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英文原文
There is scarcely any chapter in all the sacred history that stoops so low as this to take cognizance of so mean a person as Ruth, a poor Moabitish widow, so mean an action as her gleaning corn in a neighbour's field, and the minute circumstances thereof. But all this was in order to her being grafted into the line of Christ and taken in among his ancestors, that she might be a figure of the espousals of the Gentile church to Christ, Isa 54:1. This makes the story remarkable; and many of the passages of it are instructive and very improvable. Here we have, I. Ruth's humility and industry in gleaming corn, Providence directing her to Boaz's field, Ru 2:1-3. II. The great favour which Boaz showed to her in many instances, Ru 2:4-16. III. The return of Ruth to her mother-in-law, Ru 2:18-23.
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Ruth in the Field of Boaz (1312 BC)
路得在波阿斯的田中（主前1312年）
¹ 拿俄米的丈夫以利米勒有个亲族，是一个大财主，属于以利米勒的家族，名叫波阿斯。 ² 摩押女子路得对拿俄米说："容我往田间去，我在谁的眼中蒙恩，就在谁身后拾取麦穗。"拿俄米说："女儿啊，你只管去。" ³ 她就去了，来到田间，在收割的人身后拾取麦穗。她恰巧到了以利米勒本族的人波阿斯的那块田里。
拿俄米如今已在伯利恒的旧友之间安顿下来；此处记载如下：
I. 她那富有的亲族波阿斯——一个有大财力的人（得2:1）。《他尔根》读作"在律法上大有能力"。他若二者兼备，便是极为罕见而卓越的结合——既在财富上富有，又在圣经上精通；这样的人实在是真正的强者。他是拿顺的孙子，拿顺在旷野中是犹大支派的首领；他是撒门的儿子，可能是幼子，由耶利哥的妓女喇合所生。他的名字中带着力量——波阿斯，即"力量在他里面"；他属于以利米勒的家族，那个如今已经衰微、沦落至极的家族。请注意：1. 波阿斯虽是富足伟大的人，却仍有贫穷的亲属。树上的每一枝并不都是顶枝。世上伟大的人不要以承认自己卑微被人轻看的亲族为耻，免得在其中显出骄傲、轻慢和薄情。2. 拿俄米虽是贫穷可怜的寡妇，却有富有的亲族，然而她既不以此夸口，也不成为他们的负担，更不在困苦归回伯利恒之时指望从他们得到什么。自己贫穷却有富有亲属的人，当知道使这分别的乃是神智慧的护理（我们当在其中顺服），并以与他们的关系为傲乃是大罪，倚仗这种关系更是大愚昧。
II. 她那贫穷的儿媳路得。1. 她的处境极为卑微贫寒，这对一个年轻归信者的信心与坚定是极大的试炼。伯利恒人本可以善待拿俄米和她的儿媳，先请她们到这一家、再到那一家享用美食（这对年迈的寡妇是极大的扶持，对新归信者是极大的鼓励）；然而她们非但未曾品尝迦南的珍馐，反倒只能靠拾取麦穗来获取日用的食物，若非如此，从一切迹象看来，她们恐怕要忍饥挨饿。须知，神拣选了这世上的穷人；他们也很可能继续贫穷，因为虽然神拣选了他们，人却常常忽视他们。2. 她在这样的处境中品格极为美好（得2:2）：她对拿俄米说——不是"容我再回摩押地去吧，因为在这里活不下去，这里有缺乏，但在我父的家里有足够的饼"。不，她并不追念所离开的故乡，否则此刻正是回去的良机。以色列的神必作她的神，祂纵然杀她，她也要信靠祂，永不离弃祂。她的请求乃是：容我往田间去，拾取麦穗。 出身良好、教养优良的人，不知道自己有一天可能沦落到何等窘迫的境地，也不知道为糊口可能不得不从事何等卑微的工作（哀4:5）。在境况如此凄凉之时，当记念路得——她是一个伟大的榜样：(1.) 谦卑的榜样。当护理使她贫穷时，她没有说："去拾麦穗——实际上等于讨饭——我羞于如此行"，而是欣然俯就自己卑微的处境，随遇而安。心高气傲的人宁可饿死也不肯低头；路得不是那样的人。她没有告诉婆婆说自己从未被教过靠拾取碎屑过活。她虽未曾被如此教养，如今却被降卑至此，且并不为此感到难堪。不，这是她自己的主动提议，不是母亲的命令。谦卑是青年最明亮的装饰之一，也是最好的兆头之一。路得得荣耀之前，先有了这谦卑。请看她如何谦卑地论到自己拾穗的期望：容我在我眼中蒙恩的人身后拾取。她不是说"我要去拾穗，总不会有人禁止我吧"，而是说"我要去拾穗，盼望有人肯允许我"。须知，穷人不可将善待遇视为理所当然而索取，而当谦卑地请求，并以之为恩惠来领受，即便在最小的事上也是如此。用恳求的口吻说话，是穷人当有的态度。(2.) 勤奋的榜样。她没有对婆婆说："容我去城中拜访那些贵妇，或去田间散步呼吸新鲜空气、快活一番；我不能整天和你在一起闷坐着。"不，她心中所想的不是游乐，而是正事：容我去拾取麦穗，这是能有些实际用处的。她是那种贤德的女子，不愿吃闲饭，而乐于辛劳。这是年轻人的榜样。当趁早学习做工，凡手所当做的事，当尽力去做。 勤奋的性情预示着今世和来世的福祉都好。不要贪睡，不要贪玩，不要游手好闲；要喜爱做工。这也是穷人当以工作谋生的榜样，不可讨取自己有力赚取之物。我们不可回避任何诚实的工作，哪怕它卑微——ergon ouden oneidos——没有任何劳动是可耻的。 罪才是低于我们身份的事，但凡是护理所召我们去做的事，我们都不可轻看。(3.) 尊敬母亲的榜样。虽然她不过是婆婆，虽然因着死亡她已脱离了丈夫律法的约束，因此大可认为自己也脱离了对丈夫之母亲的义务，然而她仍恭敬地服事她。她不肯出门而不让她知道、不求她许可。这是年轻人对父母和长辈当有的尊敬；这是当尽之孝的一部分。她没有说："母亲，你若和我同去，我就去拾穗"，而是说："你坐在家中安息，我到外面去辛劳。" Juniores ad labores——青年当做工。 当让年轻人听从年长者的建议，却不可叫他们去操劳。(4.) 信靠护理的榜样，这从"我要在我眼中蒙恩的人身后拾取"一语中暗示出来。她不知道该往哪里去，也不知道该问谁，但她信靠护理会为她兴起某个善待她的朋友。让我们始终对神的护理存着美善的意念，相信当我们行善时，它也必为我们成就美事。它确实为路得成就了美事；因为当她独自出门、没有向导和同伴去拾穗时，她恰巧到了波阿斯的那块田里（得2:3）。在她看来似乎是碰巧。她不知道那是谁的田，也没有理由选择那块田过于别的田，因此经上说这是她的"恰巧"；然而护理引导她的脚步来到了这块田。须知，神智慧地安排微小的事故；那些看似全然偶然的事件，却成就了祂自己的荣耀和祂百姓的益处。许多重大的事，都是由一个看似偶然的小小转折所促成的，而那实际上乃是护理精心引导的结果。
英文原文
Ruth in the Field of Boaz (1312 BC)
¹ And Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name was Boaz.
² And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace. And she said unto her, Go, my daughter.
³ And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech.
Naomi had now gained a settlement in Bethlehem among her old friends; and here we have an account,
I. Of her rich kinsman, Boaz, a mighty man of wealth, Ru 2:1. The Chaldee reads it, mighty in the law. If he was both, it was a most rare and excellent conjunction, to be mighty in wealth and mighty in the scriptures too; those that are so are mighty indeed. He was grandson of Nahshon, who was prince of the tribe of Judah in the wilderness, and son of Salmon, probably a younger son, by Rahab, the harlot of Jericho. He carries might in his name, Boaz—in him is strength; and he was of the family of Elimelech, that family which was now reduced and brought so low. Observe, 1. Boaz, though a rich and great man, had poor relations. Every branch of the tree is not a top-branch. Let not those that are great in the world be ashamed to own their kindred that are mean and despised, lest they be found therein proud, scornful, and unnatural. 2. Naomi, though a poor contemptible widow, had rich relations, whom yet she boasted not of, nor was burdensome to, nor expected any thing from when she returned to Bethlehem in distress. Those that have rich relations, while they themselves are poor, ought to know that it is the wise providence of God that makes the difference (in which we ought to acquiesce), and that to be proud of our relation to such is a great sin, and to trust to it is great folly.
II. Of her poor daughter-in-law, Ruth. 1. Her condition was very low and poor, which was a great trial to the faith and constancy of a young proselyte. The Bethlehemites would have done well if they had invited Naomi and her daughter-in-law first to one good house and then to another (it would have been a great support to an aged widow and a great encouragement to a new convert); but, instead of tasting the dainties of Canaan, they have no way of getting necessary food but by gleaning corn, and otherwise, for aught that appears, they might have starved. Note, God has chosen the poor of this world; and poor they are likely to be, for, though God has chosen them, commonly men overlook them. 2. Her character, in this condition, was very good Ru 2:2): She said to Naomi, not, "Let me now go to the land of Moab again, for there is no living here, here there is want, but in my father's house there is bread enough." No, she is not mindful of the country from which she came out, otherwise she had now a fair occasion to return. The God of Israel shall be her God, and, though he slay her, yet will she trust in him and never forsake him. But her request is, Let me go to the field, and glean ears of corn. Those that are well born, and have been well brought up, know not what straits they may be reduced to, nor what mean employments they may be obliged to get their bread by, La 4:5. When the case is thus melancholy, let Ruth be remembered, who is a great example, (1.) Of humility. When Providence had made her poor she did not say, "To glean, which is in effect to beg, I am ashamed," but cheerfully stoops to the meanness of her circumstances and accommodates herself to her lot. High spirits can more easily starve than stoop; Ruth was none of those. She does not tell her mother she was never brought up to live upon crumbs. Though she was not brought up to it, she is brought down to it, and is not uneasy at it. Nay, it is her own motion, not her mother's injunction. Humility is one of the brightest ornaments of youth, and one of the best omens. Before Ruth's honour was this humility. Observe how humbly she speaks of herself, in her expectation of leave to glean: Let me glean after him in whose sight I shall find grace. She does not say, "I will go and glean, and surely nobody will deny me the liberty," but, "I will go and glean, in the hope that somebody will allow me the liberty." Note, Poor people must not demand kindness as a debt, but humbly ask it, and take it as a favour, though in ever so small a matter. It becomes the poor to use entreaties. (2.) Of industry. She does not say to her mother-in-law, "Let me now go a visiting to the ladies of the town, or go a walking in the fields to take the air and be merry; I cannot sit all day moping with you." No, it is not sport, but business, that her heart is upon: "Let me go and glean ears of corn, which will turn to some good account." She was one of those virtuous women that love not to eat the bread of idleness, but love to take pains. This is an example to young people. Let them learn betimes to labour, and, what their hand finds to do, do it with their might. A disposition to diligence bodes well both for this world and the other. Love not sleep, love not sport, love not sauntering; but love business. It is also an example to poor people to work for their living, and not beg that which they are able to earn. We must not be shy of any honest employment, though it be mean, ergon ouden oneidos—No labour is a reproach. Sin is a thing below us, but we must not think any thing else so that Providence calls us to. (3.) Of regard to her mother. Though she was but her mother-in-law, and though, being loosed by death from the law of her husband, she might easily suppose herself thereby loosed from the law of her husband's mother, yet she is dutifully observant of her. She will not go out without letting her know and asking her leave. This respect young people ought to show to their parents and governors; it is part of the honour due to them. She did not say, "Mother, if you will go with me, I will go glean:" but, "Do you sit at home and take your ease, and I will go abroad, and take pains." Juniores ad labores—Youth should work. Let young people take advice from the aged, but not put them upon toil. (4.) Of dependence upon Providence, intimated in that, I will glean after him in whose sight I shall find grace. She knows not which way to go, nor whom to enquire for, but will trust Providence to raise her up some friend or other that will be kind to her. Let us always keep us good thoughts of the divine providence, and believe that while we do well it will do well for us. And it did well for Ruth; for when she went out alone, without guide or companion, to glean, her hap was to light on the field of Boaz, Ru 2:3. To her it seemed casual. She knew not whose field it was, nor had she any reason for going to that more than any other, and therefore it is said to be her hap; but Providence directed her steps to this field. Note, God wisely orders small events; and those that seem altogether contingent serve his own glory and the good of his people. Many a great affair is brought about by a little turn, which seemed fortuitous to us, but was directed by Providence with design.
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The Kindness of Boaz to Ruth (1312 BC)
波阿斯对路得的恩待（主前1312年）
⁴ 波阿斯正从伯利恒来，对收割的人说："愿耶和华与你们同在。"他们回答说："愿耶和华赐福与你。" ⁵ 波阿斯问监管收割的仆人说："那是谁家的女子？" ⁶ 监管收割的仆人回答说："是那摩押女子，跟从拿俄米从摩押地回来的。 ⁷ 她说：'请你容我跟着收割的人拾取麦穗。'她到了这里，从早晨直到如今，除了在屋子里歇一会儿，一直常在这里。" ⁸ 波阿斯对路得说："女儿啊，听我说：不要往别人田里去拾取麦穗，也不要离开这里，要常与我的使女在一处。 ⁹ 我的仆人在哪块田收割，你就跟着他们去。我已经吩咐仆人不可欺负你。你渴了，就可以到器皿那里喝仆人打来的水。" ¹⁰ 路得就俯伏在地叩拜，对他说："我既是外邦人，怎么蒙你的恩，这样顾恤我呢？" ¹¹ 波阿斯回答说："自从你丈夫死后，凡你向婆婆所行的，并你离开父母和本地，到素不认识的民中，这些事人全都告诉我了。 ¹² 愿耶和华照你所行的报答你。你来投靠耶和华以色列神的翅膀下，愿你满得祂的赏赐。" ¹³ 路得说："我主啊，愿在你眼前蒙恩。我虽然不及你的一个使女，你还用慈爱的话安慰我的心。" ¹⁴ 到了吃饭的时候，波阿斯对她说："你到这里来吃饼，将饼蘸在醋里。"路得就在收割的人旁边坐下。波阿斯把烘了的穗子递给她。她吃饱了，还有余。 ¹⁵ 她起来又拾取麦穗。波阿斯吩咐仆人说："她就是在捆中拾取麦穗也可以，不可羞辱她。 ¹⁶ 并要从捆里抽出些来，故意留给她，让她拾取，也不可叱责她。"
如今波阿斯本人出现了，他无论对待自己的仆人，还是对待这位贫穷的外乡人，举止中都显出极大的端方得体。
I. 对待自己的仆人——那些为他收割、聚敛庄稼的人。收割时节是忙碌的时节，那时必须众手齐作。波阿斯家业甚大，是个大财主，事务繁多，因此有许多人在他手下做工、靠他生活。货物增添，吃的人也增添，物主除了眼看以外，还有什么益处呢？ 波阿斯此处是好主人的榜样。
1. 他有一个监管收割之人的仆人（得2:6）。在大户人家中，需要有人监督其余的仆人，为各人分派工作与饮食。牧者就是神家中这样的仆人，他们当既有智慧又忠心，将一切事指给主看——如同此处的仆人那样（得2:6）。
2. 然而他亲自来到收割的人中间，查看工作进行得如何，若有不当之处便加以纠正，并进一步吩咐当行之事。这既是为了他自己的利益（完全将事务交给别人的人，事情只会做到一半；主人的眼睛使马肥壮），也是为了鼓励仆人——当主人如此垂青、亲自来看望他们时，他们便会更加乐意地做工。安逸的主人当以温柔的心体恤那些为他们辛劳、担当重担和炎热的人。
3. 波阿斯与他的收割工人之间交换了恩慈而敬虔的问候。
(1.) 他对他们说：愿耶和华与你们同在；他们回答：愿耶和华赐福与你（得2:4）。借此他们表达了：[1.] 彼此的互相尊重；他视他们为好仆人，他们视他为好主人。他来到他们中间，不是开口便骂，好像他来只是为了找碴、摆威风似的，而是为他们祷告："愿耶和华与你们同在，赐你们通达、健康和力量，保守你们免遭灾祸。"他们也不是一等到他走远听不见了便开始咒诅他，如同一些恨主人眼目的恶仆那样，而是以礼相报："愿耶和华赐福与你，使我们的劳碌有助于你的兴旺。"在主人与仆人之间有如此善意的家中，事情多半会进行得顺利。[2.] 他们共同对神护理的倚靠。他们借着彼此代祷来表达彼此的善意。他们不仅表达了礼貌，更表达了敬虔，承认一切美善都来自神的同在和祝福，因此我们当看重并渴慕这一过于一切，无论为自己还是为别人。
(2.) 让我们由此学习使用：[1.] 客气的问候，作为对朋友真诚善意的表达。[2.] 敬虔的心愿短祷，在这些简短的祷告中将我们的心向神举起，求祂的恩惠。只是我们当谨慎，不可让它流于形式，免得在其中妄称耶和华我们神的名；但我们若在其中有真诚，便可以借此维持与神的相交，从祂那里领受怜悯和恩典。看来这样向收割者祝福愿他们通达，在当时是通行的风俗（诗129:7,8）。
4. 他向收割工人询问他所遇到的田间陌生人的来历，并就她的事下达了必要的指示——吩咐他们不可欺负她（得2:9），也不可羞辱她（得2:15）。主人不仅当注意自己不加害于人，也当注意不容许仆人和属下加害于人。他还吩咐他们善待她，故意从捆里抽出些来留给她。虽然主人当约束和责备仆人的浪费，却不可因此禁止他们行善，而当在审慎的指导之下容许他们如此。
II. 波阿斯对路得极为恩待，向她大施恩惠——这是因他所听到关于她的事，以及他所观察到的，神也感动他的心来眷顾她。当他来到收割工人中间时，注意到他们当中有这位陌生人，便从管事的那里得知她是谁。此处对所发生的事有非常详细的记载。
1. 管事的向波阿斯报告了关于她的非常公允的情况，适足以使她在波阿斯眼前蒙恩（得2:6,7）。(1.) 她是一个外乡人，因此属于律法上所定的那些收割时可以拾取遗穗之人（利19:9,10）。她是那摩押女子。(2.) 她与他的家族有亲属关系；她是跟拿俄米回来的，而拿俄米是以利米勒——波阿斯的亲族——的妻子。(3.) 她是一位归信者，因为她从摩押地出来要在以色列地定居。(4.) 她极为谦逊，直到请求许可之后才开始拾穗。(5.) 她极为勤奋，从早晨直到如今一直紧贴着工作。那些勤奋、甘心劳苦的穷人，正配得鼓励。如今在白日炎热之时，她在田间搭起、用以遮蔽天气、歇息身体的棚子或小屋里稍歇了一会儿，有人推测她可能是退去祷告。但她很快便回到工作中，除了那短暂的间歇，整天都紧贴着做工，虽然这并非她素来所惯。仆人向主人报告人的品格和情况时当诚实，注意不可歪曲任何人，也不可无故妨碍主人的善心。
2. 波阿斯因此在多方面对她极为客气。(1.) 他吩咐她在仆人们所收的每块田里跟着走，不要到别人的田里拾穗，因为她不必到别处去改善自己的处境（得2:8）：要常与我的使女在一处；因为同性的人是最合适的同伴。(2.) 他吩咐所有仆人待她要体贴尊重，他们无疑会如此对待一个他们亲眼见主人善待的人。她是外乡人，她的言语、衣着和举止可能与他们大不相同；但他吩咐他们在任何事上都不可冒犯她，也不可欺辱她——粗鲁的仆人对外乡人往往如此。(3.) 他欢迎她来享用他为仆人所预备的饭食。他吩咐她不仅可以喝为他们打的水（看来他指的就是那水，得2:9，那水是从伯利恒城旁那著名的水井打来的，大卫曾切慕那水，撒下23:15），而且在吃饭的时候来吃他们的饼（得2:14），而且连她们的调料也可享用：来，将饼蘸在醋里，使它更有滋味；因为神允许我们不仅有营养的食物，也有可口的饮食，不仅为必需，也为愉悦。为鼓励她，也为指导仆人，他本人恰好坐在收割的人坐席之时在场，亲手递给她烘了的穗子。最精致的手伸出来周济困苦人（箴31:20）、用来服事穷人，并不失体面。请注意，波阿斯为收割工人所预备的并不吝啬，而是远超他们本身所需，足以款待一位外乡人。如此有施散的，却更增添。 (4.) 他称赞她对婆婆的孝顺恭敬——这一点他虽然不认识她的面貌，却有所耳闻（得2:11）：自从你丈夫死后，凡你向婆婆所行的，人全都告诉我了。 须知，行善的人当因他们的善行受称赞。但他特别称赞她的是：她离开了自己的本国，归信了犹太教；因为《他尔根》如此解释："你来归信，要住在素不认识的民中。"那些甘愿舍弃一切来拥抱真信仰的人，配得加倍的尊敬。(5.) 他为她祷告（得2:12）：愿耶和华照你所行的报答你。 她对以色列国——她按出身本是外人——所怀的深厚情意，乃是神恩典在她心中所作之工，必蒙她来投靠其翅膀下的那一位赐予丰满的赏赐。须知，那些凭着信心来到神恩典翅膀之下、在其中得着完全满足和信靠的人，可以确信他们如此行必得着丰满的报偿。犹太人根据这一说法，将归信者描述为"被收聚在神圣威严之翅膀下的人"。(6.) 他鼓励她继续拾穗，并不试图阻止她；因为我们能为贫穷的亲人所做的最大善事，便是帮助和鼓励他们的勤勉。波阿斯吩咐仆人容她在捆中拾穗——那是其他拾穗者不许到的地方——也不可羞辱她，即不可称她为贼，也不可怀疑她取了多于所允许的（得2:15）。这一切都表明波阿斯是一个慷慨大度的人，一个照着律法体念外乡人之心的人。
3. 路得怀着极大的谦卑和感恩领受了他的恩惠，在自己的位分上行事如同他自己的举止一般得体——她万万没有想到，自己不久便将成为她此刻所拾穗的那块田的女主人。(1.) 她对他尽了一切当有的尊敬，按当地的风俗给他当得的尊荣（得2:10）：她俯伏在地叩拜。 须知，良好的礼貌是信仰的一大装饰；我们当恭敬人当恭敬的。(2.) 她谦卑地承认自己不配得他的恩惠："我是外邦人（得2:10），不及你的一个使女（得2:13），穿着不如人，教养不如人，整洁不如人，灵巧不如人。"须知，我们各人当看自己卑微，注意自己身上不足之处，看别人比自己强。(3.) 她感恩地承认他对她的恩惠；虽然这对他而言花费不大，也不比神的律法所要求的多多少，她却加以放大和惊叹：我怎么蒙你的恩，这样顾恤我呢？（得2:10）(4.) 她恳求他持续的好意：愿在你眼前蒙恩（得2:13），并承认他所说的话对她如同良药：你用慈爱的话安慰了我。 那些身处高位的人不知道，一个和善的眼神或一句友善的话语，能给他们所管辖的人带来多少好处；而这样微小的花费——他们会觉得不应当吝惜——可记在他们善心的账上。(5.) 当波阿斯请她与收割的人一同吃饭时，她只吃了够饱的，留下其余的，随即起来拾穗（得2:14,15）。她没有以自己的缺乏或辛劳为借口，吃得过多，甚至到下午不能做工的地步。节制是勤奋之友；我们吃喝当为增强我们做工的力量，而非使我们懈怠。
英文原文
The Kindness of Boaz to Ruth (1312 BC)
⁴ And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee.
⁵ Then said Boaz unto his servant that was set over the reapers, Whose damsel is this?
⁶ And the servant that was set over the reapers answered and said, It is the Moabitish damsel that came back with Naomi out of the country of Moab:
⁷ And she said, I pray you, let me glean and gather after the reapers among the sheaves: so she came, and hath continued even from the morning until now, that she tarried a little in the house.
⁸ Then said Boaz unto Ruth, Hearest thou not, my daughter? Go not to glean in another field, neither go from hence, but abide here fast by my maidens:
⁹ Let thine eyes be on the field that they do reap, and go thou after them: have I not charged the young men that they shall not touch thee? and when thou art athirst, go unto the vessels, and drink of that which the young men have drawn.
¹⁰ Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger?
¹¹ And Boaz answered and said unto her, It hath fully been showed me, all that thou hast done unto thy mother in law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore.
¹² 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.
¹³ Then she said, Let me find favour in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens.
¹⁴ And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her parched corn, and she did eat, and was sufficed, and left.
¹⁵ And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not:
¹⁶ And let fall also some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not.
Now Boaz himself appears, and a great deal of decency there appears in his carriage both towards his own servants and towards this poor stranger.
I. Towards his own servants, and those that were employed for him in reaping and gathering in his corn. Harvest-time is busy time, many hands must then be at work. Boaz that had much, being a mighty man of wealth, had much to do, and consequently many to work under him and to live upon him. As goods are increased those are increased that eat them, and what good has the owner thereof save the beholding of them with his eyes? Boaz is here an example of a good master.
1. He had a servant that was set over the reapers, Ru 2:6. In great families it is requisite there should be one to oversee the rest of the servants, and appoint to each their portion both of work and meat. Ministers are such servants in God's house, and it is requisite that they be both wise and faithful, and show their Lord all things, as he here, Ru 2:6.
2. Yet he came himself to his reapers, to see how the work went forward, if he found any thing amiss to rectify it, and to give further orders what should be done. This was both for his own interest (he that wholly leaves his business to others will have it done by the halves; the master's eye makes a fat horse) and it was also for the encouragement of his servants, who would go on the more cheerfully in their work when their master countenanced them so far as to make them a visit. Masters that live at ease should think with tenderness of those that toil for them and bear the burden and heat of the day.
3. Kind and pious salutations were interchanged between Boaz and his reapers.
(1.) He said to them, The Lord be with you; and they replied, The Lord bless thee, Ru 2:4. Hereby they expressed, [1.] Their mutual respect to each other; he to them as good servants, and they to him as a good master. When he came to them he did not fall a chiding them, as if he came only to find fault and exercise his authority, but he prayed for them: "The Lord be with you, prosper you, and give you health and strength, and preserve you from any disaster." Nor did they, as soon as ever he was out of hearing, fall a cursing him, as some ill-natured servants that hate their master's eye, but they returned his courtesy: "The Lord bless thee, and make our labours serviceable to thy prosperity." Things are likely to go on well in a house where there is such good-will as this between master and servants. [2.] Their joint-dependence upon the divine providence. They express their kindness to each other by praying one for another. They show not only their courtesy, but their piety, and acknowledgement that all good comes from the presence and blessing of God, which therefore we should value and desire above any thing else both for ourselves and others.
(2.) Let us hence learn to use, [1.] Courteous salutations, as expressions of a sincere good-will to our friends. [2.] Pious ejaculations, lifting up our hearts to God for his favour, in such short prayers as these. Only we must take heed that they do not degenerate into formality, lest in them we take the name of the Lord our God in vain; but, if we be serious in them, we may in them keep up our communion with God, and fetch in mercy and grace from him. It appears to have been the usual custom thus to wish reapers good speed, Ps 129:7,8.
4. He took an account from his reapers concerning a stranger he met with in the field, and gave necessary orders concerning her, that they should not touch her (Ru 2:9) nor reproach her, Ru 2:15. Masters must take care, not only that they do no hurt themselves, but that they suffer not their servants and those under them to do hurt. He also ordered them to be kind to her, and let fall some of the handfuls on purpose for her. Though it is fit that masters should restrain and rebuke their servants' wastefulness, yet they should not tie them up from being charitable, but give them allowance for that, with prudent directions.
II. Boaz was very kind to Ruth, and showed her a great deal of favour, induced to it by the account he had of her, and what he observed concerning her, God also inclining his heart to countenance her. Coming among his reapers, he observed this stranger among them, and got intelligence from his steward who she was, and here is a very particular account of what passed concerning her.
1. The steward gave to Boaz a very fair account of her, proper to recommend her to his favour, Ru 2:6,7. (1.) That she was a stranger, and therefore one of those that by the law of God were to gather the gleanings of the harvest, Le 19:9,10. She is the Moabitish damsel. (2.) That she was allied to his family; she came back with Naomi, the wife of Elimelech, a kinsman of Boaz. (3.) That she was a proselyte, for she came out of the country of Moab to settle in the land of Israel. (4.) That she was very modest, and had not gleaned till she had asked leave. (5.) That she was very industrious, and had continued close to her work from morning even until now. And the poor that are industrious and willing to take pains are fit to be encouraged. Now, in the heat of the day, she tarried a little in the house or booth that was set up in the field for shelter from the weather to repose herself, and some suggest that it is probably she retired for her devotion. But she soon came back to her work, and, except that little intermission, kept close to it all day, though it was not what she had been used to. Servants should be just in the character and reports they give to their masters, and take heed they do not misrepresent any person, nor without cause discourage their master's charity.
2. Boaz was hereupon extremely civil to her in divers instances. (1.) He ordered her to attend his reapers in every field they gathered in and not to glean in the field of another, for she should not need to go any where else to better herself (Ru 2:8): Abide here fast by my maidens; for those of her own sex were the fittest company for her. (2.) He charged all his servants to be very tender of her and respectful to her, and no doubt they would be so to one to whom they saw their master kind. She was a stranger, and it is probably her language, dress, and mien differed much from theirs; but he charged them that they should not in any thing affront her, or be abusive to her, as rude servants are too apt to be to strangers. (3.) He bade her welcome to the entertainment he had provided for his own servants. He ordered her, not only to drink of the water which was drawn for them (for that seems to be the liquor he means, Ru 2:9, drawn from the famous well of Beth-lehem which was by the gate, the water of which David longed for, 2Sa 23:15), but at meal-time to come and eat of their bread (Ru 2:14), yea, and she should be welcome to their sauce too: Come, dip thy morsel in the vinegar, to make it savoury; for God allows us not only nourishing but relishing food, not for necessity only, but for delight. And for encouragement to her, and direction to the servants, he himself, happening to be present when the reapers sat down to meat, reached her parched corn to eat. It is no disparagement to the finest hand to be reached forth to the needy (Pr 31:20), and to be employed in serving the poor. Observe, Boaz was not scanty in his provision for his reapers, but sent them so much more than enough for themselves as would be entertainment for a stranger. Thus there is that scattereth and yet increaseth. (4.) He commended her for her dutiful respect to her mother-in-law, which, though he did not know her by sight, yet he had heard of (Ru 2:11): It has been fully shown me all that thou hast done unto thy mother-in-law. Note, Those that do well ought to have the praise of it. But that which especially he commended her for was that she had left her own country, and had become a proselyte to the Jewish religion; for so the Chaldee expounds it: "Thou hast come to be proselyted, and to dwell among a people whom thou knowest not." Those that leave all, to embrace the true religion, are worthy of double honour. (5.) He prayed for her (Ru 2:12): The Lord recompense thy work. Her strong affection to the commonwealth of Israel, to which she was by birth an alien, was such a work of the divine grace in her as would certainly be crowned with a full reward by him under whose wings she had come to trust. Note, Those that by faith come under the wings of the divine grace, and have a full complacency and confidence in that grace, may be sure of a full recompence of reward for their so doing. From this expression, the Jews describe a proselyte to be one that is gathered under the wings of the divine majesty. (6.) He encouraged her to go on in her gleaning, and did not offer to take her off from that; for the greatest kindness we can do our poor relations is to assist and encourage their industry. Boaz ordered his servants to let her glean among the sheaves, where other gleaners were not allowed to come, and not to reproach her, that is, not to call her thief, or to suspect her of taking more than was allowed her, Ru 2:15. All this shows Boaz to have been a man of a generous spirit, and one that, according to the law, considered the heart of a stranger.
3. Ruth received his favours with a great deal of humility and gratitude, and conducted herself with as much propriety in her place as he did himself in his, but little thinking that she should shortly be the mistress of that field she was now gleaning in. (1.) She paid all possible respect to him, and gave him honour, according to the usage of the country (Ru 2:10): She fell on her face, and bowed herself to the ground. Note, Good breeding is a great ornament to religion; and we must render honour to whom honour is due. (2.) She humbly owned herself unworthy of his favours: "I am a stranger (Ru 2:10) and not like one of thy handmaids (Ru 2:13), not so well dressed nor so well taught, not so neat nor so handy." Note, It well becomes us all to think meanly of ourselves, and to take notice of that in ourselves which is diminishing, esteeming others better than ourselves. (3.) She gratefully acknowledged his kindness to her; though it was no great expense to him, nor much more than what he was obliged to by the divine law, yet she magnifies and admires it: Why have I found grace in thy eyes? Ru 2:10. (4.) She begs the continuance of his good-will: Let me find favour in they sight (Ru 2:13), and owns that what he had said had been a cordial to her: Thou hast comforted me, for that thou hast spoken friendly to me. Those that are great, and in high places, know not how much good they may do to their inferiors with a kind look or by speaking friendly to them; and so small an expense, one would think, they should not grudge, when it shall be put upon the score of their charity. (5.) When Boaz gave her her dinner with his reapers she only ate so much as would suffice her, and left the rest, and immediately rose up to glean, Ru 2:14,15. She did not, under pretence either of her want or of her labour, eat more than was convenient for her, nor so much as to unfit her for work in the afternoon. Temperance is a friend to industry; and we must eat and drink to strengthen us for business, not to indispose us to it.
17-23
Ruth's Report to Naomi (1312 BC)
路得向拿俄米汇报（主前1312年）
¹⁷ 这样她在田间拾穗，直到傍晚。将所拾取的打了，约有一伊法大麦。 ¹⁸ 她就把所拾取的带了进城。婆婆看见她所拾取的，她又把吃饱了所剩的拿出来给她。 ¹⁹ 婆婆问她说："你今日在哪里拾穗？在哪里做工？愿那顾恤你的人得福。"路得就告诉婆婆她在一个怎样的人那里做工，说："我今日在一个名叫波阿斯的人那里做工。" ²⁰ 拿俄米对儿媳说："愿那人蒙耶和华赐福。他不断地以恩慈待活人死人。"拿俄米又说："那人是我们的亲族，是一个至近的亲属。" ²¹ 摩押女子路得说："他还对我说：'你要紧跟着我的仆人拾穗，直到他们收完了我一切的庄稼。'" ²² 拿俄米对儿媳路得说："女儿啊，你跟着他的使女出去，不叫人在别的田间遇见你，这样才好。" **²³ 于是路得紧跟着波阿斯的使女拾穗，直到收完大麦小麦。路得仍与婆婆同住。
此处可见：I. 路得完成了她一天的工作（得2:17）。1. 她注意不浪费时间，因为她拾穗直到傍晚。我们行善不可丧志，因为到了时候就要收成。她没有找借口坐下来或提早回家。让我们趁着白昼，做那差我来者的工。她几乎没有使用，更不用说滥用波阿斯的恩慈了；因为虽然他吩咐仆人留下一把一把的给她，她仍继续拾取散落的麦穗。2. 她注意不丢失所收集的，而是自己打了，以便更容易带回家，也可以随时取用。懒惰的人不烤打猎所得的，因此失去了其中的益处，但殷勤人的财物却为宝贵（箴12:27）。路得一穗一穗地拾取，但当她全部攒在一起时，约有四配克（一伊法）大麦。积少成多。这是对勤奋的鼓励：一切劳碌——即便拾穗——都有益处，但嘴上的空谈只致贫穷。她将麦子弄到尽可能紧凑之后，便自己扛起来带进城去——虽然若她开口，波阿斯的仆人很可能有人会替她扛。我们当设法尽量不给善待我们的人添麻烦。她不认为自己扛麦子进城太辛苦或太卑微，反而为自己勤劳所得感到欣慰，并小心保管——让我们也当注意不要失去我们所做成的、所得着的（约二8）。
II. 她向婆婆致敬，径直回到她那里，没有去与波阿斯的仆人闲谈，给她看所拾取的，让她看见自己并非闲懒。
1. 她以波阿斯请她吃的那顿好饭所剩的款待婆婆。她把吃饱后所留的拿出来给婆婆（得2:18），这与得2:14前后呼应。她若有比别的更好的东西，母亲便当与她同享。如此，她在外显示了勤劳，在家显示了孝敬——儿女奉养父母在经上正是如此称呼（提前5:4），这也是第五条诫命所要求的孝敬的一部分（太15:6）。
2. 她向婆婆述说自己一天的工作，以及慈爱的护理在其中如何恩待了她——这使她感到非常安慰；因为义人所得的遗穗，胜过许多恶人的丰收（诗37:16）。(1.) 拿俄米问她在哪里：你今日在哪里拾穗？须知，父母当留心查问儿女的道路——他们如何、在哪里、与何人同伴消磨时间。这可以防止许多放纵——儿女若被放任自流，便可能陷入其中，使自己 和父母都蒙羞。我们若不是弟兄的看守者，至少总是儿女的看守者；我们知道亚多尼雅因从未被责备管教，成了一个怎样的儿子。父母当查问儿女，不是为恐吓或挫败他们，不是使他们恨恶家庭或引诱他们说谎，而是若他们行得好便称赞，若行得不好便温和地责备和警戒。每天结束时，我们当问自己的一个好问题是："我今天在哪里拾穗？我在知识和恩典上有了什么长进？我做了什么或得着了什么可以结出善果？"(2.) 路得详细地告诉了她从波阿斯所受的恩惠（得2:19），以及她从他那里得到的进一步善待的盼望——因为他吩咐她跟随他的仆人直到全部收割完毕（得2:21）。须知，儿女当看自己为对父母和长辈有责任交代的人，不以为受查问是有失身份；让他们行善，便必因此得称赞。路得告诉母亲波阿斯对她所施的恩惠，为的是找机会感谢回报；但她没有告诉母亲波阿斯如何称赞她（得2:11）。谦卑不仅教导我们不自夸，也教导我们不要急于宣扬别人对我们的称赞。(3.) 此处告诉我们拿俄米对此所说的话。[1.] 她在还不知道那人是谁之前，便诚心地为恩待她女儿的人祷告（得2:19）：愿那顾恤你的人得福——不管那人是谁，将祷告之箭射出。而当她知道那人是谁之后，更是如此（得2:20）：愿那人蒙耶和华赐福。须知，穷人当为善待他们、慷慨施恩的人祷告，以此回报他们——当他们无力以别的方式报答时。当让穷人的腰赞美那使他们苏醒的人（伯29:13，31:20）。那听穷人因受欺压而呼求的神（出22:27），我们可以盼望也必听穷人为恩人所献的祷告。她此刻想起了波阿斯从前对她丈夫和儿子们所施的恩惠，便将那些与此事并提：他不断地以恩慈待活人死人。我们若慷慨地善待那些似乎已忘记我们从前恩惠的人，或许有助于唤起连那些似乎已被埋葬的恩惠的记忆。[2.] 她告诉路得她们的家族与波阿斯的亲属关系：那人是我们的亲族。看来她在摩押地住得太久，以至于忘了在以色列地的亲属，直到神借着这护理使她想起。至少她没有告诉过路得——虽然这本可以给一个年轻的归信者一些鼓励。与谦卑的拿俄米不同，许多人在自己败落之时，却仍然不停地夸耀自己显赫的亲属关系。此外，请注意此处思想的链条，其中也蕴含着一条护理的链条，正引领着关于路得所定之事的成就。路得提到波阿斯曾善待她。拿俄米心想那人会是谁，随即回过神来："那人是我们的亲族；如今听到他的名字，我想起来了。"这一思想又引出另一个："他是我们的至近亲属——我们的goel——有权赎回我们抵押的产业，因此我们可以指望从他得到进一步的恩惠。他是全伯利恒最有可能复兴我们的人。"如此，神将一些事情忽然带到我们心中，有时竟奇妙地与我们的益处相关。[3.] 她吩咐路得继续在波阿斯的田中做工（得2:22）：不叫人在别的田间遇见你，因为那会被解读为对他的好意的轻蔑。我们蒙福的救主是我们的Goel——祂是有权赎回的一位。我们若指望从祂受益，就当紧紧跟随祂、祂的田地和祂的家中；不可到世界和它的田间去寻求唯有在祂那里才能得着、也是祂鼓励我们从祂那里期望的东西。主丰丰富富地恩待了我们吗？让我们不可在别的田中被发现，也不可在受造之物中寻求幸福和满足。商家若见记账的客人去别家店买东西，会不高兴。我们若轻忽神的恩惠，便会失去它。有人认为拿俄米在此对儿媳有含蓄的责备；路得曾说到（得2:21）紧跟少年人。"不，"拿俄米说（得2:22），你跟着他的使女出去才好——她们比少年人更适合你的同伴。但他们过于苛求了。路得提到少年人，因为他们是主要的劳工，波阿斯关于她的吩咐也是向他们下达的；而拿俄米理所当然地认为，路得在跟随少年人做工时，她的交往对象自然是使女——这是合宜的。路得恭敬地遵从了婆婆的指示；她继续拾穗直到收割完毕——不仅是大麦收割，还有随后的小麦收割，为的是在收割时节积蓄食物以备过冬（箴6:6-8）。她也紧跟着波阿斯的使女，与她们后来建立了交情，这也许对她有所帮助（得2:23）。但她每晚按时回到母亲身边，如同贤德女子所当行的——她是为工作之日而生的，不是为寻欢之夜。当收割结束之后（如帕特里克主教所解释的），她并不在外游荡，而是在家中陪伴年迈的母亲。底拿出去要见那地的女子们，我们知道她的虚荣以何等羞辱收场。路得守在家中，帮助奉养母亲，外出除了为她获取食物之外没有别的目的——我们后面将看到，她的谦卑和勤劳最终为她带来了何等的尊荣。你看见殷勤办事的人吗？他必站在君王面前。
英文原文
Ruth's Report to Naomi (1312 BC)
¹⁷ So she gleaned in the field until even, and beat out that she had gleaned: and it was about an ephah of barley.
¹⁸ And she took it up, and went into the city: and her mother in law saw what she had gleaned: and she brought forth, and gave to her that she had reserved after she was sufficed.
¹⁹ And her mother in law said unto her, Where hast thou gleaned to day? and where wroughtest thou? blessed be he that did take knowledge of thee. And she showed her mother in law with whom she had wrought, and said, The man's name with whom I wrought to day is Boaz.
²⁰ And Naomi said unto her daughter in law, Blessed be he of the LORD, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man is near of kin unto us, one of our next kinsmen.
²¹ And Ruth the Moabitess said, He said unto me also, Thou shalt keep fast by my young men, until they have ended all my harvest.
²² And Naomi said unto Ruth her daughter in law, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field.
²³ So she kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest; and dwelt with her mother in law.
Here, I. Ruth finishes her day's work, Ru 2:17. 1. She took care not to lose time, for she gleaned until evening. We must not be weary of well-doing, because in due season we shall reap. She did not make an excuse to sit still, or go home, till the evening. Let us work the works of him that sent us, while it is day. She scarcely used, much less did she abuse, the kindness of Boaz; for, though he ordered his servants to leave handfuls for her, she continued to glean the scattered ears. 2. She took care not to lose what she had gathered, but threshed it herself, that she might the more easily carry it home, and might have it ready for use. The slothful man roasteth not that which he took in hunting, and so loseth the benefit of it, but the substance of a diligent man is precious, Pr 12:27. Ruth had gathered it ear by ear, but, when she had put it all together, it was an ephah of barley, about four pecks. Many a little makes a great deal. It is an encouragement to industry that in all labour, even that of gleaning, there is profit, but the talk of the lips tendeth only to penury. When she had got her corn into as little compass as she could, she took it up herself, and carried it into the city, though, had she asked them, it is likely some of Boaz's servants would have done that for her. We should study to be as little as possible troublesome to those that are kind to us. She did not think it either too hard or too mean a service to carry her corn herself into the city, but was rather pleased with what she had gotten by her own industry, and careful to secure it; and let us thus take care that we lose not those things which we have wrought, which we have gained, 2Jo 1:8.
II. She paid her respects to her mother-in-law, went straight home to her and did not go to converse with Boaz's servants, showed her what she had gleaned, that she might see she had not been idle.
1. She entertained her with what she had left of the good dinner Boaz had given her. She gave to her what she had reserved, after she was sufficed (Ru 2:18), which refers to Ru 2:14. If she had any thing better than another, her mother should have part with her. Thus, having shown industry abroad, she showed piety at home; so children's maintaining their parents is called (1Ti 5:4), and it is part of the honour due to them by the fifth commandment, Mt 15:6.
2. She gave her an account of her day's work, and how a kind providence had favoured her in it, which made it very comfortable to her; for the gleanings that a righteous man hath are better than the harvests of many wicked, Ps 37:16. (1.) Naomi asked her where she had been: Where hast thou gleaned to-day? Note, Parents should take care to enquire into the ways of their children, how, and where, and in what company they spend their time. This may prevent many extravagancies which children, left to themselves, run into, by which they bring both themselves and their parents to shame. If we are not our brethren's, yet surely we are our children's keepers: and we know what a son Adonijah proved, that had never been chidden. Parents should examine their children, not to frighten nor discourage them, not so as to make them hate home or tempt them to tell a lie, but to commend them if they have done well, and with mildness to reprove and caution them if they have done otherwise. It is a good question for us to ask ourselves in the close of every day, "Where have I gleaned to-day? What improvements have I made in knowledge and grace? What have I done or obtained that will turn to a good account?" (2.) Ruth gave her a particular account of the kindness she had received from Boaz (Ru 2:19) and the hopes she had of further kindness from him, he having ordered her to attend his servants throughout all the harvest, Ru 2:21. Note, Children should look upon themselves as accountable to their parents and to those that are over them, and not think it a disparagement to them to be examined; let them do that which is good, and they shall have praise of the same. Ruth told her mother what kindness Boaz had shown her, that she might take some occasion or another to acknowledge it and return him thanks; but she did not tell her how Boaz had commended her, Ru 2:11. Humility teaches us, not only not to praise ourselves, but not to be forward to publish others' praises of us. (3.) We are here told what Naomi said to it. [1.] She prayed heartily for him that had been her daughter's benefactor, even before she knew who it was (Ru 2:19): Blessed be he, whoever he was, that did take knowledge of thee, shooting the arrow of prayer at a venture. But more particularly when she was told who it was (Ru 2:20): Blessed be he of the Lord. Note, The poor must pray for those that are kind and liberal to them, and thus requite them, when they are not capable of making them any other requital. Let the loins of the poor bless those that refresh them, Job 29:13,31:20. And he that hears the cries of the poor against their oppressors (Ex 22:27), it may be hoped, will hear the prayers of the poor for their benefactors. She now remembered the former kindnesses Boaz had shown to her husband and sons, and joins those to this: he has not left off his kindness to the living and to the dead. If we generously show kindness even to those that seem to have forgotten our former favours, perhaps it may help to revive the remembrance even of those which seem buried. [2.] She acquainted Ruth with the relation their family was in to Boaz: The man is near of kin to us. It should seem she had been so long in Moab that she had forgotten her kindred in the land of Israel, till by this providence God brought it to her mind. At least she had not told Ruth of it, though it might have been some encouragement to a young proselyte. Unlike to humble Naomi are many, who, though fallen into decay themselves, are continually boasting of their great relations. Nay, Observe the chain of thought here, and in it a chain of providences, bringing about what was designed concerning Ruth. Ruth names Boaz as one that had been kind to her. Naomi bethinks herself who that should be, and presently recollects herself: "The man is near of kin to us; now that I hear his name, I remember him very well." This thought brings in another: "He is our next kinsman, our goel, that has the right to redeem our estate that was mortgaged, and therefore from him we may expect further kindness. He is the likeliest man in all Bethlehem to set us up." Thus God brings things to our mind, sometimes on a sudden, that prove to have a wonderful tendency to our good. [3.] She appointed Ruth to continue her attendance in the fields of Boaz (Ru 2:22): "Let them not meet thee in any other field, for that will be construed a contempt of his courtesy." Our blessed Saviour is our Goel; it is he that has a right to redeem. If we expect to receive benefit by him, let us closely adhere to him, and his fields, and his family; let us not go to the world and its fields for that which is to be had with him only, and which he has encouraged us to expect from him. Has the Lord dealt bountifully with us? Let us not be found in any other field, nor seek for happiness and satisfaction in the creature. Tradesmen take it ill if those that are in their books go to another shop. We lose divine favours if we slight them. Some think Naomi gave her daughter-in-law a tacit rebuke; she had spoken (Ru 2:21) of keeping fast by the young men. "Nay," said Naomi (Ru 2:22), "It is good that thou go out with his maidens; they are fitter company for thee than the young men." But they are too critical. Ruth spoke of the young men because they were the principal labourers, and to them Boaz had given directions concerning her; and Naomi takes it for granted that, while she attended the young men, her society would be with the maidens, as was fit. Ruth dutifully observed her mother's directions; she continued to glean, to the end, not only of barley-harvest, but of the wheat-harvest, which followed it, that she might gather food in harvest to serve for winter, Pr 6:6-8. She also kept fast by the maidens of Boaz, with whom she afterwards cultivated an acquaintance, which might do her service, Ru 2:23. But she constantly came to her mother at night in due time, as became a virtuous woman, that was for working days, and not for merry nights. And when the harvest was ended (as bishop Patrick expounds it) she did not gad abroad, but kept her aged mother company at home. Dinah went out to see the daughters of the land, and we know what a disgrace her vanity ended in. Ruth kept at home, and helped to maintain her mother, and went out on no other errand than to get provision for her, and we shall find afterwards what preferment her humility and industry ended in. Seest thou a man diligent in his business? Honour is before him.
路得记第二章概述
在全部圣史之中，几乎没有哪一章如此俯就，去留意像路得这样卑微的人——一个贫苦的摩押寡妇；如此微末的事——她在邻舍田中拾取麦穗，以及其中琐碎的细节。然而这一切，都是为了使她得以被接枝于基督的家谱之中，列入祂的先祖之内，好叫她成为外邦教会与基督联姻的预表（赛54:1）。正因如此，这段故事才显得非凡；其中许多情节既富教导意义，又大有可供发挥之处。本章内容如下：I. 路得在拾取麦穗时所显的谦卑与勤勉，神的护理引导她来到波阿斯的田中（得2:1-3）。II. 波阿斯在诸多事上向她所施的厚恩（得2:4-16）。III. 路得归回婆婆那里（得2:18-23）。