The word levir is Latin for brother-in-law. Levir has come down to us to describe a provision of the Mosaic Law serving two great purposes in Israel (Deut 25:5-9; Lk 20:27-38). First, to provide a husband and heir to a widowed woman; and second, to protect the name, memory, and property of a man who died without an heir.
In the event a man died without an heir, one of his brothers or a near male relative married the widow. This marriage was to be the result of love and compassion and could not be forced, though rejecting it came with great public humiliation.
By marriage, the kinsman in the levirate marriage would redeem what was lost to death, bondage, poverty, or slavery, bringing it back to life abundant.

I. Patience (Ruth 3:1). The end of the harvest was the Feast of Succoth (tents) or Pentecost in Greek and commemorated both Israel’s entry into the Promised Land after 40 years of wilderness wandering, as well as God’s provision and the end of the harvest season (Lev 23:33-43; Ruth 2:23). From our text not much took place between Boaz and Ruth during the harvest months. To Naomi and Ruth it may have seemed that God had disappeared or given up in providing a redeemer; His hand had vanished in the daily tapestry of life.
Puritan preacher John Flavel wrote, "Providence is like a curious tapestry made of a thousand shreds, which, single appear useless, but put together, they represent a beautiful history to the eye." Beloved, when it seems God is inactive, be patient. He is still busy, working in a mysterious way His wonders to perform, if even hidden from our eyes. Be assured that the Author is also the Finisher (Gen 2:2-3; Ps 138:8; 1 Cor 1:8; Phil 1:6).

II. Provision (Ruth 3:2). Naomi was eager to provide security (lit, rest) for Ruth in the form of marriage (Ruth 1:9). God’s plan for poor widows wasn’t social welfare programs but marriage (1 Tim 5:14). The story of Ruth took place in the early years of the Judges, when God gave Israel rest during the rule of Othniel (Judg 3:11), Ehud (Judg 3:30), Barak (Judg 5:31), and Gideon (Judg8:28). Naomi desired the same rest for Ruth that God gave Israel.
Ruth was to go to Boaz at the threshing floor, where the grain was being separated from the stem and hull, and claim him as her goel, her kinsman-redeemer. Before meeting Boaz, Ruth needed to bathe; anoint herself with perfumed oil used to soothe dry skin, improve one’s appearance and smell, and work as a medicine; and change her clothes. These three steps were taken to end a period of mourning (2 Sam 12:20). Ruth didn’t do this to seduce Boaz, but to offer a clear sign that she was ready to move on from the sorrow of her husband’s death.
This passage isn’t about salvation. First, this isn’t the intent of the writer; Ruth was already saved. Second, the passage isn’t focused on the cleverness of Naomi or alluring sexuality of Ruth, but the graciousness of Boaz, a symbol of Jesus.

III. Providence (Ruth 3:4-6). Once the celebrating of Pentecost and threshing of the grain was done, men slept around the grain heap at the center of the floor to guard it. Ruth was to lay herself humbly at the feet of Boaz as he slept, which was dangerous business. Ruth could be mistaken for a thief or prostitute (Hos 9:1), and there had been sexual threats against her (Ruth 2:9). Naomi, however, was convinced of God’s sovereign and providential work, and Ruth could trust Him.
The Biblical truth of God’s sovereignty never leads a believer to a fatalism nor a resignation that we’re robots of puppets in God’s playhouse. His sovereignty recognizes man’s choices and works, adding hope and assurance of His will at work, bringing about His intended and glorious purpose. His great and good purpose in your life is for us to know Him and to enjoy Him forever.