Ruth 3

Ruth 3 is the turning point of the narrative, moving from the open fields of labor to the intimate, secluded setting of the threshing floor. It is a chapter of high suspense and risk. Naomi, sensing that Boaz’s kindness indicates a willingness to redeem them, devises a bold (and culturally risky) plan to prompt him into action. Ruth visits Boaz at night, asking him to marry her through the symbolic act of spreading his cloak over her. Boaz accepts the proposal but introduces a new plot twist: there is another relative with a prior legal claim. The chapter ends in a state of “already but not yet”—the promise is made, but the legal transaction remains unfinished.

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1. Naomi’s Strategic Plan (Ruth 3:1–5 NLT)

1 One day Naomi said to Ruth, “My daughter, it’s time that I found a permanent home for you, so that you will be provided for. 2 Boaz is a close relative of ours, and he’s been very kind by letting you work with his young women. Tonight he will be winnowing barley at the threshing floor. 3 Now do as I tell you—take a bath and put on perfume and dress in your nicest clothes. Then go to the threshing floor, but don’t let Boaz see you until he has finished eating and drinking. 4 Be sure to notice where he lies down; then go and uncover his feet and lie down there. He will tell you what to do.” 5 “I will do everything you say,” Ruth replied.

Commentary:

• The Shift in Naomi (v. 1): Naomi shifts from the passive recipient of grain to an active strategist. She seeks a “permanent home” (Hebrew: menuchah, meaning a place of rest/security) for Ruth. She recognizes that gleaning is a temporary survival tactic, but marriage is a permanent solution.
• The Timing (v. 2): Naomi knows the agricultural rhythm. Winnowing involves tossing grain into the air so the wind blows away the chaff. This was typically done in the evening or night when the Mediterranean sea breezes were strongest.
• The Preparation (v. 3): Naomi instructs Ruth to change her appearance.
  • Bath and Perfume: This signifies the end of her widow’s mourning. She is preparing as a bride.
  • Nicest Clothes: She is removing her worker’s garments to present herself as a woman of status and availability.
• The Instruction to “Uncover His Feet” (v. 4): This phrase has generated significant debate among scholars.
  • Literal Interpretation: Ruth is to lift the cloak covering his feet. In the cold night, the exposure to cold would wake him gently. It places her in the position of a servant or supplicant.
  • Euphemistic Interpretation: Some scholars suggest “feet” can be a euphemism for genitals in Hebrew. However, given the character of Boaz and Ruth emphasizing hesed (virtue/loyalty) throughout the book, the literal interpretation of a servant asking for protection is theologically consistent with the text’s emphasis on their integrity.
• Submission (v. 5): Ruth agrees to a plan that could ruin her reputation if discovered or rejected. It is an act of immense trust in Naomi and Boaz.

2. The Encounter at Midnight (Ruth 3:6–9 NLT)

6 So she went down to the threshing floor that night and followed the instructions of her mother-in-law. 7 After Boaz had finished eating and drinking and was in good spirits, he lay down at the far end of the pile of grain and went to sleep. Then Ruth came quietly, uncovered his feet, and lay down. 8 Around midnight Boaz suddenly woke up and turned over. He was surprised to find a woman lying at his feet! 9 “Who are you?” he asked. “I am your servant Ruth,” she replied. “Spread the corner of your covering over me, for you are my family redeemer.”

Commentary:

• The Setting (v. 7): Boaz sleeps at the threshing floor, likely to guard the grain from theft. Being “in good spirits” implies contentment with the harvest, not necessarily drunkenness.
• The Awakening (v. 8): The Hebrew text vividly describes Boaz trembling or shivering (likely from the cold on his feet) and twisting around to find a woman there. It is a moment of shock.
• Ruth’s Identification (v. 9): Ruth identifies herself as “your servant” (amah), a term indicating a woman eligible for marriage (distinct from the term shiphchah used in Ch 2, which meant a lower-class slave).
• The Proposal (v. 9): Ruth breaks from Naomi’s script. Naomi said, “He will tell you what to do” (v. 4). Instead, Ruth tells him what to do.
• “Spread your covering”: This is a request for marriage. The Hebrew word for “covering” (kanaph) is the same word for “wings” used in Chapter 2:12 (“under whose wings you have come to take refuge”). Ruth is essentially saying: You said I came under God’s wings; now you be the physical manifestation of those wings.
• The Basis of the Request: She appeals to his role as Goel (Family Redeemer). She is not asking for charity; she is asking him to fulfill a legal and familial obligation.

3. Boaz’s Response: Validation and Complication (Ruth 3:10–13 NLT)

10 “The Lord bless you, my daughter!” Boaz exclaimed. “You are showing even more family loyalty now than you did before, for you have not gone after a younger man, whether rich or poor. 11 Now don’t worry about a thing, my daughter. I will do what is necessary, for everyone in town knows you are a virtuous woman. 12 But while it’s true that I am one of your family redeemers, there is another man who is more closely related to you than I am. 13 Stay here tonight, and in the morning I will talk to him. If he is willing to redeem you, very well. Let him marry you. But if he is not willing, then as surely as the Lord lives, I will redeem you myself! Now lie down here until morning.”

Commentary:

• The Reaction (v. 10): Boaz does not react with indignation or lust. He reacts with blessing. He recognizes that Ruth’s action is driven by hesed (loyalty) to Naomi’s family line, not romantic desire.
• The Age Gap (v. 10): Boaz notes she could have chosen a “younger man.” This implies Boaz considers himself older and perhaps past the prime age for marriage, making Ruth’s choice of him even more honoring.
• The Character Verdict (v. 11): Boaz calls her a “virtuous woman” (eshet chayil). This is the exact female equivalent of how Boaz was described in 2:1 (gibbor chayil). They are spiritual equals.
• “Everyone in town knows”: Literally, “the gate of my people knows.” Ruth, the foreigner, has won the respect of the Israelite civic center.
• The Complication (v. 12): The plot thickens. There is a “Closer Kinsman.” According to the Law, the right of redemption fell to relatives in order of proximity. Boaz cannot marry her legally until the closer relative declines.
• The Oath (v. 13): Boaz swears by the life of God (“As surely as the Lord lives”). He commits to resolving the issue immediately the next day. He protects her for the night, as it would be dangerous for a woman to travel in the dark.

4. The Return and the Pledge (Ruth 3:14–18 NLT)

14 So Ruth lay at Boaz’s feet until the morning, but she got up before it was light enough for people to recognize each other. For Boaz had said, “No one must know that a woman was here at the threshing floor.” 15 Then Boaz said to her, “Bring your cloak and spread it out.” He measured six scoops of barley into the cloak and placed it on her back. Then he returned to the town. 16 When Ruth went back to her mother-in-law, Naomi asked, “What happened, my daughter?” Ruth told Naomi everything Boaz had done for her, 17 and she added, “He gave me these six scoops of barley and said, ‘Don’t go back to your mother-in-law empty-handed.’” 18 Then Naomi said to her, “Just be patient, my daughter, until we hear what happens. The man won’t rest until he has settled the matter today.”

Commentary:

• Discretion (v. 14): Boaz protects Ruth’s reputation. Although nothing immoral occurred, the appearance of a scandal would ruin both of them. He sends her away while it is still twilight.
• The Gift of Grain (v. 15): Boaz loads her with “six scoops” (measures) of barley.
  • The Amount: The unit is unspecified. If ephahs, it would be too heavy (300 lbs). It is likely seahs (about 60-80 lbs), a heavy but manageable load.
  • Symbolism: In the Bible, six often represents work/incompleteness, leading to seven (rest/completion). The six measures may symbolize that the work is done, and the “sabbath” of marriage is imminent.
• Reversing the Empty (v. 17): Ruth explicitly quotes Boaz: “Don’t go back… empty-handed.” This connects directly to Ruth 1:21, where Naomi lamented, “The Lord has brought me home empty.” Boaz is the agent God is using to reverse Naomi’s emptiness.
• Naomi’s Assurance (v. 18): Naomi correctly reads Boaz’s character. She knows that a man of his integrity will not leave a promise fulfilling such a serious oath pending. The chapter ends in waiting.

Theological Significance of Ruth 3

• Redemption and Risk: Redemption is not passive. Ruth had to risk rejection and reputation to claim the right of redemption. Faith often requires stepping out into the unknown.
• Virtue in Secret: The integrity of Boaz and Ruth is tested in the dark, away from public eyes. They maintain sexual purity and honor despite the intimate setting.
• The Kinsman-Redeemer: The concept of the Goel is fleshed out here. The redeemer must have the right (be a kinsman), the resources (wealthy), and the resolve (willingness). Boaz has all three.

Practical Applications

• Reputation Management: Boaz teaches us to value not just our conscience, but our testimony. He ensured that their good was not spoken of as evil by maintaining discretion.
• Boldness in Prayer: Ruth’s request to Boaz parallels how believers can approach God. We can ask God to “spread His wings” over us, appealing to His own character and promises.
• Waiting on the Lord: Sometimes, after we have done all we can (washed, anointed, gone to the floor, made the request), we must simply sit and wait (v. 18) for the Redeemer to work.

Final Insight

Ruth 3 transforms the relationship from employer-employee to prospective husband-wife. It highlights that the providence of God often works through the bold, risky, and virtuous actions of His people. The “midnight meeting” sets the stage for the public redemption in the final chapter.