Ruth Chapter 3
Ruth Makes an Appeal
A. Naomi’s Instructions to Ruth
1. (Ruth 3:1–2a) Security for Ruth through a kinsman.
“Then Naomi her mother-in-law said to her, ‘My daughter, shall I not seek security for you, that it may be well with you? Now Boaz, whose young women you were with, is he not our relative?’”
Naomi, now seeing the providential kindness of God toward Ruth through Boaz, shifts her focus toward securing a future for her daughter-in-law. The harvest has ended, as Ruth 2:23 explains: “So she stayed close by the young women of Boaz, to glean until the end of barley harvest and wheat harvest; and she dwelt with her mother-in-law.” They have shared several weeks in proximity during the reaping season, giving ample time for mutual observation.
a. Ruth and Boaz were not involved in what today would be called “dating.” Instead of isolating themselves, they interacted within the group context of Boaz’s workforce. This is a vital distinction for believers in today’s culture, where dating often encourages superficial impressions and emotional entanglements without real accountability. In a group setting, character is revealed, not manufactured. Proverbs 20:11 teaches, “Even a child is known by his deeds, whether what he does is pure and right.” What is observed in group dynamics is more reliable than private behavior in romantic settings where people often wear masks.
b. Naomi’s desire to “seek security” for Ruth reflects a godly concern for her daughter-in-law’s well-being. The Hebrew word used here, manowach, also appears in Ruth 1:9, where Naomi had earlier prayed: “The LORD grant that you may find rest, each in the house of her husband.” It speaks of a home that offers rest, safety, and provision—a biblical picture of godly marriage. This is not manipulation; this is a mother-in-law’s hope rooted in the provision God made for widows through the role of the goel—the kinsman-redeemer.
c. Naomi asks, “Is he not our relative?” pointing Ruth to Boaz not as a potential suitor in the modern sense, but as a legally and spiritually designated redeemer. This was not merely a romantic opportunity—it was covenantal. In Israel, the goel had a sacred obligation. As detailed in Leviticus 25:25, “If one of your brethren becomes poor, and has sold some of his possession, and if his redeeming relative comes to redeem it, then he may redeem what his brother sold.” Likewise, Deuteronomy 25:5 teaches, “If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband’s brother shall go in to her, take her as his wife, and perform the duty of a husband’s brother to her.”
d. The role of the goel extended to:
Buying a family member out of slavery (Leviticus 25:48: “After he is sold he may be redeemed again. One of his brothers may redeem him.”)
Avenging wrongful death (Numbers 35:19: “The avenger of blood himself shall put the murderer to death.”)
Restoring forfeited land (Leviticus 25:25)
Raising up offspring to preserve the family name (Deuteronomy 25:5–10)
This is not mere law; it is a divine provision to protect God’s covenant people, preserving both family legacy and tribal inheritance. In this, we see God's high regard for marriage, lineage, and responsibility. The goel safeguarded persons, property, and posterity—three essential pillars of a functioning, godly society.
e. Naomi’s boldness might strike the modern reader as forward, but within its cultural and theological context, it is perfectly appropriate. Boaz is not being pursued because of personal ambition, but because God had established a redemptive structure that included him as a redeemer. If Boaz did not fulfill this duty, the name and line of Elimelech would vanish. This was not merely a personal matter—it was about God's covenant purposes.
The book of Ruth teaches that God cares about the preservation of families, and that He raises up redeemers to restore what was lost. Ruth appeals not as a seductress, but as a woman of virtue—placing herself humbly under the covering of God's law and grace. This is a model for biblical womanhood and a foreshadowing of the church’s appeal to Christ, our greater Redeemer.
2. (Ruth 3:2b–5) Naomi instructs Ruth on how to petition Boaz as her goel, the kinsman-redeemer.
“In fact, he is winnowing barley tonight at the threshing floor. Therefore wash yourself and anoint yourself, put on your best garment and go down to the threshing floor; but do not make yourself known to the man until he has finished eating and drinking. Then it shall be, when he lies down, that you shall notice the place where he lies; and you shall go in, uncover his feet, and lie down; and he will tell you what you should do.” And she said to her, “All that you say to me I will do.”
Naomi’s advice is deliberate, culturally informed, and spiritually wise. She knows where Boaz will be—working late into the night winnowing barley. This act was typically done on a hilltop or flat stone surface where the wind could carry away the chaff, leaving the grain behind. This detail isn’t incidental; it places the coming encounter within the agricultural heart of Israel’s covenant blessings—a harvest field, where redemption is literally and figuratively about to be revealed.
a. “Wash yourself… anoint yourself… put on your best garment”: Naomi understands not only the customs of her time but also the dignity of presentation. Ruth is to clean up and present herself with honor, not vanity. The washing, anointing, and dressing are symbols of transition—moving from mourning widowhood into a state of hopeful restoration. This echoes the language of Isaiah 61:3, “To console those who mourn in Zion, to give them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness.” Naomi isn’t instructing seduction; she is guiding Ruth in dignity and hope.
b. “Do not make yourself known… until he has finished eating and drinking”: There’s practical wisdom here. Naomi advises Ruth to wait until Boaz has completed his labor, eaten, and rested. This is not manipulation—it’s discernment. Proverbs 25:11 teaches, “A word fitly spoken is like apples of gold in settings of silver.” There’s a right time and manner to every conversation, especially one as significant as this. Ruth is to approach Boaz in humility, not haste.
c. “Uncover his feet and lie down”: While this may seem strange to modern ears, this was not a sexually suggestive act. It was a symbolic gesture of submission. In ancient Israel, servants often lay at the feet of their masters, ready to serve. Ruth is humbling herself, placing herself under Boaz’s covering, much like what Psalm 91:4 declares about God: “He shall cover you with His feathers, and under His wings you shall take refuge; His truth shall be your shield and buckler.” Ruth, by uncovering his feet and lying down, is saying, “I place myself under your protection, according to God’s covenant provision.” This is not sensual—it is sacred.
Keep in mind, Ruth had the right to make this appeal. Deuteronomy 25:5 affirms, “If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband’s brother shall go in to her, take her as his wife…” This principle of levirate marriage was an expression of redemption. Yet Ruth does not demand it—she appeals in humility.
d. “He will tell you what you should do”: Naomi’s confidence rests not in manipulation, but in Boaz’s integrity. This was a moment of risk—Ruth is vulnerable, alone, and approaching a man at night. But their time in the fields had proven Boaz’s godly character. He was a man who feared the Lord and walked righteously. The Apostle Paul reminds us in Romans 12:10, “Be kindly affectionate to one another with brotherly love, in honor giving preference to one another.” That is precisely what Boaz had consistently done—and Naomi trusts he will respond with the same care now.
This is also a foreshadowing of how the believer approaches Christ. Not as a manipulator, not with entitlement, but in submission and trust, placing our need for redemption into the hands of our Kinsman-Redeemer.
e. “All that you say to me I will do”: Ruth’s response shows not only obedience, but trust. She places herself under Naomi’s wisdom and under God’s providential care. There is something profoundly godly in this posture—just as Mary said in Luke 1:38, “Behold the maidservant of the Lord! Let it be to me according to your word.”
Some commentators call Naomi’s advice risky. It certainly required discernment. But the risk was not carnal—it was covenantal. Ruth acted in faith, not presumption. She trusted in the character of Boaz and in the goodness of the God of Israel. As Proverbs 3:5–6 reminds us: “Trust in the LORD with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths.”
B. Ruth and Boaz at the threshing floor
1. (Ruth 3:6–7) Ruth lays down at Boaz’s feet.
“So she went down to the threshing floor and did according to all that her mother-in-law instructed her. And after Boaz had eaten and drunk, and his heart was cheerful, he went to lie down at the end of the heap of grain; and she came softly, uncovered his feet, and lay down.”
Ruth’s faith is on full display. She does not question Naomi’s instructions nor hesitate in fear or pride. The text says she “did according to all that her mother-in-law instructed her.” This is the mark of both humility and obedience. In a world where many reject authority and spiritual counsel, Ruth models the attitude commended in Hebrews 13:17, “Obey those who rule over you, and be submissive, for they watch out for your souls…” Ruth trusts not only Naomi’s experience but the providence of God guiding through her.
a. “He went to lie down at the end of the heap of grain”:
Boaz’s actions are deliberate and protective. This is not a man retreating to the comfort of a home, but a steward guarding what God has entrusted to him. In the period of the Judges—marked by lawlessness, as stated in Judges 21:25, “In those days there was no king in Israel; everyone did what was right in his own eyes”—it was necessary for landowners to stay close to their harvest to defend it from raiders. First Samuel 23:1 illustrates this danger when David is told, “Look, the Philistines are fighting against Keilah, and they are robbing the threshing floors.” Boaz sleeping beside the grain shows not only vigilance but integrity—a picture of a true provider who does not sleep while others labor.
This also reflects a spiritual truth: our Redeemer does not slumber in His watch over us. Psalm 121:4 declares, “Behold, He who keeps Israel shall neither slumber nor sleep.” Boaz, in type, reflects the watchful care of Christ.
b. “She came softly”:
This is the posture of reverence, not presumption. Ruth approaches quietly and respectfully. She is not barging in, not causing a scene, and certainly not acting in manipulation or seduction. She is acting in faith and submission. The term “softly” indicates both caution and grace. Ecclesiastes 9:17 captures the mood well: “Words of the wise, spoken quietly, should be heard rather than the shout of a ruler of fools.”
Ruth’s character is again reinforced here. She is not seeking attention or demanding her rights. She knows the promise and duty of the goel, the kinsman-redeemer, and she puts herself in the right place, at the right time, in the right way—trusting that Boaz, a man of honor, will respond as the Lord wills.
Boaz represents Christ in this typology, and Ruth represents the Gentile bride—redeemed not by her effort or background, but by her faith, humility, and submission to the Redeemer’s provision. Ephesians 2:12–13 makes the same point clear: “That at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise… But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.”
Ruth’s Request (Ruth 3:8–9)
“Now it happened at midnight that the man was startled, and turned himself; and there, a woman was lying at his feet. And he said, ‘Who are you?’ So she answered, ‘I am Ruth, your maidservant. Take your maidservant under your wing, for you are a close relative.’” (Ruth 3:8–9, NKJV)
The scene that unfolds at midnight is both intimate and solemn. Boaz is startled in the dark hours, not without reason. He is alone at the threshing floor to guard his grain from thieves in the lawless days of the Judges. When he turns in his sleep and discovers a figure at his feet, it must have alarmed him. But in the dim light of night, his concern turns to curiosity as he realizes it is a woman—and not just any woman, but Ruth.
When Boaz asks, “Who are you?” Ruth answers with humility and clarity: “I am Ruth, your maidservant.” She uses the language of submission and servanthood, not presumption. This is not a demand, but a request rooted in God’s covenantal provision. Ruth then says, “Take your maidservant under your wing,” a culturally recognized idiom that meant, “Take me as your wife.” In the original Hebrew, this can also be translated as, “Spread the corner of your garment over me,” which was a symbolic gesture of protection, provision, and covenant—much like a proposal of marriage within that context.
This image carries rich theological weight. In Ezekiel 16:8, God says to Israel, “When I passed by you again and looked upon you, indeed your time was the time of love; so I spread My wing over you and covered your nakedness. Yes, I swore an oath to you and entered into a covenant with you, and you became Mine,” says the Lord God. Just as God entered into covenant with Israel, covering her with His protection and love, Ruth appeals for that same covering from her redeemer. Her use of this language is not manipulative or inappropriate—it is bold but righteous, grounded in her covenantal right as a widow within the family line.
When Ruth adds, “For you are a close relative,” she identifies Boaz as her goel—the kinsman-redeemer. This was not a romantic gesture driven by emotion, but a covenantal plea based on the law of God. According to Deuteronomy 25:5–6, “If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband’s brother shall go in to her, take her as his wife, and perform the duty of a husband’s brother to her. And it shall be that the firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel.” Though Boaz was not Elimelech’s brother, he was a near kinsman within the extended family line, and Ruth was appealing to that provision with reverence.
This moment reveals Ruth’s character—she is not driven by emotion, ambition, or self-protection. She is moved by covenantal loyalty, by her desire to preserve the name of her deceased husband’s family, and by her faith in God’s providence. Her petition is a beautiful blend of humility and faith. She trusts that Boaz, a man of righteousness and integrity, will act according to the Word of God, and she places herself under the shadow of his wings—not just for marriage, but for redemption.
Boaz’s Response to Ruth’s Petition (Ruth 3:10–11)
“Then he said, ‘Blessed are you of the LORD, my daughter! For you have shown more kindness at the end than at the beginning, in that you did not go after young men, whether poor or rich. And now, my daughter, do not fear. I will do for you all that you request, for all the people of my town know that you are a virtuous woman.’” (Ruth 3:10–11, NKJV)
Boaz begins his response with a tender and reverent blessing: “Blessed are you of the LORD, my daughter!” In this moment, we see a man not only surprised but deeply honored by Ruth’s approach. His use of “my daughter” implies a notable age gap between the two. It reflects his fatherly concern, his protective instinct, and his astonishment that she would choose him over younger, perhaps more outwardly attractive men. His statement “you did not go after young men, whether poor or rich” reveals that Boaz, despite his strength and reputation, did not presume he was someone Ruth would naturally pursue. This humility shows that Boaz, though powerful, was not presumptuous or entitled in matters of the heart.
This is significant from a biblical manhood perspective. Boaz, though possessing the legal right to act as her goel (kinsman-redeemer), did not use his status to compel Ruth or impose his will. He waited for her consent and request. In the law of redemption, found in Deuteronomy 25:5–10, the duty of the kinsman was clearly laid out, yet Boaz demonstrates restraint and integrity by not acting without Ruth’s desire. This exemplifies Christlike leadership: strength under control, authority exercised with gentleness, and waiting for the bride to willingly choose him — a picture of Jesus and His church.
Boaz affirms Ruth’s character when he says, “You have shown more kindness at the end than at the beginning.” Her “kindness” (hesed in Hebrew) refers not merely to emotional affection but covenant loyalty. Ruth was not pursuing a young man for selfish gain, but was loyal to Naomi and to the house of Elimelech. By choosing Boaz, the rightful redeemer, she was seeking God’s design, not personal ambition. This act of submission and faith made Ruth’s kindness even greater than what she had already shown when she left Moab for Israel.
Then Boaz speaks comfort over her: “Do not fear.” These words offer reassurance and peace, showing Ruth that her risk, her humility, and her bold appeal have been received with grace and honor. Boaz declares, “I will do for you all that you request,” signaling his full acceptance of the responsibility of the goel. His response vindicates Naomi’s counsel and confirms the divine orchestration behind the scene. God was at work behind the obedience of His people.
Perhaps most strikingly, Boaz praises Ruth’s reputation: “For all the people of my town know that you are a virtuous woman.” The Hebrew word here is ḥayil, often translated “virtuous,” “excellent,” or “noble.” It is the same word used in Proverbs 31:10: “Who can find a virtuous wife? For her worth is far above rubies.” Ruth embodies that ideal — not through wealth, status, or beauty — but through covenant faithfulness, moral strength, and bold humility.
Boaz saw more than a widow in Ruth — he saw a woman of valor, spiritual integrity, and unwavering faith. Her virtue did not go unnoticed. In a time when “everyone did what was right in his own eyes” (Judges 21:25, NKJV), Ruth stood out as a woman governed by the fear of the Lord and devotion to His ways.
This moment between Ruth and Boaz reminds us that godliness, integrity, and submission to God’s order are more valuable in God’s economy than appearance or earthly status. A virtuous woman like Ruth, who seeks to be covered under God’s design, is precious and worthy of honor — just as Boaz so clearly recognizes.
A Potential Complication: The Presence of a Closer Redeemer (Ruth 3:12–13)
“Now it is true that I am a close relative; however, there is a relative closer than I. Stay this night, and in the morning it shall be that if he will perform the duty of a close relative for you—good; let him do it. But if he does not want to perform the duty for you, then I will perform the duty for you, as the Lord lives! Lie down until morning.” (Ruth 3:12–13, NKJV)
Boaz’s immediate response to Ruth’s appeal reveals both his integrity and his submission to God’s law. He acknowledges, “Now it is true that I am a close relative; however, there is a relative closer than I.” Though Boaz had the heart and the desire to redeem Ruth and carry on the family name of Elimelech, he knew that there was another man who stood in closer proximity in the legal chain of redemption. According to the Mosaic Law, the closest kinsman had the primary right—and responsibility—to redeem (see Leviticus 25:25 and Deuteronomy 25:5–10). Boaz honors this structure. His commitment to righteousness is clear: he would not bypass God’s order, even if it meant the possibility of losing Ruth.
This restraint teaches a vital lesson for believers: God’s will must always be pursued in God’s way. Boaz could have attempted to manipulate the situation or acted on emotion, but instead, he trusted that God would sovereignly work out the matter. The mark of true godliness in a man, especially in leadership, is not only passion or decisiveness but submission to God’s authority and timing, even at the cost of personal desire. As it says in Proverbs 3:5–6 (NKJV), “Trust in the LORD with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths.”
Boaz continues, “If he will perform the duty of a close relative for you—good; let him do it.” This shows that Boaz was not possessive or self-centered. He was more concerned with doing what was right before the Lord than with getting what he wanted. He does not speak ill of the other redeemer, nor does he plot against him. He simply rests in the providence of God.
Then, in a vow that reflects the seriousness of his intent, Boaz says, “But if he does not want to perform the duty for you, then I will perform the duty for you, as the LORD lives!” The phrase “as the LORD lives” is a solemn oath invoking the very life of God as a witness. It signifies that Boaz is bound by conscience and by covenant before the Lord. He is declaring, in no uncertain terms, his full willingness to take Ruth as his wife if the opportunity becomes legally and morally available.
Lastly, Boaz says, “Lie down until morning.” He offers Ruth not only protection from physical danger in the night but also protection from scandal. By keeping her at the threshing floor until morning rather than sending her out at night, he guards her safety and her reputation. He treats her with care, honor, and spiritual wisdom.
Boaz here is a picture of Christ, our ultimate Kinsman-Redeemer, who fulfills every requirement of the law on our behalf but never does so by circumventing righteousness. He fulfills the law perfectly so that we, like Ruth, might be brought under His wing in covenant and grace.
Ruth 3:14–15 (NKJV):
"So she lay at his feet until morning, and she arose before one could recognize another. Then he said, 'Do not let it be known that the woman came to the threshing floor.' Also he said, 'Bring the shawl that is on you and hold it.' And when she held it, he measured six ephahs of barley, and laid it on her. Then she went into the city."
After their discreet and respectful interaction at the threshing floor, Ruth remained at Boaz’s feet until dawn, demonstrating submission, modesty, and trust in Boaz’s integrity. Her early departure ensured that no one would misinterpret her presence or cast reproach on her character. Boaz, acting as a man of uprightness, ensured that no scandal could hinder the fulfillment of the law or tarnish her reputation.
When Boaz said, “Do not let it be known that the woman came to the threshing floor,” he was protecting Ruth’s reputation in the eyes of the community and ensuring that the situation would be handled with dignity and propriety, especially before the nearer kinsman could be approached.
He then told her, “Bring the shawl that is on you and hold it.” In it, he placed six measures of barley. While the precise measurement is debated, it was likely a substantial but carryable amount — a generous gift demonstrating Boaz’s provision and intent. However, the symbolism is even more important than the quantity. As Ruth later reports to Naomi, Boaz gave her these six measures as a sign that he would not rest until the matter was resolved. This echoes the coming verse, Ruth 3:18:
“Then she said, ‘Sit still, my daughter, until you know how the matter will turn out; for the man will not rest until he has concluded the matter this day.’” (Ruth 3:18, NKJV)
The six measures of barley represent a pledge — not only of provision, but of promise. Just as God does not rest until He has accomplished redemption for His people, Boaz would not rest until Ruth’s case had been settled. Boaz is a type of Christ, the ultimate Kinsman-Redeemer, who would not rest until He finished the work of redemption at the cross:
“Jesus said to them, ‘My food is to do the will of Him who sent Me, and to finish His work.’” (John 4:34, NKJV)
“So when Jesus had received the sour wine, He said, ‘It is finished!’ And bowing His head, He gave up His spirit.” (John 19:30, NKJV)
This moment on the threshing floor is more than an intimate pledge — it is a foreshadowing of the redemptive work of Christ. As Ruth rested at the feet of her redeemer, so too the believer finds rest and provision in the finished work of Jesus Christ. And just as Boaz would not delay, the Lord is not slack concerning His promises (cf. 2 Peter 3:9), but is faithful to complete what He has begun.
Ruth 3:16–18 (NKJV):
"So when she came to her mother-in-law, she said, 'Is that you, my daughter?' Then she told her all that the man had done for her. And she said, 'These six ephahs of barley he gave me; for he said to me, "Do not go empty-handed to your mother-in-law."' Then she said, 'Sit still, my daughter, until you know how the matter will turn out; for the man will not rest until he has concluded the matter this day.'"
Ruth returns home from the threshing floor and is immediately met by Naomi, who anxiously asks, “Is that you, my daughter?” This phrase in Hebrew carries more than mere inquiry — it hints at anticipation of a change in Ruth’s status. Naomi is essentially asking, “Are you now his?” with hopeful expectation.
Ruth then recounts all that Boaz had done for her — not only in his words but in his actions of kindness, protection, and provision. She emphasizes the symbolic gift: “These six ephahs of barley he gave me.” As previously noted, the mention of “ephahs” is likely a scribal addition or misreading; what Ruth received was six measures — likely six handfuls or omers — small enough for her to carry in a shawl, but significant in meaning.
Boaz’s instruction that she “not go empty-handed to your mother-in-law” is both practical and deeply symbolic. Naomi had returned from Moab bitter and empty (see Ruth 1:21: “I went out full, and the LORD has brought me home again empty”). This gift is now a statement of restoration — a declaration that their emptiness is being replaced by fullness. God is turning their mourning into rejoicing, and the generosity of Boaz is a visible token of divine faithfulness.
Naomi then counsels Ruth, “Sit still, my daughter,” urging her to rest in confidence. Though there was uncertainty about which kinsman-redeemer would ultimately fulfill the role, Naomi had faith in Boaz’s character and determination: “For the man will not rest until he has concluded the matter this day.”
This again pictures Christ as the ultimate Redeemer. Just as Boaz would not rest until Ruth’s redemption was settled, Jesus Christ did not rest until He had secured our eternal redemption. It echoes the certainty and urgency of God's redemptive plan — a work not delayed, not neglected, but finished with resolve and authority.
“Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.” (Philippians 1:6, NKJV)
This passage also teaches us the spiritual discipline of waiting. Ruth, having done all that was required in humility and obedience, is now told to sit still — to wait and trust. This is a reminder that faith involves not only action, but also resting in God’s providence. Once we place ourselves at the feet of the Redeemer and make our petition known, we can be still and confident that He will act on our behalf.
“Rest in the LORD, and wait patiently for Him.” (Psalm 37:7a, NKJV)
