Ruth 2:4-7

CRITICAL AND EXEGETICAL NOTES.—

Ruth 2:4. And behold Boaz came. Not only to see the progress of the work, but also to take part in the entertainment provided for his labourers (Wright). The Lord [Jehovah] be with you. The first time this emphatic expression occurs in Scripture (Scott). Cf. Judges 6:12. The same salutation as that addressed by the angel to Gideon (Speaker’s Com.). The salutation one almost universally hears between the peasants in the fields are identical with those used by Boaz and his reapers (Dr. Porter). The Targum is, “May the word of the Lord be your help.”

Ruth 2:5. Then said Boaz [And Boaz said] unto his servant that was set over the reapers αγροχομος; the land steward (Josephus). נער is not only used in its primary significance as a boy, but also in its more general meaning as a servant (Wright). Whose damsel is this? τίνος ἡ νεᾱνις ἅυτη (LXX.). Cujus est haec puella (Vulgate). What nation is this girl? (Targum.) What is the news of this girl? (Syr.) What is the state of this maiden? (Arab.) It seems that Boaz found her resting in the tent where the reapers took their meals (cf. Ruth 2:7).

Ruth 2:6. It is the Moabitish maiden. Or she is a Moabitish maiden, who came back with Naomi, etc. (Lange). Thus taken, the answer does not assume that Boaz is acquainted with the return of Naomi, The E.V. may, however, be justified by taking הַשָּׁכָח as a participle (cf. Ges. Ruth 3:2, a) (ibid.) [cf. on Ruth 1:22]. Boaz had heard of her, and had been much interested in her history (Ruth 2:11), but he had not seen her before, so that this was their first meeting (Steele and Terry.)

Ruth 2:7. And she said. And she has said (asked). Pray I will glean [i.e., pray allow her to glean] (Keil). And gather among the sheaves [Greek, handfuls]. The Israelites appear generally to have made up their corn into sheaves (Kitto), cf. Genesis 38:7; Leviticus 23:10; Job 24:10, etc. In the most ancient times, however, the corn was plucked up by the roots, and in Egypt at this day, barley and dourra are so gathered. Wheat as well as barley does not grow half so high as in England (Russell). So she came, and hath continued. And has come and stays (here) from morning till now (Keil). And she has gleaned from morning even to resting (Syr,). The LXX. renders it freely: “And she came and stood from morning till evening, and rested not even a little in the field.” That she tarried a little in the house. Thus her sitting in the house is but for a little (Lange); i.e., she has been sitting in the house as you see her now, only for a short time (Wright). Boaz, it would seem, had remarked Ruth sitting in the cottage or tent in which the reapers were accustomed to rest themselves and to take their meals (ibid.). Wordsworth thinks it hardly probable, that she would have entered a tent of the reapers, and translates rather as to her stay in the house, that is little; i.e., she spares herself no time to go home for rest and refreshment. Her sitting in the house that is little (Keil). Evident from this answer,

(1) that Boaz did not prohibit any poor person from gleaning in the fields;
(2) that Ruth asked permission of the overseer, and availed herself of that permission, with untiring zeal from the first thing in the morning;
(3) that her history was well known to the overseer, and also to Boaz, although Boaz sees her now for the first time (ibid.).

Ruth 2:4

Theme.—THE RIGHT RELATIONSHIP BETWEEN MASTERS AND SERVANTS

“It is a kind of good deed to say well;
And yet words are not deeds.”—Shakespeare.

“Large-hearted souls that turn with love
To all beneath and One above:
To heaven they constant bow the knee,
And prove them God’s nobility.”—B.

And behold Boaz came from Bethlehem, and said unto the reapers, The Lord [Jehovah] be with you, etc.

Now that Ruth is in the field, the plans of Divine Providence are not completed until Boaz has been led there. Note. (a) Providence is the execution of the Divine decree, always infallible and well-timed (Macgowan). How opportunely it brought Pharaoh’s daughter to the infant Moses; Ahasuerus to have that part of his chronicles read which concerned Mordecai (Esther 6:1); Pharaoh to dream when Joseph is to be delivered from prison. A similar guidance to be recognized in connexion with the text. [See on Ruth 2:3.] Note. (b) God’s thoughts are above ours, and He so orders our actions as we, if we had known, should have wished (Bishop Hall). Looking back, how often do we see that He has not only given us the thing that is best for for us, but brought about events even as we ourselves could have desired.

Remark,

I. On the character of a righteous man as illustrated here. Boaz seen in the text as

(1) diligent in business,

(2) fervent in spirit. Rich but religious, a rare bird (Trapp).

Mark his industry. Did not sit at home, and leave his affairs to his servants. There is an overseer [a land steward—Josephus] but everything is not left to him. Not one of those who are ashamed to be seen in the fields with his labourers. No! he goes to inspect, to oversee, to direct, to look well after his business affairs. An example (a) to masters. “No eye like the master’s.” If a man would thrive, let him do his business himself (Toller). Careful personal superintendence not only necessary, but beneficial—work performed more rapidly—vast waste prevented, etc. (Braden). (b) To ministers. Oportet Episcopum conscionantem mori (Bishop Jewell).

Again mark his benevolence and kindness to a stranger (Ruth 2:8), as well as the courtesy and piety expressed here. The salutations are earnest prayers. Like every good man, he carries a devout atmosphere about with him wherever he goes, into the cornfield as well as into the closet. Note, (a) Real goodness will display itself in every relationship of life. Naaman, although a heathen, appears to have showed kindness to his servant (2 Kings 5:1). Our faith barren, unless it make itself seen in the character and the life. If a man cannot be a Christian in the place where he is, he cannot be a Christian anywhere (Beecher). Note. (b) Good men will pray for a blessing upon those around them, especially those of their own household. The Lord be with you! This address, with the response, is one of the earliest examples of family prayer (Wordsworth).

Remark,

II. On the right relationship between master and servants, as illustrated here. They must be very depraved men who are not faithful servants and sincere friends to such masters as Boaz. “Even publicans,” says our Lord, “love those who love them” (Lawson). Note. Good masters generally make good servants. Treat men with kindness and courtesy, and they will return it, as here. The just demeanour of their master, refined by humility, controlled these (Lange).

Observe,

(1) The mutual respect and good-will between master and servant expressed in these salutations. The picture a very beautiful one, the master praying a blessing upon his servants, the servants in return praying a blessing upon their master. Can a pious mind read these godly salutations without wishing for a return of those simple, primitive times? (Adam Clarke.) Note. (a) Christians are to bless, and curse not. Religion requires rather than prohibits these salutations [cf. Matthew 10:12; John 20:26; Luke 1:28; Psalms 129:7, etc.], so that our greeting be sincere. It is to be neither that of an Absalom (2 Samuel 20:10) nor a Judas, but free from guile, and without hypocrisy. (b) A sign of an ungenerous nature to be outvied with courtesy (Fuller). Charity hopeth all things, and if they [whom we salute] be not sons of peace, our peace returneth to us (Trapp). Those passages, as 2 Kings 4:29, and Luke 10:4, which the Anabaptists formerly quoted against Christians saluting each other, to be explained by the haste of the messenger, etc. (Bernard).

Observe,

(2) The harmony between employer and employed. The secret of it to be found in the joint dependence upon the Divine providence expressed. “The Lord,” etc. Living faith in God is the best bond between master and workman; preventing a wrongful use of power on the one side, and presumptous insubordination on the other (Lange). Note. Only a true Christian can make either the highest type of master or of man. Until men are inspired by God’s love … until they have confidence in each other as religious men, there will be neither mutual sincere courtesies, nor any profound trust in each other’s dealings (Braden).

This happy relationship expressed in the text useful, if only by way of contrast. Class alienation our country’s greatest curse (Braden); little of genial unity between employers and employed; the breach between capital and labour seriously widening (ibid.). Where is the cure? Laws, however wisely framed, can never altogether amend relationships which depend upon mutual esteem and good-will. The cure must go deeper than the realm of law. Is to be found alone where Christianity promises it, in the regeneration of human nature itself.

IMPROVEMENT.—

(1) Let us learn to use (a) courteous salutations as expressions of a sincere good-will (M. Henry). (b) Pious ejaculations, lifting up our hearts to God for His favour (ibid.) upon ourselves, our friends, households, servants, etc.

(2) See how grace humbles the heart, teaches men to be sociable—is the very cement of society. It makes mighty men of wealth not above their fellows (Macgowan). Among the Moslems, the salutation.… a sign of their brotherhood in religion, and their actual equality before God (Kitto). We may go to the East to learn how the poor may be treated with courtesy, and be continually reminded, in every passing form of speech, of their natural and religious brotherhood (ibid.).

“It appears safe to conclude that the inn of Joseph and Mary was the inn of Jeremiah; and if it was the inn of Jeremiah, it was also beyond doubt the house of Chimham, and consequently it was presumably the house which had once been that of David and Ruth.
“Every hint afforded by the Bible narrative as to local fact and local colour helps to prove that the birthplace of David, and that the khan, or residence of Jesse, in which the two men were born, stood here in Bethlehem, on the very ridge now crowned by the Church of the Holy Nativity.… As the shape of the ridge, and its relation to Jerusalem imply, the spot on which the house of hospitality would stand must have been a little below the town, at the junction of roads coming up the great valleys … on a spot lying below the gates and above the fields; in fact, the very ground on which the inn of Jesus stood, and on which the church and convent of the Grotto stand.

“Here, then, where by all analogies we should seek it, the Bible tells us that the house of Boaz stood on the green slopes some paces below the town, between the gates and the cornfields. Ruth, living in the town with Naomi, had to go down into these fields as the gleaners go down now (Ruth 3:3), the descent from the hill on which the city is built to the fields being sharp.”—Hepworth Dixon’s “Holy Land.”

“So a king, in Homer, is represented as among his reapers, with his sceptre in his hand, and cheerful, Pliny relates it, as a saying of the ancients, that the eye of the master is the most fruitful thing in the field; and Aristotle reports, that a Persian being asked what fattened a horse most replied, The eye of the master; and an African being asked what was the best dung for land, answered, The steps of the master.”—Gill.

“Say to a Turk according to custom, ‘May your morning be propitious!’ he replies, ‘May you be the pledge of God!’ Ask a Turk, ‘Is your health good?’ he answers, ‘Glory be to God!’ Salute him, as you pass him rapidly in travelling, he exclaims, ‘To God I commend you!’ and is answered, ‘May God be with you!’ ”—Hartley.

“The pious, affectionate language interchanged between him and his reapers, and which appears to have been familiar to them, shows that there were many godly persons in Israel, notwithstanding national defections; and it beautifully illustrates the genuine effect of true religion in producing affability in superiors, and respect and affection in inferiors, and mutual unaffected goodwill in all. It is lamentably true that such language as this is seldom heard in our fields, while the bounty of Paradise is gathered in, but frequently the reverse; yea, whatever can inflame the passions and corrupt the morals; so that a stranger, who should be occasionally present, would be apt to form a very different opinion of the religion of England, than Ruth did of that of Israel, from the conversation and conduct of Boaz and his reapers.”—Scott.

“ ‘If a civil word or two will make a man happy,’ said a French king, ‘he must be wretched indeed who will not give them to him.’ ”—Dictionary of Illustrations.

“Observe, courteous and loving salutations beseem Christians. Indeed, our Saviour (Matthew 10) forbade His disciples to salute any in the way; but His meaning was that they should not lag or delay, whereby to be hindered from the service wherein they were employed. And St. John, in his second Epistle, saith, that to some we must not say ‘God speed,’ lest we be made ‘partakers of their evil deeds;’ but that is meant of notorious sinners, which have discovered their impious intents. It is commonly said that the smallpox is not infectious until it be broken out, so that before the time one may safely converse, eat, drink, lie with them; but after the pox is broken out it is very dangerous; so we may safely salute and exchange discourse with the most wicked sinners, whiles yet they smother and conceal their bad designs; but when once they declare and express them, then it is dangerous to have any further familiarity with them.”—Fuller.

“Piety not only stands with humanity and civil courtesy, but also exacteth and requireth it (Matthew 12; 1 Peter 3:8; Luke 10:5). God hath His ethics, and commandeth good manners as well as good conscience. Affability and courtesy is the way to win others; men’s minds are taken with it, as passengers’ eyes are with fair flowers in the springtide; whereas a harsh, sullen, sour, churlish conversation is very distasteful to all, galleth the best (witness David, 1 Samuel 25), and openeth bad men’s mouths to speak evil of religion.”—Trapp.

“This was a real prayer from the mouth of Boaz. It is too common with men to say ‘God be with you,’ when God is not in their thoughts. The name of God is profaned when it is used without consideration. It is reported of the great philosopher Boyle, that he never mentioned the name of God without making a visible pause in his discourse.… All good things are requested in this prayer, The Lord be with thee. God’s presence and favour will satisfy our souls, will supply every want, will turn sorrow into joy, and the shadow of death into the morning. But without God’s presence and blessing, the richest confluence of sublunary blessing will leave us wretched and miserable, poor and blind and naked.”—Lawson.

“These salutations are well paraphrased by Dr. A. Clarke:—‘May God be with you to preserve you from accidents, and strengthen you to accomplish your work,’ ‘May God bless thee with the increase of the field, and grace to use His bounty to the glory of the Giver.’ They impress us as beautiful indications of the pious and simple courtesy of the ancient Hebrew people. Such salutations, both between equals and superiors and inferiors, are still common in the East, but a Moslem will not thus knowingly hail one of another religion.”—Steele and Terry.

“Men must strive to understand each other’s position, to look upon it with broader sympathies, to learn that the interest of master and servants cannot be separated. For this class alienation is our country’s greatest curse, and must prove utterly disastrous to the prosperity of its commerce and the growth of its social well-being.”—Braden.

“Where a pious and brave spirit like that of Boaz pervades the community, social questions and crises do not arise; for external laws can never restrain the inward cravings of the natural man. But where the landed proprietor, in his relations to his people, is governed by other principles than those of self-interest, and cares also for their moral and religious development; where, further, the labourer understands that an increase in wages is not necessarily an increase of peace and happiness; where, in a word, the consciousness of an omnipresent God regulates the uprightness and care of the one, and the honesty and devotion of the other; there, no artificial solutions of conflicts between capital and labour will be required. Boaz lives in God, and therefore knows what duties of faith and love are obligatory upon him.”—Lange.

“I think it looks as if Boaz and his servants were really on friendly terms, and had one another’s interests at heart; he was pleased to see them cheerful and happy, and they to see him prosperous; he piously wished a blessing upon their labours, and they devoutly returned a benediction upon his substance.”—Fuller.

“The master of the great household of the world gives us an example of the case, whose eye is in every corner of his large possession. Not civility only, but religion, binds us to good husbandry. We are all stewards, and what account can we give to our Master, if we never look after our estate? I doubt whether Boaz had been so rich if he had not been so frugal, yet was he not more thrifty than religious. He comes not to his reapers but with a blessing in his mouth, ‘the Lord be with you,’ as one that knew if he were with them, and not the Lord, his presence could avail nothing. All the business of the family speeds the better for the master’s benediction. Those affairs are likely to succeed, that take their beginning at God.”—Bishop Hall.

Ruth 2:5

Theme.—ATTENTION TO THE STRANGER AT THE GATE

“The fragrant sheaves of the wheat
Made the air above them sweet;
Sweeter and more divine
Was the scent of the scattered grain,
That the reaper’s hand let fall
To be gathered again
By the hand of the gleaner:
Sweetest, divinest of all,
Was the humble deed of thine,
And the meekness of thy demeanour.”—Longfellow.

Then said Boaz … Whose damsel is this?
And the servant that was set over the reapers answered, etc.
And she said, I pray you [thee] let me glean, etc.

A finer picture of rural harvest-scenes is nowhere extant. We hear, as it were, the rustling of the reapers’ sickles (Lange). The interest, however, here, as always, centres in the human elements of the picture—most of all, in Ruth pursuing her humble and lonely task, a stranger in a strange land. Possibly the poet’s words are only too true, where he speaks of

“The sad heart of Ruth, when sick for home,
She stood in tears amid the alien corn.—Keats.

Rural life not that paradisiacal thing Virgil contrasts so enthusiastically with the luxuriant life of Rome (Lange). Even in Israel a gleaner, conspicuous by her foreign garb, may have been in danger of insult (Ruth 2:9). Only when a pious and Godfearing spirit rules in the heart of proprietor and dependants, is it good to live amid the quiet scenes and rewardful toil of the country (Lange). Only then “the chaste dwelling preserves virtue [casta pudicitiam servat domus] (ibid.). The text gives a fine example of the best aspects of rural life, where religion comes in to soften and refine its usual asperities.

Observe,

I. The prompt attention as well as careful although courteous bearing towards a stranger on the part of the master.

(1) Prompt attention. The Hebrew law held a master, in some measure, accountable for the stranger at his gate [cf. Exodus 20:10]. Nehemiah recognized this responsibility (Nehemiah 13:16). So does Boaz in the text. He does not wait for information, but asks at once, Whose damsel is this? An example (a) to masters and heads of households, which followed, will assuredly bring its own reward, as here. “Be not forgetful,” says the Apostle, “to entertain strangers; for thereby some have entertained angels unawares” (Hebrews 13:2). (b) To ministers. One of the complaints of modern worshippers is, that they come and go from the sanctuary unheeded; no one making inquiries concerning them or their welfare; no one doing for years what this fine old Hebrew gentleman did at once, and in a spirit which lifted it above all possibility of being misunderstood. Even Eli, although mistaken, was not indifferent to the stranger in the sanctuary (1 Samuel 1:1). Note. “No man careth for my soul,” a terrible inditement, if true, against any Christian church or community.

(2) Carefulness. Boaz, in doing good, evidently would know the persons and recipients; who they are, whence they came, whether they were worthy or not. A modern tendency to be lax on all these, and kindred points, rebuked here. True that God sends His rain upon the just and the unjust, that the wicked are not to be left to perish in times of want; but also true, that the Church has a special duty towards its own [cf. Galatians 6:10; Luke 24:47, etc.]. Charity is to begin at home, as well as to begin with the worthy, though it is not to remain there. Note. Strict inquiry should be made respecting those damsels who glean in the field of gospel ordinances. Whose are they, God’s or Satan’s? (Macgowan.)

Observe,

II. The ready and unhesitating answer on the part of the steward.

Mark,

(1) He answers without hesitation; can give a ready account of those whom he has suffered to glean in his master’s fields. Evidently he has performed his duty as overseer diligently and faithfully, as one who may at any moment be called to an account by the master. An example (a) to servants, (b) to church officers, elders, deacons, ministers, etc. Note. Church stewards ought to be capable of giving an account of those they suffer to partake of her bounty (Macgowan).

(2) He makes no attempt at concealment. Had done nothing but what he knew the master would approve. His kindness to the damsel had not made him unfaithful to his master; nor did his faithfulness to his master make him surly to the poor (Macartney).

(3) He is just and accurate in the account he gives. He neither misrepresents nor overstates,—a model steward. “Faithful in that which is least,” in that which simply concerns a poor gleaner, he is likely to be “faithful also in much.” A contrast to the unjust steward mentioned by our Lord (Luke 16).

(4) He displays a kindly and considerate spirit. Little did he think that this damsel was his intended mistress (Macgowan). But, like master, like servant. He had caught some touch of the generous and considerate spirit which belonged to Boaz; he knew his master’s benignity, and imitated it. Honourable of him, that he at once recommends Ruth by praising her diligence (Lange). Note. The well-disposed will praise virtue wherever they see it.

Observe,

III. That which made this attention and kindness on the part of master and servant of value in the case of Ruth.

(1) She was a stranger, one of an alien race, a Moabitish damsel. Kindness, sympathy, slight attentions of especial value to such. [Example, Mungo Park and the African women.] This gave her, too, a special right to gather the gleanings of the harvest (Leviticus 19:9). Even the law pointed out the stranger as one not to be forgotten and overlooked by the benevolent—how much more then does the gospel! Ruth’s position illustrates that of many to-day, just coming into similar relationships with the Church of God. Note. All are Moabites by birth, who glean in the gospel fields (Macgowan).

(2) She was a proselyte—had left all for Naomi and Naomi’s God. This evidently procured her favour in Israel, and ought to have done so. Note. Such deserve the deepest sympathy and the warmest welcome from the Church of Christ. Only those who have passed through the same, or a kindred ordeal, can understand what it means, this tearing oneself away from old associations and affections, for the sake of a new principle, possibly to be met with coldness and even distrust and prejudice.

(3) She was humble and modest in her behaviour. Not merely the natural charm and grace of her presence, not merely her modest and reserved bearing, not merely the fact that she was a foreigner, makes her conspicuous; the narrative reveals other and more sterling qualities: (a) gratitude (Ruth 2:10), (b) humility. Did not glean until she had asked leave: “I pray you let me,” etc. (Ruth 2:7). Little did she think that this rich field was to become her own. Note. In all this she is a type of the true convert. What mean thoughts have such of themselves when they come first to glean in the gospel fields! (Macgowan.) They cannot think they have a right to the handfuls, much less to the sheaves, less still that the field is their own; and least of all, that the unsearchable riches of the owner are theirs (ibid.).

(4) She was diligent and unsparing of herself. Gleaning not a dignified employment, but she evidently did it thoroughly and heartily. Note. (a) There should be fidelity, heartiness, thoroughness, sincerity, honest truthfulness, in the minutest things (Beecher). [Example, Phidias; see extracts.]

Mark her constancy, too, in industry. Not merely diligent at first, as many, but all day long. A type of those who are really and truly Christ’s, We are His if we continue in well-doing, if we hold the beginning of our confidence steadfast unto the end (Hebrews 3:14). Ruth continued in her labour “from the morning till now,” till night, till the end of the harvest (Fuller). Oh that we could imitate her constancy in the working out of our salvation! not only to be industrious in the morning, when we first enter into Christianity, but to hold out and to persevere even to the end (ibid.).

Again, observe on the other hand, as taught here, that rest is a necessity with the most urgent and diligent. Allowed and blessed of heaven (Psalms 127:2). True Christians, however, feel like Ruth, that they must be up and doing; “her resting in the house is but for a little” [see Crit. and Exeg. Notes]. They feel emphatically that to-day is for work; to-morrow, the to-morrow of eternity for rest.

Eraden on this (Ruth 2:5) condensed:—

Theme.—INTRODUCTION TO A FUTURE WIFE

Divine Providence led Ruth into that particular harvest-field, and under the same mysterious guidance, Boaz directs his steps thither. Judging from the subsequent history, may we not say, that God designed this meeting in order that the two might become husband and wife? The truth of the proverb (not always applicable, however,) that marriages are made in heaven, illustrated here.

1. Notice here Boaz’s introduction to His future wife. As he enters the field, he notices a stranger,—his curiosity aroused, little dreaming what consequences would follow. May have been attracted by the beauty of her face, by her industry in the field, or her Moabitish dress. Inquires “Whose damsel is this?” (Ruth 2:5.) The reply shows how well known, and equally appreciated is her behaviour to her mother-in-law. Evidently the universal theme of conversation. Good deeds done modestly need no trumpeter, they are speedily recognised.

(2) Notice the first conversation between this future husband and wife. Ruth, absorbed in her work, heard not Boaz speaking to her (Ruth 2:8). Note how sensitive, thoughtful, and delicate his offer. He makes provision that she shall not only be unmolested, but refreshed (Ruth 2:9). Seems a little thing to do, but character is shown more in small than great deeds. The needy often deeply touched by trivial gifts. Ruth deeply moved. “Why have I found grace?” etc. (Ruth 2:10). Has no vanity, no pride; she knows how to receive a gift. Does not regard this generosity as a right, nor accept it with grim sullenness. Evidently Naomi has told the story of her daughter-in-law’s fidelity, love, and self-sacrifice. An Israelite, like Boaz, devotedly attached to Bethlehem, appreciates the intensity of affection which could so unreservedly forsake the home of childhood and the associations of youth,—a rare instance of high virtue (Ruth 2:12). Did not, however, let his admiration rest in fine utterances of praise, but gives substantial proof of its sincerity in gifts. His sympathy and benevolence unlike that described by James 2:15. His kindness exquisitely delicate. He will not offend her sense of independence, so practises a little harmless deception. She shall gather much, and go home fancying her abundance is the result of her own industry. The secret of judicious giving is to help the poor in all possible ways, and not destroy the proud and noble virtue of self-reliance. Indiscriminate charity has produced the pauperism, and lazy beggardom under which society so grievously suffers.

(3) Observe how Ruth won his affection. Not by art, stratagem, nor, perhaps, even by her personal beauty. But by her virtues, by her faithful attachment to a poor, distressed mother-in-law, by her steady industry, by her sweet humility, and above all, by her love to the God of Israel. In all this Ruth an example to English maidens. Unfortunately, many seek husbands, if husbands do not seek them—attempt to catch them by meretricious guile and superficial qualities.

(4) Notice where Ruth won the affection of Boaz. In the harvest-field. Engaged in common and humble tasks. A hint as to the best place in which to estimate a woman’s virtue: not in the ball-room or the music-hall, not in the excitement of a holiday or of the social party, not on the Sunday and in company, but in the quiet routine of her ordinary life. This followed, and there would be fewer mistakes made in matrimonial alliances. Look for a wife, not amongst those who gad about in ostentatious grandeur, nor amongst those whose chief amusement is gossip and flirtation; but seek one whose gentle, unassuming manners, industrious habits, and filial affection, will ensure a happy future, and make a real home. Beware of marrying a slothful woman, or one who speaks against her parents, or one who does not lovingly perform all home duties. Essentially true that a good daughter makes a good wife.

“Thus the Saviour comes to visit His earthly field, and calls the servants to account for their charge. He walks amidst the candlesticks, and holds the stars in His right hand. His ministers watch for souls as they who must give an account. Not the poorest stranger is unnoticed, or forgotten by Him. It is a blessed thought. The Saviour sees. The poor, the lonely, the neglected, in all their needs and sorrows, are marked by His eye. The poor widow’s two mites were not forgotten. The Syro-Phœnician was not sent away. Bartimeus was not despised. Lazarus was not rejected. Jesus may be considered as asking His ministers continually, of one and another in their flock, ‘Who is that?’ And they should be able to reply. He will call them at last to an account for all, and for every soul entrusted to them they must answer.”—Tyng.

“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.”—Ibid.

“The first thing required in stewards is, ‘that a man be found faithful’ to his employer; but it is also a good property in a steward to be humane towards his lord’s servants, and towards all that have any dependence upon him for employment or favours. The man that was set over the reapers of Boaz had already shown such favour to Ruth as it was the part of a steward to do, and by his answer to his master’s question concerning her, he was a means of procuring her such favour, as a steward could not confer without permission. Words fitly spoken may do much good, and indicate good sense and good disposition in the speaker.”—Lawson.

“Let masters, therefore, in choosing the stewards to be set above the rest, take such as are qualified, like Jethro’s description of inferior judges (Exodus 18:21), ‘men of courage, fearing God, dealing truly, hating covetousness.’ And however they privilege them to be above the rest of their servants, yet let them make them to know their duty and their distance to their masters, lest that come to pass which Solomon foretelleth (Proverbs 29:21): ‘He that bringeth up his servant delicately in his youth will make him like his son at the last.’ Let stewards not be like that unjust one in the Gospel, who made his master’s debtors write down fifty measures of wheat, and fourscore measures of oil, when both severally should have been a hundred; but let them carefully discharge their conscience in that office wherein they are placed; whilst inferior servants, that are under their command, must neither grieve nor grudge to obey them, nor envy at their honour. But let this comfort those underlings, that if they be wronged by these stewards, their appeal lies open from them to their master, who, if good, will no doubt redress their grievances.”—Fuller.

“No sooner is she come into the field, but the reapers are friendly to her. No sooner is Boaz come into the field, but he invites her to more bounty than she could have desired. Now God begins to repay into her bosom, her love and duty to her mother-in-law. Reverence, and loving respect to parents, never yet went away unrecompensed; God will surely raise up friends amongst strangers, to those that have been dutiful at home.”—Bishop Hall.

“Had a sister Moabitess met her in this employment, and inquired what it was that could urge her to it, she would have answered her as Elger von Hohenstein did his brother, who, finding him away from his castle and its life of ease, engaged in taking care of the poor, exclaimed, ‘Alas, my brother! what are you doing? What distress compels you to this?’ ‘sir brother mine,’ was the answer, ‘distress compels me not; but the love of Christ my Lord constrains me.’ ”—Lange.

“Observe, that what happened to Ruth is analogous to what happened to us. For she was a stranger, and had fallen into the extremest distress; but Boaz, when he saw her, neither despised her poverty, nor contemned the lowliness of her family. So Christ took up the Church, and chose the stranger, who lacked the most necessary possessions, for His bride. But as Ruth would never have attained to such a union had she not previously left her parents and given up people, home, and kindred, so the Church also does not become dear and deserving in the eyes of her Bridegroom until she has left her ancestral (heathen) morals and customs.”—Chrysostom.

“Even the greatest, in respect of God, is but a gleaner. God, He is the Master of the harvest; all gifts and graces, they are His, in an infinite measure; and every godly man, more or less, gleans from Him. Abraham gleaned a great glean of faith; Moses, of meekness; Joshua, of valour; Samson, of strength; Solomon, of wealth and wisdom; St. Paul, of knowledge and the like. Now, if we would be glad at our hearts that the Lord would give us free leave and liberty for to glean graces out of His harvest, let us not grudge and repine that poor people glean a little grain from our plenty. To conclude: when God hath multiplied our ‘five loaves,’ that is, when of our little seed He hath given us a great deal of increase, let poor people, like Ruth in the text, be the ‘twelve baskets’ which may take up the fragments of gleanings which are left.”—Fuller.

“The plume-like waving of the autumn corn,
By soft winds to a dreamy motion fanned,
Still bring me back thine image, O forlorn,
Yet not forsaken, Ruth! I see thee stand,
Lone ’midst the gladness of the harvest-band,
Lone as a wood-bird on the ocean’s foam,
Fallen in its weariness. Thy fatherland
Smiles far away! Yet to thy sense of home,
That finest, purest, which can recognise
Home in affection’s glance, for ever true,
Beats thy calm heart; and if thy gentle eyes
Gleam tremulous through tears, ’tis not to rue
Those words immortal in their deep love’s tone,
Thy people and thy God shall be mine own.”

Mrs. Hemans.

“It is related that when Phidias, the great sculptor, who carved statues for one of the temples in antiquity, was labouring with minute fidelity upon the hair on the back of the head of one of the historic figures, which was to be elevated from the pavement to the very apex of the building, or placed along the frieze, some one expostulated with him, saying, ‘Why do you take such great pains with the hair? it is never to be seen.’ His simple reply was, ‘The gods will see it.’ So he laboured thoroughly in the minutest things, not for the eyes of men, but for the eyes of the gods.”—Beecher.