Commentary - Ruth 3:1-5

Bird's-eye view

In this pivotal chapter, the quiet providence of God moves into the foreground through the shrewd and godly counsel of Naomi. Having been filled by the fruits of Ruth's faithful gleaning, Naomi now takes the initiative to secure a permanent place of rest and belonging for her daughter-in-law. This is not worldly matchmaking; it is covenantal action. The plan she devises is audacious, steeped in the legal and cultural customs of Israel, and aimed squarely at the heart of the kinsman-redeemer laws. Ruth, in her beautiful submission and trust, agrees to a course of action that places her reputation entirely in the hands of Boaz, a man whose character has already been proven. This passage is a master class in how faith acts. It is not passive. It is active, intelligent, and bold, all while remaining submissive to God's established order.

The scene is set for a dramatic encounter at the threshing floor, a place of harvest and celebration. But this is more than just a romantic proposal. It is a legal claim, a petition for redemption that carries the weight of family, land, and lineage. Naomi is not just seeking a husband for Ruth; she is seeking to raise up a name for the dead, to restore the inheritance of Elimelech, and to secure her own future through the continuation of her family line. Every detail, from the washing and anointing to the uncovering of the feet, is freighted with significance, pointing toward the greater redemption that Boaz's actions foreshadow.

Outline

Context In Ruth

Chapter 3 marks a significant shift in the narrative. Chapters 1 and 2 established the desperate situation of Naomi and Ruth, God's providential hand in bringing Ruth to the field of Boaz, and the sterling character of both Ruth and Boaz. The gleaning season is ending, and with it, the temporary provision. A more permanent solution is needed. Naomi, who began the book in bitterness and emptiness, is now full of hope and initiative. Her plan is the engine that drives the rest of the story toward its glorious conclusion. This chapter is the hinge. Everything that has come before has prepared for this moment, and everything that follows will be the result of the actions taken here. It is the moment where human faithfulness, prompted by desperation and gratitude, steps out to lay hold of God's covenant promises.

Key Issues

Commentary

Ruth 3:1

Then Naomi her mother-in-law said to her, “My daughter, shall I not seek a state of rest for you, that it may be well with you?”

Naomi begins, and she begins with a tender address: "My daughter." This is the language of covenant affection. Ruth, the Moabitess, has been fully grafted in. Naomi is not just her mother-in-law; she is her spiritual mother, her head, and her guide. And a good head seeks the well-being of those under her care. Naomi's question is rhetorical, but it establishes the motivation for all that follows. She is seeking "rest" for Ruth. This is not the rest of inactivity, but the rest of security, of belonging, of being settled in a home under the protection of a husband. It is the rest of shalom. This is what godly authority does. It doesn't seek its own comfort, but labors to establish the security and prosperity of others. Naomi's goal is simple and righteous: "that it may be well with you." This is the essence of godly headship, and it is a beautiful picture of how the church leadership ought to care for the flock.

Ruth 3:2

“And now, is not Boaz our kinsman, with whose young women you were? Behold, he is winnowing barley at the threshing floor tonight.”

Here is the plan taking shape. Naomi identifies the man, Boaz. And what is his primary qualification? He is "our kinsman." The basis for this entire operation is not romantic attraction, though we can assume a mutual respect has grown. The basis is covenantal obligation. Boaz is a goel, a kinsman-redeemer, who has a duty to the family of Elimelech. Naomi also reminds Ruth of the established connection: "with whose young women you were." This is not a stranger. This is a man whose character and kindness have been on display. Then comes the strategic intelligence. "Behold, he is winnowing barley at the threshing floor tonight." Winnowing was done in the evening to catch the breezes. It was also a time of celebration at the end of the harvest. Boaz would be there, his work would be done, he would have eaten and be in good spirits. Naomi is not just pious; she is shrewd. Faith is not a substitute for using your head.

Ruth 3:3

“So you shall wash yourself and anoint yourself and put on your best clothes, and you shall go down to the threshing floor; but do not make yourself known to the man until he has finished eating and drinking.”

The instructions are specific and packed with meaning. "Wash yourself and anoint yourself and put on your best clothes." Ruth is to shed the garments of her widowhood and her poverty. She is to prepare herself as a bride would. This is an act of faith. She is to dress for the station she is seeking, not the one she is in. This is not deception; it is a statement of intent. She is presenting herself as a woman ready for marriage. The second part of the instruction is about timing and discretion. "Do not make yourself known to the man until he has finished eating and drinking." This is wisdom. The approach must be made when he is satisfied and at rest, not when he is busy or distracted. It is also a matter of propriety. A public spectacle would be disastrous. This must be a private, though profoundly legal, appeal.

Ruth 3:4

“Let it be that when he lies down, you shall know the place where he lies, and you shall go and uncover his feet and lie down; then he will tell you what you shall do.”

This is the heart of the plan, and the part that makes moderns nervous. But we must resist the temptation to read our own sordid imaginations back into the text. "Uncover his feet and lie down." This was a culturally understood gesture of submission and request. She was placing herself at his mercy, in the position of a servant, asking for his protection. By uncovering his feet, she was symbolically asking him to cover her with his cloak, which was a request for marriage (see v. 9). This was not a sexual seduction. The text gives no hint of that, and the character of both Ruth and Boaz argues powerfully against it. It was a bold, humble, and legally significant act. Naomi's final instruction to Ruth is key: "then he will tell you what you shall do." This is a beautiful expression of trust in Boaz's headship. Ruth is to make the appeal, and then submit to his direction. She initiates the request, but he will direct the proceedings from that point on. This is a perfect dance of female initiative and male authority.

Ruth 3:5

“She said to her, “All that you say I will do.””

And here is the response of a virtuous woman. Ruth's reply is simple, direct, and complete. "All that you say I will do." There is no argument, no questioning, no hesitation. She trusts Naomi's wisdom and she is willing to obey. This is the submission of faith. It is not blind obedience, because she is trusting a woman who has demonstrated love and a desire for her good. She is trusting a plan that is rooted in God's law. And she is trusting a God who has provided for her thus far. Her obedience here is the fruit of all that has gone before. It is the courage that comes from a deep and abiding trust in the goodness of God, a goodness she has seen reflected in both Naomi and Boaz. This is the kind of faith that moves mountains, and in this case, it will move a kinsman-redeemer to act.

Application

We live in an age that is deeply confused about men and women, about authority and submission, and about how faith should act in the real world. This passage is a potent corrective. We see here a model of godly femininity in both Naomi and Ruth. Naomi is wise, shrewd, and exercises her authority for the good of those under her care. Ruth is submissive, courageous, and faithful. Neither is passive. They are active participants in God's plan of redemption.

We also see a model of true headship. The entire plan hinges on the confidence Naomi and Ruth have in the character of Boaz. They trust him to be a man of integrity, to understand the customs, and to respond with honor and righteousness. They are not afraid to be vulnerable before a good man. This is a challenge to the men in our churches. Are you the kind of man to whom a woman could make such a bold appeal, confident that you would not take advantage, but would instead provide, protect, and lead well?

Finally, this is a picture of how we are to approach our greater Boaz, the Lord Jesus Christ. We come to Him with nothing, dressed only in the righteousness He provides. We come to Him in submission, laying ourselves at His feet, and asking Him to spread His cloak of protection over us. We are to be bold in our requests, laying claim to His covenant promises. And having made our appeal, we are to trust that He will tell us what to do. He is our kinsman-redeemer, and He will not rest until He has settled the matter.