Have you ever wondered: Should I take initiative, or should I wait on God? We can imagine that Naomi might have been asking this of the Lord. Some time had passed, and the harvest was finished. Yet, Naomi had seen no relational progress between Boaz and Ruth. No doubt she was impatient. She felt responsible for Ruth, knowing that the young woman would be even more vulnerable after her death. This concern motivated Naomi to act.

First, Naomi tells Ruth, “I must find a home for you, where you will be well provided for” (v. 1). The word translated “home” in the NIV means a tranquil place. It describes the security and rest that women in Israelite society found in marriage. Naomi also used this word when she said to Orpah and Ruth, “May the LORD grant that each of you will find rest in the home of another husband” (1:9).

Then, Naomi suggested a solution. Boaz was a “relative” (v. 2). She did not use go’el. But since he was a clan relative, the likelihood of Boaz becoming a go’el greatly increased. Finally, Naomi described a detailed plan. She explained that the opportunity was right. (Remember that timing is a theme throughout the book of Ruth.) That night Boaz would be winnowing barley on the threshing floor. This involved tossing the chaff and grain with a fork, allowing the chaff to blow away while the grain fell back onto the threshing floor. Boaz would sleep alone that night to protect the grain.

Naomi instructed Ruth to bathe, put on perfume, and wear her best clothes (v. 3). Ruth’s fresh attire likely signaled the end of her mourning and her readiness for marriage. Ruth was to uncover Boaz’s feet while he slept, lie down, and wait for his instruction. Ruth responded, “I will do whatever you say” (v. 5), showing her radical commitment to both Naomi and God.

Donate to Today in the Word: https://give.todayintheword.org/

See omnystudio.com/listener for privacy information.

When Americans were asked—Who has the greatest responsibility for helping people in need?—the top three answers were the government, nonprofit organizations, and religious institutions. Even so, seventy-two percent of respondents also said it is “extremely” important for them to help their own friends and family members in need.

It is helpful, in our study of Ruth, to reflect on Leviticus 25 which is part of the “Holiness Code.” This section of the Law outlined how Israel’s holiness and purity were to be maintained. The Lord declared, “The land must not be sold permanently, because the land is mine and you reside in my land as foreigners and strangers” (v. 23).

Within this context, the role of the go’el—the guardian-redeemer—is introduced as both a practical and a theological practice. If an Israelite fell into economic hardship and was forced to sell family land (v. 25) or even sell themselves into indentured servitude to a foreigner (vv. 47–54), a close relative (go’el) was expected to intervene and redeem the person and the property. This was not seen as an act of charity. Rather, it was an act of covenantal compassion that was instituted by the Lord and woven into Israel’s culture. Naomi and Boaz would both have understood this.

The Hebrew word go’el means “to redeem” or “to reclaim.” It’s a legal term that carries relational weight. Unlike the impersonal government or an institution, this redeemer was a family member—someone bound by blood and loyalty and covenant responsibility. The go’el’s act of redemption was done with honor. It did not shame or embarrass the recipient. Instead, this redemption was restorative. It was intended to return the redeemed to their rightful place in the community and to preserve the family inheritance given by God.

Donate to Today in the Word: https://give.todayintheword.org/

See omnystudio.com/listener for privacy information.

According to the Law, a guardian-redeemer (go’el) had the privilege and responsibility of protecting and restoring the rights of a close relative. This included redeeming property, freeing that relative from debt or slavery, and even avenging a relative’s death. Although the verb form of the word is used over one hundred times in Scripture, the book of Ruth gives us the most vivid example.

Today’s passage begins with Ruth threshing the barley she had gleaned (v. 17). Verse 17 emphasizes the amount of grain Ruth had procured—“about an ephah”—enough food for Naomi and Ruth to eat for an entire week. The overwhelming generosity (hesed) of Boaz was demonstrated once again.

Naomi was surprised when Ruth appeared with the ephah of barley and her leftovers from lunch. “Where did you glean today?” she asked (v. 19). But actually, she was more interested in “the man who took notice of [Ruth].” So, Ruth told Naomi about her incredible day, finishing with the man’s name—Boaz. Naomi recognized this name immediately and burst into praise. She pronounced the Lord’s blessing on Boaz. Then she proclaimed: “He has not stopped showing his kindness to the living and the dead” (v. 20). In the Hebrew, the grammatical structure is ambiguous. Was Naomi speaking of the Lord’s kindness or Boaz’s? Perhaps both. Naomi then shared the most important information. This man was a guardian-redeemer (go’el). Boaz had already redeemed Naomi and Ruth from hunger. But this new revelation adds another layer of suspense. What more is to come?

Ruth continued to glean in the field of Boaz about seven more weeks and still “lived with her mother-in-law” (v. 23). Her relationship with Boaz had not yet progressed.

Donate to Today in the Word: https://give.todayintheword.org/

See omnystudio.com/listener for privacy information.

According to the American Worldview Inventory 2025, the percentage of Americans who believe in the God of the Bible has declined significantly “from 73% in the early 1990s to just 40% today.” Dominating the current cultural landscape is “the practical expression of Syncretism”—handpicking and mixing a variety of beliefs from conflicting worldviews.

What we believe about God matters, and the book of Ruth reveals much about the true character of God. In it we see His hesed love and sovereign salvation plan. Throughout the story of Naomi and Ruth, the Lord is at work—often “behind the scenes”—orchestrating circumstances, arranging timing, and directing people for His redemptive purposes.

So today we look at another important passage where the Apostle Paul describes God’s sovereign role in our salvation. Paul opens his letter to the Ephesian church with a profound call to worship the Lord. He reigns over all and has ordained every detail of our redemption from “before the creation of the world” (v. 4). Before time began, God chose us in Christ “to be holy and blameless in his sight.” His choosing was not random. It was relational. He adopted us as sons and daughters “in love”—another act of hesed—and “in accordance with his pleasure and will” (v. 5).

The theme of God’s sovereignty continues in verse 11. Our adoption comes with an inheritance from the God who “works out everything in conformity with the purpose of his will” (v. 11). Nothing is outside of His control. The Father, Son, and Holy Spirit work together for our salvation. The Father chooses (v. 4). The Son redeems (v. 7). And the Spirit seals (v. 13). We are the beneficiaries of God’s divine love and sovereign grace—not because of our effort, but because of His unchanging will.

Donate to Today in the Word: https://give.todayintheword.org/

See omnystudio.com/listener for privacy information.

From bringing dinner to a friend who is ill to packing boxes for a ministry such as Feed My Starving Children, there are many ways we can serve others through the gift of food. Providing a meal for someone in need is certainly one of the most tangible ways we can demonstrate hesed to the people in our lives.

As we follow the story of Ruth and Boaz, we see this same type of generosity. When it was time for the midday meal, Boaz called to Ruth, “Come over here” (v. 14). She was likely keeping an appropriate distance until he surprisingly summoned her. The fact that Boaz ate with his workers showed his care for them. And when he invited this foreign stranger to join them, they were likely surprised. In ancient Israel, meals were about more than just filling the stomach. A shared meal was an act of hospitality.

Boaz instructed Ruth to enjoy the bread dipped in wine vinegar. He offered her nothing less than the best. After he served her the roasted grain himself. Ruth “ate all she wanted and had some left over” (v. 14). This detail demonstrates once again Boaz’s extraordinary compassion and generosity.

As Ruth returned to the fields, Boaz continued his care. Hesed upon hesed. First, he ordered his workers to care for Ruth psychologically—not to shame her in any way. Then, he instructed them to pull out extra stalks of grain and leave them for Ruth (vv. 15–16). This treatment would have been an unheard-of blessing.

This incredible scene ends with a simple summary of Ruth’s day. “So Ruth gleaned in the field until evening” (v. 17). This moment is pregnant with irony. Ruth must have been stunned by the extraordinary favor she received from Boaz. But she was still unaware of his full redemptive significance.

Donate to Today in the Word: https://give.todayintheword.org/

See omnystudio.com/listener for privacy information.

In J.R.R. Tolkien’s The Lord of the Rings, Samwise Gamgee demonstrates uncommon devotion to his friend Frodo. Sam sticks by Frodo through their arduous journey, and when his friend is too weak to finish, Samwise carries him up Mount Doom, iconically declaring: “I can’t carry it [the ring] for you, but I can carry you!”

In the book of Ruth, Boaz showed extraordinary care for the young foreign woman who providentially appeared in his fields. In verse 8, Boaz broke his conversation with the foreman and addressed Ruth for the first time—as “daughter,” which was beautifully significant. Despite her foreign status, he saw her as kin.

Some commentators believe that something happened to Ruth during her “rest in the shelter” (v. 7). The harvesters had possibly approached her in an unwelcome way, which drove her to leave. Boaz had to tell her twice not to go (v. 8). He instructed her to stay with his servant girls. The Hebrew word for “stay” is also used in Ruth 1:14 when Ruth was “clinging to” Naomi. It describes joining together in a continuing relationship.

Boaz then laid out a plan for Ruth’s ongoing care, offering her extraordinary access to the fields. She was to stick close to the other young women for camaraderie and protection. Boaz warned his workers to leave her alone and gave her special permission to drink water the men had drawn (v. 9).

Ruth was overwhelmed by his generosity. She bowed in humble gratitude and asked him why she should enjoy such favor. Boaz responded with glowing admiration. He had heard of Ruth’s sacrificial loyalty to Naomi, her act of hesed. He asked that Yahweh would repay and reward her kindness. He painted a powerful picture of the Lord’s ultimate protection over Ruth. Under God’s wing she would find refuge (vv. 11–12).

Donate to Today in the Word: https://give.todayintheword.org/

See omnystudio.com/listener for privacy information.

When an author presents a character, it can be done directly or indirectly. With direct characterization the author tells the audience what the character looks or acts like. With indirect characterization the author shows the audience what a character is like through dialogue and actions.

In chapter 2, we learn more about Boaz and Ruth. Verse 4 begins with the little transitional phrase “just then.” In the Hebrew, it carries a greater connotation than just timing. It denotes the suddenness and coordination that only the providential hand of God could orchestrate. God can work in an instant!

As soon as Boaz arrived, he greeted his workers with a blessing from God, and they called back the same to him (v. 4). This seemingly simple exchange says volumes about the sort of landowner and boss Boaz had been. He had clearly created a positive and respectful work environment, where he was in close communication with his harvesters, and God was revered. Immediately, Boaz noticed an unknown young woman in his field, and he asked his foreman to identify her. Ruth is again identified by her nationality—Moabite—and by her connection to Naomi, a widow (v. 6). These facts also qualified her to reap in the fields.

Then, the foreman described Ruth’s actions, also revealing a great deal about her character (v. 7). She had asked permission to glean behind the reapers, which was a respectful gesture, not required by the Law. Ruth had worked hard all day, “except for a short rest in the shelter.” The meaning of this final phrase is difficult to interpret. Given the entire context, some commentators believe that during this rest some other workers had accosted Ruth. We will explore this possibility in the coming days.

Donate to Today in the Word: https://give.todayintheword.org/

See omnystudio.com/listener for privacy information.

When a new character enters a story, the author must decide what information to share. Excessive back story could detract from the overall narrative. But sharing too little could leave the audience confused. Strategic details are needed, so the new character fits effectively into the plot.

In Ruth chapter 2, another key character, Boaz, is introduced with important descriptors. First, he is described in relationship to Naomi as “a relative on her husband’s side.” Then, it is emphasized that he was “from the clan of Elimelek.” In ancient Israel, the “clan” was the most important grouping in the social structure, and this relationship will become necessary for him to function as a guardian-redeemer. In addition, this new character was “a man of standing” (v. 1). This phrase denotes strength, capability, and wealth. He is a man of status and character: Boaz.

Suddenly, the scene shifts back to the women (v. 2). Ruth is again described as a Moabitess. The author continues to remind his audience of her foreign, vulnerable state. Ruth asked Naomi for permission to go into the fields and glean. Although the Law allowed the poor, aliens, widows, and orphans to do this, they were not always accommodated in reality. Hence, Ruth hoped to glean in the fields of someone who would benevolently allow it (v. 2).

It is interesting that Ruth took the initiative. Naomi was likely still absorbed in her bitterness since she gave only a simple approval. So, Ruth went out to glean. In the Hebrew, the phrase “as it turned out” literally means “her chance chanced” (v. 3). Both the noun and the verb, forms of the same word, are used to communicate that the opposite of “chance” is at work. Rather, a sovereign God was directing the lives of Ruth, Naomi, and Boaz in His gracious providence

Donate to Today in the Word: https://give.todayintheword.org/

See omnystudio.com/listener for privacy information.