2:1 Because scene 2 features dialogue between Boaz and Ruth, the narrator begins by introducing Boaz. Boaz is: (1) a “relative” of Naomi’s deceased husband, Elimelech; (2) a “worthy man”;19 and (3) of Elimelech’s clan. These three observations raise a sense of expectancy, as the first and third imply that Boaz may have a family obligation to care for Naomi (cf. comment on 2:18–22) and the second implies that he has the ability and/or character to do so.

2:2–3 “Ruth the Moabite” (cf. comment on 1:2–5) takes initiative to procure food for herself and her mother-in-law. Ruth’s bold action (cf. 2:2, 3, 7, 10, 11, 12, 17, 18, 23) is all the more remarkable because of her socioeconomic vulnerability in terms of her ethnicity (cf. vv. 2, 6 [2x], 10, 11), gender (v. 9), and social rank (v. 13). Her request to glean among the grain of one “in whose sight I shall find favor” presupposes the real possibility of being rejected, not least in an era of Israel’s history characterized by spiritual and moral anarchy (cf. 1:1).20 Despite the risks, Ruth voluntarily sets out to provide for Naomi, exhibiting her courageous love.

Various forms of the word “glean” occur twelve times in scene 2 (2:2, 3, 7, 8, 15 [2x], 16, 17 [2x], 18, 19, 23). Gleaning involves gathering leftover grain after a harvest. The OT gleaning laws are among those that convey the Lord’s intention for his covenant people to extend loving kindness to vulnerable persons in Canaan. Deuteronomy 24:19–22, for example, prohibits farmers from returning to their fields after harvesting to collect residual crops, instructing them instead to allow the leftovers to be gathered by people without legal access to the land: the resident alien, fatherless, and widow (cf. Lev. 19:9–10; 23:22; comments on 2:14–17).

After Naomi’s gentle encouragement, “Go, my daughter” (cf. 1:11, 12, 13), Ruth takes decisive action to discover a field in which to glean. As it turns out, “she happened to come to the part of the field belonging to Boaz, who was of the clan of Elimelech.” Such commentary subtly points to the Lord’s providential hand at work. Indeed, we might picture a certain twinkle in the narrator’s eye in writing these words, knowing that the attentive reader/listener will soon interpret Ruth’s arrival to Boaz’s field as evidence of the Lord’s sovereign grace, not mere circumstance.

2:4–7 Having been introduced as a “worthy man” (2:1) and Elimelech’s relative (vv. 1, 3), Boaz charges the plot with renewed energy when he arrives. As is common in Hebrew narrative, the narrator largely uses reported speech to develop Boaz’s character. Boaz greets his field hands by invoking the Lord’s presence among them, to which they respond by petitioning the Lord to bless him (v. 4).21 This exchange portrays Boaz’s godly leadership in cultivating a gracious work environment, especially by seeking the Lord’s blessed presence among his supervisees.

Boaz continues modeling effective leadership by attending to the field’s details with his foreman (vv. 5–7). For example, Boaz recognizes a stranger’s presence and asks the foreman about her: “Whose young woman is this?” (Boaz’s question subtly evokes Ruth’s vulnerability: this sojourning woman is not under any empowered Bethlehemite’s care.) The foreman’s initial response suggests that Ruth’s dedication to Naomi is already well known (v. 6; cf. v. 11), which means Ruth’s socioeconomic condition would also be known. While debate surrounds the particulars of verse 7,22 the foreman’s report gives Boaz enough information for him to take decisive action.

2:8–13 Boaz refers to Ruth as “my daughter” (cf. 2:2), which expresses their age difference and his fatherly care. His concern for Ruth, an immigrant, exemplifies how this book challenges simplistic ethnocentrism with respect to notions of covenant identity and kinship. Boaz instructs Ruth not to glean in another field nor to leave his field but rather to “keep close”23 to the young women gleaning in his field (v. 8) and to keep her sights on his field (v. 9). Boaz then surpasses Ruth’s request (reported in v. 7) by ensuring her physical safety in his field and inviting her to quench her thirst with what his young men have drawn (v. 9).

Ruth responds to Boaz’s provision and protection with awestruck humility (v. 10). She falls on her face before him and expresses amazement that she has “found favor in [his] eyes” such that he “takes notice” of her (cf. 2:2). After all, she is a “foreigner,” whose social standing is so lowly that she is not even one of his “servants.”24 Yet despite this non-Israelite’s social rank, farmer Boaz publicly honors immigrant Ruth in his field. He has “comforted” her and “spoken kindly” (or woodenly rendered, “upon the heart”; cf. Isa. 40:2) to her.

Boaz counters Ruth’s amazement concerning his kindness with his amazement concerning hers (v. 11). He has heard of Ruth’s faithfulness to Naomi in leaving her native home and family to journey to a strange land. Consequently, he dignifies Ruth by blessing her and verbalizing his desire that she be rewarded by “the Lord, the God of Israel, under whose wings you have come to take refuge” (cf. Ex. 19:4; Deut. 32:11; Ps. 91:4). Boaz acknowledges the Lord’s sovereign presence (cf. Ruth 2:4) by exalting him as Ruth’s ultimate benefactor. Boaz articulates the message of God’s grace as he welcomes Ruth as a covenant insider.25

In sum Ruth discovers the kindness she seeks in the field of Boaz, in whose sight she finds favor. Boaz stewards his resources, including his power and influence, for Ruth’s good. Specifically, he takes notice of Ruth, publicly commends her character, provides for her needs (and, through her, for Naomi’s), protects her, and implores the Lord to reward her as one under the Lord’s tender care.

2:14–16 Boaz most vividly bestows favor on Ruth at mealtime. He goes beyond the law’s letter (e.g., Deut. 24:19–22; cf. comment on Ruth 2:2–3) to fulfill its spirit. Having already attended to Ruth’s thirst (cf. 2:9), he now attends to her hunger. He invites this young Moabite widow to join him alongside his field hands and gives her roasted grain to nourish her beyond the point of satisfaction. Moreover, he instructs his young men to aid Ruth’s gleaning and alleviate her hard labor. The reapers must permit Ruth to glean among the sheaves, not just among the leftovers or at the field’s edges. They must also pull out some barley from the bundles for her without demeaning or chastising her.

Boaz’s generosity comes at his personal expense. His costly hospitality reflects his Scripture-informed self-understanding as this field’s sojourner-steward rather than its owner.26 While Boaz takes responsibility as a man in authority, he does so in light of his more fundamental identity as a man under authority, who must righteously manage what the Lord entrusts to him according to covenantal priorities. Boaz understands that his privileges originate in God’s unmerited favor. God’s generosity always provides the foundation, power, and pattern for his people’s generosity.

2:17 Ruth gleans until evening and “beats out” (cf. Judg. 6:11) about an ephah of barley. Regardless of the precise measurement, which is somewhat debated,27 it is remarkably large (cf. Ruth 2:19 [Naomi’s response]). This stunning yield from one day’s work highlights Ruth’s diligence and Boaz’s generosity. Ruth and Boaz become the Lord’s human instruments to fill Naomi. Boaz’s favor certainly exceeds Ruth’s expectations and, as the next verses show, Naomi’s.

2:18–22 Ruth returns to Naomi’s home in the city with tangible evidence of Boaz’s favor: barley and leftover food. Perhaps Naomi feared that Ruth would fail or be discouraged. On seeing the barley and food, she asks where Ruth gleaned and blesses the man who welcomed her. Ruth names Boaz as that man, which again incites Naomi to joyful blessing: “May he be blessed by the Lord, whose kindness has not forsaken the living or the dead!”28 Naomi’s blessing involves several ambiguities, including whether she is praising the Lord’s “kindness” or Boaz’s.29 In either case, her next words confirm that light is beginning to dawn on her horizon. She adds, perhaps with a twinkle in her eye, that Boaz is a “close relative of ours, one of our redeemers.” A redeemer is a close male relative who, among other things, would act on behalf of a family member in financial difficulty (cf. Introduction: Theology of Ruth; cf. also Lev. 25:23–55; Num. 27:11). The law’s inclusion of such provisions for socioeconomically vulnerable persons confirms the Lord’s loving kindness. Divine grace thereby precedes and motivates Boaz’s loving kindness.

Finally, Naomi reinforces Boaz’s instruction to Ruth that she remain in his field. Naomi’s comment stresses Ruth’s precarious plight and the significance of Boaz’s hospitality: If Ruth is assaulted, what man would plead her case to Bethlehem’s elders? Who would advocate for her? Yet Boaz protects Ruth, including by establishing his field as an ongoing safe haven for her diligent labor.

2:23 The concluding commentary highlights Boaz’s ongoing favor and Ruth’s ongoing diligence and integrity (i.e., she lodges where Naomi lodges; cf. Ruth 1:16). While the plot’s setting reports a steady stream of Naomi’s afflictions (1:1–5), the conclusion to this scene reports ongoing provision for her. Ruth “keeps close” (or “clings”; cf. 1:14; 2:8, 21) to the female workers in Boaz’s field throughout the barley and wheat harvests and continues living with her mother-in-law. Boaz’s ongoing favor to her thus stabilizes both widows. The final remark on Ruth’s living arrangement points to her chastity, builds dramatic tension (since Boaz apparently has not taken initiative to marry Ruth), and sets up scene 3.