Ruth Chapter 2
Dedicated to Gail Jones
A. Ruth Gleans in Boaz’s Field
1. (Ruth 2:1) Naomi’s Kinsman: Boaz
“There was a relative of Naomi’s husband, a man of great wealth, of the family of Elimelech. His name was Boaz.” (Ruth 2:1, NKJV)
a. A Kinsman of Elimelech
Boaz was not merely a distant relative; he was part of the mishpachah, the clan of Elimelech, Naomi’s deceased husband. The Hebrew word used here suggests more than casual kinship — it introduces a concept central to the narrative: the goel (kinsman-redeemer).
Boaz’s connection is through Elimelech, not Naomi herself.
The term kinsman anticipates legal and redemptive themes that will unfold (see Leviticus 25 and Deuteronomy 25).
b. A Man of Great Wealth
The phrase “a mighty man of wealth” (Hebrew: gibbor chayil) implies not only financial standing but strength, influence, and valor — a nobleman of Bethlehem.
The same phrase is used of warriors (cf. Judges 11:1), implying Boaz was both materially blessed and morally upright.
He remained in the land during the famine while Naomi's family left. His staying and prospering highlight God's provision during adversity.
Application: God's faithfulness does not require departure from His will. Elimelech left Bethlehem, “the House of Bread,” during famine, but Boaz stayed and was blessed. Sometimes what looks like wisdom (fleeing hardship) results in loss, while obedience brings provision.
c. The Role of the Goel
The term kinsman hints at the deeper theme: Boaz as a goel, the kinsman-redeemer. This Hebrew word is rich with legal and redemptive meaning:
A goel was obligated to redeem family property sold in distress (Leviticus 25:25).
He could redeem a relative sold into slavery (Leviticus 25:47-49).
He could avenge the death of a murdered relative (Numbers 35:19).
He could marry the widow of a deceased kinsman to preserve the family line (levirate marriage, Deuteronomy 25:5-10).
Spiritual Parallel: Jesus Christ is our greater Boaz — our Goel. He became our kinsman by taking on flesh (Hebrews 2:14), was able to redeem (1 Peter 1:18-19), and was willing to redeem (John 10:18). As Boaz will redeem Ruth and Naomi's lineage, Christ redeems His bride, the Church.
d. Typology and Prophetic Hints
The name Boaz means “in him is strength.” This name was later given to one of the two pillars in Solomon’s Temple (1 Kings 7:21), reinforcing his symbolic significance.
In prophetic pattern (Hebrew prophecy as pattern, not just prediction), Boaz is a type of Christ: the Redeemer, the Lord of the Harvest, the Giver of Grace to a Gentile bride.
“Coincidence is not a kosher word.” Ruth “happened” to glean in Boaz’s field (Ruth 2:3), but God was working through providence.
2. (Ruth 2:2–3) Ruth "Happens" Upon Boaz’s Field
“So Ruth the Moabitess said to Naomi, ‘Please let me go to the field, and glean heads of grain after him in whose sight I may find favor.’ And she said to her, ‘Go, my daughter.’ Then she left, and went and gleaned in the field after the reapers. And she happened to come to the part of the field belonging to Boaz, who was of the family of Elimelech.” (Ruth 2:2–3, NKJV)
a. “Let me go… and glean heads of grain”
Ruth's request to glean was grounded in the Law of Gleaning, a divine provision for the poor:
“When you reap the harvest of your land, you shall not wholly reap the corners of your field, nor shall you gather the gleanings of your harvest. And you shall not glean your vineyard… You shall leave them for the poor and the stranger: I am the Lord your God.” (Leviticus 19:9–10, NKJV)
“When you reap your harvest in your field, and forget a sheaf in the field, you shall not go back to get it… It shall be for the stranger, the fatherless, and the widow.” (Deuteronomy 24:19, NKJV)
This ancient welfare system preserved both dignity and industry:
For the landowner: A test of generosity and obedience. They were forbidden from harvesting every last sheaf or corner.
For the poor: An opportunity to labor and receive provision through work, not mere handouts.
Spiritual Application: God’s law values work and dignity. Welfare was never meant to create dependency, but to foster compassion from the rich and responsibility from the poor (cf. 2 Thessalonians 3:10). Ruth sought provision in the way God had prescribed — through labor under grace.
b. “Then she left…”
Ruth did not wait idly for divine intervention; she moved forward in faith. Her initiative reveals:
A spirit of responsibility: She didn’t expect Naomi to provide.
A posture of humility: Ruth was not above gleaning — a task typically left for the poor, widows, and foreigners.
A balance of prayer and action: She trusted God's provision but did her part.
Doctrine in Action: Faith does not negate effort; it energizes it. Ruth embodies James 2:17 — “Faith by itself, if it does not have works, is dead.” Her walk of faith included worn soles and dirty hands.
c. “She happened to come to… Boaz”
The phrase “she happened” (Hebrew: miqreh, מִקְרֶה) implies an unforeseen or accidental occurrence — at least from human perspective. But this is a classic example of divine providence veiled beneath apparent coincidence.
“The lot is cast into the lap, but its every decision is from the Lord.” (Proverbs 16:33, NKJV)
insight: “Coincidence is not a kosher word.” In Hebrew thought, God is behind every detail. Ruth was guided by the invisible hand of God, though she simply thought she was choosing a field.
Key theological insight:
This is a hallmark of God’s sovereignty in ordinary life. There’s no lightning bolt, no dream, no prophecy — just a faithful woman working, and God ordering her steps.
Natural obedience opens the door to supernatural blessing.
Looking back, providence is clear. Looking forward, faith is required.
Typology: As Ruth is guided to Boaz, the redeemer, so too are we led to Christ — not by accident, but by grace (John 6:44). Boaz did not find Ruth — God brought Ruth to Boaz.
Summary (vv. 2–3):
Ruth obeys the Law of Gleaning and takes initiative.
She works in faith, not passivity.
God’s providence is seen not in dramatic signs but in quiet orchestration.
The sovereign hand of God works through the normal steps of a faithful life.
Ruth 2:4–7 (NKJV)
4 Now behold, Boaz came from Bethlehem, and said to the reapers, “The Lord be with you!” And they answered him, “The Lord bless you!”
5 Then Boaz said to his servant who was in charge of the reapers, “Whose young woman is this?”
6 So the servant who was in charge of the reapers answered and said, “It is the young Moabite woman who came back with Naomi from the country of Moab.
7 And she said, ‘Please let me glean and gather after the reapers among the sheaves.’ So she came and has continued from morning until now, though she rested a little in the house.”
Expositional Commentary and Theological Notes
a. “The Lord be with you!” – Boaz’s Godliness in Action
Boaz’s greeting is more than polite—it’s spiritually rooted. His first words recorded in Scripture reveal his character as a man who leads under the fear of the Lord. He blesses his workers with Yahweh’s name, and they respond in kind, “The Lord bless you!”
Boaz’s name means “in him is strength”, and he lives up to it—not just by wealth but by the strength of godly character. He may even have held a civic position (sitting later at the city gate in Ruth 4:1).
Baptist Application:
This models Christian leadership. A man’s true spiritual stature is often revealed not in church but in how he conducts his everyday affairs. Boaz’s presence brings peace, not fear—his workers bless him, which speaks volumes about his integrity.
This aligns with Titus 2:7-8: “In all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility.”
b. “Whose young woman is this?” – The Redeemer’s Eye Is Upon Her
Boaz notices Ruth—not in a carnal way, but with interest and compassion. His question implies an inquiry into her status and story, not merely her appearance or actions.
Compare this to Abraham’s servant Eleazar (Genesis 24) who introduces Rebekah to Isaac. Similarly, Boaz is introduced to Ruth by an unnamed servant (naar), who functions as a faithful witness.
Typological Insight:
In a Christological type, this foreshadows Christ, our Redeemer, who takes notice of the unworthy and the outsider (Romans 5:6–8). He seeks the one who humbly comes to His field of grace.
c. “It is the young Moabite woman…” – Her Testimony Precedes Her
The servant gives a respectful and accurate description. Though she is still labeled “the Moabite” (reflecting cultural barriers), she is also recognized for her loyalty to Naomi and humble attitude.
Ruth’s character is already known. Her actions have spoken loudly. She is not just a Moabitess — she’s “the one who returned with Naomi.” Her identity is now tied to faithfulness, not just foreignness.
Baptist Theology Note:
Though Moabites were restricted under the Law (Deuteronomy 23:3), grace triumphs where the Law would exclude. Ruth becomes a beautiful Old Testament picture of justification by faith (Romans 3:28). She has entered the covenant community through faith and repentance, not bloodline.
d. “Please let me glean…” – Humility Over Entitlement
Ruth did not demand her rights, though she could have. Leviticus 19:9–10 and Deuteronomy 24:19–22 entitled her as a widow and foreigner to glean. Yet she asked politely, demonstrating a servant’s heart.
Ruth models grace and wisdom. Rather than asserting entitlement, she submits to local authority—thus honoring both the letter and spirit of God’s law.
Practical Application:
Christians are to approach service and blessing not with entitlement but with humility (Philippians 2:3–4).
Even when we have a right, like Paul, we sometimes surrender it for the sake of the gospel and others (1 Corinthians 9:12).
e. “She has continued from morning until now…” – Ruth’s Reputation is Earned
Ruth’s work ethic is exceptional. The servant praises her diligence: she arrived early, worked consistently, and only rested briefly. She had no idea she was being watched, yet her character shines through.
“Ruth may not have known it, but she was under inspection.” This is critical: her labor was not performance-driven, but it became a testimony.
Theological Application:
Scripture teaches that we work “as to the Lord” (Colossians 3:23). Ruth demonstrates this truth long before Paul penned it.
We too are under inspection—by our employers, families, and most importantly, by the Lord (Hebrews 4:13).
Summary (Ruth 2:4–7) – Baptist and Christ-Centered Emphasis
Boaz reflects the biblical model of a godly man—his business, speech, and actions align with the Lord’s covenant.
Ruth models the humble believer—hard-working, respectful, dependent upon grace, not demanding entitlement.
This moment is not mere chance. It is divine orchestration. The unseen hand of God is at work, guiding Ruth to her Redeemer, just as He draws the Church to Christ.
From a dispensational Baptist perspective, this story pictures Christ and the Church: the Jewish Redeemer receives a Gentile bride who enters by faith.
Ruth 2:8–9 (NKJV) – Boaz Speaks Kindly to Ruth
8 Then Boaz said to Ruth, “You will listen, my daughter, will you not? Do not go to glean in another field, nor go from here, but stay close by my young women.
9 Let your eyes be on the field which they reap, and go after them. Have I not commanded the young men not to touch you? And when you are thirsty, go to the vessels and drink from what the young men have drawn.”
Expositional Commentary and Theological Notes
a. “You will listen, my daughter…” – A Kind and Fatherly Tone
Boaz addresses Ruth not with condescension, but with gentle authority and paternal affection. The phrase “my daughter” implies a significant age difference and sets a tone of protection and kindness rather than romantic interest at this stage.
Boaz was likely significantly older than Ruth. The address “my daughter” reinforces the theme of covering and care, not coercion.
Baptist Application:
Godly men are to treat younger women “as sisters, with all purity” (1 Timothy 5:2). Boaz models this with graceful leadership — protecting Ruth’s dignity in a culture where a vulnerable woman, especially a foreigner, could easily be exploited.
b. “Do not go to glean in another field… stay close by my young women” – The Place of Blessing
Boaz invites Ruth to remain in his field, a place of provision, protection, and community.
The young women were likely his official gleaners or sheaf binders — working women in his employment. Boaz attaches Ruth to their group, effectively elevating her from outsider to insider.
In biblical typology, Ruth is being grafted into the covenant community of blessing — like the Gentiles brought into the promises of God through Christ (Ephesians 2:11–13).
Ruth had “happened” into Boaz’s field (Ruth 2:3), but now she is invited to stay by grace. This echoes the movement from providence to provision, from accidental arrival to intentional inclusion.
c. “Have I not commanded the young men not to touch you?” – The Promise of Protection
Boaz issues a personal order for Ruth’s safety. In the days of the judges — a morally dark era (Judges 21:25) — a foreign widow working in the fields could be harassed or worse.
Boaz’s proactive command shows he is not merely kind but righteously protective.
This reflects the heart of a biblical protector — one who guards the weak, not preys upon them.
Baptist Theological Note:
This act of guarding the vulnerable is consistent with God's law:
“You shall not mistreat a stranger nor oppress him, for you were strangers in the land of Egypt.” (Exodus 22:21, NKJV)
Boaz obeys this in both letter and spirit, and as a kinsman-redeemer, he models Christ who guards and intercedes for His Bride (John 17:12; 1 Peter 1:5).
d. “When you are thirsty… drink from what the young men have drawn” – A Sign of Grace and Acceptance
This act is extraordinary. In that culture, foreigners — especially Moabites — were usually the last to receive provision. Women typically drew water for men (Genesis 24:13–20), not the other way around.
Boaz’s offer reverses social norms. He gives Ruth access to servant-level privilege, even beyond that — she drinks from water drawn for workers, a sign of belonging and honor.
This is more than provision. It is an act of welcoming grace.
This grace mirrors Christ’s offer to the Samaritan woman in John 4 — another outsider who was met at a well and offered living water by the Redeemer.
e. In Boaz’s Field Ruth Finds...
1. Companionship:
“Stay close by my young women.”
Ruth is no longer isolated. She is included. She now labors beside those under Boaz’s protection and blessing — a picture of the church, the community of faith, where the redeemed find fellowship.
2. Protection:
“I have commanded the young men not to touch you.”
Boaz provides security — not just from assault, but from reproach. The church is to be a refuge, not a place of harm. Christ our Boaz guards His own (John 10:28–29).
3. Refreshment:
“Drink from what the young men have drawn.”
In Scripture, water is often symbolic of life and sustenance (Psalm 23:2; Isaiah 55:1; John 4:14). Boaz invites Ruth not just to survive, but to be refreshed — a precursor to the spiritual refreshment found in Christ (Matthew 11:28–30).
f. Boaz’s Kindness Was Unmerited and Uncalculated
“At this time, we have no indication of romantic attraction…”
Boaz’s kindness is grace-driven, not reward-driven. He offers protection, provision, and favor without expectation. This is not manipulation or performance; it is biblical generosity.
“But when you give a feast, invite the poor, the maimed, the lame, the blind. And you will be blessed, because they cannot repay you…” (Luke 14:13–14, NKJV)
This is a picture of Christ’s unearned grace. As Baptists, we affirm sola gratia — salvation and blessing come by grace alone, not merit (Ephesians 2:8–9). Ruth does not earn Boaz’s favor; she simply receives it.
Summary (Ruth 2:8–9): A Field of Grace
Ruth has moved from gleaning by chance to remaining by grace.
Boaz offers security, companionship, and refreshment — a reflection of the spiritual care Jesus gives His church.
Ruth is elevated from outsider to one under the redeemer’s wing (see Ruth 2:12).
Boaz shows what biblical manhood looks like: protector, provider, and man of grace.
Ruth 2:10–13 (NKJV) – Ruth Thanks Boaz for His Kindness
10 So she fell on her face, bowed down to the ground, and said to him, “Why have I found favor in your eyes, that you should take notice of me, since I am a foreigner?”
11 And Boaz answered and said to her, “It has been fully reported to me, all that you have done for your mother-in-law since the death of your husband, and how you have left your father and your mother and the land of your birth, and have come to a people whom you did not know before.
12 The Lord repay your work, and a full reward be given you by the Lord God of Israel, under whose wings you have come for refuge.”
13 Then she said, “Let me find favor in your sight, my lord; for you have comforted me, and have spoken kindly to your maidservant, though I am not like one of your maidservants.”
Expositional Commentary and Theological Notes
a. “Why have I found favor… since I am a foreigner?” – Ruth’s Humble Gratitude
Ruth is overwhelmed by Boaz’s kindness. Her first reaction is worshipful humility — she falls on her face and bows down, a posture of deep respect and amazement.
Unlike entitlement or bitterness, Ruth's question is, “Why is this good happening to me?” not “Why did bad things happen before?”
Baptist Application:
This exemplifies a heart of grace-consciousness — the recognition that every blessing is unearned. In salvation, we too ask, “Why have I found favor in Your sight?” (cf. Ephesians 2:8–9).
As Spurgeon remarked: “The truly humble soul is amazed by grace.” Ruth knew she was a Moabite — unworthy, outside the covenant — yet grace had found her.
b. “It has been fully reported to me…” – Her Reputation Precedes Her
Boaz assures Ruth that her selfless devotion to Naomi has not gone unnoticed. Though Ruth never did these things to be seen, she became known for her character.
In a small town, “everybody knows everybody’s business,” but Ruth’s story was not gossip — it was admiration. Her sacrificial love had become her testimony.
Doctrine in View:
This reflects the biblical truth that faith works through love (Galatians 5:6), and good works done in humility are seen by both man and God (Matthew 5:16).
c. “You have left your father and your mother and the land of your birth…” – Ruth as a Type of the Convert
Boaz recognizes Ruth’s conversion-like decision:
She left her family and homeland (compare Genesis 12:1, Abraham's call).
She came to a strange people by faith.
She trusted in the God of Israel, knowing nothing of what would follow.
Baptist Emphasis: Ruth is a model of repentance and saving faith. She abandoned her old life for a new identity among the covenant people — just as a sinner turns from the world to Christ. This parallels what Jesus described in Luke 14:26 — the cost of discipleship.
d. “The Lord repay your work… under whose wings you have come for refuge.” – Boaz Blesses Ruth in the Name of the LORD
Boaz speaks not only kindly but prophetically. He blesses Ruth in the name of Yahweh — “The Lord God of Israel” — and prays for her reward.
This is not mere social courtesy; it is a benediction. Boaz, as a godly man, sees Ruth’s life through the lens of God's redemptive purposes. He recognizes that she has sought refuge under the wings of Yahweh — a metaphor used in Psalms (cf. Psalm 17:8; 36:7; 57:1; 91:4).
Theological Note:
The “wings” refer to protection, covering, covenant inclusion — as a chick under the hen (Matthew 23:37).
Boaz prays for Ruth the way mature believers ought to pray for new converts: encouraging, edifying, and affirming God’s promises over their lives (1 Thessalonians 5:11; Ephesians 4:29).
e. “Let me find favor… you have comforted me” – Ruth’s Polite Gratitude
Ruth’s reply is essentially “Thank you,” but notice her reverence and grace:
She refers to herself as a maidservant, yet says she is “not like one of your maidservants” — recognizing her outsider status.
She acknowledges that his words have brought her comfort and dignity, something she would not have expected as a Moabitess gleaning in Israel.
Ruth is now walking not merely in survival, but in the joy of being seen and valued by one who has the power to redeem and protect.
Typology and Application – Christ and the Church
Ruth is the Gentile bride — an outsider brought near by grace.
Boaz is a type of Christ — blessing, protecting, and interceding for the unworthy.
Just as Boaz prayed for Ruth and affirmed her choice, Jesus intercedes for His own and welcomes those who take refuge under His care (Romans 8:34; Hebrews 7:25).
Practical Applications
Humility Before Grace: Ruth’s response should be ours: Why me? Why has God been so good?
Mature Believers Should Bless New Believers: Boaz models how older saints encourage the younger — not by flattery, but by praying God’s Word over them.
Refuge Under His Wings: Every believer must find their place of safety in the covenant promises of God, not in worldly security.
Summary (Ruth 2:10–13)
Ruth’s heart of humility is contrasted against a world of entitlement.
Boaz recognizes and honors her faith, sacrificial love, and commitment to God.
His words bless her, comfort her, and point her to the Lord — under whose wings she has sought shelter.
This exchange is a model of how older believers shepherd younger ones, how grace finds the humble, and how the Redeemer speaks peace over His bride.
Ruth 2:14–16 (NKJV) – Boaz Continues to Show Great Favor to Ruth
14 Now Boaz said to her at mealtime, “Come here, and eat of the bread, and dip your piece of bread in the vinegar.” So she sat beside the reapers, and he passed parched grain to her; and she ate and was satisfied, and kept some back.
15 And when she rose up to glean, Boaz commanded his young men, saying, “Let her glean even among the sheaves, and do not reproach her.
16 Also let grain from the bundles fall purposely for her; leave it that she may glean, and do not rebuke her.”
Expositional Commentary and Theological Notes
a. “Come here… dip your bread in the vinegar” – Invitation to Fellowship
This is a striking moment. Ruth is not only protected and permitted to glean — now she is invited to the table. Sharing a meal in Hebrew culture signifies fellowship, inclusion, and trust. To dip the bread in vinegar (likely a sour wine or olive-brine) was a privileged part of the meal, reserved for those close to the host.
This is the moment where Boaz moves from silent favor to public elevation. The outsider is brought to the table — a foreshadowing of the Gentile Church being brought into fellowship with Christ (Ephesians 2:13).
Baptist Theology Application:
Just as Jesus ate with sinners (Luke 15:2) and offered His table to all who believe (Revelation 3:20), Boaz’s invitation reflects grace extended beyond the boundaries of law and culture.
Boaz, as a type of Christ, offers not mere survival, but relationship and rest at the table — a picture of communion and covenant fellowship.
b. “She ate and was satisfied, and kept some back” – A Picture of Contentment and Thoughtfulness
Ruth does not gorge herself. She eats enough to be satisfied, and reserves a portion — likely for Naomi. This reveals her humility, self-control, and consideration for others.
Spurgeon beautifully said:
“You shall be satisfied — your mind, heart, hope, conscience, memory, and imagination — all shall be satisfied in Christ. What more could the soul desire than to know Him?”
Theological Parallel:
Ruth’s experience is a clear type of salvation: she is invited, she accepts, and she is filled.
Jesus said, “Blessed are those who hunger and thirst for righteousness, for they shall be filled.” (Matthew 5:6, NKJV)
From Missler: Ruth, the outsider, now eats as one of the reapers. She did not belong by law, but she was brought in by grace.
Practical Application:
God’s grace doesn’t just allow us to work in the field — it brings us to the table.
Ruth is a picture of every believer who once stood afar off but has now been brought near by the blood of Christ (Ephesians 2:13).
c. “Let her glean even among the sheaves” – Extravagant Grace Beyond the Law
Under the Law (Leviticus 19:9–10), gleaners could only pick from the edges of the field and what had been missed or dropped.
Boaz extends his favor far beyond the letter of the Law. He allows Ruth to glean from the already harvested sheaves — which would normally be off-limits.
Doctrinal Emphasis:
The Law sets limits. Grace overflows.
Romans 5:20: “But where sin abounded, grace abounded much more.”
Ruth is not just surviving — she is abundantly provided for. This is the difference between legalistic religion and a relationship grounded in grace.
d. “Let grain from the bundles fall purposely for her… and do not rebuke her” – Gracious Provision That Preserves Dignity
Boaz’s instructions are pastoral and wise:
He tells the young men to intentionally let grain fall, but not to embarrass Ruth by giving it to her directly.
This allows Ruth to maintain her dignity. She still gleans — she still works — but behind the scenes, Boaz is ordering her blessing.
This is a type of divine providence — where the blessings we gather are no accident. God sovereignly causes “handfuls on purpose” to be left in our path.
Baptist Application:
Grace never humiliates. Even when God blesses abundantly, He does so in a way that preserves the dignity of the recipient.
This reflects the quiet, generous love of Christ, who provides for His people but allows them to grow and walk in that provision (Philippians 4:19).
Typological Overview – Christ and the Church
Boaz’s actions mirror the redemptive heart of Christ:
BoazChristInvites Ruth to the tableInvites sinners to His table (Luke 22:30)Satisfies her hungerSatisfies our soul (John 6:35)Gives more than the law requiresGrace exceeds law (Galatians 2:21)Orders blessings behind the scenesProvidence of God (Romans 8:28)Preserves Ruth’s dignityJesus lifts the broken without shame (Isaiah 42:3)
Ruth Reports the Day’s Events to Naomi
(Ruth 2:17–18 NKJV)
17 So she gleaned in the field until evening, and beat out what she had gleaned, and it was about an ephah of barley.
18 Then she took it up and went into the city, and her mother-in-law saw what she had gleaned. So she brought out and gave to her what she had kept back after she had been satisfied.
Expositional Commentary and Theological Notes
a. “So she gleaned in the field until evening” — Ruth’s Faithful Labor
Ruth worked an entire day in the field — from morning until evening. After this, she beat out the barley to separate the usable grain. This shows us her diligence, humility, and commitment, not only to provide for herself but for Naomi as well.
This wasn't just an hour or two — it was a sun-up to sun-down harvest, followed by manual threshing. Ruth represents the believer who doesn't just pray for provision — she works faithfully in the field God has placed her.
Application:
While we affirm that salvation is by grace through faith alone (Ephesians 2:8–9), this grace does not produce idleness. Rather, grace produces good works (Ephesians 2:10).
Ruth’s hard work is not legalism — it is loving labor borne out of grace. She has already found favor (grace) in Boaz’s sight — now she labors under that favor, not for it.
Typology:
Ruth’s diligent gleaning in the field is a picture of the believer’s disciplined study and meditation on the Word of God. Like Ruth, we are to glean from the Scriptures — carefully, reverently, and persistently.
Spiritual Parallel — Gleaning the Word of God
Let Ruth’s example be a model for how we approach Scripture:
Ruth worked hard – Studying Scripture requires diligence (2 Timothy 2:15: “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth.”)
Ruth stooped to gather grain – We must humble ourselves before God's Word.
She picked up one grain at a time – True understanding often comes line by line, precept upon precept (Isaiah 28:10).
She held on to each grain – We must retain what we learn (Hebrews 2:1).
She beat out the grain – Application sometimes requires effort and struggle.
She brought it home – We should take the Word into our homes, not leave it in the pews.
She shared it with Naomi – God’s Word is to be shared, not hoarded.
She was nourished by it – Ultimately, Scripture feeds the soul (Matthew 4:4: “Man shall not live by bread alone, but by every word that proceeds from the mouth of God.”)
b. “It was about an ephah of barley” — Abundance of Grace
An ephah was approximately five and a half gallons (22 liters). This would have been 15 to 20 times the average daily gleaning amount for the poor. This speaks of both:
God’s abundant provision
Boaz’s intentional favor
Ruth’s bounty wasn’t normal — it was lavish, much like how God treats us in grace. This is a picture of unmerited blessing far exceeding expectation (Psalm 23:5: “You anoint my head with oil; my cup runs over.”)
Doctrinal Truth:
Grace gives above and beyond what the law requires. Leviticus only allowed her to glean at the edges, but under Boaz’s favor, Ruth is overflowing.
This foreshadows how Christ supplies our every need according to His riches in glory (Philippians 4:19).
c. “She brought out and gave to her what she had kept back” — Selflessness and Provision
This act refers to the leftovers from Boaz’s table (verse 14). Ruth not only worked hard in the field — she also remembered her mother-in-law during the meal. She set aside food to share.
Even when she was being blessed, Ruth never forgot Naomi. She lived out Philippians 2:4:
“Let each of you look out not only for his own interests, but also for the interests of others.”
Theological Application:
This reflects the fruit of the Spirit (Galatians 5:22–23), particularly kindness, goodness, and love.
Ruth’s behavior aligns with the biblical model of stewardship — she doesn’t hoard blessings; she shares them within her covenant relationships.
Typology:
Boaz provides → Ruth gathers → Naomi is fed.
This chain mirrors Christ → the Church → the world. Christ is the source, the Church is the gleaner, and the Church is to bring the Bread of Life to others (John 6:35: “I am the bread of life.”)
Summary – Ruth 2:17–18
Ruth’s actions in gleaning until evening and bringing home an ephah of barley reveal a portrait of diligence, humility, and grace. Spiritually, she represents the believer who gathers from God's Word with intentionality and effort. She labored thoroughly in the field—working from morning to evening, bending low to gather one grain at a time, retaining what she picked up, processing it through threshing and winnowing, and then returning home with what she had gained. This entire process illustrates the discipline of studying Scripture: it takes time, personal effort, and intentional retention for true nourishment to result. Her reward—an ephah, roughly 30–50 pounds of barley—was far beyond what was expected for a single day's gleaning, indicating God’s abundant provision for those who trust Him. In addition to the grain, Ruth saved some of her own meal to share with Naomi, revealing her thoughtful stewardship and selflessness. This beautiful moment reflects God's pattern of blessing faithful servants with more than enough, not just for themselves but also to bless others, showcasing His grace through human faithfulness. Ruth’s example encourages believers to approach the Word with reverence, labor, and generosity, knowing that God sees and rewards such faithful gleaning.
2. (Ruth 2:19–23) Naomi praises God for His goodness to her and Ruth.
“And her mother-in-law said to her, ‘Where have you gleaned today? And where did you work? Blessed be the one who took notice of you.’ So she told her mother-in-law with whom she had worked, and said, ‘The man’s name with whom I worked today is Boaz.’ Then Naomi said to her daughter-in-law, ‘Blessed be he of the Lord, who has not forsaken His kindness to the living and the dead!’ And Naomi said to her, ‘This man is a relation of ours, one of our close relatives.’ Ruth the Moabitess said, ‘He also said to me, “You shall stay close by my young men until they have finished all my harvest.”’ And Naomi said to Ruth her daughter-in-law, ‘It is good, my daughter, that you go out with his young women, and that people do not meet you in any other field.’ So she stayed close by the young women of Boaz, to glean until the end of barley harvest and wheat harvest; and she dwelt with her mother-in-law.” (Ruth 2:19–23, NKJV)
a. “Blessed be he of the Lord, who has not forsaken His kindness to the living and the dead”: Naomi’s heart is beginning to soften and warm toward the providence of God. This is the same woman who had previously said, “Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly with me” (Ruth 1:20, NKJV), and “I went out full, and the Lord has brought me home again empty. Why do you call me Naomi, since the Lord has testified against me, and the Almighty has afflicted me?” (Ruth 1:21, NKJV). But now, as she hears that Ruth was in the field of Boaz, a close relative and a man of integrity, she begins to see the divine fingerprints of God’s providence. She proclaims that God “has not forsaken His kindness”—the Hebrew word chesed, a covenantal, faithful love—toward both the living (Ruth and Naomi) and the dead (Elimelech and the sons). Naomi’s tone shifts from bitterness to blessing, demonstrating that even in seasons of suffering, God’s faithfulness never wavers (cf. Romans 8:28).
b. “It is good, my daughter”: Naomi wisely instructs Ruth to remain in Boaz’s field and not to glean elsewhere. She recognizes both the protection and the providence in remaining close to this godly man. Boaz is not only kind and generous, but more importantly, he is “one of our close relatives” (Ruth 2:20, NKJV)—a goel or kinsman-redeemer, which under the Mosaic Law meant he had both the right and the duty to redeem family members from poverty and preserve the family line (cf. Leviticus 25:25; Deuteronomy 25:5–10). Though this concept will unfold more deeply in the next chapter, Naomi already perceives that Boaz may be part of God’s plan to restore what was lost. Her counsel, “that people do not meet you in any other field,” shows her protective wisdom over Ruth’s safety, purity, and reputation, which reflects the biblical pattern of older women guiding younger women in godliness (cf. Titus 2:3–5).
c. “So she stayed close by the young women of Boaz... and she dwelt with her mother-in-law”: Ruth obeyed Naomi’s advice with humility and consistency. She continued laboring faithfully through both the barley and wheat harvests—likely a period of several weeks—showing both her work ethic and her loyalty to Naomi. Her dwelling with Naomi emphasizes her ongoing commitment, not only to her mother-in-law, but also to the God of Israel, whose people she had now fully joined (Ruth 1:16–17). Ruth’s story here reminds us of the call to patient endurance in the Christian life and trust in God’s unfolding plan.
Additional Observations on Ruth Chapter 2
Typology and the Role of Boaz as the Kinsman-Redeemer
Boaz stands as a clear type of Jesus Christ—the Goel, or Kinsman-Redeemer. His actions throughout chapter 2 mirror the redemptive ministry of Christ. It is Boaz who takes the initiative to extend kindness, provision, and protection to Ruth, just as Christ initiates salvation toward us. As stated in John 6:44, “No one can come to Me unless the Father who sent Me draws him.” Ruth, as a Moabite widow, brings nothing to the table—she is destitute, a foreigner, and has no claim on Boaz. Yet he shows her favor, not based on her merit, but on his own character. This illustrates the Gospel perfectly—God's grace is extended to sinners while we are yet without strength (Romans 5:6).
Law vs. Grace
According to the Law, Ruth had the right to glean in the corners of the field, as Leviticus 19:9–10 commands: “When you reap the harvest of your land, you shall not wholly reap the corners of your field… you shall leave them for the poor and the stranger: I am the LORD your God.” But Boaz does more than what the Law requires. He goes above and beyond—offering protection, water, companionship, and even extra gleanings from the sheaves. This is what grace looks like. The Law permits gleaning, but grace showers abundant provision. As Romans 6:14 says, “For sin shall not have dominion over you, for you are not under law but under grace.”
“Under His Wings” – A Covenant Image of Protection
In Ruth 2:12, Boaz declares, “The LORD repay your work, and a full reward be given you by the LORD God of Israel, under whose wings you have come for refuge.” This phrase is a powerful Hebraic image of divine protection. Psalm 91:4 explains, “He shall cover you with His feathers, and under His wings you shall take refuge.” The same imagery appears above the Ark of the Covenant, where the cherubim’s wings overshadow the mercy seat. It’s a picture of shelter, intimacy, and atonement—a foreshadowing of Christ’s work on the cross where mercy and justice meet.
Progression of Relationship
Ruth’s journey mirrors our own progression in salvation. She begins as a foreigner—outside the covenant, alienated, and without hope (Ephesians 2:12: “That at that time you were without Christ… having no hope and without God in the world.”). Through grace, she becomes a servant (Romans 6:22: “But now having been set free from sin, and having become slaves of God…”), and eventually, she will become Boaz’s bride—just as the church becomes the bride of Christ (Ephesians 5:25–27; Revelation 19:7). This chapter foreshadows that spiritual progression.
Providence, Not Coincidence
When Ruth 2:3 says she “happened to come to the part of the field belonging to Boaz,” the Hebrew expression is deliberately ironic—literally, “her chance chanced upon.” This is Scripture’s way of underscoring that it was not luck or fate, but God’s unseen hand guiding her steps. What looks like coincidence from a human standpoint is revealed as providence from heaven. Proverbs 16:9 affirms this: “A man’s heart plans his way, but the LORD directs his steps.”
Harvest Timing and Redemptive Calendar
These events take place during the barley and wheat harvests, which correspond to the biblical feasts of Firstfruits and Pentecost. Barley harvest begins around Passover, and wheat harvest around Shavuot (Pentecost). The typology is striking: Ruth, a Gentile bride, is brought in during this time—symbolic of the church age, the gathering in of the Gentiles between the resurrection of Christ and the outpouring of the Holy Spirit. The timing underscores that redemption unfolds according to God’s redemptive calendar.
Naomi’s Heart Begins to Change
Earlier in Ruth 1:20–21, Naomi declared, “Call me Mara, for the Almighty has dealt very bitterly with me… the LORD has testified against me, and the Almighty has afflicted me.” But now, she blesses the LORD and recognizes His providence and mercy, saying in Ruth 2:20, “Blessed be he of the LORD, who has not forsaken His kindness to the living and the dead!” This is the turning point in Naomi’s outlook—God had not abandoned her; He was faithfully working behind the scenes.
Boaz’s Authority and Provision
Boaz’s instructions to his workers show not only kindness but authority. He commands his men to protect Ruth, let her glean even among the sheaves, and to leave extra for her on purpose. His provision is intentional and generous—reflecting Christ, who gives abundantly and commands His servants—whether angels or believers—to minister to His church (Hebrews 1:14: “Are they not all ministering spirits sent forth to minister for those who will inherit salvation?”).
