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Commentary on Ruth 3 verses 1–5
Here is, I. Naomi's care for her daughter's comfort is without doubt very commendable, and is recorded for imitation. She had no thoughts of marrying herself, Rut 1:12. But, though she that was old had resolved upon a perpetual widowhood, yet she was far from the thoughts of confining her daughter-in-law to it, that was young. Age must not make itself a standard to youth. On the contrary, she is full of contrivance how to get her well married. Her wisdom projected that for her daughter which her daughter's modesty forbade her to project for herself, Rut 3:1. This she did 1. In justice to the dead, to raise up seed to those that were gone, and so to preserve the family from being extinct. 2. In kindness and gratitude to her daughter-in-law, who had conducted herself very dutifully and respectfully to her. "My daughter" (said she, looking upon her in all respects as her own), "shall I not seek rest for thee," that is, a settlement in the married state; "shall I not get thee a good husband, that it may be well with thee," that is, "that thou mayest live plentifully and pleasantly, and not spend all thy days in the mean and melancholy condition we now live in?" Note, (1.) A married state is, or should be, a state of rest to young people. Wandering affections are then fixed, and the heart must be at rest. It is at rest in the house of a husband, and in his heart, Rut 1:9. Those are giddy indeed that marriage does not compose. (2.) That which should be desired and designed by those that enter into the married state is that it may be well with them, in order to which it is necessary that they choose well; otherwise, instead of being a rest to them, it may prove the greatest uneasiness. Parents, in disposing of their children, must have this in their eye, that it may be well with them. And be it always remembered that is best for us which is best for our souls. (3.) It is the duty of parents to seek this rest for their children, and to do all that is fit for them to do, in due time, in order to it. And the more dutiful and respectful they are to them, though they can the worse spare them, yet they should the rather prefer them, and the better.
II. The course she took in order to her daughter's preferment was very extraordinary and looks suspicious. If there was any thing improper in it, the fault must lie upon Naomi, who put her daughter upon it, and who knew, or should know, the laws and usages of Israel better than Ruth. 1. It was true that Boaz, being near of kin to the deceased, and (for aught that Naomi knew to the contrary) the nearest of all now alive, was obliged by the divine law to marry the widow of Mahlon, who was the eldest son of Elimelech, and was dead without issue (Rut 3:2): "Is not Boaz of our kindred, and therefore bound in conscience to take care of our affairs?" This may encourage us to lay ourselves by faith at the feet of Christ, that he is our near kinsman; having taken our nature upon him, he is bone of our bone and flesh of our flesh. 2. It was a convenient time to remind him of it, now that he had got so much acquaintance with Ruth by her constant attendance on his reapers during the whole harvest, which was now ended; and he also, by the kindness he had shown to Ruth in smaller matters, had encouraged Naomi to hope that he would not be unkind, much less unjust, in this greater. And she thought it was a good opportunity to apply to him when he made a winnowing-feast at his threshing-floor (Rut 3:2), then and there completing the joy of the harvest, and treating his workmen like a kind master: He winnoweth barley tonight, that is, he makes his entertainment tonight. As Nabal and Absalom had feasts at their sheep-shearing, so Boaz at his winnowing. 3. Naomi thought Ruth the most proper person to do it herself; and perhaps it was the usage in that country that in this case the woman should make the demand; so much is intimated by the law, Deu 25:7-9. Naomi therefore orders her daughter-in-law to make herself clean and neat, not to make herself fine (Rut 3:3): "Wash thyself and anoint thee, not paint thee (as Jezebel), put on thy raiment, but not the attire of a harlot, and go down to the floor," whither, it is probable, she was invited to the supper there made; but she must not make herself known, that it, not make her errand known (she herself could not but be very well known among Boaz's reapers) till the company had dispersed and Boaz had retired. And upon this occasion she would have an easier access to him in private than she could have at his own house. And thus far was well enough. But, 4. Her coming to lie down at his feet, when he was asleep in his bed, had such an appearance of evil, was such an approach towards it, and might have been such an occasion of it, that we know not well how to justify it. Many expositors think it unjustifiable, particularly the excellent Mr. Poole. We must not to evil that good may come. It is dangerous to bring the spark and the tinder together; for how great a matter may a little fire kindle! All agree that it is not to be drawn into a precedent; neither our laws nor our times are the same that were then; yet I am willing to make the best of it. If Boaz was, as they presumed, the next kinsman, she was his wife before God (as we say), and there needed but little ceremony to complete the nuptials; and Naomi did not intend that Ruth should approach to him any otherwise than as his wife. She knew Boaz to be not only an old man (she would not have trusted to that alone in venturing her daughter-in-law so near him), but a grave sober man, a virtuous and religious man, and one that feared God. She knew Ruth to be a modest woman, chaste, and a keeper at home, Tit 2:5. The Israelites had indeed been once debauched by the daughters of Moab (Num 25:1), but this Moabitess was none of those daughters. Naomi herself designed nothing but what was honest and honourable, and her charity (which believeth all things and hopeth all things) banished and forbade all suspicion that either Boaz or Ruth would attempt any thing but what was likewise honest and honourable. If what she advised had been then as indecent and immodest (according to the usage of the country) as it seems now to us, we cannot think that if Naomi had had so little virtue (which yet we have no reason to suspect) she would also have had so little wisdom as to put her daughter upon it, since that alone might have marred the match, and have alienated the affections of so grave and good a man as Boaz from her. We must therefore think that the thing did not look so ill then as it does now. Naomi referred her daughter-in-law to Boaz for further directions. When she had thus made her claim, Boaz, who was more learned in the laws, would tell her what she must do. Thus must we lay ourselves at the feet of our Redeemer, to receive from him our doom. Lord, what wilt thou have me to do? Act 9:6. We may be sure, if Ruth had apprehended any evil in that which her mother advised her to, she was a woman of too much virtue and too much sense to promise as she did (Rut 3:5): All that thou sayest unto me I will do. Thus must the younger submit to the elder, and to their grave and prudent counsels, when they have nothing worth speaking of to object against it.
What does Naomi suggest to her daughter-in-law? When Ruth heard her mother-in-law saying, “Our neighbor is a true man,” she was reminded of his great kindness and thought to want him [to be] married to her in law, so that she might keep up the memory of the dead. Therefore, she [Naomi] suggests to her that she sleep at Boaz’s feet, not that she might sell her body (for the words of the narrative signify the opposite); rather, she trusts the man’s temperance and judgment. Moreover, the actions corroborate the words.
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SUMMARY
Ruth 3:3 captures a pivotal moment in the narrative, as Naomi, her astute mother-in-law, provides Ruth with precise, strategic instructions for an encounter with Boaz at the threshing floor. These instructions—to wash, anoint, dress in special attire, and approach Boaz discreetly after he has finished eating and drinking—are part of Naomi's carefully orchestrated plan to secure a future for Ruth through Boaz, a wealthy kinsman and potential redeemer, within the established social and legal customs of ancient Israel. This verse sets the stage for the dramatic and decisive events that will unfold, highlighting Ruth's obedience and Naomi's proactive wisdom.
CONTEXT
Literary Context: Ruth 3:3 marks a significant turning point in the book of Ruth, signaling a shift from Ruth's diligent gleaning in Boaz's fields (Ruth 2) to a proactive pursuit of redemption and marriage. Following Ruth's earlier report of Boaz's kindness and Naomi's recognition of Boaz as a kinsman-redeemer, a concept introduced in Ruth 2:20, Naomi devises a bold yet culturally sensitive plan. This verse initiates the execution of that plan, setting the stage for the dramatic encounter at the threshing floor. It moves the narrative from passive provision to active intervention, highlighting Naomi's strategic wisdom and Ruth's unwavering obedience, propelling the story towards its climactic resolution.
Historical & Cultural Context: The setting is the barley and wheat harvest in Bethlehem, a time of intense communal labor, feasting, and celebration. Threshing floors (Hebrew: goren) were large, open, elevated areas, typically on hilltops, where grain was threshed and winnowed by the wind. It was common for landowners, like Boaz, to sleep on the threshing floor during harvest to guard their valuable produce, making it a practical, albeit unusual, location for a private encounter. Naomi's instructions to "wash thyself," "anoint thee," and "put thy raiment upon thee" were not for seduction but signified a transition from working clothes to attire suitable for a special occasion, indicating respect, honor, and a serious intention, akin to preparing for a formal presentation or a wedding. The timing—after Boaz had eaten and drunk—suggests a moment when he would be relaxed and receptive, ensuring discretion and avoiding public scandal or misinterpretation of Ruth's intentions.
Key Themes: This verse powerfully underscores several key themes central to the book of Ruth. Strategic Preparation and Timing are paramount, as Naomi's detailed instructions emphasize meticulous personal readiness and the importance of approaching Boaz at a moment of receptivity, highlighting that divine providence often works through human wisdom and careful planning. Naomi's Wisdom and Care are profoundly evident; despite her earlier despair and self-identification as "Mara" (Ruth 1:20), she demonstrates profound maternal love and strategic foresight, actively working to secure Ruth's future and the continuation of her family line. Ruth's Obedience and Trust are also central; her willingness to follow Naomi's unconventional yet wise counsel, without question, showcases her unwavering loyalty and devotion, a character trait previously highlighted in her commitment to Naomi in Ruth 1:16. Furthermore, the theme of Redemption is subtly advanced, as this planned encounter is a direct step towards Boaz fulfilling his role as a kinsman-redeemer, ensuring the continuation of Elimelech's line and the provision for Ruth.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich in Instruction/Command, as Naomi issues a series of precise directives, highlighting her authority, strategic foresight, and the meticulous nature of her plan. There is significant Symbolism present: the acts of "washing" and "anointing" symbolize purification, readiness, and a transition to a new status, while "new raiment" signifies a change in identity or purpose, moving from a position of need to one of potential partnership. The "threshing floor" itself is deeply symbolic, representing a place of labor, abundance, provision, and the winnowing of grain, which metaphorically aligns with the "winnowing" of Ruth's future and the sifting of her circumstances to yield a new life. The entire scenario employs Foreshadowing, subtly hinting at the dramatic and significant encounter to come, and the eventual unveiling of Ruth's intentions and Boaz's character. The discreet approach also hints at the often-unseen, yet meticulously planned, ways in which divine providence works through human agency.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 3:3 offers profound insights into the interplay of human agency and divine providence. Naomi's meticulous planning and Ruth's obedient execution are not antithetical to God's sovereignty but rather the means through which His redemptive purposes unfold. The emphasis on careful preparation and strategic timing reminds believers that while God is in control, He often calls His people to act with wisdom, discernment, and courage, leveraging opportunities with intentionality. This passage illustrates that seeking wise counsel and making thoughtful preparations are vital steps in navigating life's significant transitions, trusting that God will guide and bless our efforts when they are aligned with His will. It also speaks to the importance of presenting oneself with dignity and intention when pursuing important life goals, whether personal, professional, or spiritual, recognizing that our actions reflect our character and intentions.
REFLECTION AND APPLICATION
Ruth 3:3 provides a powerful model for how we might approach significant junctures in our own lives, emphasizing both proactive preparation and patient discretion. It encourages us to seek and value wise counsel, recognizing that God often speaks through the wisdom of trusted mentors and elders who possess spiritual insight and life experience. The meticulous preparation Ruth undertakes—washing, anointing, and changing clothes—serves as a metaphor for spiritual, emotional, and practical readiness. Before embarking on a new season or a challenging endeavor, are we taking the time to "wash and anoint" ourselves, shedding old habits, seeking spiritual renewal, and preparing our hearts and minds for what lies ahead? Furthermore, the instruction to wait for the opportune moment ("until he shall have done eating and drinking") underscores the importance of discerning divine timing and exercising patience and discretion, rather than rushing impulsively. This passage reminds us that while God is sovereign, He invites our participation, wisdom, and obedience in the unfolding of His plans, often working through our careful, prayerful, and courageous steps.
Questions for Reflection
FAQ
Was Naomi's plan for Ruth morally questionable or manipulative?
Answer: Within the cultural context of ancient Israel, Naomi's plan, while bold and unconventional, was not considered scandalous or manipulative. The threshing floor, though a private space at night, was also a semi-public place of commerce and community during the day. Naomi's instructions were designed to ensure Ruth approached Boaz with dignity and discretion, not seduction. The goal was to initiate a legal process of kinsman-redemption and marriage, not an illicit affair. Ruth was to make herself known after Boaz had settled, ensuring he was clear-headed and could respond honorably. The subsequent actions of Boaz, who immediately recognized his obligation and acted publicly and legally (as seen in Ruth 4:1-12), confirm the integrity of the encounter within the framework of the time, particularly concerning the levirate marriage law (see Deuteronomy 25:5-10).
Why was the threshing floor chosen as the location for this encounter?
Answer: The threshing floor was a practical and strategic choice for several reasons. During harvest season, landowners like Boaz would often sleep there to guard their valuable grain from theft, making it a known location where Boaz would be present and accessible, albeit in a relaxed state after the day's work and feasting. While seemingly private at night, it was also a semi-public space, which lent a degree of transparency to the encounter, preventing accusations of illicit behavior. Furthermore, the threshing floor was a place of abundance and provision, symbolizing the very harvest and future security that Naomi sought for Ruth. It was a place where the fruits of labor were gathered, making it a fitting backdrop for the "harvest" of a new life for Ruth.
CHRIST-CENTERED FULFILLMENT
Ruth 3:3, with its emphasis on preparation, strategic timing, and the pursuit of redemption, beautifully foreshadows the ultimate Christ-centered fulfillment. Ruth's meticulous cleansing and adornment before approaching Boaz, her kinsman-redeemer, serves as a poignant type of the Church, the Bride of Christ, who is being prepared and made ready for her union with the Lamb (Revelation 19:7-8). Just as Ruth shed her working garments for special attire, believers are called to "put on Christ" and be clothed in His righteousness (Romans 13:14; Galatians 3:27). Boaz's role as the redeemer, who takes Ruth under his wing and provides for her, points directly to Jesus Christ, our ultimate Kinsman-Redeemer, who, though rich, became poor for our sakes, that through His poverty we might become rich (2 Corinthians 8:9). His costly sacrifice on the cross redeems us from the threshing floor of sin and death, bringing us into a new covenant and a secure inheritance (Ephesians 1:7). Ruth's humble, discreet approach and trust in Boaz reflect the posture of faith and humility with which we must approach Christ to receive His saving grace and enter into His eternal rest (Hebrews 4:16). Ultimately, the lineage of Ruth and Boaz culminates in King David and, centuries later, in Jesus Christ Himself (Matthew 1:5), revealing God's sovereign plan of redemption unfolding through seemingly ordinary human actions.