As we have turned the pages of this short story, it was first Naomi and then Boaz who claimed our attention. Now we turn to Ruth, the one after whom the book is named, the young poverty-stricken widow from Moab who was to become renowned in Israel and an ancestress of Messiah. Remember that everything of eternal significance began when she made the decision to follow her mother-in-law back to Bethlehem-Judah (Ru 1:16, 17, 18).

Then is a time phrase (expressions of time) which should always prompt the question of the diligent inductive student When is 'then'? In this case we are not told exactly how much time lapsed between the closing of Ruth 2 and Naomi's question to Ruth in this verse. We are told that Boaz is threshing suggesting that we are at the end of the barley harvest (cp Ru 1:22), which would be about 4 weeks after Ruth and Boaz first met.

Hamilton Smith comments...

Gleaning in the fields of Boaz, and receiving blessings from the hand of Boaz, however happy and right, will not give full rest and satisfaction to the heart either of Boaz or Ruth. Nothing will give rest to the heart but the possession of the one that is loved. Hence, in chapter 3, Ruth is seeking to gain Boaz, and Boaz is working to possess Ruth. Love can never be satisfied with gifts, however precious; it must have the giver.

In his former dealings Boaz had shewn marvellous grace to Ruth. He had put at her disposal his fields, his corn, his maidens, and his young men. He had given her water from his well, parched corn from his table, and handfuls let fall of purpose. All these blessings, however, had not satisfied her heart. They had indeed won her confidence, and drawn out her affections. But once the affections have been won nothing but the possession of the Person who has won them will satisfy the heart. This is equally true whether in Divine or human relationships. The grace and gifts by which Boaz kindled the affections of Ruth would not in themselves satisfy these affections. It is the possession of the Blesser not the blessings that gives satisfaction to the heart.

Thus it is in the Lord's ways with believers. He so deals with us that we are brought to see that He is greater than all the blessings He bestows. Happy for us when we learn that blessings in themselves cannot satisfy. Christ alone can satisfy the heart.

Was not this the great lesson that Peter had to learn in Luke 5? The Lord bestowed a great temporal blessing upon Peter. He gave him the biggest catch of fish he had ever had. It was a blessing beyond the capacity of nets and boats to contain, and yet in that very gift the Lord so revealed Himself to Peter that He became greater in Peter's estimation than the blessings He had given; for immediately afterwards we read, he "forsook all and followed Him." What! left the fish that the Lord had given? Yes, he left all — nets, boats, and fish — and followed Him. If ever there was a catch of fish that Peter had a right to keep, it was the catch of fish the Lord had given. But he forsook the blessings to follow the Blesser.

So with another humble believer, Mary Magdalene. She had been completely under the power of the devil, for the Lord had cast out of her seven demons. She had been greatly blessed but her heart had been won to the Blesser. Thus at the empty tomb, when the disciples went away to "their own home," Mary stood without at the sepulchre weeping. Blessings were not enough for Mary; she could find no rest in this world without Christ. With Him she was happy, without Him she was desolate.

In like manner the Lord dealt with the man who was once a blasphemer of Christ and a persecutor of the saints. Grace reached and blessed him in such manner that Christ became greater to him than all the blessings that Christ could give. His desire is expressed in the words, "that I may know I Him," (Php 3:10-note) and again, "that I may win Christ." (Php 3:8KJV - note) He is not content to know all the blessings to which Christ has given Him a title; he must know the Giver of the blessings. He is not content to win heaven at last, but he must win the One who has made his heaven secure.

Alas! how slow we are to learn that Christ, and only Christ, can satisfy our heart's desire. At times we seek rest in our spiritual blessings. Our efforts are directed to keeping bright in our souls the joy of conversion, and the sense of the blessings we have received. But right as it is to be in the joy of salvation, all such efforts are doomed to failure. We cannot (and God never intended that we should) enjoy the blessings apart from the Blesser. Every blessing that we have received is set forth in Christ, and can only be enjoyed in company with Christ.

Others seek satisfaction in a busy round of service. Would that we were all busy in the Lord's service; but if pursued with the object of finding rest, we shall only find, like Martha (cp Lk 10:38, 39, 40, 41, 42) that we get distracted rather than find rest. Service is good but it will not satisfy the heart.

Others again seek some passing satisfaction in the vain things of this passing world, only to find that the more we surround ourselves with the things of earth the more we increase our cares (cp Mk 4:19JKV), rather than find rest of heart. The prophet truly says. "Arise ye and depart; for this is not your rest; because it is polluted" (Micah 2:10KJV). Again we say, Christ alone can Satisfy the heart.

Thus from one cause or another we are compelled to admit that as Christians we know little true satisfaction of heart. Saved indeed every true Christian is, but it is one thing to be saved and quite another to be satisfied.

Saved by the work of Christ
we can only find satisfaction in the Person of Christ.

The measure in which we are enjoying the company of Christ is the measure of our rest and satisfaction. Full and complete satisfaction will only be known when that great day dawns of which it is said, "The marriage of the Lamb is come, and His wife hath made herself ready." (Rev 19:7, 8, 9) In a mystery this great truth passes before us in the closing portion of the beautiful story of Ruth. The first two chapters have told us in picture how love for Christ is awakened. The last two chapters will tell us how love is satisfied.  (The Book of Ruth.)

It is clear that during the weeks of the barley and wheat harvests, Naomi had time to put her plan together. John Piper refers to her plan as strategic righteousness. (cp to passive righteousness = "I  don't murder, steal, etc.") When the time was strategically right she acted. As a background one should be aware of the fact that it was customary for Hebrew parents to arrange marriages (Ge 24:3, 4; 34:4, Jdg 14:1, 2, 3, 4, 5f - see notes).

Play Matchmaker from Fiddler on the roof

SHALL I NOT SEEK SECURITY THAT IT MAY BE WELL WITH YOU?: (Ru 1:9-note; 1Co 7:36; 1Ti 5:8, 5:14) (Ge 40:14; Dt 4:40; Ps 128:2-note; Jer 22:15,16)

shall I not seek rest for thee (KJV)

do not I seek for thee rest (YLT)

My daughter, should I not try to find a home for you (NIV)

My daughter, it's time that I found a permanent home for you, so that you will be provided for (NLT)

My daughter, shouldn't I try to look for a home that would be good for you? (GWT)

Daughter, is it not my duty to see you happily settled? (NJB)

My daughter, am I not to get you a resting-place where you may be in comfort? (BBE)

I must find a husband for you, so that you will have a home of your own (TEV)

My daughter, I must find a home for you so you will be secure (NET)

Naomi is saying in essence I seek for you a happy future. The idiomatic, negated rhetorical question is equivalent to an affirmation.

That it may be well with you - Recall that  Naomi prayed for this very thing in Ru 1:8, 9, and now she plays a role in  answering her own prayer. This is an example of divine sovereignty and human responsibility being beautifully interwoven to bring about the purpose of God.

Arnold Fruchtenbaum reasons that...

Naomi was faced with three issues. First, how could the name of Elimelech be maintained among the tribes of Israel since both her sons were now dead? Second, what steps should be taken to protect her inheritance, which Elimelech had left in Naomi’s trust? Third, how could she provide rest and security for her faithful daughter-in-law? A marriage between Ruth and Boaz would solve all three problems. (Fruchtenbaum, A. G. Ariel's Bible Commentary : The books of Judges and Ruth. Page 318. San Antonio, Tex.: Ariel Ministries)

Seek (01245) (baqas/baqash) conveys the idea of an earnest seeking after something with the full intention that the object sought be found  or acquired.

Naomi felt responsible for Ruth’s future husband and home. Naomi was no longer depressed, but had now in a positive sense become a "matchmaker, matchmaker" (from the tune in the wonderful musical "Fiddler On the Roof" which is highly recommended), and was preparing Ruth to seek the love of her willing kinsman-redeemer, Boaz. Naomi's motive was unselfish for she knew that if Ruth remained an unprotected widow in a foreign land, life could go very hard for her. The turning point in the narrative is at hand.

Paul wrote that he wanted

"younger widows to get married, bear children, keep house, and give the enemy no occasion for reproach." (1Ti 5:14)

Security (04494) (manowach from root nuah/nuach) which signifies absence of movement and thus pictures one being quietly settled in a particular place with the presence of security as when

the ark rested (nuah/nuach) upon the mountains of Ararat (Ge 8:4).

In contrast

the dove found no resting (manowach) place for the sole of her foot (Ge 8:9)

Manowach - 7v in the OT - Ge 8:9; Deut. 28:65; Ruth 3:1; 1Chr. 6:31; Ps. 116:7; Isa. 34:14; Lam. 1:3

Keil and Delitzsch write that rest in this verse...

signifies the condition of a peaceful life, a peaceful and well-secured condition, "a secure life under the guardian care of a husband" (Rosenmüller).

Naomi seeks a place of tranquility and repose for the maiden from Moab. Earlier (Ru 1:9-note) Naomi had prayed for Ruth to experience rest -

May the LORD grant that you may find rest (04496 = related word - menuchah = resting place, rest, quiet, a place where peace and trust are present)

There are 7 uses of manowach in the OT - Ge 8:9; Deut. 28:65; Ruth 3:1; 1Chr 6:31; Ps. 116:7; Isa. 34:14; Lam. 1:3 and rendered in the NAS as place(1), rest(2), rested(1), resting place(2), security(1).

God was answering Naomi's prayer more

exceeding abundantly beyond all that (she could) ask or think (Ep 3:20-note). 

Has God ever surprised you with an answer so much more than you even thought possible? Rest assured that Jehovah "delights in the prosperity of His servant" (Ps 35:27-note) and "in those who fear Him, who put their hope in His unfailing love." (Ps 147:11NIV-note)

Rest as used in this context implies the security and benefits that are to be found in a godly marriage as discussed below. The Greek word used to translate manowach is anapausis which means to refresh, give rest or permit one to cease from labor in order to recover and collect their strength. Jesus' great invitation uses two forms of this word

Come to Me, all who are weary and heavy-laden, and I will give you rest (anapauo, the verb) Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest (anapausis, the noun) for your souls."  (Mt 11:28, 29)

Believers are the bride of Christ and in covenant with Him, the one Whom "Boaz" prefigures and in Whom we find our "Sabbath rest and our eternal rest and security.

Rest (manowach) also implies a state of contentment and satisfaction as alluded to by the psalmist:

Be at rest (manowach) once more, O my soul, for the LORD has been good to you. (Ps 116:7-note)

As alluded to above, Ruth 3:1 provides a fascinating "commentary" on the ideal state of marriage, which when entered into within God’s will, is the closest earthly approximation to rest which a human being can enjoy, for ideally a godly marriage fixes and composes the affections for life. How unlike most marriages in our modern low commitment society. Is your marriage a blessed rest or a restless battle? A married state is, or should be, a state of rest where "youthful lusts" are forsaken (2Ti 2:22-note), wandering affections are fixed on one's beloved (cp "my beloved" in Song of Solomon - Song 1:13, 14, 16; 2:3, 8, 9, 10, 16, 17; 4:16; 5:2, 4, 5, 6, 8, 10, 16; 6:2, 3, 7:9, 11, 13; 8:14), and one's heart is thus at rest. Naomi seeks Ruth's rest in the house and heart of her husband, who she hopes to be Boaz.

Hubbard  observes that...

A significant theological point emerges here. Earlier Naomi had wished (Ed: or prayed for) for these same things (Ru 1:8, 9 - see notes Ru 1:8; 1:9). Here human means (i.e., Naomi’s plan) carry out something previously understood to be in Yahweh’s province. In response to providentially given opportunity, Naomi began to answer her own prayer! Thus she models one way in which divine and human actions work together (Ed: cp God's sovereignty, human free will/responsibility): believers are not to wait passively for events to happen; rather, they must seize the initiative when an opportunity presents itself. They assume that God presents the opportunity.” (Hubbard, R: The Book of Ruth. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988 )

McGee writes

Life in the presence of penury could not have been pleasant for the maid from Moab, but there is not a scintilla of suggestion that she ever complained. She had cast her lot with Naomi on the side of God (Ru 1:16, 17, 18), and she abode with fortitude in her decision. The mother heart of Naomi went out to her daughter-in-law, and she sought for her a place of rest. This could only be attained in the quiet shelter of a godly home, where some strong man protected Ruth from the stormy winds of a harsh world. (McGee, J. V. Ruth and Esther: Women of Faith. Nashville: Thomas Nelson Publishers)

Roy Hession applies these truth to the believer's life writing...

When Ruth told her mother-in-law that the name of the man in whose field she had been gleaning was Boaz, I like to think that Naomi suddenly sat bolt upright... We, too, need a like revelation of the right vested in the Lord Jesus for us, if we are to be emboldened to put in our plea for the full redemption that grace has for us. We need to see that the One who has been showing us such undeserved favours ever since we took our place as gleaners in His field has more and is more. We need to see that Jesus is our nearest Kinsman, with the right to redeem both ourselves and our situation, a right acquired through the mighty sufficiency of His blood. The Son of man has the right on earth to forgive sins, and more, to redeem and overrule for ultimate good the very losses occasioned by our sin. And it is all based on blood, in the shedding of which all blame attaching to us was anticipated and extinguished.

With that vision of the blood must go a new vision of grace—that our very lacks, faults and failures are our qualifications for what grace provides, in the same way that Ruth had to see that her poverty and widowhood were the very things that qualified her for a redeemer. The lines of John Newton's hymn,

Thou tallest burdened souls to Thee,
And such, O Lord, am I,
Always give me afresh, as I sing them,
This vision of grace.

They show me that Jesus specialises in burdened souls and calls such to Him, and that being the case, I qualify, `for such, O Lord, am I.' Our situations of need are not our disqualification as the Devil would have us to believe, but are in fact, if duly acknowledged, our only qualification to be blessed, which means we are just the case for Him. A new vision of the blood of Christ and the grace of God, then, is all important if we want to make the same daring claim on our nearest Kinsman, as Ruth made on hers. So do yourself the luxury of hearing again and again this sweet Gospel; and if it does not seem to come always from the pulpit, then start preaching it to your heart yourself, until at last you have the boldness to lie at the feet of your Kinsman with great confidence as to what He will do for you. (Hession, Roy: Our Nearest Kinsman: The Message of Redemption and Revival in the Book of Ruth. Christian Literature Crusade. 1976)

COMPARISONS
AND CONTRASTS
RUTH 2 AND RUTH 3