The second chapter of the Book of Ruth stands as a pivotal moment in the biblical narrative, a beautifully crafted story where divine providence and human initiative intertwine. It moves the story from tragedy and despair to hope and potential redemption. This chapter introduces us to Boaz, a key figure, and meticulously details the ancient Israelite practice of gleaning, setting the stage for one of the most celebrated romances in Scripture. Beyond a simple historical account, Ruth 2 is a profound lesson on the character of God, the power of faithful action, and the impact of unwavering kindness in a world often marked by hardship.
The Legal Right of the Needy: Understanding the Practice of Gleaning
To fully grasp the significance of Ruth’s actions in this chapter, one must first understand the Mosaic laws that formed the social safety net of ancient Israel. Gleaning was not an act of charity in the modern sense; it was a divinely instituted right for the poor, the foreigner, the fatherless, and the widow.
Key Levitical Laws Supporting Gleaning:
- Leviticus 19:9-10: “When you reap the harvest of your land, you shall not reap your field right up to its edge, neither shall you gather the gleanings after your harvest. And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard; you shall leave them for the poor and for the sojourner.”
- Leviticus 23:22: “And when you reap the harvest of your land, you shall not reap your field right up to its edge, nor shall you gather the gleanings after your harvest. You shall leave them for the poor and for the sojourner.”
- Deuteronomy 24:19-21: This law extended the practice to forgotten sheaves, olive trees, and vineyards.
Ruth, as both a widow and a foreigner (a Moabitess), was doubly qualified for this provision. Her decision to go and glean was an act of faith and humility. It was not begging; it was the courageous and dignified act of a woman leveraging the legal protections God had provided for someone in her exact situation. This context elevates her request to Naomi from a simple “I will go” to a powerful declaration of intent to survive and provide within the framework of God’s law.
Ruth’s Initiative: The Courage to Provide and the “Chance” Encounter
The chapter opens with Ruth taking decisive action. She says to Naomi, “Let me go to the field and glean among the ears of grain after him in whose sight I shall find favor.” Naomi’s response is simple: “Go, my daughter.” This exchange is critical. Ruth, the newcomer, demonstrates incredible initiative, while Naomi, the Israelite, seems passive in her grief. Ruth does not wait for rescue; she actively seeks a solution, placing her trust both in her own willingness to work and in the kindness of a landowner she has yet to meet.
The narrative then presents one of the most famous “chance” occurrences in the Bible: “And she happened to come to the part of the field belonging to Boaz, who was of the clan of Elimelech.” The Hebrew text implies randomness, but the author immediately reveals Boaz’s connection to Naomi’s late husband, Elimelech. This is the heart of the chapter’s theme: what appears to be a fortunate coincidence to human eyes is, in reality, the meticulous hand of God’s providence guiding events. Ruth’s faithful steps were being directed to the one field where she would not only find food but also encounter a kinsman-redeemer.
The Character of Boaz: A Model of Righteous Leadership and Chesed
Boaz arrives from Bethlehem and immediately notices Ruth. His first question to his foreman is telling: “Whose young woman is this?” In that culture, this was a question of protection and association, not mere curiosity. The foreman’s reply highlights Ruth’s exceptional character: she is the Moabite who returned with Naomi, she worked hard all morning, and she only took a short rest in the shelter.
Boaz’s subsequent actions paint a portrait of a man who exceeds the bare minimum of the law. He embodies chesed—the Hebrew concept of loving-kindness, steadfast love, and loyal mercy that goes beyond what is required.
Boaz’s Proactive Kindness to Ruth:
- Direct Encouragement: He tells her to stay only in his fields and to stay close to his young women, ensuring her safety.
- Provision of Water: He offers her access to the water drawn for his workers, a significant privilege.
- Public Blessing: He publicly blesses her for her loyalty to Naomi, acknowledging the immense cost of her decision.
- Meal Invitation: He invites her to eat with his harvesters, giving her roasted grain and allowing her to eat until she is satisfied.
- Generous Gleaning Instructions: He commands his young men not to touch her and to intentionally pull out handfuls of grain from their bundles and leave them for her to glean.
This last point is crucial. Boaz did not just allow gleaning; he actively facilitated it, ensuring her success and abundance far beyond what the law mandated. His protection and provision created a safe and fruitful environment for a vulnerable woman.
Ruth’s Humble Response and Abundant Harvest
Ruth’s reaction to Boaz’s kindness is one of profound humility and gratitude. She falls on her face, bowing to the ground, and asks, “Why have I found favor in your eyes, that you should take notice of me, since I am a foreigner?” She is acutely aware of her status as an outsider. Her speech is respectful and honoring.
She works diligently until evening, then beats out what she has gleaned. The yield is staggering—an ephah of barley. An ephah is estimated to be around 30-50 pounds of grain. This was an extraordinary amount, far more than a single day’s gleaning would typically produce, clearly demonstrating the effectiveness of Boaz’s covert help. This abundance is a tangible sign of God’s blessing on her faithfulness.
Naomi’s Transformation: From Bitterness to Hope
When Ruth returns to Naomi in Bethlehem, she shows her mother-in-law the amount of grain and gives her the leftover food from her meal with Boaz. This act of provision begins to reverse their roles; the daughter-in-law is now sustaining the mother-in-law.
Naomi, who earlier asked to be called “Mara” meaning “Bitter,” is jolted out of her despair. She asks, “Where did you glean today? Blessed be the man who took notice of you.” Upon hearing the name “Boaz,” she erupts with a blessing upon the Lord: “May he be blessed by the Lord, whose kindness has not forsaken the living or the dead!”
Naomi’s spiritual sight is restored. She immediately recognizes God’s hand at work where before she had only seen His opposition. Her declaration reveals the core message of the chapter: God’s chesed is persistent. It follows His people even into the depths of their despair and works through the faithful actions of people like Ruth and Boaz. Furthermore, Naomi reveals the critical piece of information that changes everything: “The man is a close relative of ours, one of our redeemers.” The Hebrew term, go’el, or kinsman-redeemer, is introduced, launching the central theme for the rest of the book.
The Kinsman-Redeemer: A Foreshadowing of Christ
The role of the go’el was multifaceted in Israelite society. This near-kinsman had the responsibility and privilege to:
- Redeem family land that had been sold due to poverty (Leviticus 25:25).
- Redeem a relative who had sold themselves into slavery due to debt (Leviticus 25:47-49).
- Avenge the blood of a slain relative (Numbers 35:19-21).
- Perpetuate the name of a deceased relative by marrying his widow (Deuteronomy 25:5-10), an act known as levirate marriage.
Boaz, as a kinsman-redeemer, serves as a powerful biblical type of Jesus Christ. Christ, in His incarnation, became our near-kinsman, sharing in our humanity. He redeems the inheritance we lost through sin, He redeems us from the slavery of sin and death, and He avenges the enemy of our souls. He takes the Church, His bride, unto Himself, ensuring that the name of His people endures forever. The story of Boaz and Ruth in Chapter 2 sets the stage for this magnificent redemptive analogy, showing how human agency and divine plan work together to accomplish a glorious redemption.