Ruth takes control of the agenda on the threshing floor – not what Naomi had expected. Once she has made her appeal to Boaz and set out the scriptural basis Boaz is faced with a decision. He demonstrates tremendous integrity, recognising the hesed of Ruth, valuing her for her character. While wanting to carry out her request Boaz won’t take shortcuts and identifies a further challenge which he undertakes to solve.

Boaz is amazed at Ruth’s request.

The reality is that Ruth isn’t seeking a husband for herself. Still committed to her vow, she is battling for Naomi, and in an act of unparalleled faith, barren Ruth volunteers to bear a son. Boaz understands what she is doing for Naomi’s family, and he is awestruck. He blesses and praises her for her hesed for Naomi and calls her a woman of valor [hayil] (3:11). It is a moment to ponder. Boaz is rejecting the culture’s value system regarding women by valuing Ruth not for her beauty, her male connections, or her ability to produce a son, but for her character and for her radical, sacrificial love for Naomi[1]

Boaz is impressed by her hesed – her loving kindness and loyalty to Naomi.  As Nielsen notes there is another echo of the story of Tamar because again the man must acknowledge the wisdom of the woman[2].

In admitting she could have married a younger man he perhaps somewhat explains his lack of action.  But Ruth wasn’t driven by gratification.  This is what walking by faith and not by sight looks like – putting hesed above the lustre of “easy” choices Ruth does what is best not what is expedient or exciting[3].

Boaz goes on to say

I intend to do for you everything you propose Ruth 3:11

The chapter started with Naomi’s plan and Ruth stating she will exactly follow it.  But after Ruth’s improvisation the plan changes.  Now this is Ruth’s plan, and Boaz will do exactly what Ruth has said.  Interesting that while Boaz is portrayed as a type of Jesus, the redeemer and as the male lead gets a lot of focus in the book.  But this is overblown.  Boaz doesn’t instigate anything – he carries out the plan of a faithful Moabite widow.

Boaz’s next words were encouraging but would be bittersweet

everyone in the village knows Ruth 3:11

The NET translates the expression as the whole village knew her reputation which is taking the narrower Hebrew expression as idiomatic for the whole town a view which has some support beyond the NET notes[4].  However, others read the Hebrew more narrowly as meaning the city elders[5].  Whichever is the case there is a certain irony here.  Ruth had many who admired her character, but who was stepping up to help her and Naomi?  On one hand the truth is even when we are low there may well be far more admiration than we would expect however that is cold comfort for our physical and emotional needs.  Proverbs 27:5 says

Better is open rebuke than hidden love

Hidden love is pointless.  Even the pain of a rebuke has more value.  As Shakespeare will have Julia say in Two Gentlemen of Verona:

They do not love that do not show their love[6]

Ruth like many people was on the receiving end of a ‘be warmed and filled’ sentiment that James condemns (James 2:16).  Like the people in the city gate we are all guilty of distant love, which is no love at all. 

you are a worthy woman Ruth 3:11

A worthy woman – the same Hebrew is used of a good wife in Prov 12:4 and the industrious woman in Proverbs 31:10.  However such a comparison makes it easy to miss the point in the context of the book. 

Ruth was a childless widow.  A cursed foreigner.  Dirt poor.  She has the courage to approach a significant powerful man.  More than that – contrary to Naomi’s instructions – Ruth sets out a radical appeal to Boaz and expresses a unique legal framework to underpin her appeal.  Today is it rare for a woman to propose to a man.  Roll back 3,200 years and imagine how radical this was.

Yes Ruth was loving and loyal, yes she was hard-working, but she was not quietly sitting there waiting for a man to come up with the plan.  This is a rare but precious Biblical example of female empowerment.  Contrary to all cultural norms and expectations Ruth is instructing Boaz in the path forward.  And some read the Bible to say women should be seen and not heard!

Boaz was introduced as a worthy man, a man of substance in Ruth 2:1.  Now the feminine equivalent is used by Boaz of Ruth.  As LaCocque notes this is a 1 Cor 1:27 flipping the script on expectations, the young female foreigner is in charge, not the man and not the mother-in-law and now it is Ruth, not Boaz, who is the worthy person:

Such a reversal of values is at the very least subversive.[7]

It should challenge views which seek to restrict women. 

The Integrity of Boaz

Boaz’s integrity stretches past not taking advantage of Ruth.  While he is willing to implement the plan, he recognises there is an impediment.  LaCocque suggests that the Hebrew is “rocky” containing up to five useless words, possibly because Boaz is stammering or almost talking to himself as much as Ruth trying to process the situation with some degree of confusion.[8] 

there is another guardian who is a closer relative than I am Ruth 3:12b

While Boaz is committed to marrying Ruth, he will not short cut the proper process, once again a chapter will end in suspense for the two women and Boaz’s integrity means he won’t displace another man’s right[9].  The Two Horizons commentary suggests this other redeemer might be why Boaz never acted in the first place[10], however this suggestion is providing credit to Boaz and reducing the focus on Ruth’s innovative rescue plan without textual support.  What I will say is that Boaz will not cut corners to get what he wants or do what he thinks is right.  The end didn’t justify the means.

Not only did the end not justify the means.  Boaz commits to going public.  The chapter starts with a questionable scheme, in the dark, on the dubious threshing floor.  Boaz is going to take that private solution and conclude it with a public act of grace.  That way there would not be any questions.

Boaz then instructs Ruth to stay put until the morning.  Likely this reflected the danger of her moving around at night (he was aware of the local dangers per Ruth 2:9).  In the morning he sends her off with an unspecified quantity of barley – the NET notes noting the unit of measure is missing and must be assumed based on context^[11].

Naomi’s confidence in Boaz – Ruth 3:17-18

Naomi asks in the Hebrew “who are you?” but contextually this is inquiring about the events. Was the plan successful and was Ruth now to marry Boaz?  As the NIV Application Commentary notes[12] there is a symmetry in the words here from Ruth (quoting Boaz) that she wouldn’t come back “empty” to Naomi.  Naomi had declared herself empty in Ruth 1:21 – ignoring the value of Ruth beside her.  Now she is no longer empty and fittingly it is Ruth who clearly is the channel of blessing to the old woman.

However, the chapter again ends just like chapter 1 and chapter 2 with the women waiting.  Not in control of their fate.  Each time there is something promising, the rumours of bread in Bethlehem, the fortunate entry to Boaz’s field and the willingness of Boaz to marry, but each time there was disappointment or delay.  This time is different though in that now there is a man of industry working on their behalf.  Boaz might not have shown initiative but now he has been approached Naomi knows he will see it through.

Naomi ends the chapter with a quiet expression of faith:

Wait, my daughter… the man will not rest until he has finished the matter today Ruth 3:18

Boaz is not the romantic hero who drives the plot; he is the righteous man who responds properly when a faithful woman finally forces the issue.  Boaz (finally spurred into action) would not rest until Ruth was redeemed.  Scripture says of our Redeemer.

For Zion’s sake I will not keep silent… until her salvation shines like the dawn. Isaiah 62:1

He always lives to intercede for us. Hebrews 7:25

the one who began a good work in you will perfect it until the day of Christ Phil 1:6

Christ does not rest, does not stop, does not turn away, does not give up until the work of redemption in us is complete.  So like Ruth, we act with courage.  Like Naomi, we wait with hope.  Because our Redeemer will not rest until He has settled the matter forever.

by Daniel Edgecombe

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[1] Carolyn Custis James, Finding God in the Margins: The Book of Ruth, ed. Craig G. Bartholomew et al., Transformative Word (Bellingham, WA; Burlington, ON: Lexham Press; St. George’s Centre, 2018), 68–69.

[2] Kirsten Nielsen, Ruth: A Commentary, trans. Edward Broadbridge, First edition, The Old Testament Library (Louisville, KY: Westminster John Knox Press, 1997), 76.

[3] John Currid, From Bitter to Sweet, Welwyn Commentary Series (Darlington, England; Grand Rapids, MI: EP Books, 2012), 106–107

[4] For example – Robert L. Hubbard, The Book of Ruth, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1988), 216. AND Jeremy Schipper, Ruth: A New Translation with Introduction and Commentary, ed. John J. Collins, vol. 7D, Anchor Yale Bible (New Haven; London: Yale University Press, 2016), 150.

[5] EG Jr. Campbell Edward F., Ruth: A New Translation with Introduction, Notes, and Commentary, vol. 7, Anchor Yale Bible (New Haven; London: Yale University Press, 2008), 124. AND James McKeown, Ruth, ed. J. Gordon McConville and Craig Bartholomew, The Two Horizons Old Testament Commentary (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2015), 59. AND André LaCocque, A Continental Commentary: Ruth (Minneapolis, MN: Fortress Press, 2004), 99–100.

[6] Shakespeare, William. The Two Gentlemen of Verona. Edited by William C. Carroll. The Arden Shakespeare, Third Series. London: The Arden Shakespeare (Bloomsbury), 2004. 1.2.33.

[7] André LaCocque, Ruth, trans. K. C. Hanson [Minneapolis: Fortress, 2004], 92

[8] André LaCocque, A Continental Commentary: Ruth (Minneapolis, MN: Fortress Press, 2004), 100.

[9] Jr. Campbell Edward F., Ruth: A New Translation with Introduction, Notes, and Commentary, vol. 7, Anchor Yale Bible (New Haven; London: Yale University Press, 2008), 137.

[10] James McKeown, Ruth, ed. J. Gordon McConville and Craig Bartholomew, The Two Horizons Old Testament Commentary (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2015), 59.

^[11] Biblical Studies Press, The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Biblical Studies Press, 2005).

[12] K. Lawson Younger Jr., Judges, Ruth, ed. Terry Muck, Revised Edition, The NIV Application Commentary (Grand Rapids, MI: Zondervan Academic, 2020), 585–586