Michael Card writes about lament: “One of the fascinating features of biblical laments…was the way every one transitions. These psalms begin lamenting…and then at some unpredictable point they transition and begin to praise…In three important laments, Psalms 13 and 69 and Jeremiah’s Lamentations, the word hesed appears at this turning point. It marks the transition from despair to hope.”

The prophet Jeremiah wrote the grief-saturated book of Lamentations in the aftermath of Jerusalem’s destruction and Israel’s exile in 586 BC (see our August 2025 study). Lamentations is a raw outcry of pain and loss. Jeremiah began chapter 3 by blaming God for his hardships. He accused God of afflicting him, driving him away, and turning against him out of wrath (vv. 1–3). Then, Jeremiah described his body—broken, aged, and covered in darkness (vv. 4–6).

These physical details vivify his human vulnerability and agony. Jeremiah’s pain was also spiritual. In verses 7–9, he uses the metaphor of a prisoner. His grief felt like thick walls and heavy chains. Most devastating was the seeming silence of God. He likened God to a bear or a lion who attacked and left him for dead. Jeremiah’s grief took a social and emotional toll. His people mocked him (v. 14) until his hope and peace were gone (vv. 17–18).

But God! In verse 21 we see a turning: “Yet this I call to mind and therefore I have hope.” This transition is an intentional shift in thought, leading to one of the most hope-filled declarations in all of Scripture: “Because of the LORD’s great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithfulness” (v. 22). The Hebrew word for “great love” (“steadfast love” in the ESV) is hesed.

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Elisabeth Elliot once wrote: “Waiting on God requires the willingness to bear uncertainty, to carry within oneself the unanswered question, lifting the heart to God about it.” At its core, waiting isn’t about passing time. It’s about exercising trust.

Today’s scene takes place at Naomi’s house, just after dawn. Boaz had left for the city (v. 15), and Ruth returned home with his bountiful gift. Naomi greeted Ruth as “daughter” and asked about her visit (v. 16). She was eager to hear the story; so much depended on the outcome. The narrator doesn’t recount the complete conversation. He simply sums up Ruth’s account: “Then she told her everything Boaz had done for her” (v. 16).

We learn about Boaz’s gift and his parting words: “Don’t go back to your mother-in-law empty-handed” (v. 17). Interestingly, this remark from Boaz was not included in the actual account (vv. 6–14). The author adds it here because of its particular importance for Naomi. The word “empty” references Naomi’s declaration of emptiness in chapter 1: “I went away full, but the LORD has brought me back empty” (v. 21). Ruth had been present when Naomi made that initial despairing statement, so it is fitting for Ruth to articulate Boaz’s care for Naomi—his hesed desire to fill both her stomach and her heart.

Naomi now understood the depth of Boaz’s commitment. She was confident in his character, his purpose, and his ability. So, with this assurance, Naomi counseled Ruth to “wait” (v. 18). To sit still and trust—in both Boaz and the Lord. Once again, we are left in suspense. We wait with Ruth to learn the outcome of Boaz’s trip to the city. This is also the last time that Ruth and Naomi speak. They step aside as Boaz takes the lead.

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One of the most powerful practices to engage in—especially when we’re feeling discouraged—is to lift our voices in praise, rejoicing in who God has been and how He has worked. Today we’ll sit in the sanctuary of the hesed love of God.

Psalm 136 is a rich liturgical hymn that recalls the mighty acts of God in creation and redemption. This repeated refrain anchors each verse: “His love endures forever.” This line is deeply theological. The Hebrew word translated “steadfast love” is, once again, hesed. It describes God’s covenantal loyalty, mercy, and enduring kindness toward His people.

The psalm opens with a call to thanksgiving, rooted in God’s character—“he is good” (v. 1). And He is the one true God (v. 2). No other can compare. Then the Psalmist traces God’s hesed throughout history—His acts in Creation (vv. 4–9), His deliverance of Israel from Egypt (vv. 10–16), His conquest of Canaan (vv. 17–22), and His ongoing care (vv. 23–25). God created the universe, and He sustains it. He protects and provides for His people. And in every season, the repeated refrain reminds the worshipper that these are not isolated acts. They are a collective expression of God’s unbreakable love.

Psalm 136 echoes the covenant God made with Abraham in Genesis 15, which He fulfilled when He delivered His people from Egypt and gave them the Promised Land. Every victory and every provision were not a result of Israel’s merit. It was only a result of God’s faithful commitment to His promises. The refrain emphasizes the permanence. God’s love is not fleeting; it “endures forever.”

Of course, God’s hesed did not end in the Old Testament. It was most fully realized with Christ on the cross (Rom. 5:8). The love displayed at Calvary is not fickle or fading; it is covenantal, eternal, faithful.

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Have you ever wanted something badly but were completely unsure how it would turn out? Achieving the goal feels impossible. For Ruth, certainly, her situation was complicated.

At Naomi’s request, Ruth had approached Boaz, asking him to be her redeemer. But another complication will come between them and the redemptive future for which they longed. The scene opens with Boaz responding to Ruth’s overture by uttering a blessing from the Lord and calling her “daughter” (v. 10). He understood her intent to be pure, and he too acted virtuously. He praised her acts of hesed, proclaiming that her gesture of hesed toward him was even greater than the hesed she had shown toward Naomi. Not only had she sacrificed her home to follow her mother-in-law, she also laid aside any preference for a younger man to pursue a marriage with Boaz.

Boaz assured Ruth that he would do as she asked, and he complimented her character (v. 11). He explained that the whole town knew of her reputation. Her uprightness was so astounding that people were talking. The reader should remember that the author said something similar about Boaz in 2:1.

Boaz acknowledged his role and responsibility as guardian-redeemer. But he then uttered an unexpected twist—a new complication (v. 12). According to the clan structure, another nearer relative (guardian) should have first rights of refusal when it came to both the land and Ruth. Boaz acted with full integrity. He would present the opportunity to the nearer guardian before making any move of his own.

Boaz cared for Ruth by reassuring her of his intent, protecting her reputation, and providing more food. The next morning, Boaz went straight to town. He took the initiative in doing the right thing.

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In a story, when a character makes a bold and risky move, the reader wonders what the outcome will be. The suspense keeps us engaged! In the book of Ruth, we see this kind of suspense. After Naomi laid out her plan for Ruth to visit Boaz by night (vv. 1–5), Ruth went to the threshing floor and put the plan into action. The author emphasizes her complete obedience: “[She] did everything her mother-in-law told her to do” (v. 6).

Ruth remained hidden until Boaz finished eating and drinking. As he crossed to the far end of the grain pile—a more private location—he was “in good spirits” (v. 7). Literally, this phrase can be translated as “his heart was good,” implying being favorably disposed to do the right thing. He would be receptive to Ruth’s approach. After Boaz had fallen asleep, Ruth approached him, uncovered his legs, and lay down at his feet. This situation creates suspense. Will Boaz see her? How will he respond? Boaz was startled awake, and the narration changes to his point of view—putting us in Boaz’s shoes to discover a woman lying near him. His surprise was expressed in his incredulous question: “Who are you?” (v. 9). Ruth chose her response carefully. Perhaps Naomi had coached her on what to say. She identified herself and called herself his “servant,” using the word amah. This word communicated a slave’s vulnerability and need for protection, while still giving appropriate respect.

Ruth then made her bold request. She asked Boaz to spread the corner of his garment (kanaph) over her, using Boaz’s position as guardian-redeemer (go’el) as her justification. The term kanaph can refer to his clothing, but it can also be a general plea for protection. Boaz used kanaph in 2:12 for “wings.” It can also symbolically allude to marriage. Ruth’s intentions are clear. How will Boaz respond?

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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.

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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.

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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.

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