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Friday, April 26, 2013

The Gentile Bride

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Ruth - the Gentile Bride

“I have also spo­ken by the prophets, and I have mul­ti­plied visions, and used simil­i­tudes, by the min­istry of the prophets.” (Hosea 12:10) As the Bere­ans did, check the fol­low­ing out for your­self. (Acts 17:11)

For what­ever was writ­ten in ear­lier times was writ­ten for our instruc­tion, that through per­se­ver­ance and the encour­age­ment of the Scrip­tures we might have hope. (Rom 15:4)

This arti­cle will explore the story of Ruth. The Jews read this story each Pen­te­cost but the prophetic mean­ing is lost on them. Ruth has huge mean­ing for the Chris­t­ian Church. Like the story of Rebecca,  the role of the gen­tile bride of the com­ing Mes­siah was always tucked away in the scrip­tures. Ruth was a ref­er­ence Peter and Paul would have drawn their theology from.

Prophetic Roles or mod­els or Types. Naomi is a type Israel dur­ing the Dias­pora. Ruth is a Gen­tile bride of the Kins­man Redeemer. He is the cen­tral Char­ac­ter and is also called the Lord of the Harvest.

Ruth the Moabite joins the tribe of Judah, through an act of kind­ness, and she becomes the great-grandmother of David, the king of Israel.

Esther and Ruth are the only two books named after women.   One is a lowly gen­tile join­ing Israel and the other an royal Israelite in a gen­tile land. There are four women in the linage of Jesus and the royal line of Matthew’s geneal­ogy.  Tamar,  Rahab mother of Boaz,  Ruth and Bathsheba,  all of ques­tion­able moral status.

In rhetoric Ruth is very impor­tant — Boaz and Naomi – the older gen­er­a­tion – Speak in the archaic Hebrew. Ruth speaks in a more mod­ern ver­sion. The book is a mas­ter­piece of Hebrew literature.

Ruth is posi­tioned between Song of Songs and Lamen­ta­tions in the Tanakh.

Since Song of Songs is a love song between God and His peo­ple, while  Lamen­ta­tions  is a lament over the lack of love between His  peo­ple and their God.  The posi­tion of Ruth alludes to the con­nec­tion that con­nects the lack of love to whole­hearted love.

The name Ruth means “friend  or pleas­ant com­pan­ion.” Ruth is a Love story – The love of Ruth for Naomi and the love of Boaz for Ruth.  God mod­els His love and His Redemp­tion of us in this drama.  A major theme of the Book of Ruth is that of the kinsman-redeemer.  Boaz, a rel­a­tive of Ruth on her husband’s side, acted upon his duty as out­lined in the Mosaic Law to redeem an impov­er­ished rel­a­tive from his or her cir­cum­stances.  Lev 25 v79– 49 Boaz can be viewed as a type of Christ in a seven-fold aspect: Lord of the Har­vest, The Near Kins­man, The Sup­plier of Wants, The Redeemer of the Inher­i­tance, The Man Who Gives Rest, The Wealthy Kins­man, and The Bridegroom.

The mar­riage of Boaz and Ruth was of a type known as a levi­rate mar­riage . 

More­over, the Israelites under­stand­ing of redemp­tion included both that of peo­ple and of land. In Israel land had to stay in the fam­ily. The fam­ily could mort­gage the land to ward off poverty; and the law of required a kins­man to pur­chase it back into the fam­ily. Boaz becomes Ruth and Naomi’s “kinsman-redeemer.”


HISTORICAL AND SOCIAL CONTEXT

In the Hebrew Bible, Ruth is one of the Megilloth (Fes­ti­val Scrolls) and is read dur­ing the feast of Pen­te­cost.  In accept­ing the God of Israel, Ruth fore­shad­ows the gen­tiles becom­ing a part of spir­i­tual har­vest — the church.  The story takes place dur­ing the time of judges dur­ing the Bar­ley and Wheat harvest.

The book of Ruth is per­me­ated with ancient Israelite cus­toms that seem strange to us: the glean­ing of grain by the poor (Ruth 2:2), inher­i­tance laws (Ruth 4:9–10), the removal of san­dals in busi­ness exchanges (Ruth 4:7). Another cus­tom alluded to in the story is that of levi­rate mar­riage (Ruth 1:11–12).

THE LEVERITE MARRIAGE.

If a mar­ried man died with­out any chil­dren to carry on his name and inher­i­tance, it was his unmar­ried brother’s respon­si­bil­ity to marry the widow so that: “The first son she bears shall carry on the name of the dead brother so that his name will not be blot­ted out from Israel” (Deuteron­omy 25:6). This is known as a levi­rate mar­riage from the Latin word for brother-in-law, levir

Since there is no heir to inherit Elimelech’s land, the Levi­rate Law is trig­gered by the redemp­tion in this unusual situation.

THE KINGSMAN REDEEMER

Deuteron­omy 25 From the idea of the human “go’el” as a redeemer of his kins­men in their trou­bles, there are to be found many allu­sions to God as the Divine Go’el, redeem­ing His peo­ple from their woes (com­pare Ex. 6:6, 15:13; Ps. 72:2), and of the peo­ple them­selves becom­ing the “redeemed” ones of YHVH (Ps. 107:2; Isa. 62:12).

The law of redemp­tion is detailed pri­mar­ily in Leviti­cus 25 and cov­ers both the loss of prop­erty and the loss of free­dom. Adam suf­fered both these losses when he sinned and from that time for­ward all of his prog­eny were held cap­tive to sin by the one who had stolen their king­dom, await­ing the Great Kins­man Redeemer.

(a) Israel is redeemed as a nation out of Egypt (Ex. 6:6; cf. Isa. 63:4).  (b) One ani­mal should be redeemed by another (Ex. 13:13). A lost estate could be redeemed by a kins­man (Lev. 25:25). This prac­tice becomes a type of Christ’s redemption.

The con­cept of redemp­tion and the goel, the man who redeems, are of pri­mary impor­tance in Ruth. One of most impor­tant duties of the redeemer was to aid a mem­ber of his extended fam­ily who had been forced to sell his land due to severe poverty.

Le 25:25 If thy brother be waxen poor, and hath sold (mort­gages or pawned)  away some of his pos­ses­sion, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. 26 And if the man have none to redeem it, and him­self be able to redeem it; 27 let him reckon the years since he sold it and pay back the over­pay­ment to the man to whom he sold it; and he shall return to his property.

It is impor­tant to remem­ber that Israelites could never sell the land itself because they did not own it—the LORD was the true owner and the Israelites were His ten­ants. Lev  25:23 The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourn­ers with me.

The clans of the var­i­ous tribes of Israel had received the land from God as a per­ma­nent inher­i­tance that was to be passed from fathers to sons. If dri­ven by extreme finan­cial neces­sity, an Israelite was per­mit­ted to tem­porar­ily sell his land’s usufruct (the right to use the land and profit from its pro­duce) to someone else.

God insti­tuted the redemp­tion laws out of love for Israel. When through the loss of land or free­dom an Israelite became alien­ated from God’s covenant promises, he could be fully restored through the work of a goel.  This reflected the real­ity that the LORD Him­self had acted as divine goel when He redeemed Israel from bondage in Egypt to be His own peo­ple (see Exo­dus 6:6–8). The redemp­tion laws there­fore are an Old Tes­ta­ment type of Christ, the goel of the whole world.

THE LAW OF GLEANING

The law of glean­ing, the third of the three social laws that are promi­nently fea­tured in the book of Ruth.

God is all about the widow and the orphan — De 24:17 Thou shall not per­vert the judg­ment of the stranger, nor of the father­less; nor take a widow’s rai­ment to pledge: 17 “You shall not per­vert the jus­tice due to the sojourner or to the father­less, or take a widow’s gar­ment in pledge;  v 18 But thou shall remem­ber that thou were  a bond­man in Egypt, and the LORD thy God redeemed thee thence: there­fore I com­mand thee to do this thing.

19 “When you reap your har­vest in your field, and have for­got­ten a sheaf in the field, you shall not go back to get it; it shall be for the sojourner, the father­less, and the widow; that the LORD your God may bless you in all the work of your hands.  The whole law of Torah was to teach Israel to develop the heart of God and His Glory is man­i­fest in His mercy and His love. Over and over He stresses the law was to pro­tect the widow and orphan and the stranger. In show­ing mercy is how we show off /manifest  His Glory.


Ruth Chap­ter 1 – The famine in Moab

(Judges 21:25) In those days there was no king in Israel: every man did that which was right in his own eyes. Famine is a pic­ture of God’s judg­ment upon dis­obe­di­ence.  (Lev 26 v 17)

(Ruth 1:1) Now it came to pass in the days when the judges ruled, that there was a famine .in the land. And a cer­tain man of Beth­le­hem Judah went to live in the coun­try (fields)  of Moab, he, and his wife, and his two sons.  There he dies and leaves Naomi a widow and his sons marry two Moabite women. (Deut 7v1-4 Lists the nations they were not to marry) After 10 years they are also dead leav­ing 3 widows.

Naomi hears God has vis­ited His peo­ple – Always a pos­i­tive event (Luke 1 v 68) by pro­vid­ing bread in Beth­le­hem. Ruth 1 v 7 Then she arose with her daughters-in-law, that she might return from the coun­try of Moab.  The word “arose” implies new life –and the three wid­ows start to return to Israel. It is the kind­ness of God that prompts peo­ple to “Return or Turn” a phrase asso­ci­ated with Repen­tance.  Ruth 1:8 Naomi said unto her two daughters-in-law, Go, return each to her mother’s house. Prophet­i­cally God made Israel’s land fer­tile so the woman – that peo­ple who won­dered around for 1900 years could come return.

(Ruth 1:8 KJV) And Naomi said unto her two daugh­ters in law, Go, return each to her mother’s house: the LORD deal kindly with you, as ye have dealt with the dead, and with me. Naomi states that both Ruth and Orpah have dealt kindly with “the dead” and with her.

The word for kind­ness is Chesed (or Hesed, Heb. חסד) is the Hebrew word for “lov­ing kind­ness.” It is one of the pri­mary com­mand­ments of the OT. Micah 6v8 What doth the LORD require of thee, but to do justly, and to love (Chesed) mercy, and to walk humbly with thy God?

Ruth 1 v 11 Naomi expresses a peti­tion that the Lord grant them both to find rest in the house of their hus­band. She empha­sizes she can have no more sons for them under the Levi­rate mar­riage rules. This was the empha­sis and focus of the chi­as­tic chart of chap­ter one. With no hus­band Elimelech’s name would die with­out an heir. This is the prob­lem that the story resolves.

Orpah returned to her coun­try and she is never heard from again while Ruth ignor­ing Naomi’s 3rd request to return. She clung pro­fess­ing she was giv­ing up all to accept Naomi’s God and her peo­ple.  A Chris­t­ian must be will­ing to take up his cross and lose his life in order to be a dis­ci­ple of the Lord Jesus Christ.

Ruth 1:16 And Ruth said, Entreat me not to leave thee, or to return from fol­low­ing after thee: for whither you go, I will go; and where thou live, I will live: your peo­ple shall be my peo­ple, and your God my God:  Ruth has decided to fol­low the God of the Jews, and in the process, she will love the Jews and remain close to them. The faith­ful Chris­t­ian prays for the peace of Jerusalem and for the Jew­ish peo­ple to return to God the Father and to their Mes­siah, Jesus Christ.

The two travel back to Beth­le­hem – “House of Bread” and the res­i­dents wel­come them. Naomi’s And she said unto them, Call me not Naomi, call me Mara:  the hand of the Lord has been against me.   The hand of the Lord against me …is a phrase that implies plague and Mara means “Bitter.”

Their arrival is at the time of the Bar­ley Har­vest. This is around the Feast of the First Fruits (Jesus was Res­ur­rected on this day) and the next 50 days will be count­ing of the Omer up to the Feast of Pen­te­cost.  This is a har­vest sea­son first of Bar­ley and then of the Wheat harvest.


Ruth Chap­ter 2 Back in Bethlehem

Chap­ter 1 started with a famine in the fields of Moab with tragedy while chap­ter 2 opens back home in Beth­le­hem with a har­vest and the intro­duc­tion of the hero of this Romance.  Ruth  2:1 And Naomi had a kins­man of her husband’s, a mighty man of wealth, of the fam­ily of Elim­elech; and his name was Boaz.

Ruth vol­un­teers to goes out to glean (given her younger age) to pro­vide for her mother– in-law.  Naomi would have explained the var­i­ous cus­toms of the land. Prophetic type here  would be the gen­tile bride learns from a Jew­ish bible and Jew­ish dis­ci­ples about the cus­toms of a Jew­ish Messiah. (Boaz)

Ru 2:3 And she went, and came and took up the heads of grain in the field after the cut­ters; and by chance she went into that part of the field which was the prop­erty of Boaz, who was of the fam­ily of Elim­elech.  The Plan of God does not allow for “by Chance”

Boaz (Lord of the har­vest) comes to inspect the Har­vest and speaks to the unnamed over­seer.  It is always an unnamed ser­vant that intro­duces the Gen­tile Bride to the Mes­siah.   Like Eliezer select­ing Rebecca in Gen 24. The Chief ser­vant us unnamed.  Typol­ogy is the Holy Spirit.

John 16 v 13 But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come.

The Servant—the Holy Spirit—informs the Lord of the har­vest — Jesus Christ that this mar­riage­able young woman came out of the (Fields of Moab)  — world in repen­tance with the delight­ful one (i.e., Naomi or Israel)

The Lord of the Har­vest responds – by encour­ag­ing her to stay in His field and with His work­ers and His ser­vants  and she can have the water He provides.

Ruth  2:10 Then she fell on her face, and bowed her­self to the ground, and said unto him, Why have I found grace in thine eyes, that thou should take knowl­edge of me, see­ing I am a stranger?

Ruth 2:11 Boaz answered and said to her, “It has been fully related to me all that you have done for your mother-in-law after the death of your hus­band, and how you left your father and your mother and the land of your birth and went to a peo­ple that you did not know yes­ter­day or the day before.

Ruth  2:12 The LORD rec­om­pense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust.

We stud­ied what the Wings were – The Kanaph or bor­ders of the prayer shawl….see  Heal­ing Hem Notes.

She left all to seek a new rela­tion­ship with the peo­ple of God and the God of Israel.  Here is Boaz acknowl­edg­ing here Chesed = Acts of Kind­ness or Mercy.  Boaz men­tions the deeds in this spe­cific order:  1st, that she sup­ported her mother-in-law; 2nd, That she left her idols and par­ents and con­verted to a nation she did not know.

The other Gen­tile Bride of the Old Tes­ta­ment is Rebecca – and she is also iden­ti­fied by her good works of kindness.

Gen­e­sis  24:17 –20 And she said, Take a drink, my lord: and quickly let­ting down her ves­sel onto her hand, she gave him a drink.  19 And hav­ing done so, she said, I will get water for your camels till they have had enough. Rebecca served  Eliezer (a total stranger)  — by water­ing his camels so this Gen­tile Bride Ruth is marked by her love and service.


Boaz responds with acts of kind­ness to her.

Ruth acknowl­edges her sta­tion as lower than Boaz ser­vants and is invited to join Boaz for bread and a type of diluted wine (trans­lated vine­gar). The sig­nif­i­cance of the bread and wine sym­bol­ism must not be missed.

v 14. Ruth eats the meal with the work­ers of the har­vest and she is sat­is­fied at the hand of the Provider. Boaz com­mands his work­ers to allow her to glean among the stand­ing sheaves and to drop bar­ley for her on pur­pose. At the end she gleaned an ephah of bar­ley or about 60lbs and what she had left over of the meal was enough to sat­isfy Naomi also. Con­trast this with the famine in Moab.

Naomi asked about the rich har­vest Ruth brought home and praised God for His rich bless­ing to them.  Note in these inter­ac­tions with Boaz and Ruth and Naomi and Ruth – the elder speaks first and then Ruth answers.  The beauty of the prose is shown as the elders speech is in a very for­mal style while Ruth answers in a more com­mon form of the language.

Naomi sees the poten­tial in Boaz inter­est and com­mands Ruth to stay with his maid­ens.  Ruth obeys and the scrip­ture says she worked the bar­ley har­vest by day and lived with Naomi by night. The scrip­ture is care­ful to main­tain Ruth’s virtue because of the his­tory and rep­u­ta­tion of the Moabites.


Ruth Chap­ter 3 the Harvest

At the end of the Bar­ley har­vest Naomi knows that Boaz would be win­now­ing the bar­ley in the thresh­ing floor. A thresh­ing floor is a spe­cially flat­tened sur­face made either of rock or beaten earth where a farmer would thresh the grain har­vest.  The thresh­ing floor was either owned by the entire vil­lage or by a sin­gle fam­ily. It was usu­ally located out­side the vil­lage in a place exposed to the wind. The con­cept of win­now­ing (sep­a­rat­ing wheat from the chaff) was done at night due to the heat and he needed breeze to blow the chaff away from the heavier wheat.

For the prophetic sig­nif­i­cance of the Thresh­ing floor see study called “Zion Thresh­ing floor of God.”  Through­out the para­bles Yeshua made ref­er­ences to Har­vests and the end time sep­a­ra­tion of wheat and chaff.  John the Bap­tist announced Yeshua as com­ing Matthew 3 v12 His win­now­ing fork is in his hand, and he will clear his thresh­ing floor, gath­er­ing his wheat into the barn and burn­ing up the chaff with unquenchable fire.”

Naomi sug­gests that Ruth wait until the end of the har­vest and approach Boaz while he is sleep­ing at the Thresh­ing floor. Ruth 3 v3 — Her prepa­ra­tions to approach Boaz the kins­man redeemer included 1) Wash­ing and 2) anoint­ing with oil and 3) clean rai­ment.  This is the same process the priests went through when Moses con­se­crated them for Priestly ser­vice on the 8th day.  Again do not miss the type Ruth plays as a model of the Gen­tile bride of Messiah.

When Boaz had feasted with the work­ers and eaten and drank – Recall that Yeshua said He would not drink again until He does so with his ser­vants at that end time feast. Like the com­ing Bride­groom at the hour of mid­night Ruth lays at Boaz feet and she asks Him to cover her with his Wings….or His author­ity. Note the con­trast to Lot who also drank and then he entered an inces­tu­ous rela­tion­ships with his daugh­ter, whose off­spring are the peo­ple of Moab (Ruth’s kin).  Now Boaz chooses a dif­fer­ent response and the way of honor and responsibility.

Boaz once com­mented on her plac­ing her trust in the shel­ter of the God of Israel and under His wings — now she asks that Boaz also cover her with his wings. See notes Healing Hem.

She asks Boaz to marry her under the terms of the Levi­rate mar­riage and with that came the oblig­a­tion on Boaz to raise up a son to be heir of Elimelech’s  and to redeem the fam­ily land.  Boaz is pleased and com­pli­ments her virtue.

Boaz notes there is another rel­a­tive that is a nearer rel­a­tive and has first right of refusal and swears that the mat­ter will be resolved that day. He sends a mes­sage to her mother in law — Naomi by pour­ing six mea­sures of bar­ley into Ruth’s veil also called a wim­ple in Is 3v22 a large outer cloak – not an ordi­nary veil,  and send­ing her home.

Naomi right­fully under­stands the 6 mea­sures hint of Fri­day and the mat­ter must be set­tled that day before the Sabbath.

We can look at a hid­den mean­ing of yet a greater 6th day as prepa­ra­tion for the greater wed­ding of a gen­tile Bride and her kins­man redeemer when mans 6000 years are done. Ruth is told to sit and wait for the mat­ter will be set­tled that day.


Ruth chap­ter 4 — A Wedding

Boaz has­tens to the city gate. Tra­di­tion holds that the judges or elders of the city sat at the Gates. Proverbs 31 v 23 Her hus­band is respected at the city gate, where he takes his seat among the elders of the land. Lot also sat at the gate of Sodom Gen 19 v 1.

Note it is Boaz now nego­ti­at­ing for Ruth. He ask the neared kins­man in the pres­ence of 10 elders (wit­nesses)  to redeem Naomi’s land.  The unknown kins­man agrees to redeem Naomi’s land which Elim­elech had sold (mort­gaged) before leav­ing for Moab. Boaz then advises him that not only must he buy the land back for a rel­a­tive but must marry Ruth to raise up and heir for Naomi and Eli­malech. Boaz  makes the point by men­tion­ing he is required to marry Ruth a Moabitess.

The Tar­gum states — The redeemer replied: “In that case, I can­not redeem it; because I have a wife, I am not per­mit­ted to take another one in addi­tion to her, lest the result be quar­rel in my home, and I will be destroy­ing my own pos­ses­sion. You redeem it, since you have no wife; for I am unable to do so.”

This is the way it used to be in Israel con­cern­ing buy­ing back prop­erty and exchang­ing goods: In order to make every mat­ter legal, a man would take off his san­dal and give it to the other man.

This was the way a con­tract was pub­licly approved in Israel. Two schools of thought –one was that the shoe rep­re­sented his only his author­ity to walk on that land – another school says the two shoes are unique to a per­son and the wear pat­tern iden­ti­fies the coun­ter­party to the sale.

So Boaz bought back (redeemed) the lands of Elim­elech and his sons – Chil­ion and Mahlon for Naomi and Ruth in Ruth 1v1.  With the redemp­tion of dead Elimelech’s land, Boaz is to marry Ruth and raise up an heir to Elim­elech. The elders wit­ness the transaction.

Mes­siah will also one day say “I bought all that belonged to the peo­ple of the earth, the land which they had aban­doned in their sin and which Adam had pledged in ser­vice to Satan”

The peo­ple said we are wit­nesses and then they say a strange bless­ing on the cou­ple.  May your house be like Rachel and Leah – the two wives of Jacob who raised up the 12 tribes. Then the ref­er­ence to the house of Pharez –mean­ing “breach.”   The plain mean­ing is Pharez — As hon­or­able and numer­ous as his fam­ily was; whom, though be also was born of a stranger, God so blessed, that his fam­ily was one of the five fam­i­lies to which all the tribe of Judah belonged, and the prog­en­i­tor of the inhab­i­tants of this city.

The prophetic word imply that this mar­riage will heal the breach.  As in the story of Samuels birth and in Rachel’s preg­nancy, God grants Ruth con­cep­tion Gen 30 v 22 The women said that Naomi bore a son and called his named Obed the grand­fa­ther of David. The scrip­ture then traces the lin­eage back to Pharez and the 10 gen­er­a­tional curse Deut 23 v 2  is bro­ken with  birth of David the 10th in line of the royal fam­ily of Judah. Gov­ern­ment no longer came by the judges but by the Kings.

As Chris­tians we have to ask our­selves what does this mean to us.

CHRIST AND HIS BRIDE  — TYPOLOGIES IN RUTH

“I have also spo­ken by the prophets, and I have mul­ti­plied visions, and used simil­i­tudes, by the min­istry of the prophets.” (Hosea 12:10) As the Bore­ans did, check the fol­low­ing out for your­self. (Acts 17:11)

For what­ever was writ­ten in ear­lier times was writ­ten for our instruc­tion, that through per­se­ver­ance and the encour­age­ment of the Scrip­tures we might have hope. (Rom 15:4)

Boaz as a Type of Christ

Ruth as a type of Church
Part 1
Ruth as a type of Church
Part 2
Naomi as a type of Israel 

Orpha as a type of the Unsaved
The nearer Kinsman as a type of the Law 
The Gospel according to Ruth

Ruth 1:1 Israel was in a lost condition.

Ruth 2:1 Only a Kins­man Redeemer, born of a woman, born under the law to redeem those who were under the law. The Kins­man Redeemer had great wealth, and in fact, had all in His hand.

Ruth 1:1 Israel exiled until the Bride ready.

Ruth 2:3 The Kins­man Redeemer is Lord of the harvest.

Ruth 2:15 The Kins­man Redeemer is the sup­plier of wants.

Ruth 3:11 The Kins­man Redeemer was will­ing to redeem the Church.

Ruth 4:10 The Kins­man Redeemer bought the Church for a price.

Ruth 1:16 The Church chose the God of Israel.

Ruth 2:6 The Church was brought to the Kins­man Redeemer by an unnamed Ser­vant, the Holy Spirit.

Ruth 2:9 The Church received the Holy Spirit at the direc­tion of the Kins­man Redeemer.

Ruth 2:10 The Church, for­merly strangers hav­ing no hope, was brought near by the Kins­man Redeemer.

Ruth 2:12 The Church sought refuge in the Kins­man Redeemer.

Ruth 2:14 The Church received the Body and Blood of the Kins­man Redeemer.

Ruth 2:20 The Church received knowl­edge regard­ing the Kins­man Redeemer from Israel.

Ruth 3:4 The Church does what the Kins­man Redeemer says.

Ruth 3:9 The Church is the slave of the Kins­man Redeemer.

Ruth 2:18 After the Church is full, Israel will be received.

Ruth 2:19 Israel will learn of the Kins­man Redeemer from the Church.

Ruth 4:14 Israel has a Kins­man Redeemer.

Ruth 1:15 If we reject the God of Israel, He also will deny us.

SOME OBSERVATIONS

Boaz gave Ruth rest after she went to work-in His field. Ruth ended up dwelling in the land of Boaz and wor­ship­ping Him. When Boaz was at the thresh­ing floor, He did noth­ing until Ruth asked. (Rev 3:20?) Many Bible schol­ars argue that the thresh­ing floor rep­re­sents the Tribu­la­tion Period. If so, notice that Ruth was at the feet of Boaz in the thresh­ing floor.

CONCLUDING COMMENTS

You may not see all of the above as types, but per­haps you can see some. Pos­si­bly you can see more. But if you can see Christ at the cen­ter of this study, the objec­tive has been achieved!

Source: http://servantofmessiah.org/hebraic-biblical-studies/ruth-type-gentile-bride/


God Bless. :) 
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