Ruth 3:2-3
Ruth 3:1 Then My Pleasant One (Naomi) her mother-in-law said to her, “My daughter, shall I not seek security for you, in order that it may be well with you?
2 “And now is not In Strength (Boaz) our close kinsman,
with whose young maids servants you were?
Behold, he is winnowing barley at the threshing floor tonight.
3 “Therefore, wash yourself, and anoint yourself, and put on your best clothes,
and go down to the threshing floor;
but do not make yourself known to the man until he has finished eating and drinking.
Introduction
Our text this morning continues our study of the book of Ruth.
Notice then the story thus far: for some two months and through two distinct harvests (both the barley and the wheat), Ruth has been busy in Boaz’s fields gleaning beside his workers.
Meanwhile, Naomi has been watching Boaz’s interaction with Ruth on the prayer that maybe just maybe God has set this close family relative Boaz in place to provide deliverance and a future for her family.
Not only that, as Naomi becomes more and more convinced of Boaz’s sincerity, she begins prayerfully and meticulously to formulate a plan to get this possible deliverance moving.
Thus, as chapter 3 opens the period of observing and formulating are over. Naomi has seen enough and now (as the head of the house) she turns to set her plan to secure her family’s future into motion.
In our text this morning, Naomi continues to build the case for the plan she is laying out.
Verse 3:2
Notice at once Naomi’s second rhetorical question: Importance: remember Naomi is not asking these questions to gain information. Instead, Naomi is building the case for her plan by presenting facts that are obvious and upon which both women agree. Notice then Naomi asks, is not Boaz our close kinsman? Importance: in a book that is all about names, it is of the upmost importance that Naomi begins her second case building question with this close kinsman’s actual Hebrew name, In Strength (thus, when Naomi says “Boaz”, Ruth would have literally heard “In Strength”). The result is that the notion of strength sets the psychological tone of the entire case Naomi is making FN#1. At the same time, we are reminded that YHWH is the strength behind In Strength. In other words, the author has shown us over and again the way that YHWH has blessed Boaz and has Boaz in place to be His instrument. Thus, in Boaz’s kindness we see YHWH’s kindness. Simply put, as Naomi builds the case for her plan she points to the strength and very realistic possibility that God has placed right before them.
Next, notice Naomi does not say that Boaz is Elimelech’s close relative (which is Boaz’s actual tie to the family). Instead, she conspicuously asks, is he not our close kinsman? In other words, as Naomi is setting forth her plan, she underscores the direct relevance that Boaz’s family tie has for their situation FN#2.
Next, Naomi goes on to ask Ruth, were you not with Boaz’s maidservants over the past two harvests/months? Importance: again Naomi’s question is not seeking to clarify or gain information (they both know the answer). Instead, Naomi is building the case for her plan. Notice then, Naomi’s second question reminds Ruth that Boaz is a close kinsman with a social and moral connection to the family. Not only that, he has already acted in this social/moral capacity by showing Ruth the unheard of kindness of allowing her to glean alongside his maidservants through both the barley and wheat harvests. Notice then the point: since Boaz has already cared for their family in such an extraordinary and prolonged manner, then maybe he will be willing to assume the full role and care of a family guardian by marrying Ruth. Notice then the case that Naomi has made for her plan: in her first rhetorical question (3:1) Naomi reminds Ruth that as the matriarch and head of the family, it is Naomi’s duty and authority to secure their wellbeing FN#3. Next, in Naomi’s second rhetorical question (3:2) she reminds Ruth that Boaz is a close kinsman who has already shown a real willingness to provide for their well-being. Simply put, Naomi frames the case for her plan in the form of two rhetorical questions in order to underscore that the reasons behind her plan are truths that Ruth already knows.
Next, Naomi says that Boaz will be winnowing barley tonight at the threshing floor FN#4. In other words, Naomi is building the case for acting now. How? Naomi points out that they both know where Boaz will be that night. Not only that, the place that Boaz is going to be is a public/community event. In other words, to act now avoids the indiscretion of an uninvited and private (unobserved) encounter. Importance: at once we see the wisdom, thoroughness, and care that Naomi has put into her plan. In other words, at every step of this plan Naomi seeks both her family’s wellbeing as well as Ruth’s protection.
Verse 3
Notice at once, if in verses 1-2 Naomi builds the case for her plan, then in verses 3-5 she lays out the details/specifics of that plan. In other words, in verse 3-5 we see Naomi acting as the matriarch/head of the family and putting her carefully thought and timed plan into action. Notice then Naomi begins by giving Ruth three specific commands: she tells Ruth to wash, anoint herself with oil, and to put on her best clothing. However, please note: Naomi is telling Ruth far far more than just to get dolled up and look good (though looking presentable is certainly a part of it). In other words, Naomi’s instructions are not intended to woo or entice Boaz (the book of Ruth is not a Romance). At the same time, the purpose here is not (as some commentators claim) for Ruth to conceal herself from recognition beneath some outer cloak FN#5. Instead, the purpose of Naomi’s instructions here is to communicate a very specific message to Boaz. What? Remember, it was the custom for widows to wear specific mourning clothes for an extended period of time. In addition, it was also the custom that they would refrain from things like cosmetics, anointing oil, and even from frequent washing. Therefore, Naomi’s instructions here are meant to convey to Boaz that Ruth’s period of mourning is over and that she is now available for remarriage. Thus, “best clothes” is better translated as “normal clothes”, which stands in direct contrast to the mourning clothes that Ruth is being told to lay aside and in which Boaz is accustomed to seeing her.
Next, notice Naomi’s plan continues with a fourth command to Ruth. Thus, after telling Ruth to present herself as marriage eligible, she then instructs Ruth to go down to the threshing floor where they know Boaz will be. In other words, the specific message behind every detail of this plan is meant exclusively for Boaz. That is, Naomi’s plan is not to put Ruth on the market (this is not a Debutant). Instead, it is to ask Boaz and Boaz alone to consider taking on the full role of family guardian/redeemer by marrying Ruth.
Next, Naomi concludes the first portion of her plan (step one) with one final command. She instructs Ruth not to make herself known to Boaz until after he has finished eating and drinking. That is, she is not to approach him so dressed or let him know she is there until after dinner FN#6. Importance: notice the discretion of Naomi’s plan is not accomplished by hiding Ruth beneath some outer cloak. Instead, the discretion of Naomi’s plan is accomplished by Ruth’s change of attire/appearance and her timing. Notice then Ruth is not to interrupt or distract Boaz while he is working. Instead, she to wait until the work is done, his mind is free, and his responsibilities are all handled. Not only that, Naomi tells Ruth to wait until he is finished eating and drinking before she approaches him. Why? Naomi has been married. As such, she knows the best timing for the success of this venture is when Boaz’s belly is full, his heart is glad, and there is a collective joy over the harvest just threshed. Simply put, the 5 instructions that Naomi has given Ruth thus far show Naomi’s wisdom and the thought/care that she has put into this plan.
Bottom line: as the two women sit at the kitchen table, Ruth listens to Naomi’s plan with her full attention. As she does, she is surprised that her heart is strangely calm. Normally, the prospect of such a life changing moment and huge risk would have filled her with anxiety. However, she has this strange sense, like hearing a whisper on the wind or an echo just behind another’s voice, that Naomi’s plan is somehow a part of the deliverance that YHWH has been working all along. In other word, we are reminded that in Naomi’s plan we see God’s hand at work in the real life situations of His children.
Footnotes
1] At first glance it may seem that we are making too much out of the intentionality of Naomi’s use of Boaz’s name here (and the author’s careful recording of it). What else would Naomi and the author use here to refer to Boaz? However, before we are too quick to dismiss the importance and resonance of Boaz’s name at this juncture of the text, let me point out that as the author begins a whole new section of the book, a section that starts with a conversation between Naomi and Ruth, we have yet to hear Ruth’s name mentioned. Instead, for the first 8 verses of this new section (and through the entire conversation) Ruth is only referred to by way of pronouns (e.g. her, she, you). In fact, conspicuously, we don’t hear her name until verse 9, even though she is a central player in every single verse before that. In other words, the author has intentionally highlighted that Naomi and her plan are “Pleasant” to God and that this plan concerns the “Strength” that God has in place. It is his deliberate use of names that conveys that focus.
2] Remember the significance/relevance of Boaz’s tie to the family is based on:
(1) The Hebrew notion of a family guardian who cared for the wellbeing of a deceased relative’s family and
(2) The Levirate law concerning the redemption of a relative’s line/name through the remarriage of the relative’s widow
In other words, the relevance that Naomi is pointing to here has everything to do with Ruth’s remarriage to Boaz.
3] In other words, from the start, we are to hear both the care and authority that undergirds all that Naomi is about to say. Simply put, this is not girl chat. Instead, Ruth is being instructed. Not only that, in a book that is all about legal transactions, the author reminds us that Naomi’s plan is one of the official and binding acts upon which the whole book hinges/turns
4] There are several steps in the harvesting process. The grain is first reaped (cut), bundled, and then it is taken to the threshing floor where it would then been threshed. That is, the grain would be separated from the chaff/husk. After the threshing/separating process the grain would then be winnowed. Winnowing is a process where the grain still mixed in with the separated husk would be thrown up into the air with a winnowing fork (think pitch fork). By using the afternoon/ evening breeze common in Bethlehem that time of year, the heavier grain would fall to the ground while the lighter chaff (crushed husks and flax) would be carried off by the wind and later piled up and burned (c.f. Luke 3:16-17). Thus Boaz is winnowing at the threshing floor that evening/late afternoon.
Importance: Ruth has gleaned with Boaz’s maids through the barley and the wheat harvests (2:23). The wheat harvest occurred some 4 weeks after the barley harvest and would have been in a completely different field. Notice then by the time we reach 3:2 both harvests are completed. The barley has been reaped and threshed and is now being winnowed. However, the wheat, which is still in the threshing stage would not be winnowed until after the barley is winnowed.
5] The idea of discretion and concealing Ruth’s identity beneath an outer cloak is not what is happening here. That said, Naomi’s plan does involve key discretion. However, that discretion will come later in Naomi’s instruction and is in part aided by Ruth’s change in attire but not her concealment beneath a cloak.
Note: the way many commentators arrive at the idea of an outer cloak meant to conceal Ruth’s identity, comes in part because the Hebrew word used here points to outer wear and is singular (thus they take it as a single outer garment warn on top of other clothes- i.e. a cloak). However, the Hebrew word here שִׂמְלֹתֵךְ is the general term used throughout the OT for clothing (verses other terms that are used for specific items of clothing or terms that point to undergarments). In turn, the singular form here serves as a collective singular of composition. As such, it points to one’s outer wear, which is composed of several parts (in today’s terms it would point to the collection of outer garments like shirt, pants, shoes, and etc, which make up how one is dressed). Thus, the purpose here is not for Ruth to conceal herself from recognition beneath some outer cloak. Rather, it is to tell Ruth to get dressed in standard public wear. At the same time, the notion of “best” clothing often seen in translations (e.g. NAS) is an addition based on a supposition that Naomi wants Ruth to look nice. As such, when Naomi tells Ruth to put on clothing, she must mean to put on her best outfit. Now while this supposition is highly likely (Naomi doesn’t want Ruth going out in dirty rags), what Naomi is instructing Ruth to do is far more than just look nice.
6] Notice the discretion of Naomi’s plan is not to hide Ruth beneath a cloak, which would probably draw more attention to her (imagine if you were the only one to show up to a party in a costume or mask- you would stand out). Instead, the discretion of Naomi’s plan is accomplished by Ruth’s change of attire/appearance and her timing. Remember, threshing occurred in the evening, thus the sun has set and the light is dim; Ruth is not in her familiar widow’s attire; and she avoids Boaz until after dinner. Such then is the discretion of Naomi’s plan.