Ruth 2:5

Rth 2:5 Then said Boaz unto his servant that was set over the reapers, Whose damsel [is] this?

Ver. 5. Unto his servant that was set over the reapers.] His villicus, his bailiff, whose office was to see that the rest were painful and faithful. The Jews have a saying, Marbe gnabhadim, marbe gezel, He that multiplieth servants, multiplieth thieves. How idle and wasteful are many! An overseer, therefore, is but necessary.

Whose damsel is this?] Observing her by her habit or complexion to be a stranger, and with it laborious, he maketh this inquiry.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Rth_2:5-7

Then said Boaz unto his servant, . . . Whose damsel is this?

And the servant . . . said, It is the Moabitish damsel.

The welcome reception

We can imagine many ways in which Boaz and Ruth might have been made acquainted with each other. But surely none which would have been better adapted to awaken the deepest and tenderest mutual interest in the mind of each. She appears in all the loveliness of virtuous modesty, humbly toiling for a mothers support and comfort, though unused to labour. He appears before her clothed with dignity and benevolence. We are now to witness their first mutual introduction, and the welcome reception which he gives to her. First we have the rich kinsmans notice of her, addressed to his head servant. Extensive as are the concerns of Boaz, the poor stranger whom the Lord hath led there is not forgotten. Happy indeed is such prosperity as this! The heart is not lifted up, the spirit is not made selfish and arrogant. There is a tender care for the poor maintained amidst the enjoyments and luxuries of wealth. Thus the Saviour comes to visit His earthly field, and calls the servants whom He has set over it to account for their charge. His ministers watch for souls as they who must give an account. Not the poorest stranger is unnoticed or forgotten by Him. Jesus may be considered as asking His ministers continually, of one and another in their flock, Who is that? What a dying reflection was that of the eminent Archbishop Williams in the reign of Charles I.: I have passed through many places of honour and trust, both in Church and State, more than any of my order in England, this seventy years before. But were I assured that by my preaching I had converted but one soul unto God, I should take therein more spiritual joy and comfort than in all the honours and offices which have been bestowed upon me. This question of Boaz brings us to the reply which the servant makes. He is not inquired of in vain. He has made himself acquainted with the whole history of Ruth. And in giving his account he uses great skill and kindness in setting forth the advantageous circumstances of her case. He tells of her origin; of her return, her emigration from Moab to Israel; of her need--her poverty compelled her to beg permission to glean; of her gentle humility; of her perseverance. His account is marked by the evidence of the utmost kindness and compassion. When we think of this as an illustration of the account we may give of some daughters of the Lord Almighty who are committed to our charge, how appropriate seems the whole story. To create and maintain a familiar and intimate acquaintance with the members of the flock committed to him is a most important instrument of usefulness to a faithful pastor. The whole influence and value of his ministry will be greatly dependent on this knowledge of his people. Suppose I could say of all the youthful females in the field around me, as each one severally appeared for my account, This also was a daughter of Moab, but she has come back. How applicable to them would become Pauls account of the Corinthian Christians, Such were you, but ye have been washed, ye have been justified, ye have been sanctified in the name of the Lord Jesus, and by the Spirit of our God. She has come back. The answer of the servant of Boaz leads us to Boazs own address to the lonely stranger. How kindly and freely he welcomes her to his ample provisions! And lest she should not understand the openness of his invitation, he calls her attention particularly to this fact of her entire welcome to every provision there. The Saviours grace is thus open and free. Whosoever will may take of the water of life freely. Here are abundant supplies of all that you can desire or ask; and all given without recompense or hope of return from you. He urges her to remain in the field to which the gracious providence of God had sent her: Go not to glean in another field. Our gracious Kinsman feels equally jealous of any partnership or competition in His work of grace for you. He lets you know that if you attempt to be saved in any other way Christ shall profit you nothing. There is salvation in none other. There is no field in which you can gather happiness, and rest, and abiding peace, but the field of Christ. Well may we apply to you Boazs address, Go not from hence. Abide here fast by my maidens. Let thine eyes be on the field that they do reap, and go thou after them. Nothing is more important for your religious character than appropriate religious society. The examples and influence of faithful people of God are a precious help to you in your Christian course. Be the companion always of those who fear God, and turn away your feet from the paths of evil men. The landmarks among these various fields, which separate them from the field which the Lord hath blessed, may not be always perfectly distinct and apparent to you. Try no experiment how far you may go towards these strange fields and return in safety. Dwell in the heart of the land, and make the fact always sure, that you are with the Lord and His chosen flock. Here you have every promise of protection and supply. Your gracious Kinsman has charged His ministers to help and guide you, not to hurt or hinder you. Ruths humble and grateful answer to her unknown kinsman may conclude our present thoughts. She fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger? What deep humility! What consciousness of need! What confession of her own unworthiness! What affectionate gratitude for the kindness he has displayed! It is just so that the loving-kindness of the Lord humbles the pardoned sinner to the dust. (S. H. Tyng, D. D.)

Hath continued even from the morning until now.

Ruths industry prompted by love

Ruth had spent no more time under covert than was absolutely necessary for enabling her to return to her labours. It is vain to rise up early and sit up late, to eat the bread of sorrows. We ought to consult our health in carrying on our labours, and not to make them a burden too heavy for us to bear. When covetous desires of gain induce men to overwork their powers, they sacrifice their health to Mammon, whom they have chosen for their God. But Ruth was labouring for her mother as well as herself. Her love to Naomi would give her spirits and strength to endure the heat of the climate. (G. Lawson.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2:5 Boaz recognized Ruth as a marriageable young woman (Hebrew na‘arah).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

his servant that was set over the reapers--an overseer whose special duty was to superintend the operations in the field, to supply provision to the reapers, and pay them for their labor in the evening.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. His servant that was set over the reapers] This was a kind of steward or hind who had the under management of the estate. Some think that an officer of this kind is intended in the description given by Homer of the labours of a harvest field, as represented by Vulcan on one compartment of the shield which he made for Achilles: -

Εν δ' ετιθει τεμενος βαθυληΐον· ενθα δ εριθοι

Ἡμων, οξειας δρεπανας εν χερσιν εχοντες·

Δραγματα δ' αλλα μετ' ογμον επμον επητριμα πιπτον εραζε,

Αλλα δ' αμαλλοδετηρες εν ελλεδανοισι δεοντο.

Τρεις δ' αρ' αμαλλοδετηρες εφεστασαν· αυταρ οπισθε

Παιδες δραγμευοντες, εν αγκαλιδεσσι φεροντες,

Ασπερχες παρεχον· βασιλευς δ' εν τοισι σιωπῃ

Σκηπτρον εχων ἑστηκει επ' ογμου γηθοσυνος κηρ.

Κηρυκες δ' απανευθεν ὑπο δρυΐ δαιτα πενοντο·

Βουν δ' ἱερευσαντες μεγαν, αμφεπον· αἱ δε γυναικες

Δειπνον εριθοισιν, λευκ' αλφιτα πολλα παλυνον.

Iliad xviii., v. 550.

There too he form'd the likeness of a field

Crowded with corn, in which the reapers toil'd,

Each with a sharp-tooth'd sickle in his hand.

Along the furrow here, the harvest fell

In frequent handfuls; there, they bound the sheaves.

Three binders of the sheaves their sultry task

All plied industrious, and behind them boys

Attended, filling with the corn their arms,

And offering still their bundles to be bound.

Amid them, staff in hand, the master stood,

Enjoying, mute the order of the field:

While, shaded by an oak, apart his train

Prepared the banquet - a well thriven ox

New slain, and the attendant maidens mix'd

Large supper for the hinds, of whitest flour.

COWPER.

This scene is well described; and the person who acts as overseer is here called βασιλευς, king, and his staff is called σκηπτρον, a sceptre; and he stands in mute dignity, merely to see that the work is well done, and that each person performs his task; and there appear to me to be gleaners in the description, viz., the boys who gather the handfuls after the three binders. See the Greek.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Then said Boaz unto his servant that was set over the reapers,.... 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 (t) calls him that had the care of the field, and all things relative to it; the Jews (u) 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.

(t) Antiqu. l. 5. c. 9. sect. 2. (u) Midrash Ruth, fol. 32. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Man. Heb. nahar, a man in the prime of life. He had the care of all in the field, during the absence of his master; whence Josephus styles him agrocomos, or agronomos. (Menochius) --- Homer mentions an officer or king, standing with his sceptre in the midst of the reapers, and silently rejoicing at the rich profusion of the field. (Iliad) --- Thus we see the taste of the ancients, while agriculture was honourable.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

5. His servant that was set over the reapers — An officer or steward whose business it was to oversee the work of the reapers and exercise authority in the absence of the owner.

Whose damsel is this — That is, Whence comes she, and where does she belong? It seems that Boaz found her resting in the tent where the reapers were accustomed to take their meals. Compare Rth_2:7; Rth_2:14. Other maidens, too, were there, (Rth_2:8,) but he saw that she was a stranger. “It may be supposed, also,” says Cassel, “that her modest and reserved bearing served at once to mark her. She who had so long been mistress herself had not the look of those who have grown bold in beggary.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And Boaz said to the young man who was set over the reapers, Whose is that young woman! His eye had been instantaneously arrested by the handsome stranger. Perhaps, as Jarchi remarks, he took note of the modest and graceful carriage of her person while she picked up industriously the straggled stalks. It is too Rabbinic, however, and artificial, finical, bizarre, to suppose with the same Jewish annotator that Boaz would notice with admiration that, while she picked up zealously all available couples of stalks, she left the triplets in the field unappropriated! The question which he put to the overseer is not who but whose is that young woman! She had not the gait or air of an ordinary pauper, and hence he wondered if she could belong to any of the families in Bethlehem.

Vers. 5-14. Filial, piety and fidelity recognized and recompensed.

As "the whole city was moved" at Naomi"s return, it is not surprising that the foreman over the reapers was able to answer the inquiry of Boaz damsel is this?" Though Boaz had not seen her before, he knew her story, and was evidently pleased to meet her. His judgments were just, his feelings were appropriate, his language was considerate, his conduct was generous. The character of Boaz commands our respect; and his treatment of Ruth, from beginning to end, was not only blameless, it was admirable. As we follow the simple and interesting narrative, we observe

I FILIAL PIETY AWAKENING INTEREST. The beauty of the Moabitess, though in complexion or figure she was "not like unto one of the handmaidens" of Boaz, her modest demeanor and graceful movements, all excited remark and admiration; but, probably, had he not known of her coming back with Naomi, and of all she had done unto her mother-in-law, he would not have addressed her. His interest expressed itself in kindly language and treatment, such as were very suitable in the circumstances. In ver. 11, Boaz acknowledges, in appreciative language, her disinterested devotion.

II FILIAL PIETY PROMPTS AN OBSERVER"S FERVENT PRAYER. In ver. 12, Boaz is recorded to have said, "The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust." Who can contemplate a life of self-sacrifice, of affectionate devotion and service, without asking God to reward it with a recompense not in man"s power to bestow? No prayers are purer and more effectual than those presented for a devoted, dutiful, affectionately ministering daughter!

III FILIAL PIETY SECURES A GENEROUS AND PRACTICAL RECOMPENSE. Boaz was so gratified by what he heard of Ruth"s conduct, and what he observed in her bearing and language, that he became the agent of Providence in rewarding her excellence. He bade her abide in his fields; he charged the young men to treat her with respect; he bade her take with welcome of the water, the wine, the bread, and the parched corn provided for the reapers. She found favor in his sight, and he comforted her by his friendly words.

Lesson: Divine providence does not overlook human virtue. Not that man has merit before God; but the fruits of the spirit are pleasing to the Giver of the Spirit. And God will raise up ministers of recompense for the comfort of his faithful children! T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

What man does this young woman belong to?

Possible meanings are 1) Boaz was asking about Ruth's husband or 2) Boaz was asking about Ruth's parents or current guardians.

was supervising

"was in charge of" or "was managing"

the house

"the hut" or "the shelter." This was a temporary shelter or garden hut in the field that provided shade from the sun.

translationWords

Boaz

servant

Moab

glean

grain

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

To whom does this maiden belong? Now was it Boaz’s habit to inquire about the women? But rather, he saw her modest and wise behavior. Two ears she would glean but three she would not glean; and she would glean the standing ears while standing and the lying ones while sitting, in order to avoid bending over.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Whose maiden is this? He thought she might be a married woman. Perhaps he asked the young man because he saw her dressed in a foreign manner, and also because appearances can change due to the climate. And the homiletical interpretation is well known.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.