Who is the true redeemer in the book of Ruth?

WE have noted already that from the fourth verse of the second chapter is a distinct part, and gives us "God in relationship with the creature He has made." Thus He is now spoken of, not simply as God - Elohim, but as the Lord God - Jehovah- Elohim. Jehovah is the name of which the inspired translation is given in the third of Exodus -"I am:" expanded to its full significance in the book of Revelation as, "He which is, and which was, and which is to come." Thus in immutable existence He follows out the changes of created being, propping up creaturehood with the strength of eternity. "By Him all things consist." As in relation with a redeemed people - Israel - how blessed and reassuring this His covenant-name! But here He is the "Lord God," not of Israel , but of man, a prophecy and picture of what shall be when "the tabernacle of God shall be with men." Still there is no "tabernacle of God" here; the final fact transcends all pictures. That we have, however, a picture or type of eternal blessedness in this account that follows is plain to see. Its central figure, Adam, with his relationship to Eve, his wife, is so referred to elsewhere. ( Rom. 5:14; Eph. 5: 31, 32.) Paradise and the tree of life also meet us in prophecies of the blessedness to come. (Rev. 2:7; 22:2.) That there should be contrast also in many respects is not inconsistent with the nature of types, but on the contrary most consistent. (1 Cor. 15:45 - 48; Phil. 2:6.) We may therefore in the beginning of things, contemplate the final end, however much we may find it true that "we see in part, and prophesy in part." Man, then, is the manifest head of the new created scene; and if made in the image and likeness of God, how plainly is he in the image also of the true man, God's image. The dust of the earth, inspired by the breath of the Almighty, might well be the foreshadow of the union of the divine and human in one blessed Person in the time to come. The place of headship over all is but the anticipation of the wider headship of the Son of Man. "Image" and "likeness" of God have immeasurably fuller meaning in their application to the "last Adam" than to the first. Then as to the relationship of the man and woman. It takes little to see in that "deep sleep" into which Adam was cast the figure of the deeper and more mysterious sleep of the "last Adam." Out of the man thus sleeping the woman is derived, as the Church out of Christ's death, and which by the creative Spirit is built up as His body, "of His flesh and of His bones."

The Book of Ruth may be taken as having a prophetic force: Naomi may represent Israel separated by death from 'God my king' (Elimelech), a widow and desolate among the Gentiles: Ruth, the remnant in which, on the ground of mercy, the nation will bear a son. Christ who as Israel's kinsman has the right of redemption, will take their cause in hand and bring it to a glorious issue.

Boaz represents the Goel or Kinsman-Redeemer, Who will restore the lost inheritance. Christ Himself in His risen power and personal right is typified, ensuring "the sure mercies of David" (Acts 13:34) for His earthly people. The "nearer" kinsman portrays the law of God which, though given to Israel by Moses, brought to the people only condemnation and curse, not redemption.

Being married to Boaz, Ruth gave birth to a son (v. 13), certainly a great joy to both the parents, but it is interesting that the women congratulated Naomi, saying, Blessed be the Lord, who has not left you this day without a close relative; and may his name be famous in Israel" (v. 14). Not only was Ruth's widowhood taken away, but Naomi's desolation was no more. Naomi picture that desolate state of Israel in being so deprived of blessing (now for centuries). What a change then for Naomi! -- and due entirely to Boaz, "a restorer of life and a nourisher of your old age" (v. 15). The life of Boaz was continued in his son. Also, it was Ruth who had borne him -- a daughter - in - law who was better to Naomi than seven sons. So also, in a coming day, Israel's desolation will be changed to most abundant joy and blessing when the Lord Jesus, the great Redeemer, will be recognized as their true Messiah. Naomi became a nurse to the new born child, and the neighbors said the son was born to Naomi, reminding us of Isaiah 54:1, for the one Son is promise of more to come. Israel has lost much through disobedience, but will gain much more than she has lost through the grace of the great redeemer, the Lord Jesus.

And Boaz ("in him is strength"), a mighty man of wealth, is a type of the Lord Jesus. He by grace encourages Ruth in such a way that eventually, because he is a "kinsman - redeemer", she is brought happily into the commonwealth of Israel by marriage to him. And Naomi too shares the joy and blessing of the results of this.

All know the story of Ruth and Naomi. Ruth was a Moabitess who had no claim to the blessing, but she came with Naomi to the land of Judah. There was one person in that land in whom she might have hope. The mighty man of wealth—Boaz. All her hope was in Boaz, and he undertook to do a kinsman’s part. Remember redemption involves carrying things out judicially and according to certain rights. There was one before Boaz, but he refused to do a kinsman’s part so Boaz undertook to do it. Now for us there was none other than the true Boaz the Lord Jesus, come of the line of Boaz and Ruth according to the flesh. He undertook the whole question of redemption—price and power, persons and property. For Ruth, the result was, not only did Boaz become her redeemer, but he became her bridegroom, and the fields in which she gleaned became hers too. She got the inheritance. Our true Boaz, our Kinsman, Redeemer, and Bridegroom, will share with us His wide fields, His glorious inheritance. The saints are “heirs of God and joint-heirs with Christ.”

As we shall see presently there was a kinsman-redeemer in the case of Ruth who could claim priority in relationship even over Boaz, one who most surelyhad the right to redeem, and further was willing to redeem, but alas he came short in the second qualification. His ability to accomplish that work was lacking and he was rendered helpless to undertake the task. But Boaz not only had the right to redeem and was willing to do so, but best of all, he was able. So in the case of the Saviour, He had the rightto redeem man, by virtue of His tremendous stoop from the highest glory to the deepest depths of humiliation. Because He was the Son of God became Man, it settles once and for all the question of the Redeemer's righttoredeem, whilst the glorious fact that He who didbecome Man was also very God, establishes without doubt or controversy His abilityto undertake the work. But perhaps the crowning hate of all is to be found in the fulfilment of the requirement, namely, His willingness.Out of love to our souls the blessed Saviour willingly undertook our case, giving Himself a ransom for all, and now writer and reader can say (if the latter is a child of God) "The Son of God who loved me and gave Himself for me." He who thus fulfilled all three qualifications of the Kinsman-Redeemer has accomplished the task to the entire satisfaction of a thrice holy and righteous God, and redemption is now a glorious fact, procurable by whosoever will. Appropriation by the sinner is all that is needed to obtain the blessing which Christ has secured.

Thus Adam, in his faith, talked only of life, though in the midst of death — death, which he himself had brought in, a standing witness against him. He was doomed to be an outcast in a scene of ruin which his own sin had produced. He knew this and allowed it. But he had listened to the story of the conflict between his destroyer and the woman's Seed. In the very place of judgment — from among the trees of the garden, where conscience had driven him — his ear had caught the sound of the sweet gospel, not of mercy merely, but propitiation and victory, and forth he comes, talking of life. He called his wife "Eve," the mother of all living. All life was in the promised Kinsman-Redeemer. In creation Adam himself had been constituted head of life — "Be fruitful, and multiply, and replenish the earth;" but that, in his esteem, was now forfeited and gone. Life must flow in a new channel, "He that hath the Son hath life, and he that hath not the Son of God hath not life."

And now Boaz speaks to Ruth. She has done nothing. but place herself under his protection, "And he said, Who art thou? And she answered, I am Ruth (which means "beauty") thine handmaid; spread therefore thy skirt over thine handmaid, for thou art a near kinsman. And he said, Blessed be thou of the Lord, my daughter, for thou hast showed more kindness at the latter end than at the beginning." How the Lord de. lights to have a soul in living contact with Him. self. He says, "Thou hast showed more kindness in the latter end than at the beginning." What does he mean by that? Why, in the 2nd chapter she had gone into the field merely as a gleaner, and there had met Boaz. Now she had gone straight to him, confided in him, put her case entirely into his hands. "Take charge of all my affairs, I claim thy care," she seems to say, "thou art a near kinsman," that is, the heart claims Christ, and cannot do without Christ.

Does your heart say that? Do you claim Him? "How can I claim Him?" you ask. By faith. Faith can always appropriate Christ. Because you and I were under sentence of death, He became a man, died, and by His dying abolished death, and put away sin; and now, in resurrection, He takes all who believe into living union with Himself. so that by faith I can go to Him and say, "Thou art a near kinsman." What is that lovely word which He sends on the morning of His resurrection to those who trust in Him? Listed, "Go to my brethren, and say to them, I ascend to my Father, and your Father; and to my God, and your God." Who are His brethren? Those who confide in Him. He acknowledges them, He takes the kinsman's place. He says, "It is true that I am thy near kinsman." He takes our place, under the judgment of God, in grace upon the cross, takes our sins upon Him, goes into death and the grave, but He rises from among the dead, and the first thing He does is to share all His spoils with us.

Beside the common signification of this term for a male relative, it is used typically in reference to the Lord Jesus in His relationship with Israel. As their kinsman He has the right of redemption, and will undertake their cause in a future day, as Boaz did the cause of Naomi and Ruth. Ruth 2 — Ruth 4.