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Commentary on Ruth 3 verses 6–13
Here is, I. Boaz's good management of his common affairs. It is probable, according to the common usage, 1. When his servants winnowed, he was with them, and had his eye upon them, to prevent, not their stealing any of his corn (he had no reason to fear that), but their waste of it through carelessness in the winnowing of it. Masters may sustain great losses by servants that are heedless, though they be honest, which is a reason why men should be diligent to know the state of their own flocks, and look well to them. 2. When he had more than ordinary work to be done, he treated his servants with extraordinary entertainments, and, for their encouragement, did eat and drink with them. It well becomes those that are rich and great to be generous to, and also to be familiar with, those that are under them, and employed for them. 3. When Boaz had supped with his workmen, and been awhile pleasant with them, he went to bed in due time, so early that by midnight he had his first sleep (Rut 3:8), and thus he would be fit for his business betimes next morning. All that are good husbands will keep good hours, and not indulge themselves nor their families in unseasonable mirth. The Chaldee paraphrase tell us (Rut 3:7) that Boaz ate and drank and his heart was good (and so the Hebrew word is), and he blessed the name of the Lord, who had heard his prayers, and taken away the famine from the land of Israel. So that he went sober to bed, his heart was in a good frame, and not overcharged with surfeiting and drunkenness. And he did not go to bed without prayer. Now that he had eaten and was full he blessed the Lord, and now that he was going to rest he committed himself to the divine protection; it was well he did, for he had an unusual temptation before him, though he knew not of it. 4. He had his bed or couch laid at the end of the heap of corn; not because he had set his heart upon it, nor only that he might watch and keep it safe from thieves, but it was too late to go home to the city, and here he would be near his work, and ready for it next morning, and he would show that he was not nice or curious in his lodging, neither took state nor consulted his ease, but was, like his father Jacob, a plain man, that, when there was occasion, could make his bed in a barn, and, if need were, sleep contentedly in the straw.
II. Ruth's good assurance in the management of her affair. She observed her mother's orders, went and laid herself down, not by his side, but overcross his bed's feet, in her clothes, and kept awake, waiting for an opportunity to tell her errand. When he awaked in the night, and perceived there was somebody at his feet, and enquired who it was, she told him her name and then her errand (Rut 3:9), that she came to put herself under his protection, as the person appointed by the divine law to be her protector: "Thou art he that has a right to redeem a family and an estate from perishing, and therefore let this ruin be under thy hand: and spread thy skirt over me - be pleased to espouse me and my cause." Thus must we by faith apply ourselves to Jesus Christ as our next kinsman, that is able to redeem us, come under his wings, as we are invited (Mat 23:37), and beg of him to spread his skirt over us. "Lord Jesus, take me into thy covenant and under thy care. I am oppressed, undertake for me."
III. The good acceptance Ruth gained with Boaz. What she did had no ill-effect, either one way or other, so that Naomi was not mistaken in her good opinion of her kinsman. He knew her demand was just and honourable, and treated her accordingly, and did not deal with his sister as with a harlot, Gen 34:31. For,
1.He did not offer to violate her chastity, though he had all the opportunity that could be. The Chaldee paraphrase thus descants upon it: - He subdued his concupiscence, and did not approach to her, but did as Joseph the Just, who would not come near to his Egyptian mistress, and as Phaltiel the Pious, who, when Saul had given him Michal, David's wife (Sa1 25:44), put a sword between himself and her, that he might not touch her. Boaz knew it was not any sinful lust that brought her thither, and therefore bravely maintained both his own honour and hers.
2.He did not put any ill construction upon what she did, did not reproach her as an impudent woman and unfit to make an honest man a wife. She having approved herself well in the fields, and all her conduct having been modest and decent, he would not, from this instance, entertain the least suspicion of her character nor seem to do so, perhaps blaming himself that he had not offered the service of a kinsman to these distressed widows, and saved her this trouble, and ready to say as Judah concerning his daughter-in-law, She is more righteous than I. But on the contrary,
(1.)He commended her, spoke kindly to her, called her his daughter, and spoke honourably of her, as a woman of eminent virtue. She had shown in this instance more kindness to her mother-in-law, and to the family into which she had matched, than in any instance yet. It was very kind to leave her own country and come along with her mother to the land of Israel, to dwell with her, and help to maintain her. For this he had blessed her (Rut 2:12); but now he says, Thou hast shown more kindness in the latter end than at the beginning (Rut 3:10), in that she consulted not her own fancy, but her husband's family, in marrying again. She received not the addresses of young men (much less did she seek them) whether poor or rich, but was willing to marry as the divine law directed, though it was to an old man, because it was for the honour and interest of the family into which she had matched, and for which she had an entire kindness. Young people must aim, in disposing of themselves, not so much to please their own eye as to please God and their parents.
(2.)He promised her marriage (Rut 3:11): "Fear not that I will slight thee, or expose thee; no, I will do all that thou requirest, for it is the same that the law requires, from the next of kin, and I have no reason to decline it, for all the city of my people doth know that thou art a virtuous woman," Rut 3:11. Note, [1.] Exemplary virtue ought to have its due praise (Phi 4:8), and it will recommend both men and women to the esteem of the wisest and best. Ruth was a poor woman, and poverty often obscures the lustre of virtue; yet Ruth's virtues, even in a mean condition, were generally taken notice of and could not be hid; nay, her virtues took away the reproach of her poverty. If poor people be but good people, they shall have honour from God and man. Ruth had been remarkable for her humility, which paved the way to this honour. The less she proclaimed her own goodness the more did her neighbours take notice of it. [2.] In the choice of yoke-fellows, virtue should especially be regarded, known approved virtue. Let religion determine the choice, and it will certainly crown the choice and make it comfortable. Wisdom is better than gold, and, when it is said to be good with an inheritance, the meaning is that an inheritance is worth little without it.
(3.)He made his promise conditional, and could not do otherwise, for it seems there was a kinsman that was nearer than he, to whom the right of redemption did belong, v. 12. This he knew, but we may reasonably suppose Naomi (who had been long abroad, and could not be exact in the pedigree of her husband's family) was ignorant of it, otherwise she would never have sent her daughter to make her claim of Boaz. Yet he does not bid her go herself to this other kinsman; this would have been to put too great a hardship upon her: but he promises, [1.] That he would himself propose it to the other kinsman, and know his mind. The Hebrew word for a widow signifies one that is dumb. Boaz will therefore open his mouth for the dumb (Pro 31:8), and will say that for this widow which she knew not how to say for herself. [2.] That, if the other kinsman refused to do the kinsman's part, he would do it, would marry the widow, redeem the land, and so repair the family. This promise he backs with a solemn oath, for it was a conditional contract of marriage (Rut 3:13): As the Lord liveth. Thus keeping the matter in suspense, he bade her wait till morning. Bishop Hall thus sums up this matter in his contemplations: - "Boaz, instead of touching her as a wanton, blesseth her as a father, encourageth her as a friend, promiseth her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts, no less chaste, more happy, than she came. O admirable temperance, worthy the progenitor of him in whose lips and heart there was no guile!"
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SUMMARY
Ruth 3:6 marks a pivotal moment in the book of Ruth, vividly portraying Ruth's profound and immediate obedience to Naomi's strategic, albeit unconventional, plan. This verse describes Ruth's complete compliance with her mother-in-law's instructions to go to the threshing floor, setting the stage for the dramatic and divinely orchestrated encounter with Boaz that will ultimately secure her future, establish her lineage, and contribute significantly to the unfolding of God's redemptive purposes through the line of David.
CONTEXT
Literary Context: Ruth 3:6 serves as the crucial turning point following Naomi's bold and calculated instructions to Ruth in Ruth 3:1-5. Having observed Boaz's kindness and recognizing his potential as a kinsman-redeemer, Naomi devises a plan for Ruth to approach him at the threshing floor. This directive, which involves Ruth preparing herself, going to the threshing floor, waiting for Boaz to sleep, and then uncovering his feet, is highly audacious and culturally sensitive. Ruth 3:6 is Ruth's immediate and unequivocal response, demonstrating her unwavering trust and commitment to Naomi's counsel. Her obedience here is not merely an "action" but the necessary catalyst that propels the narrative forward, leading directly to the pivotal night encounter with Boaz and the subsequent steps toward her redemption and marriage. This verse underscores the deep bond of loyalty and faith between the two women and highlights Ruth's active role in her own destiny, guided by Naomi's wisdom.
Historical & Cultural Context: The setting of the threshing floor (Hebrew: goren) was a vital agricultural site in ancient Israel, typically a large, flat, open, and often elevated area where harvested grain was threshed and winnowed. During harvest season, it was common for landowners or their overseers, like Boaz, to sleep on the threshing floor to guard the valuable grain from theft. The act of uncovering a man's feet (mentioned in the preceding verses, Ruth 3:4) was a symbolic, humble, and non-verbal plea for protection, provision, and marriage, often referencing the levirate marriage custom or the broader role of a kinsman-redeemer. For a foreign widow like Ruth to approach a wealthy, prominent man in such a manner, at night, carried significant social risk and demanded immense trust in Naomi's judgment. This act, while unconventional, was understood within the cultural framework of desperate circumstances and the established role of the kinsman-redeemer, making the threshing floor a surprisingly appropriate, albeit vulnerable, stage for this critical appeal.
Key Themes: Ruth 3:6 powerfully illustrates several key themes central to the book of Ruth. Foremost is Obedience and Trust, as Ruth's immediate and complete compliance with Naomi's potentially risky instructions highlights her deep respect and unwavering faith in her mother-in-law's guidance. This obedience is intrinsically linked to Faithfulness (Hebrew: hesed), a foundational theme woven throughout the narrative. Ruth's actions here echo her earlier declaration of loyalty and commitment in Ruth 1:16 and are later affirmed by Boaz himself as a testament to her steadfast character in Ruth 3:10. Furthermore, the verse underscores Divine Providence working through Human Action. While Naomi devises the plan and Ruth executes it, the narrative subtly suggests God's sovereign hand orchestrating events to bring about His purposes, ultimately leading to Boaz's role as the kinsman-redeemer and the continuation of the messianic lineage. This interplay between human agency and divine oversight is a recurring motif throughout the book of Ruth.
EXPOSITION AND ANALYSIS
Key Word Analysis
went down (Hebrew, yârad', H3381): This verb (H3381) signifies a physical descent, as threshing floors were often located on elevated ground for optimal wind exposure during winnowing. However, beyond the literal movement, "went down" also conveys a sense of purposeful action and commitment. Ruth "went down" not just geographically, but into the heart of Naomi's plan, embracing the vulnerability and potential risk associated with the threshing floor encounter. It implies a deliberate and determined movement towards the appointed place and task, a descent into a situation that would determine her future.
floor (Hebrew, gôren', H1637): The term (H1637) refers to a threshing-floor, an open, level area used for separating grain from chaff. Symbolically, the gôren often represents a place of agricultural labor, harvest, and preparation, but also, in broader biblical contexts, a place of judgment or separation (e.g., Matthew 3:12). In Ruth, it becomes a liminal space—neither fully public nor entirely private—where a significant, almost clandestine, encounter takes place that will determine Ruth's future. It is a place of vulnerability and potential for new beginnings, where the "wheat" of Ruth's life is about to be secured.
bade her (Hebrew, tsâvâh', H6680): This verb (H6680) means "to command," "to instruct," or "to charge." It highlights the authoritative and specific nature of Naomi's instructions and, by extension, the complete and unreserved nature of Ruth's obedience. Ruth did not merely "agree" or "consider"; she acted precisely "according to all" that Naomi commanded. This emphasizes the depth of her trust and submission to her mother-in-law's counsel, underscoring that her obedience was comprehensive and without reservation.
Verse Breakdown
"And she went down unto the floor,": This clause describes Ruth's immediate and decisive physical action in response to Naomi's instructions. The phrase "went down" indicates a literal movement to the threshing floor, a common location for agricultural work and, in this specific context, a place of significant personal risk and opportunity. It signifies Ruth's willingness to leave the relative safety of her home and venture into an uncertain situation, demonstrating her commitment to Naomi's plan and her courage in the face of potential vulnerability.
"and did according to all that her mother in law bade her.": This second clause emphasizes the completeness and exactness of Ruth's obedience. The phrase "according to all" highlights that Ruth omitted nothing and added nothing to Naomi's specific directives. This unqualified compliance is central to the narrative, showcasing Ruth's unwavering trust in Naomi's wisdom and her deep loyalty. It is this precise and obedient action that directly facilitates the unfolding of the divine plan for her future, leading to the dramatic encounter with Boaz.
Literary Devices
The verse effectively employs several literary devices to convey its profound meaning. Obedience itself functions as a central motif, highlighting Ruth's exemplary character and serving as the primary catalyst for the narrative's progression. The Setting of the threshing floor is crucial; it is a liminal space, neither fully domestic nor entirely public, creating an atmosphere of anticipation and subtle tension for the impending encounter between Ruth and Boaz. The narrative uses Foreshadowing, as Ruth's obedient descent to the threshing floor clearly signals that the pivotal moment of the story is at hand, preparing the reader for the dramatic events that will unfold in the remainder of the chapter. There is also an element of Paradox or Irony, where Ruth's vulnerable act of obedience in a potentially compromising situation ultimately leads to her security, protection, and redemption, demonstrating how God often works through unconventional or seemingly risky human actions to bring about His good purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 3:6 powerfully illustrates the theological principle that God often works through human obedience and wise counsel to bring about His divine purposes. Ruth's unwavering trust in Naomi's unconventional plan, coupled with her diligent execution of it, serves as a testament to the spiritual fruitfulness of humble submission. This verse reminds believers that faithfulness in seemingly small or risky steps, especially when guided by godly wisdom, can be integral to God's larger, redemptive design. It underscores that while God is sovereign and orchestrates all things, He frequently involves His people in the unfolding of His will, honoring their trust and action as co-laborers in His kingdom.
REFLECTION AND APPLICATION
Ruth 3:6 offers profound lessons for contemporary believers, emphasizing the transformative power of humble obedience and trust in wise counsel. In a world that often prioritizes self-reliance, skepticism, and personal comfort, Ruth's immediate and complete compliance with Naomi's instructions stands as a powerful counter-cultural example. Her willingness to step into an uncertain and potentially vulnerable situation, simply because her trusted mentor bade her, demonstrates a deep faith not only in Naomi but implicitly in the God of Israel, whom Naomi served. This verse challenges us to consider where we might be resisting wise, godly guidance, particularly when it asks us to step outside our comfort zones, take a perceived risk, or engage in an unconventional act for a greater good. It encourages us to cultivate a spirit of ready obedience, recognizing that God often works through our diligent and faithful actions, even when the path ahead is not entirely clear. Our "going down to the floor" moments, whether in ministry, relationships, career, or personal growth, are opportunities for God to unfold His redemptive plan through our surrendered and trusting lives.
Questions for Reflection
FAQ
Why was the threshing floor a significant location for this encounter?
Answer: The threshing floor (Hebrew: goren) was significant for several reasons. Agriculturally, it was a place of hard labor and the culmination of the harvest, where valuable grain was separated from chaff. Symbolically, it could represent a place of judgment, separation, or preparation. For the narrative of Ruth, it was a liminal space—neither fully public nor private—where Boaz would be present and resting to guard his harvest. This made it a strategic location for Naomi's plan, allowing for a private, yet culturally understood, appeal from Ruth to Boaz, away from the bustling town gate but still within a context of legitimate activity. It was a place of vulnerability for Ruth, but also a place of potential for new life and provision, mirroring the process of separating the valuable grain from the waste. The events at the threshing floor in Ruth 3 are crucial to the story's climax.
Did Ruth's actions at the threshing floor put her reputation at risk?
Answer: Yes, Ruth's actions at the threshing floor, particularly going there at night and uncovering Boaz's feet (as instructed in Ruth 3:4), carried significant social risk. For a foreign widow to approach a man, especially a wealthy landowner, in such a manner could easily be misinterpreted as immodest or even scandalous. However, Naomi's careful instructions (e.g., waiting until Boaz had eaten and drunk, lying at his feet rather than directly approaching him) and Ruth's precise obedience to them were designed to mitigate this risk. Furthermore, Boaz's honorable character and his virtuous response (as seen in Ruth 3:11) confirm that Ruth's virtue remained intact and was even praised. The success of the plan depended not only on Ruth's obedience but also on Boaz's integrity and the community's understanding of the desperate circumstances and the symbolic nature of the appeal for redemption.
What does Ruth's "doing according to all" teach us about obedience?
Answer: Ruth's "doing according to all that her mother in law bade her" teaches us about the nature of true obedience: it is complete, immediate, and trusting. It's not partial or selective obedience but a full surrender to the wisdom and authority of the one giving the instruction. This level of obedience, especially in a situation that might have seemed strange or risky, demonstrates profound trust in Naomi's intentions and judgment. For believers, this highlights that genuine faith often manifests in actions that align perfectly with God's commands or the wise counsel of godly mentors, even when the outcome is not fully apparent. It underscores that God blesses and works through such faithful, comprehensive obedience, as seen in the ultimate positive resolution for Ruth in Ruth 4.
CHRIST-CENTERED FULFILLMENT
Ruth's profound and complete obedience in Ruth 3:6 serves as a beautiful foreshadowing of the ultimate obedience of Jesus Christ, our Kinsman-Redeemer. Just as Ruth fully submitted to Naomi's strategic plan, which led to her redemption and security, so too did Christ perfectly submit to the Father's will, even to the point of death on a cross (as described in Philippians 2:8). Ruth's journey to the threshing floor, a place of vulnerability and destiny, mirrors Christ's willing descent into the human condition, taking on flesh to accomplish our salvation. He "went down" from heaven to earth, becoming obedient to death, so that through His sacrifice, we might find true "rest" and redemption from the curse of sin (as seen in Hebrews 2:14-15 and Ephesians 1:7). Ruth's trust in Naomi's plan, which involved a redeemer, points directly to our trust in Christ, who alone is able to redeem us from our spiritual poverty and bring us into His rich inheritance, just as Boaz brought Ruth into his family and lineage. The threshing floor, a place of separation of wheat from chaff, subtly prefigures Christ's work of gathering His elect and separating them for His eternal kingdom (as alluded to in Matthew 3:12 and Matthew 13:30).