked like a clear solution to their widowed situation seems to have died out. While the provision of food is significant to their immediate need and somewhat beyond, it does not solve the long-term problem of their destitute widowhood. What appeared to be a promising relationship has evaporated. Ruth and Naomi still live together in the same status as when the chapter opened.45
Bridging Contexts
THIS CHAPTER CONTINUES the picture of Yahweh’s sovereignty and providence in the lives of the widows. The text does not accomplish this with conspicuous declarations but through the apparent coincidence of timing, place, and relationship of the events and human interrelations. Through the unfolding of the events of the story, God’s sovereign, providential hand is perceived. He has a plan for Naomi and Ruth, and he will provide for them as he brings this plan to completion.
Doing ḥesed. Few of us will be in fields harvesting the edges, and few of us will find foreign widows gleaning in our fields. Thus few of us will have an opportunity to do ḥesed in an exactly similar manner as in Ruth 2. However, the ways in which we can manifest ḥesed are all around us: at home, at work, in church, to name just a few. The ḥesed that Ruth and Boaz do is a reflection of the type of ḥesed God does. It is through the doing of ḥesed that people will know that we are Christ’s disciples, if we do ḥesed one to another (cf. John 13:35).
The introduction of Boaz as a glibbôr ḥayil (a man of strength of character, 2:1) heightens the expectation that he is one who can act to solve the widows’ destitution. That this is the case will be seen in Act 3 as Boaz interacts with Ruth. The present chapter depicts two people of extraordinary character. Interestingly, the phrase glibbôr ḥayil is used to describe Boaz as well as Jephthah! The contrast in personality and character can hardly be greater. The ambition-driven, wheeling-dealing Jephthah is no match in ethical character to Boaz, who lives out the essence of ḥesed.
In this chapter, it is Ruth who takes the initiative to do ḥesed. Naomi is paralyzed—understandably to a point—by her despair. Fortunately for Naomi, her last words (1:20–21) were not entirely accurate, for she has not returned totally “empty”; she has Ruth. Ruth immediately demonstrates that she is capable and active (a woman of ḥayil [strength] to accomplish the needed task, cf. 3:11). Rather than allowing the debilitation of mother-in-law to infect her, Ruth recognizes the immediate need and acts to remedy it. Her response is extraordinary, for she voluntarily assumes responsibility for the care of Naomi. Doing ḥesed requires taking the initiative; it will not get done if we sit back and wait for someone else to do what needs to be done.
Doing ḥesed for others does not mean that it will always be a piece of cake. Gleaning the edges of the fields, especially if one were a female foreigner, entailed the possibility of danger.46 This is one more way in which the narrative pictures Ruth as a woman of exceptional quality and outstanding character: She is willing to risk the dangers in order to do what is right, to do what is needed for another. Ruth is selfless in her attitude—and this will be perceived by Boaz (and others).
The sovereign hand of God. Little does Ruth know that “by chance” she will end up in Boaz’s field. One must be careful not to read modern secular conceptions of “fate” or “chance” into the wording here. Rather, the paradoxical wording is used with an ironic twist: What some call chance, luck, or fate, the Hebrew Bible attributes to the sovereign hand of God. The clear implication is that in some way Ruth’s choice of field has been superintended by God.47 This is reinforced by 2:4a, where Boaz unexpectedly happens to show up. Once again the sovereign hand of God is implicated. The narrator, however, presents this subtly. It is for those who have eyes to see, that is, the community of faith, to perceive. The world attributes such things to chance, the random events of a complex universe that simply produce the occasional coincidence. But the eyes of faith are able to perceive the hand of God in these apparent coincidences.
Quality of character. The remainder of the chapter emphasizes the quality of character of both Boaz and Ruth. The fact that the first words Boaz speaks are a blessing in the name of Yahweh is a precursor of all that he is, for it is from the heart that such an attitude toward his workers comes.
Ruth’s quality traits are viewed next through the evaluation of the foreman. The focus is on her unassuming attitude (she asks permission to glean before she starts) and her work ethic (she has worked hard from the early morning until that time without a break).
Boaz’s quality traits then come into focus again in the narration. Boaz calls her over and grants her extraordinary rights of gleanage. She is not only given permission to glean that part of the field normally off limits to poor gleaners, she is given the same opportunity as Boaz’s other female workers—and beyond. Even Ruth recognizes (as the ancient readers certainly did) that this is very unusual, especially since she is a foreign woman (nokrîyâ).
Boaz’s words also contribute to the narrator’s portrayal of him. He acknowledges Ruth’s tremendous act of ḥesed: “You left your father and mother and your homeland and came to live with a people you did not know before” (2:11). This description of her actions validates the analogy between Ruth and Abraham that her previous words to Naomi implied (i.e., 1:16–17).48 Like Abraham, who was willing to leave father and mother and his homeland and go to a land that he did not previously know, so Ruth has done. Boaz also desires Yahweh to repay Ruth for her acts of ḥesed and to protect her in a special and intimate way (placing Ruth under his wings). He realizes that only Yahweh can really do this. Little does he expect that Yahweh will use him to do it!
Ruth’s humility is evinced in her response to his speech. Her very use of the word šipḥâ (rather than ʾāmâ) demonstrates her presumption of a lower status.
Boaz’s magnanimity is magnified even more (2:14–16). He provides Ruth with an overabundant lunch and even more special gleaning privileges—all from a man who treats her like family but ironically whose identity remains hidden from Ruth for the moment. Even this speaks to Boaz’s quality. He does not reveal to Ruth that he is giving her these privileges because he is Naomi’s clan relative—it would have been easy to slip such information into his dialogue with her. But Boaz is not interested in how he looks in Ruth’s eyes as much as in genuinely helping her and Naomi. This man is a true gōʾēl in his attitude towards the two widows.
That Ruth is able to glean an ephah is exceptional indeed. With the implication of 2:21, the provision of grain to the widows through Boaz’s extraordinary gleaning rights amounts to close to a year’s supply. The two women could not have imagined in their wildest dreams such a provision when they initially returned from Moab.
Such amazing provision, not surprisingly, enlivens Naomi. Her specific blessing on Boaz (2:20) rightly emphasizes that both Boaz and Yahweh (through Boaz) have shown ḥesed to them. Naomi’s revelation that Boaz is among their gōʾēls is builds the anticipation of the reader. But it is an anticipation that will not be immediately fulfilled (in fact, some question concerning whether it will happen is left at the end of Act 2).
The narrator means to imply that behind Boaz and his acts is Yahweh (who is engendering the ḥesed of Boaz toward the widows). This is because, at the end of the day, Yahweh is the protector and provider for widows, as Deuteronomy 10:17–19 states:
For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. He defends the cause of the fatherless and the widow, and loves the alien, giving him food and clothing. And you are to love those who are aliens, for you yourselves were aliens in Egypt.49
It is apparent that Boaz knows these laws and observes them. He is a man who cares for a helpless, defenseless widow—a man whose focus is not on himself but on others and their needs. He is truly a gibbôr ḥayil.
Contemporary Significance
GOD IN SOVEREIGN CONTROL. We live in a world that denies God’s sovereignty. Events are seen as the result of the purely independent action of “free” agents or as simple random events in the universe. That something may be ordained, patterned by the divine Creator, does not receive much consideration. Therefore, life is what we make of it. We “free agents” can control our destinies through a determination of our wills.
But Ruth 2 demonstrates that if it were just left up to us, we would, in all likelihood, not make it. While Ruth took positive action (on which we will see its application shortly), she could not determine—she couldn’t have even known—that she will end up in the field of Boaz, who will show her incredible kindness and will eventually marry her. If this book teaches anything, it is that the Lord is in sovereign control. While we are called on to live our lives in accordance with his Word, it is the Lord who providentially supplies our needs and orders our lives for good (Rom. 8:28). God superintends in the details of life.
Ḥesed. It is certainly the case that Boaz and Ruth represent ideal models of extraordinary character. As Ruth seizes the initiative to do ḥesed, so the text encourages its readers to take the initiative in doing ḥesed. There are risks involved, but Ruth’s selfless attitude, action, and hard work result in God’s honoring her.
It is not in some religious setting that Ruth or Boaz manifest their ḥesed. Rather, it is in the daily workplace, the place where too often ḥesed is lacking. Such manifestations of ḥesed are the result of commitment to the Lord, and both Ruth and Boaz exhibit ḥesed qualities to those around them. Certainly the writer intends that his readers (both ancient and modern) look to these two individuals as didactic models for life.
The New Testament clearly continues the injunction for the care of widows. James 1:27 states: “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.” It is unfortunate that in the church today even the activity of ministry can infringe on this important need as it did in the early church. But as in the early church, provision can and must be made to implement it (Acts 6:1–4).
The apostle Paul gives a detailed treatment of this situation in 1 Timothy 5:3–16. There he outlines the need to rank the widows according to their situation in order to make sure that each is adequately taken care of. Thus, those who have children or grandchildren should be taken care of by their own families. This is obviously a continuation of the Old Testament requirements in the clan-based laws as well as in the unambiguous teaching of the fifth commandment. Moreover, by doing this, the body of believers is freed to help those in real need without using vital resources for those who can and should be cared for by others.50 Paul also specifies that any believer who has widows in the family should help them. Again this is for the purpose of freeing the church to help those widows who are really in need. Paul even outlines a differentiation between younger widows and older widows and what should be done in these different instances.
Finally, the book of Ruth demonstrates that peace and well-being (i.e., šālôm) are possible in the midst of personal catastrophes and amid societal degeneration as in the days of the judges. The strength of character in Boaz and Ruth demonstrates this lesson—a lesson vitally needed by individuals in the church today, which finds itself in an analogous societal declivity.