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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 3:4 serves as the pivotal moment in Naomi's meticulously crafted plan, instructing Ruth on a daring yet deeply symbolic action at the threshing floor to secure her future. This verse outlines the precise steps Ruth must take—to observe Boaz's resting place, approach him discreetly, uncover his feet, and lie down—culminating in the expectation that Boaz will then declare his intentions and guide her next steps. It is a testament to Naomi's strategic wisdom, Ruth's unwavering obedience and trust, and the unfolding of divine providence through human agency, setting the stage for the resolution of their vulnerable circumstances through the custom of the kinsman-redeemer.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ruth 3:4 is rich in Symbolism. The act of uncovering Boaz's feet and lying at them is a profound symbolic gesture of petition, vulnerability, and a direct request for marriage and protection, directly echoing Ruth's later verbal plea for Boaz to "spread your cloak over your servant, for you are a kinsman-redeemer" in Ruth 3:9. The threshing floor itself functions as a Liminal Space, a setting that transcends the ordinary, where the fate of Ruth and Naomi is determined outside the typical confines of the village and daylight social interactions. The scene also skillfully employs Dramatic Irony, as the audience, already privy to Boaz's noble character and his earlier acts of kindness toward Ruth, anticipates an honorable rather than exploitative response from him. This creates suspense while simultaneously reinforcing the overarching theme of God's providential care working through the righteous actions of His people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 3:4 stands as a powerful testament to God's providence actively working through human agency, even in circumstances that appear unconventional or carry significant risk. Naomi's strategic wisdom and Ruth's courageous obedience are not merely human initiatives but are implicitly guided by God's overarching plan to provide for the vulnerable and to maintain the lineage through which His promises would be fulfilled. The verse profoundly highlights the theme of redemption, not only in the legal sense of the kinsman-redeemer but also in the broader spiritual sense of God's steadfast faithfulness to restore and provide for those who place their trust in Him. It underscores the vital importance of covenant loyalty (hesed) demonstrated between individuals—Ruth and Naomi, and subsequently Boaz and Ruth—which beautifully mirrors God's unwavering and steadfast love for His people.
REFLECTION AND APPLICATION
Ruth 3:4 profoundly invites us to reflect on the intricate interplay of faith, wisdom, and courage in our own spiritual journeys. Naomi's plan, though culturally specific and audacious, exemplifies a proactive and strategic approach to seeking God's provision, powerfully demonstrating that genuine faith is not passive resignation but often involves bold, calculated steps taken in reliance upon divine guidance. Ruth's unwavering obedience, despite the inherent vulnerability and potential for misunderstanding her actions, serves as a compelling example of profound trust—trust in Naomi's seasoned wisdom, trust in Boaz's established honorable character, and ultimately, trust in God's sovereign and guiding hand. For us today, this passage encourages us to diligently seek wise counsel, to act with unwavering integrity even when circumstances are challenging or ambiguous, and to step out in faith when God's leading becomes clear, knowing with certainty that His providence can work through the most unexpected and unconventional means to bring about His good and perfect purposes in our lives.
Questions for Reflection
FAQ
Was Ruth's action at the threshing floor immoral or sexually suggestive?
Answer: No, within the ancient Israelite cultural context, Ruth's actions at the threshing floor were not considered immoral or sexually suggestive in the way a modern audience might interpret them. The act of uncovering Boaz's feet and lying down at his feet was a symbolic, culturally understood gesture of petition for him to fulfill his duty as a kinsman-redeemer and to marry her. It was a humble and vulnerable request for protection and provision, not an act of seduction. The threshing floor was a place of work and communal activity, and while the nocturnal setting might seem unconventional, it was a practical and discreet setting for such a significant proposal to take place after the harvest. Boaz's immediate and honorable response in Ruth 3:10-13 unequivocally confirms that he understood her intentions as pure and respectful, acknowledging her virtue and her seeking of security within the established social customs.
What is the significance of the threshing floor as the setting for this encounter?
Answer: The threshing floor is a highly significant and multi-layered setting for this pivotal encounter. It was, first and foremost, a place of abundance and harvest, representing the culmination of hard work and the promise of provision. For Boaz, it symbolized his wealth and prosperity, as he was guarding his valuable grain. For Ruth, it was where she had been diligently gleaning and receiving favor from Boaz, as noted in Ruth 2:7. The threshing floor was also often a liminal space, situated outside the main village, where social norms could be slightly relaxed, yet still within the bounds of community awareness and the landowner's oversight. It was a place where Boaz was vulnerable, sleeping alone to guard his produce, making it an opportune moment for Ruth to approach him discreetly. Symbolically, it becomes the very place where the "harvest" of Ruth's future is secured, transitioning her from a state of destitution to one of promise, redemption, and a new lineage.
CHRIST-CENTERED FULFILLMENT
Ruth 3:4, and indeed the entire narrative of Ruth, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. Boaz's role as the kinsman-redeemer (go'el) is a powerful and beautiful foreshadowing of Christ, our ultimate Redeemer. Just as Boaz willingly and honorably took on the responsibility to redeem Ruth and secure her future, even at personal cost and through a complex legal process (Ruth 4:9-10), so too does Christ redeem humanity from the bondage of sin and death. Ruth's vulnerable act of lying at Boaz's feet, trusting implicitly in his character and authority, mirrors humanity's humble posture before God, acknowledging our profound need for a Savior and trusting in Christ's unparalleled ability to provide salvation, spiritual covering, and eternal security. The lineage that flows directly from Boaz and Ruth, leading through King David and ultimately to Jesus Christ Himself (Matthew 1:5), underscores God's meticulous and sovereign providence, working through ordinary people and extraordinary circumstances to bring about the redemption of all who believe. Christ is the one who "uncovers" our spiritual nakedness and then covers us with His perfect righteousness, inviting us to find rest and security at His feet, where He graciously "tells us what we shall do" to inherit eternal life and perform the true work of God, which is to believe in Him whom He has sent (John 6:28-29).