EXPOSITION
IT is by way of introduction to the remaining narrative that the writer says:—
And Naomi had, on her husband's side, a friend. The C'tib reading מְיֻדַּע (absolute מְיֻדָע) is much to be preferred to the K'ri מוֹדַע. But מְיֻדָּע is ambiguous in import. It primarily means known, well-known, acquainted, an acquaintance (see Job 19:14; Psalms 55:13; Psalms 88:8, Psalms 88:18). But as intimate acquaintances, especially in a primitive and comparatively unwelded state of society, are generally found within the circle of kinsfolk, the word may be used, and is here used, in reference to a kinsman. The Vulgate translates it consanguineus. The translation is interpretatively correct; but the original term is less definite, and hence, in virtue of the ambiguity, there is not absolute redundancy in the appended clause, of the family or elan of Elimelech. This friend of Naomi on her husband s side is said, in King James's version, to be a mighty man of wealth. But the expression so rendered has, in the very numerous passages in which it occurs, a conventional import that stretches out in a different and nobler direction. It is the expression that is so frequently translated "a mighty man of valor (see Joshua 1:14; Joshua 6:2; Joshua 8:3; Joshua 10:7; Judges 6:12; Judges 11:1, etc.). In only one other passage is it rendered as it is by King James's translators in the passage before us, viz; in 2 Kings 15:20. There it is correctly so translated, interpretatively. Here there seems to be a leaning in the same direction, and yet it is not strongly pronounced. Cassel, however, takes the other cue, and translates "a valiant hero "Probably," says he "he had distinguished himself in the conflicts of Israel with their enemies." The expression originally means "strong in strength", but is ambiguous in consequence of the many-sided import of the latter word מִשְׁפָחָה, which means originally, either strength, and then valor; or, clannish following (see Raabe), and then military host, or force, or forces; also, faculty or ability, and then, as so often "answering all things," riches or wealth. The idea the writer seems to be that the friend of the widow's husband was a strong and substantial yeoman. He was of the family or clan of Elimelech. The word family is conventionally too narrow, and the word elan too broad, to represent the import of שָׂדֶה as here used. The idea intended lies somewhere between. And his name was Boaz. The root of this name is not found, apparently, in Hebrew, as was supposed by the older philologists, and hence its essential idea is as yet undetermined. Raabe finds its original form in the Sanscrit bhuvanti, which yields the idea of prosperousness.
And Ruth the Moabitess said to Naomi, Let me go, I pray thee, to the cornfields, that I may glean among the ears after whosoever shall show me favor. In modern style one would not, in referring, at this stage of the narrative, to Ruth, deem it in the least degree necessary or advantageous to repeat the designation "the Moabitess." The repetition is antique, and calls to mind the redundant particularization of legal phraseology—"the aforesaid Ruth, the Moabitess." She was willing and wishful to avail herself of an Israelitish privilege accorded to the poor, the privilege of gleaning after the reapers in the harvest-fields (see Leviticus 19:9; Leviticus 23:22: Deuteronomy 24:19). Such gleaning was a humiliation to those who had been accustomed to give rather than to get. But Ruth saw, in the pinched features of her mother-in-law, that there was now a serious difficulty in keeping the wolf outside the door. And hence, although there would be temptation in the step, as well as humiliation, she resolved to avail herself of the harvest season to gather as large a store as possible of those nutritious cereals which form the staff of life, and which they would grind for themselves in their little handmill or quern. She said, with beautiful courtesy. "Let me go I, pray, thee;" or, "I wish to go, if you will please to allow me." Such is the force of the peculiar Hebrew idiom. "There is no place," says Lawson, "where our tongues ought to be better governed than in our own houses." To the cornfields. Very literally, "to the field." It is the language of townspeople, when referring to the land round about the town that was kept under tillage. It was not customary to separate cornfield from cornfield by means of walls and hedges. A simple furrow, with perhaps a stone here and there, or a small collection of stones, sufficed, as in Switzerland at the present day, to distinguish the patches or portions that belonged to different proprietors. Hence the singular word field, as comprehending the sum-total of the adjoining unenclosed ground that had been laid down in grain. "Though the gardens and vineyards," says Horatio B. Hackett, "are usually surrounded by a stone wall or hedge of prickly pear, the grain-fields, on the contrary, though they belong to different proprietors, are not separated by any enclosure from each other. The boundary between them is indicated by heaps of small stones, or sometimes by single upright stones, placed at intervals of a rod or more from each other. This is the ancient landmark of which we read in the Old Testament". The word field in Hebrew, שָׂדֶה, denotes radically, not so much plain, as ploughed land (see Raabe's 'Glosser'). In English there is a slightly varied though corresponding idiom lying at the base of the Teutonic term in use. A field (German Fold) is a clearance, a place where the trees of the original forest have been felled. The expression, that I may glean 'among' the ears, proceeds on the assumption that Ruth did not expect that she would "make a clean sweep" of all the straggled ears. There might likely be other gleaners besides herself, and even though there should not, she could not expect to gather all. After whosoever shall show me favor. A peculiarly antique kind of structure in the original: "after whom I shall find favor in his eyes." Ruth speaks as if she thought only of one reaper, and he the proprietor. She, as it were, instinctively conceives of the laborers as "hands." And she said to her, Go, my daughter. Naomi yielded; no doubt at first reluctantly, yet no doubt also in a spirit of grateful admiration of her daughter-in-law, who, when she could hot lift up her circumstances to her mind, brought down her mind to her circumstances
Ruth, having obtained the consent of her mother-in-law, went, and came, and gleaned in the field after the reapers. That is, she "went forth," viz; from the city, "and came to the cornfields, and gleaned." "There are some," says Lawson, "whose virtue and industry lie only in their tongues. They say, and do not. But Ruth was no less diligent in business than wise in resolution." The later Jews had a set of fantastic bylaws concerning gleaning, detailed by Maimonides. One of them was, that if only one or two stalks fell from the sickle or hand of the reaper, these should be left lying for the gleaners; but if three stalks fell, then the whole of them belonged to the proprietor. Happily for Ruth, her steps were so ordered that the field which she entered as a gleaner belonged to Elimelech's kinsman, Boaz. And it so happened, runs the story, that it was the portion of the fields that belonged to Boas, who was of the kindred of Elimelech.
On the very day that the Moabitess entered on her gleaning, Boaz, in accordance with his wont, as a good and wise master, visited his harvest-field. And, behold, Boas came from Bethlehem. The law of kindness was on his lips; and while benevolence was beaming from his countenance, piety was ruling within his heart. He said to the reapers, Yahveh be with you! And they said to him, Yahveh bless thee! Courtesy met courtesy. It is a charming scene, and we may reasonably assume that there was reality in the salutations. Such civilities of intercourse between proprietors and their laborers are still, says Dr. W. M. Thomson, common in the East. "The Lord be with you is merely the Allah makum! of ordinary parlance; and so too the response, The Lord bless thee". Modern Moslems are particular in the matter of salutations. "Abuhurairah reports that he heard Mohammed say, You will not enter into paradise until you have faith, and you will not complete your faith until you love one another, and that is shown by. making salaam to friends and strangers" (Kitto's 'Bible Illustrations,' in loc.).
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.
And the young man who was set over the reapers replied and said, She is a Moabitish young woman who returned with Naomi from the land of Moab. The young man had already received, no doubt from her own lips, particulars regarding the attractive stranger. Instead of the free definitive rendering of Luther and King James's English version, "the Moabitish damsel," it is better, with Michaelis, Wright, Raabe, to adhere to the original indefiniteness, "a Moabitish maiden." Note the Zeugmatic use of the word returned as applied here, as well as in Ruth 1:22, not only to Naomi, but also to Ruth. It is thus used on the same Zeugmatic principle as the word die in Genesis 47:19 : "Wherefore shall we die before thine eyes, both we and our land?"
The steward continues his account of Ruth. She had respectfully solicited leave to glean. She said, Let me glean, I pray thee, and gather in bundles after the reapers. The expression, "and gather in bundles," is in Hebrew וְאָסַפְתִּי בָעֳמָרִים and is rendered in King James's version, as also by Coverdale, Tremellius, Castellio, Luther, Michaelis, "and gather among" or "beside the sheaves." But such a request on the part of Ruth would seem to be too bold, the more especially as we find Boaz afterwards giving instructions to the young men to allow her, without molestation, to glean "even between the sheaves" (verse 15). Hence Pagnin's free version is to be preferred, "and gather bundles" (et congregabo manipulos). Carpzov pleads for the same interpretation, and translates thus: "Let me, I pray thee, glean, and collect the gleanings into bundles (colligam obsecro spicas, collectasque accumulem in manipules). Montanus too adopts it, and Raabe likewise (und sammele zu Haufen). The steward praises Ruth s industry. And she came, and has remained ever since the morning until just now. She had worked with scarcely any intermission, diligently, from early morning. Drusius says that the following expression, rendered in King James's version that she tarried a little in the house, occasioned him critical torture (locus hie et diu et acriter me torsit). Coverdale also had been inextricably perplexed. He renders it, "And within a litel whyle she wolde have bene gone home agayne." The word house troubled these and many other interpreters, as if the reference were to Naomi s dwelling-house in the town. The reference, however, is evidently to a temporary but, shed, tent, or booth erected in the harvest-field for the siesta of the workers, and the accommodation of the master, when he was visiting by day, or exercising supervision by night. We would translate the clause thus—"Her resting at the hut (has been) little." Her siesta in the shade of the but was trot brief. She felt as if she could not afford a long repose.
And Boaz said to Ruth. We are to suppose that Boaz, having communicated with his overseer, and having given some instructions to his rearers, and likewise to the young women who bound the reaped corn into sheaves, moved onward to the place where Ruth, keeping modestly far in the rear, was gleaning. He entered into conversation with her, and, among other things, said to her, Hearest thou not, my daughter! A grave antique way of drawing special attention to what is about to follow. "My daughter" is a fatherly expression, appropriate on the part of an elderly person when addressing a young woman. Do not go to glean in the other field. Pointing, no doubt, as he spoke, to a parcel of adjoining fields, belonging to a neighbor proprietor. Boaz's interest and sympathy went out strong, all at once, toward the daughter-in-law of his deceased relative. His heart was smitten with admiration for the modest and fascinating widow. He said further to her, as he walked on along with her in the direction of the reapers, and also do not pass on hence. The expression is not a redundant repetition of the preceding utterance. It was intended, apparently, to direct Ruth to a particular line of gleaning-ground, probably right behind the sheaf-binders, which it would be advantageous for her to occupy. He would point it out with his hand. And so keep close by my young women. Their proximity would give the stranger a feeling of security, and her nearness to them in their work would be manifestly for her benefit.
Boaz continues his talk, led on by an interest that was, probably, surprising to himself. Let thine eyes be on the field which they are reaping. He feels increasingly anxious concerning the fascinating stranger, and gives her excellent counsel. "Let not thine eyes be wiled away, wanderingly, from the work on which thou art so praiseworthily engaged." And go thou behind 'them.' The reference is not to the same parties, who are indeterminately spoken of in the preceding clause—"which 'they' are reaping." A determinate feminine pronoun makes it evident that the reference is to the maidens, who were working in the rear of the reapers (אַחֲרֵיהֶן post eas). Have not I charged the young men not to touch thee? A fine euphemistic injunction; that was best obeyed, however, when most literally construed. And when thou thirstest, go to the jars, and drink of whatever the young men may draw. Most likely it would be from the well that was "by the gate of the city that the young men would draw—that very well of which her illustrious descendant, King David, spake, when he "longed, and said, O that one would give me drink of the water of the well in Bethlehem, which is by the gate" (see 2 Samuel 23:4, 2Sa 23:15; 1 Chronicles 11:17, 1 Chronicles 11:18). When the water was drawn by the young men, then the maidens would carry the filled jars upon their heads to the resting-place. Gleaners could not be expected to get the freedom of the water which was thus so laboriously drawn, and then fatiguingly carried from a distance. But Boaz made Ruth free, and thus conferred on her a distinguishing privilege, that must have been at once most acceptable and most valuable. The Vulgate renders the last clause too freely—"of which the young men 'drink.'" The familiar well referred-to "appears," says Dean Stanley, "close by the gate" of the town. Yet not very close. "It is," says Dr. John Wilson, "less than half a mile distant from the present village, and is in a rude enclosure, and consists of a large cistern with several small apertures". Dr. Wilson has no doubt of its identity, though Dr. Robinson hesitated to come to the same conclusion.
HOMILETICS
The harvest-field.
RUTH WAS EAGER TO WORK (see Ruth 2:2).
1. Work is honorable; it is wholesome; inspiriting too; the best antidote to ennui. If not immoderate, nothing is so efficacious in giving full development to man's physique; nothing is so potent to put reins upon passions, and a curb on the tendency to morbid imaginations. All great men and women have been diligent workers. Jesus worked. He who is his Father and ours "worketh hitherto."
2. Ruth did not hesitate to stoop to very lowly work. She was willing and wishful to glean in the harvest-fields (see verse 2). She humbled herself, and was free from the pride which goes before a fall. She "descended ascendingly." It was in the school of adversity that she had been taught. All honest work is honorable. Dignity is lent to the humblest labors when they are undertaken in a spirit of magnanimity.
3. Ruth expressed her wish to her mother-in-law, and solicited her approval. "Let me go, I pray thee, to the cornfields, that I may glean among the ears after whosoever shall show me favor" (verse 2). The request was put in a beautifully deferential way. Nowhere is courtesy so precious as in the home. It is comely when displayed by juniors to seniors. It is charming when displayed by seniors to juniors.
4. Naomi yielded to Ruth's request, and said, "Go, my daughter." But we may be sure that it would cost her a pang to give her consent. The tears would start as she turned aside and said, "Is it come to this?" of it.
5. "A Divinity" was "shaping Ruth's ends," and leading her by a way she knew not. She was unconsciously led, as if by a guardian angel sent forth to minister, until she lighted on a field belonging to Boaz, a near kinsman of her own. "And she went forth, and came to the cornfields, and gleaned, and it so happened that it was the portion of the fields that belonged to Boaz, who was of the kindred of Elimelech" (verse 3). While the Divinity was thus "shaping her ends" for her, she was herself, to the utmost of her little ability, busy in "rough-hewing them." God's agency does not supersede man's, nor does man's supersede God's. Each of us should be able to say, "My Father worketh hitherto, and so do I."
BOAZ ENTERS ON THE SCENE.
1. He had some preparation for the part he was about to act in the nearness of his relationship to Elimelech. In the absence of infinite comprehensiveness, it is right, as well as natural, for friends to take a special interest in friends.
2. Though not a "husband," he was a "husbandman." He had a house, and was a house-band. He was likewise conspicuous for good husbandry. He was in some respects a model husbandman. Note his habit of personal inspection and superintendence (see verse 4, and Ruth 3:3). Note his courtesy to his workers as he passed along: "Yahveh be with you I" (verse 4). Note the hearty response which his courtesy elicited from his men: "Yahveh bless thee" Note his habit of making inquiries of his overseer in reference to the state of his affairs (verse 5).
3. In position he was a substantial yeoman (verse 1). Stout in person, we may suppose. Stout in principle. Substantial in those resources that make wealth contribute to wealth.
4. The reason of his loneliness at home is not hinted at. Perhaps some great sorrow lay buried in his breast; perhaps some bright, sylph-like form lay buried in the grave.
5. He was now, as regards years, an elder in Bethlehem. Most likely all hopes of a brightened home had been for long lying dormant in his spirit. As to his age, it may be inferred from the fatherly way in which he addressed Ruth: "Hearest thou, my daughter?" (verse 8).
BOAZ AND RUTH.
1. Scarcely had Boaz entered his field, when his eye was arrested by the vision of an elegant and beautiful gleaner, altogether unlike all the rest whom he saw in his field, or had ever seen before. He said to his steward, "Whose young woman is this?"
2. His question was answered, and other information of a highly satisfactory description was communicated. The young woman was a Moabite, who had accompanied home Naomi, her unfortunate mother-in-law (verse 6). She had, with unwonted respectfulness, solicited liberty to glean. "She said, Let me glean, I pray thee, and gather in bundles, after the reapers" (verse 7). She had been peculiarly diligent since early morning. "She came, and has remained ever since the morning, till just now" (verse 7). Nor had she availed herself much of the siesta-booth. "Her resting at the hut has been little" (verse 7). She seemed to grudge every moment that was not devoted to work.
3. Having obtained this information, Boaz wended his way to Ruth, speaking to the young men as he passed. When he came up to her, he was at once thrilled with admiration. He expressed to her his desire that she should continue on his fields all through the harvest season. "Hearest thou not, my daughter? Go not to glean on other fields." He showed her, moreover, where she could glean to the best advantage. "Pass not on hence; keep close by my young women." He informed her that, in passing along, he had enjoined the young men not to annoy her. "Have I not charged the young men not to touch thee?" He added that she was to be sure to make full use of the water that was drawn by the young men, and carried to the field by the maidens. "When thou art thirsty, go to the jars, and drink of what the young men have drawn" (verse 9). In all this we see the beginning of the reward which was, in the providence of God, conferred on noble, self-surrendering, self-sacrificing Ruth. The heart of Boaz was moving toward her. The blessing of the Most High was descending on her. So, in one form or another, will it descend on all who, in their different spheres, carry with them, according to the measure of their capacity, the spirit that, in beautiful activity, stirred and heaved within the heart of the Moabitish gleaner.
HOMILIES BY J.R. THOMSON
The gleaner
Bethlehem, "the house of bread" was famous Lethe pastures of its hills, and for the rich cornfields in its fertile valleys. The barley-harvest usually happened in April, and it was then that Naomi and Ruth returned to the village of Judah with which their names are associated. The Mosaic law sanctioned the practice of gleaning, commanded that the produce of the fields and vineyards should not be wholly removed, but that a portion should be left " for the stranger, the fatherless, and the widow." Ruth had, therefore, a right to glean.
I. Ruth's gleaning indicates THE POVERTY OF HER CONDITION'. None but the in-necessitous would undertake such an occupation. Naomi and she must indeed have returned empty. In our land, and in our days, happily for the poor, there is always more remunerative work to be had by the industrious poor than this, which accordingly has, with the growing prosperity of the country, almost dropped out of use.
II. Ruth's ABSENCE OF PRIDE is very apparent. The family into which she had married had owned some of the adjoining land; but in changed circumstances she was not too proud to mingle with the gleaners, and in lowly guise to gather ears of corn.
III. We cannot but admire Ruth's VIRTUOUS INDUSTRY. Boaz afterwards said, in praise of her conduct "Thou followedst not young men." She chose a blameless, though laborious, life. An example to all to avoid dependence, and to cultivate the habit of self-reliance and diligence.
IV. Remark Ruth's FILIAL LOVE. She worked not only for herself, but for her mother-in-law, and found a, pleasure in supporting her.
V. SUCCESS attends Ruth s honest toil. She gathered barley with her hands; special favor was shown to her; a friend was raised up to assist her; prosperity crowned her efforts. "Thy bread shall be given thee, and thy water shall be sure."—T.
Her hap.
Words could hardly be more suggestive than these. They may be applied to circumstances in the life of every one of us. There have been turning-points in our history; we took one path rather than another, and with results (as we now see) how momentous to ourselves! So was it with Ruth of Moab, the gleaner.
I. MANY OF OUR ACTIONS ARE PERFORMED WITHOUT ANY THOUGHT OR INTENTION REGARDING THEIR RESULTS. In ordinary affairs how often do we decide and act without any special sense of the wisdom of one course rather than another! And there are positions in which our choice seems quite immaterial. It seemed of little consequence in which field this young foreigner, this friendless widow, went to glean a few ears of barley. So is it often with us. Shall we go to such a place? shall we pay such a visit? shall we form such an acquaintance? shall we read such a book? shall we venture on such a remark? shall we write such a note?
II. UNFORESEEN AND IMPORTANT ISSUES MAY DEPEND UPON CASUAL ACTIONS. Though it seemed of little consequence in which field Ruth gleaned, "her hap was to light on a part of the field belonging unto Boaz," and from this fact sprang results of the greatest importance. "Her hap" determined her marriage, her wealth, her happiness and that of her mother-in-law, her union with Israel, her motherhood, her position as an ancestress of David and of Christ. In such seemingly insignificant causes originate the most momentous issues. Thus oftentimes it comes to pass that family relationships are formed, a professional career is determined; nay, religious decision may be brought about, life-work for Christ may be appointed, eternal destiny is affected.
Lessons:—
1. Regard nothing as insignificant.
2. Look out for, and follow, the leadings of Divine providence.
3. "In all thy ways acknowledge him, and he shall direct thy paths!"—T.
Salutations.
It is a pleasant picture of old-world life, among the ancient Hebrews, this of the "mighty man of wealth" coming down from his house to his cornfields to watch the work of the reapers, the progress of the harvest. Boaz seems to have lived on friendly terms with those in his employment, and to have taken an interest in them and in their toils. A lesson for all masters and employers of labor. And how picturesque the scene when the proprietor meets his laborers, and they exchange the customary greeting of the East, sanctified by Hebrew piety! Salutations are—
I. SANCTIONED BY SCRIPTURAL USAGE. E.g. When the mower filleth his hand, and be that bindeth sheaves his bosom, "they which go by say, The blessing of the Lord be upon you: we bless you in the name of the Lord!" (Psalms 129:1-19.). E.g. Angels are represented as greeting those they are commissioned to visit. Gideon was saluted thus: "The Lord is with thee;" and Mary thus: "Hail, highly favored one I the, Lord is with thee." E.g. Christ himself' was wont to greet his disciples, saying, Peace be with you!" E.g. The apostles closed their letters with greetings and benedictions. "The Lord of peace himself give you peace always by all means: the Lord be with you all!"
II. FOUNDED UPON DIVINELY-IMPLANTED PRINCIPLES OF HUMAN NATURE. They presume our social existence and nature. They imply sympathy. They express friendly and benevolent feelings.
III. CONDUCIVE TO THE EASY AND PLEASANT INTERCOURSE OF HUMAN SOCIETY. We all feel the influence of courteous address, polite expressions, and the minor benevolences of life. Christians should not be offended or contemptuous when well-meaning persons accost them with hand-shaking and minute inquiries after health, &c.; if well meant, courtesies should be kindly accepted.
IV. In the case of pious persons, EXPRESSIVE OF PRAYERFUL WISHES FOR GOOD. HOW many of our common salutations have their origin in piety and prayer! So, in the text, The Lord be with you! The Lord bless thee! So with such phrases as, Adieu! Good-bye! Good morning! God bless you! Farewell! They all convey a desire, a prayer. Let our salutations be sincere, and let our language and our conduct prove that they are so.—T.
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—"Whose 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 verse 11, Boaz acknowledges, in appreciative language, her disinterested devotion.
II. FILIAL PIETY PROMPTS AN OBSERVER'S FERVENT PRAYER. In verse 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.
HOMILIES BY W.M. STATHAM
"The Lord be with you. And they answered him, The Lord bless thee." Nothing is more beautiful in national history than good feeling between masters and men. Religion alone can inspire this feeling. It fails before mere expediency, and can only be secured by mutual dependence on God and on each other.
I. THE LIVING PRESENCE. The Lord with us means courage and consolation—courage to face difficulty, and consolation in all times of depression and disheartenment. Christ has given us his own gracious promise, "Lo, I am with you always, even unto the end of the world."
II. THE HARVEST TOIL. "Said unto the reapers." It is hard work everywhere in the glaring heat to put in the sickle, and to gather up the sheaves. We may learn from the spectacle the blessed lesson of our duty in relation to others. Let us try to cheer and inspire. Some are full of cold indifference, and others of critical complaint. We little know what a word of cheer does for others. Blame makes the hands hang down, and quenches that music of the heart which makes work pleasant and successful. Encouragement is like fresh strength to weary hearts.
III. THE KIND RESPONSE. The benediction of Boaz awakens a corresponding benediction from the reapers. The harp answers to the hand that sweeps it. Men are to us very much what we are to them. "The Lord bless thee." We need never despair of this reward. Love begets love. Confidence begets confidence. Blessing awakens blessing. This is what we long and pray for—cessation of war between capital and labor, and mutual benediction.—W.M.S.
"I pray thee let me glean." In rural life no sight is pleasanter than the hour when the gleaners come in and "gather after the reapers among the sheaves." It bespeaks "something to spare." It is like the "commons" or the grass by the roadside for the poor man's cattle. We all like the spectacle of plenty; we all like the consciousness that the overflowings of the cup of plenty are to be tasted by others.
I. THERE IS WORK FOR THE HUMBLEST TO DO. We may not be permitted to take a leading part even in God's great harvest-field, but we can all do something. We can glean words of comfort to carry to the bedsides of the sick and the homes of the poor. We can glean in the fields of Scripture lessons for the little ones, and promises for the broken-hearted. Thank God there is a place in the world for gleaners as well as reapers.
II. THERE IS WORK TO BE SOUGHT OUT. It is asked for. "I pray thee." How many complain that no one finds a service for them. They are waiters and idlers because no one gives them a commission, or secures them a suitable field. They wait to be sought out, instead of saying, "Here am I, send me." They wait to be besought, instead of beseeching for work. What a glorious day for the Church of Christ everywhere when men seek for the honor of service.
III. ALL WORK DEMANDS PERSEVERANCE. How constant Ruth is! "She came, and hath continued from the morning until now." How much spasmodic energy there is; how many ploughs are left mid-furrow; how many begin and do not finish. It is not genius that wins the goal, but plodding earnestness. Ye did run well, glean well; what doth hinder you?—W.M.S.