Ruth as the Bride of Christ (Article Three):

Ruth and the Redeemer
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BY LEVI
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In this final article on the little Book of Ruth, we will see how the wisdom and instructions of Naomi (the widow of Israel) led her Gentile daughter-in-law (i.e., in Torah) to engage the mighty man Boaz- the harvester of Bethlehem who symbolizes Christ reaping the Kingdom of believers at His return. Indeed, the foreshadowing lives of Ruth, Naomi, Boaz, and all the harvesters in the story were orchestrated by God as a parable to show forth things preceding the coming dominion of Christ and His Great Sabbath millennium.
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Then Naomi her mother in law said unto her, My daughter, shall I not seek rest [Sabbath relief] for thee, that it may be well with thee? And now is not Boaz of our kindred, with whose maidens thou wast. Behold, he winnoweth barley to night in the threshingfloor [grain floor]. Wash thyself therefore, and anoint thee, and put the raiment [best apparel] upon thee, and get thee down to the floor [grain floor]: but make not thyself known unto the man, until he shall have done [finished] eating and drinking. And it shall be, when he lieth down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do. (Ruth 3:1-4) KJV; intrpl. mine
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Jewish Weeding of Old, Sharing the Veil
Jewish Wedding of Old, Sharing the Veil

Naomi was essentially instructing her Gentile daughter-in-law in Hebrew ways, in ancient customs and cultural traditions of the Israelites. Naomi knew of a little gathering that the working men and young maidens would have after a long day of harvesting barley in the fields, with food and drink, as she saw it as an opportunity for her daughter. Ruth would go but not show herself with the other women nor choose to dance and make merry among the young men. By her absence from the gathering, she would remain somewhat mysterious and veiled, and perhaps Boaz would miss her presence as he drank in cheer and rested at the threshingfloor.

In prophetic symbolism relevant to Christ and the Bride (citizenry of New Jerusalem), this illustrates Jews (Naomi) instructing Christian believers (Ruth) in Jewish ways for the marriage union at the end of the age. Naomi seeking “rest” for her daughter directs our attention to the greater rest that will come after the harvest of souls- the Great Sabbath millennium (see Ex. 31:16-17; Heb. 4:1-10). Likewise, Boaz threshed into the night, and this looks to the darkness of the Apocalypse, as explained in the parable of Gideon threshing when he was appointed to deliver Israel from the Midianites.
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Hence, Naomi instructed her daughter to wash well, which scripturally represents becoming clean according to the Torah and kodesh through obedience and keeping the commandments of God (cf. Ex. 19:9-16; Eph. 5:25-26). Ruth- veiled as a mystery of the Gentile Ekklesia (see Eph. 3:2-9; 5:28-32)- was to anoint herself: the meaning of Christ and Messiah. Christians are anointed ones in the Spirit of God. Also, she was to wear her best garment, which points us to the righteousness of the saints during the harvest of Christ (cf. Rev. 6:11; 7:9-17; 19:7-9). Nonetheless, the final instructions come from Christ rather than Jews who have shared the ancient faith and Hebrew ways, even as Naomi told Ruth that Boaz would then instruct her in how they would proceed in Hebrew customs (see John 2:1-5; 15:12-15). Ruth would show that she was dignified (tiferet) in Hebrew ways, and hopefully Boaz would veil her in the morning (put a mosveh over her) as a sacred virgin (hekdesh), with the reproach of her widowhood forgotten.   
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Now we proceed to the mystery of Naomi’s peculiar directions for Ruth to uncover Boaz’s feet and rest at them as he slept. First, we should consider that Naomi told her to learn where Boaz would rest, and this points to the Bride learning of Christ coming to reign from Jerusalem of Israel during the Great Sabbath. The millennial resting place should be sought out by believers. As for uncovering his feet and Ruth resting at them, it was an ancient way of demonstrating that she would remain with Boaz and humbly find shelter with him until the end of his life, for the feet of a man represents the end of his body, just as the head (or Rosh) represents the beginning in Jewish thinking. Hence, when Christ explained to Peter that the whole Body is cleansed when the feet are cleansed, He spoke of the end-time Body (the feet) being cleansed by the waters of the Word and fiery refinement of tribulations, like brass. It was also a sign of great meekness, just as people often say today that something is beneath them, for the meek at the feet will inherit the world with the Messiah.
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And she [Ruth] said unto her [Naomi], All that thou sayest unto me I will do. And she went down to the floor [grain threshing floor], and did according to all that her mother in law bade her. And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn [grain]: and she came softly, and uncovered his feet, and laid her [herself] down. And it came to pass at midnight, that the man was afraid [startled], and turned himself: and, behold, a woman lay at his feet. (Ruth 3:5-9) KJV; intrpl. mine
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Out of every line and verse in the Book of Ruth, the above passage is one of two that appear to present an anomaly that does not fit with Christ’s second coming, with the omniscient mind of God caught off guard. How is it that Christ might be startled at the unveiling of the saints and their unification with Him as a covenant people? But now the Holy Spirit reveals the mystery to me, to restore all these things, for all things fit together from shadows to substance, as formed from the omniscient mind of our God: Only two occasions in the Gospel did the Messiah appear to marvel in surprise; both concerned the faith of the people. He marveled at the faith of a Gentile soldier who so readily believed in His Word (Matt. 8:7-10), and He marveled at the lack of faith in some of His own people (see Mark 6:4-6). To this end, concerning the faith of the elect during the harvest of the Kingdom, He said, “Nevertheless, when the Son of Man comes, will He really find faith on the earth?” (See Luke 18:8.) Thus, it appears as if even Christ might be startled to find so many believers who will- like Ruth- softly find their way into His coming inheritance, into the harvested Kingdom and Great Sabbath.
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As for Ruth unveiling her identity to Boaz at midnight, this is fitting with the engaged Bride- the Jerusalem citizenry of the King- responding to the friend of the Groom, who calls them to meet the Bridegroom at the apocalyptic midnight of this age, when twelve millennial days are complete since the Genesis. The way will be prepared for the coming of the Lord. Boaz awoke at midnight to find Naomi at his feet, and, in like manner, the spiritual virgins of the Kingdom will awaken at a midnight cry to meet the Messiah:
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“While the bridegroom [Messiah] tarried, they [women/virgins] all slumbered and slept. And at midnight there was a cry made, BEHOLD, the bridegroom cometh; go ye out to meet him. Then all the virgins arose and trimmed their lamps…the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.”- Yeshua HaMashiach (Matt. 25:5-7, 10) KJV; intrpl. & emp. mine
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Before we proceed, remember that Boaz at first asserted that Ruth had found refuge under the wings of the God of Israel, Elohim YHVH, like an eagle watching over her. In the next passage, we find that transcendent position given to the man Boaz in shadow of Messiah. This points to the biblical narrative that Christ’s coming, in the Spirit of God, is as God among His people, as the prophesied Rock of Refuge.
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And he [Boaz] asked, “Who are you?” And she said, “I, Ruth, your handmaid, and you shall spread your wing over your handmaid, for a redeemer you are.” And he exclaimed, “Blessed are you of YHVH, my daughter! You have done well in your kindness, at the end more than the beginning- not to follow after the younger men whether poor or rich. And now, my daughter, do not fear: All that you require, I will do for you, for all the people of my gateway [city gate, estate doorway, entranceway] know that you are a capable [virtuous, distinguished, earnest, valorous] woman.” (Ruth 9:11) PIT; intrpl. mine
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Like the parable of the ten virgins attending the bridegroom’s wedding, the Messiah will first examine all of His people for the Kingdom, asking who they are as they knock at the door of the bridal chamber. Those who recognize Christ as the Redeemer are the blessed of God, as the daughter of Zion. Just as Boaz told Ruth that she did well in her wisdom and kindness, Christ will say, “Well done, good and faithful servant. You have been faithful over a few things; I will make you ruler over many things. Enter into the joy of the your LORD” (Matt. 25:21). And in another place, He said, “Daughter, your faith has made you whole.” We also see a Gospel marriage theme of the last being greater than the first, the end better than the beginning (see John 2:10). Finally, the local fame of Ruth, as an earnest and virtuous woman, is connected to an entrance, door, or gate into the city, and the gate in the passage implies an opening of revelation and knowledge. It may imply that Ruth symbolizes a virtuous citizenry of warriors who are welcomed into New Jerusalem.
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As Christ explained to the elect who do His will for the Kingdom, and the apostles echoed, whatever they ask in His name shall be done (cf. Matt. 7:7-11; Luke 11:9-13; John 11:22; 14:13; John 15:7-16; 16:23-26; Eph. 3:20; Jam. 1:5-6; 4:2-3). Boaz, like Christ, meant not that Ruth could ask of anything under the sun or for the stars above, but he meant that whatever she asked along the same lines of righteous deeds he would help with. Be they rich or poor, I, personally, have never seen anyone get everything that they wanted in life, but I have seen the righteous get what they need to do the will of the Holy Spirit for the harvest of God.
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Before Ruth received a commitment from Boaz to do whatever she required, first Ruth proved her virtuous ways in work and commitment to Naomi, which prophetically suggests that the Bride-to-be must honor the Jewish roots of the faith when working for the family of God. She had to abide like the wild olive tree grafted into the cultivated one (see Rom. 11). Second, Ruth had to confess that Boaz was a kinsman redeemer, and this similitude points to believers confessing that Christ is the Redeemer of His people, from all sins and transgressions (see Luke 1:68; 24:21; Gal. 3:13; Rev. 5:9; 14:3-4). Throughout the Old Testament, God is called the Redeemer of Israel and the righteous who trust in Him. He would redeem Israel from all sins (see Ps. 130:8). Hence, Christians cannot hate Jews and/or Israel, whom God is redeeming for Himself, and receive the blessings of God in their work for various religious denominations. Others may bless those who curse Israel with love, material wealth, and power, but it is not of God and Christ.
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And now it is true that I am thy near kinsman [related redeemer]: howbeit [however] there is a kinsman nearer [closer related] than I [Boaz]. Tarry this night, and it shall be in the morning, that if he will perform unto thee the part [role] of a kinsman, well; let him do the kinsman’s part: but if he will not do the part of the kinsman to thee, then will I do the part of a kinsman to thee, as the LORD liveth: lie down until the morning. And she lay at his feet until the morning: and she rose up before one could know another [recognize one another]. And he said, Let it not be known that a woman came into the [grain] floor. (Ruth 3:12-14) KJV; intrpl. mine
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At first look, it appears as if Boaz cannot perfectly foreshadow the Messiah, for there is no nearer Redeemer who comes before Him as the righteous King for the Kingdom- to redeem the elect citizenry of Israel. But at second look, the answer to this second anomaly is given within the passage, just as Boaz immediately followed the explanation with “As the YHVH lives.” Hence, no similitude of the LORD can perfectly foreshadow Him, for God is the living Redeemer of Israel, and the Son- returning at the end of the age- is the manifestation of God among us:
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Oh that my words were now written! oh that they were printed in a book! That they were graven with an iron pen and lead in the rock for ever! For I know that my redeemer liveth, and that he shall stand in the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins [inner parts] be consumed [decayed, perishing] within me. But ye should [might] say, Why persecute we him, seeing that the root [cause] of the matter is found in me? Be ye afraid of the sword: for wrath bringeth the punishments of the sword, that ye may know there is a judgment.- Job (23-29) KJV; intrpl. & emp. mine
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Virgin With a Little Lamp, pdi
Virgin With a Little Lamp, pdi

There is one who went before the LORD with the spirit of Elijah, as a burning lamp like no other man before Him (see Matt. 11:9-14), but he prepared the way for Christ rather than a kingdom for himself (see Mal. 3:1). Many Jews thought that he was the awaited Christ, and they rushed out to see him as he baptized the faithful. Yohannon was born of the same family line as Yeshua, of King David, and he was born months before the Messiah (see Matt. 3:1-3; Luke 1:24-33; 57-80; 3:15-16; John 1:7; 15-27). Yet he was not the inheriting Son, as he made clear. This little tidbit of information will be correlated and explained a little later in the story of Ruth, for great are the mysteries of our Elohim YHVH.

Also note that Ruth arose quite discreetly in the darkness of the early morning, and Boaz charged her to keep herself veiled, that none of the people would know that she rested at his feet in the threshingfloor. This may need no explanation for many readers, but perhaps some have not read my earlier articles or caught the parallels. Thus, I, the scribe, will reiterate upon earlier revelations. The Book of Revelation is a book of unveiling for the latter days of the age; it is when Messiah and His citizenry Bride of Jerusalem are unveiled to the world, at the beginning of the Great Sabbath, after the dark night of Apocalypse and harvest of God. Further, the Lord communicates personally and privately with His people before then, and the world does not discern that we are truly in communication with our Lord and Redeemer. They are left in the darkness, but we are children of the Light, enlightened by the Word and Spirit of God (see 1 Thess. 5:1-10).
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veil-shawl
Veil Shawl, pdi

Also he [Boaz] said, Bring the vail [veil, shawl] that thou hast upon thee, and hold it, And when she [Ruth] held it, he measured six measures of barley, and laid it on her: and she went into the city. And when she came unto her mother in law [Naomi], she said, Who art thou, my daughter? And she [Ruth] told her all that the man had done to her. And she said, These six measures of barley gave he me; for he said to me, Go not empty unto thy mother in law. Then she [Naomi] said, Sit still my daughter, until thou know how the matter will fall [go down]: for the man will not be in rest, until he have finished the thing this day. (Ruth 3:15-18) KJV; intrpl. mine

What the above passage depicts is that there is a secret harvest for the Bride of Christ, just as the six measures of barley were poured out into the shawl of Ruth, and it is veiled until the moedim of six millennial days are complete, when God harvests the remaining souls for His coming Kingdom. The harvest was a burden placed upon Ruth’s shoulders, like carrying the Gospel, but it was also a reward, like rewards that those who will enter the city of New Jerusalem at the appointed time shall receive.
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To Naomi, her daughter-in-law was also temporarily veiled, and she had to ask her identity, just as most Jews do not know that God will bring in Gentile Christians to restore all remaining tribes of Israel for the Kingdom. Then Christians will profess all that God has done through Messiah to prepare them, with the Firstfruits of Christ.
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As for Boaz instructing Ruth not to appear before her mother-in-law empty, this will be fulfilled when believers appear before the Lord at Zion with gifts of the Holy Spirit and material wealth of nations to bless the city (cf. Exod. 3:3:21; 23:15; 34:20; Deut. 16:16; Isa. 60:1-17; Zech. 4:12; 14:14).
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Finally, before we venture into the correlations and prophetic parallels of the final chapter of Ruth, we she consider Naomi’s instructions for her daughter-in-law, as she awaited the redemption of her future bridegroom: “Sit still, my daughter, until you know how the matter will go down.” Both Jews and Christians are called to “stand still and see the salvation of the LORD” (see Exod. 14:13-14; Ps. 46:10-11; Luke 7:13-17). Oftentimes we must wait upon the Lord, and at other times believers should first learn what the Lord is doing before involving ourselves in His redeeming works. It is not that we should always sit silent and do nothing, but we must first learn of Christ’s works concerning the harvest and know the work of God of the Sabbath- that He will not rest until He has made Jerusalem a praise in the earth, which is during the Great Sabbath (see Isa. 11:9-16; 56:6-7). Then we can join in the harvest works.
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For Zion’s sake I will not hold My peace, and for Jerusalem’s sake I will not rest, until her righteousness goes forth as brightness, and her salvation as a lamp that burns. Then Gentiles shall see your righteousness, and all kings your glory. You shall be called by a new name, which the mouth of the LORD will name. You shall also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of your God. You shall no longer be termed Forsaken [Azubah], nor shall your land any more be termed Desolate [Shemamah]; but you shall be called Hephzibah [My Delight, Ruth], and your land Beulah [Married]; for the LORD delights in you, and your land shall be married. For as a young man marries a virgin, so shall your sons marry you; and as the bridegroom rejoices over the bride, so shall your God rejoice over you. I have set watchmen on your walls, O Jerusalem; they shall never hold their peace day or night. You who make mention of the LORD, do not keep silent, and give Him no rest until till He makes Jerusalem a praise in the earth. The LORD has sworn by His right hand [Messiah] and by the arm of His strength [Boaz]: “Surely I will no longer give your grain as food for your enemies; and the sons of the foreigner [enemy nations] shall not drink your new wine, for which you have labored. But those who have gathered [harvested] it shall eat it, and praise the LORD; those who have brought it together shall drink it in My holy courts.” Go though, go though the gates! Prepare the way for the people; build up, build up the highway! Take out the stones, lift up a banner for the peoples [nations]! Indeed the LORD has proclaimed to the end of the world: “Say to the daughter of Zion, ‘Surely your salvation [Yeshua] is coming; behold, His reward is with Him, and His work before Him.’” And they shall call them The Holy People, The Redeemed of the LORD; and you shall be called Sought Out, A City Not Forsaken, (Isaiah the Prophet 62) NKJV; intrpl. mine.
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HE WHO IS WORTHY TO LOOSEN THE SANDAL
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Now Boaz went up to the gate and sat down there; and behold, the close relative [potential kinsman redeemer] of whom Boaz had spoken came by. So Boaz said, “Come aside, friend, sit down here.” So he came aside and sat down. (Ruth 4:1) NKJV; intrpl. mine
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The “friend” term of Boaz in the NKJV is translated as “such a one!” in the KJV, and it comes from the Hebrew peloni almoni, which is where we get “so and so” for associates as an English equivalent- meaning an unnamed and unspecified person. The question becomes, ‘Why does so-and-so go unnamed when Boaz speaks with him and ten elders in the context of twelve verses?’ After all, this so-and-so has a significant role in the story of Ruth.
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The answer is that the closer relative of Naomi and potential redeemer of Ruth had to fall into the textual backdrop as the story continues about the redeemer Boaz. As the prophet John the Baptist said, he had to wane in prominence among the people as Christ (prefigured by the redeemer Boaz) waxed more important in their eyes:
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Then there arose a dispute between some of John’s disciples and the Jews about purification [cleansing according to Jewish customs and Torah instructions]. And they came to John and said to him, “Rabbi, He who was with you beyond the Jordan, to whom you have testified [spoke of]- behold, He is baptizing [ritual cleansing of the people], and all are coming to Him!” John answered and said, “A man can receive nothing unless it had been given to him from heaven. You yourselves bear me witness, that I said, ‘I am not the Christ,’ but, ‘I have been sent before Him.’ He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. Therefore this joy of mine is fulfilled. He must increase, but I must decrease. He who comes from above is above all; he who is of the earth is earthly and speaks of the earth. He who comes from heaven is above all.” (John 3:25-31) NKJV; intrpl. mine
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John went on to explain that God loves the Son and sent Him to His inheritance, with “all things” given into the hands of their Mashiach. Further, those who received His testimony would receive eternal life, but the wrath of God would abide upon those who reject Him.
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Hence, the unnamed friend of Boaz foreshadowed John the Baptist, and John the Baptist went unnamed in prophecies as Jews awaited Messiah. We see this in the Book of Malachi, which means God’s messenger (or angel). The lesser messenger wanes before the greater Messenger, the Messiah with the name of YHVH: 
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“I will send My messenger, and he will prepare the way before Me [YHVH]. And the Lord [Messiah], whom you seek, will suddenly come to His temple, even the Messenger of the Covenant, in whom you delight. Behold, He is coming,” says the LORD [YHVH] of hosts. “But who can endure the day of His coming? And who can stand [have prominence] when He appears? For He is like a refiner’s fire and like launderers’ soap [extremely cleansing] (Mal. 2:1-2). NKJV; intrpl. mine
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To perceive that God spoke of Messiah as the Messenger after John as a messenger, we need only know who brought the New Covenant that knowledgeable Jews had for centuries awaited (see Jer. 31:31-33). The difference between a messenger for the Lord, such as John, and the Messenger of YHVH is also discerned in distinctions between Old Testament angels and the Angel of YHVH. John the Baptist could only point the way to the sacrificial Lamb of the New Covenant, but the Lamb came with the words from YHVH, even as the sacrifice to seal it.
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Many rabbis and biblical scholars would disagree with my exegesis of the messenger and assert that Jews knew the name of the coming messenger, for later in the Book of Malachi, the prophet Elijah is named (see 4:5), and he would come “before the great and dreadful day of the LORD.” This rebuttal comes because they do not discern and/or except that there are two arrivals of their Moshiach, of two harvest times, and at Christ’s first arrival the name of Elijah was Divinely hidden from them. John was not expected. In fact, there was a family dispute and marveling among Jews over naming John, because his name did not fit the kingly lineage of his fathers (see Luke 1:59-63).
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Likewise, we find mysterious allusions to Moses and Elijah in the Book of Zechariah and Revelation (see Zech. 4:11-14; Rev. 11:3-12). In both contexts, they are extremely important in their works in preparing the way before Elohim YHVH, yet their names are left an enigma, simply because naming them would steal attention and glory away from the awaited Messiah, in whom they witnessed and witness. They are like two branches of the Menorah that pour out their anointing to teach the people of God, but the central Branch of the seven is the focus of all God’s works for the seven millennium of redemption. He was there in the beginning of the age with Adam and Eve, and He will be the Light of the world during the Great Sabbath. Hence, Yohannon, the cousin of Christ, who was actually born before Yeshua haMashiach, explained that Messiah was actually before him.
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And he [Boaz] took ten men of the elders of the city [12 total including Boaz and the near-kinsman], and said, Sit ye down here. And they sat down. And he said unto the kinsman, Naomi [delight], that is come again out of the country of Moab [Gentile nation], selleth a parcel of land, which was our brother Elimelech’s [my Elohim is King]: And I thought to advertise thee, saying, Buy it before [in front of] the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee; and I am after thee. And he said, I will redeem it. Then said Boaz, What day [in the day] thou buyest the field of the hand [possession] of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance. And the kinsman said, I cannot redeem it for myself, lest I mar [completely ruin, utterly destroy, corrupt and decay] mine own inheritance: redeem now my right to thyself; for I cannot redeem it. (Ruth 4:2-6) KJV; intrpl. mine
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The potential redeemer was ready to pay the price for the parcel of the Holy Land that the Israelite widow owned and take care of it for his family (redeem the lost and unattended land for harvest), but he was unable to take on a Gentile woman as a wife and raise children for her in the name of her deceased husband- to preserve their inheritance in Israel.
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The Torah instructs men, those who are willing and able, to marry their brothers’ and close relatives’ young widows and have children with them for their deceased kinsmen- this was so that none of the people of the twelve tribes would lose their Divine inheritance from God. Thus, the near kinsman of Ruth was stating that he could not do so without corrupting his own inheritance.
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To discern the prophetic significance of this, we must shift our view to the panoramic picture of redemption for all the lost tribes of Israel by the coming Messiah. When the northern nation of Israel was scattered throughout Gentile nations, some seven centuries before Christ first arrived, they lost their national-religious identity and inheritance in Israel, even as Jews, Levites, and Benjaminites remained in the Holy Land- in the southern Israelite nation of Judah. They became known as the ten lost tribes of Israel, and to this day they are spread all over the world.
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Not only must Christ bring these lost sheep of many folds into His flock of inheritance, but He must also bring back the dead elect that God has chosen since the days of Adam and Eve- indeed for the entire age since the garden paradise. No ordinary man can perform this, and any kinsman- like so-and-so in the story- would corrupt himself and his own inheritance before God if he so tried to take Messiah’s place. Christ not only came for Jews and to offer Gentiles an inheritance in the coming Kingdom, but he must also call all of His sheep and restore that which was lost.
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Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee [Israel and Zion]. As I live, saith the LORD, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee, as a bride doeth. For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallow thee up shall be far away. The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too straight [small] for me: give place to me that I may dwell. Then shalt thou say in thine hearts, Who hath begotten me these, seeing that I have lost my children, and am desolate, a captive, and removing [scattered] to and fro? and who hath brought up these? Behold, I [like Naomi in the story] was left alone; these, where had they been? Thus saith the Lord GOD, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. And kings shall be thy nursing fathers, and their queens thy nursing mothers [giving milk of doctrine]: they shall bow down to thee [Jerusalem, Zion] with their face towards the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD [YHVH]: for they shall not be ashamed that wait for me…and all flesh shall know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob. (Isa. 49:18-23, 26) KJV; intrpl. & emp. mine
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As we see from the above passage, the worldwide Redeemer cannot be anyone but the Son of Man; He must also be the Son of God and come to reign as God among us, in the name of Elohim YHVH.
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For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace there shall be no end, upon the throne of David and over His kingdom, to order it and establish it with judgment and justice from that time forward, even forever. The zeal of the LORD of hosts will perform this. (Isa. 9:6-7) NKJV; intrpl. mine
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Elijah was zealous to restore Israel for the Lord YHVH, but only the zeal of Elohim YHVH can perform the work of redemption that is decreed from Heaven- not by might nor by power, but by His Spirit. And the Lord YHVH had to provide His own Sacrifice in the Lamb, Christ, to establish the promised New Covenant for redeeming and gathering all of Israel, as decreed by the High Priest in days of Yeshua’s ministry of reconciliation:
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And one of them, Caiaphas, being high priest [of the Holy Temple in Jerusalem] that year, said to them [chief priests and Pharisees], “You know nothing at all, nor do you consider that it is expedient for us that one man [Yeshua HaMashiach] should die for the people, and not that [rather than] the whole nation should perish.” Now this [sacrifice for redemption] he did not say on his own authority; but being high priest that year he prophesied [by the Holy Spirit] that Jesus would die for the nation, and not for that nation [Holy Land] only, but also that He would gather together the children of God who were scattered abroad [in Gentile nations]. Then, from that day on, they plotted to put Him to death. (John 11:49-53) NKJV; intrpl. & emp. mine
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Although John the Baptist was beheaded for his preaching, he died with his own sins, and his redemption was also left in the hands of the One whom he explained was the “Lamb of God who takes away the sin of the world!” (See John 1:29-36.) Christ came as a Lamb so that He could gather all of the lost sheep of Israel and Gentiles who come into His new covenant (cf. Isa. 56-6-7; Matt. 10:6; 15:24; 18:11; Luke 15:24-32; 19:10; John 6:39; 18:9). John, on the other hand, was but a signal of God redeeming His people through the Messiah (see Luke 1:68), and he could only “prepare the way” with “knowledge of salvation” concerning the Sun of Righteousness (see John 1:76-79).
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This is essential to learn if we are to fully discern why the potential redeemer could not marry Ruth and restore her deceased husband’s inheritance, for both of Ruth’s Israelite husbands- the one who died in Moab and the other who redeemed her- profess to but one Messiah at two arrivals. Hence, the greater redemption that we seek is from sins and transgressions, for those who enter the inheritance of Messiah.
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Now this was the custom in former times in Israel concerning redeeming and exchanging, to confirm anything: one man took off his sandal and gave it to the other, and this was a confirmation in Israel. Therefore the close relative said to Boaz, “Buy [redeem with a price] it for yourself.” So he took off his sandal. (Ruth 4:7-8) NKJV; intrpl. mine
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Loosening a man’s sandal from him was a tradition for young widows who sought one of their deceased husband’s relatives to raise up an inheritance with children. If the closer kinsman was not financially able, unworthy, or for some reason refused, the widow would remove his sandal and present it to the next in line for restoring his brother’s inheritance in the Holy Land- to keep all the tribes of Israel flourishing.
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Because the story of Ruth and Boaz foreshadows the citizenry Bride and Christ, the next in kin had to pass his sandal to the one who could actually pay the heavy price of redemption. And this is exactly what we learn from John’s words at the first coming of Messiah. By birth, John was born first in the kingly lineage, yet Messiah actually came before John in the work of God for redeeming His people. He was more worthy and no one could loose his sandal:
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Then all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins. Now John was clothed with camel’s hair [burden-carrier’s clothing] and with a leather belt across his waist [girded in righteousness], and he ate locusts and wild honey [sign of consuming evil armies for sweet salvation]. And he preached, saying, “There comes One after me who is mightier than I, whose sandal strap I am not worthy to loose. I indeed baptize you with water [symbolic of cleansing with the Word], but He will baptize you with the Holy Spirit.” (Mark 1:5-8) NKJV; intrpl. mine
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And again:
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Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not, John answered, saying to all, “I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose, He will baptize you with the Holy Spirit and fire [refinement]. His winnowing fan [for the harvest of God] is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff [people who do not produce righteous fruits for the Kingdom] He will burn with unquenchable fire.” (Luke 3:15-17) NKJV; intrpl. mine
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In the Gospel of John, we find that this unworthiness of redeeming the Bride is connected to the fact that Christ came as a Lamb to redeem His people from sins (John 1:26-30).
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“And when He [God] had removed him [King Saul], He raised up for them [Israel] David as king, to whom also He gave testimony and said, ‘I have found David the son of Jesse, a man after My own heart, who will do all My will.’ From this man’s seed, according to the promise, God raised up for Israel a Savior- Jesus- after John had first preached, before His coming, the baptism of repentance to all the people of Israel. And as John was finishing his course, he said, ‘Who do you think I am? I am not He. But behold, there comes One after me, the sandals of whose feet I am not worthy to loose.’ Men and brethren, sons of the family of Abraham, and those among you who fear God, to you the word of this salvation has been sent.” (Acts 13:22-26) NKJV; intrpl. mine
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God has provided witnesses for Christ for millennia, and He does so to this day. For the prophetic parables and shadows of orchestrated lives He has provided the Substance of our faith. He has fulfilled the types and similitudes, the symbolic laws and agricultural traditions. All that remains is the marriage to New Jerusalem, with the restored children brought in like the Feast of Ingathered Fruits. All that is left is for Jews to receive Messiah, even as Naomi lost her husband and son but then received blessings with a new covenant for her daughter-in-law, to restore her husband and son’s inheritance. And when Israel begins to believe these witnesses as a nation, the Son of the Most High will immediately come.
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And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s of the hand of Naomi. Moreover, Ruth the Moabitess, the wife of Mahlon, have I purchased [redeemed] to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of this place: ye are witnesses this day. (Ruth 4:9-10) KJV; intrpl. mine
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“All that was Elimelech’s” means all that was my Elohim’s, the King. “All that was Chilion’s” means all that belonged to those who were pining away, failing, and destroyed. “All that was Mahlon’s” means all that belonged to the sickly and the weak. Through Boaz, meaning strength in love, all would be redeemed and restored to Israel, of Israelites and those brought in through the Covenant of Christ. For God has chosen the meek, the weak, the cast down, the despised ones of lowly estate, the widows, the orphans, the lonely and broken, the valleys overshadowed by the mountains of pride, and they shall enter the joy of the Kingdom when Messiah comes as the Great King to redeem His people and bring justice to the world. For we are purchased with a price to be the harvest of God and citizenry of the Jerusalem Bride and of the restored tribes of the Kingdom of Israel (cf. Acts 20:28; 1 Cor. 6:20; 7:23; Eph. 1:14; 2 Pet. 2:1).   
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And all the people that were in the gate, and the elders, said, We are witnesses. The Lord make the woman that is come into thine house like Rachel and like Leah [two wives of Jacob], which two did build the house of Israel: and do thou worthily in Ephratah [fruitful region of Bethlehem], and be famous in Bethlehem: And let thy house be like the house of Pharez [house of the breach], whom Tamar [palm tree, leaves waved at the Feast of Ingathering] bare unto Judah [praised of God], of the seed [offspring] which the LORD shall give thee of this young woman. (Ruth 4:11-12) KJV; intrpl. mine
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The blessings upon Ruth, by the Israelites who stood with Boaz at the gate, are similar to the Bedeken (veiling of the bride) blessings of today, which were first given to Rebekah: “Our sister, may you become the mother of ten thousands; and may your descendants possess the gates of those who hate them” (Gen. 24:60). With Ruth, however, the people spoke of two wives who had covenants with Israel, and this looks to the joining of two peoples for the Messiah, for it took both to build the entire House of Israel with all twelve tribes (sons of Jacob). And with the blessings upon Ruth, we find the blessings of fruitfulness connected to fame in Bethlehem, where Messiah was born.
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Ruth’s blessing was also connected to Tamar, the daughter-in-law of Judah. Judah brought her in as a wife for his son Er, but, according to Scripture, God killed Er because of his wicked ways. Thus, Judah told his other son Onan to take Tamar as a wife and raise up sons for his deceased brother. Nonetheless, Oman despised the thought of granting his brother children, so he did not impregnate Tamar when he went in to have sex with her. Thus, the Lord killed him for his wickedness. Finally, Judah told his daughter-in-law to wait until his young son Shelah was mature enough to marry her, but Judah did not give her as his wife once he was grown.
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Thereafter, Tamar took off her widow’s garment and veiled herself (see Gen. 38:14), feigning to be a prostitute when Judah passed by to his sheep-shearers at the town of Timnah. Thinking that she was a prostitute, Judah went in, and therein she gained his cord, signet ring, and staff as collateral for the goat that he promised as payment. Afterwards, she put back on her widow’s attire, having achieved the pregnancy in which she sought.
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When Judah learned that his daughter-in-law was three months pregnant, which was presumably by harlotry, since she was an unmarried widow, he told his men to “Bring her out and let her be burned!”
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When she was brought out, she sent to her father-in-law [Judah], saying, “By the man to whom these belong, I am with child.” And she said, “Please determine whose these are- the signet and cord, and staff.” So Judah acknowledged them and said, “She has been more righteous than I, because I did not give her to Selah my son.” And he never knew [had sexual relations] with her again. (Gen. 38:25-26) NKJV; intrpl. mine
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And what is the point of adding this story, concerning the blessing received by Ruth? Simple: There are none righteous, not one, for all of our righteousness are as filthy rags, as said by Isaiah the Prophet. God will bless whom He will and curse whom He will, and His judgment is fair to a featherweight. Against all odds, even breaking the law, Tamar, who had been wronged so many times, restored her deceased husband’s inheritance in Israel, gaining a son, and it was counted as righteousness before God. For if one life is as the life of the world, one inheritance restored to the faithful elect is glorious before the Lord.
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Today, Rabbis do not count Ruth in the blessings of the Bedeken ceremony, for she was married before and came from the Gentiles, but the rabbis should consider that Israel was a wife to God, according to Scripture, and God gave Israel a divorce. She became a widow in His eyes. Thus, if Israel was deemed a harlot for many transgressions and is not accepted as a wife, then none of the daughters are righteous and pure for simply being virgins in marriage. But through Christ and His sacrifice, Jews and Gentiles of faith are atoned for in the presence of God, as a Bride acceptable for the coming of Messiah. If Jews will not except those whom they consider spiritual harlots among the Gentiles, how then are they better than Judah in his hypocrisy? After all, the offspring of Christianity comes by the seeds of faith first planted by Jews. But for Jews and Gentiles who want to restore the tribes, a day is coming at the Sukkot of God.
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As for the blessings given to Ruth, they were also a blessing to Naomi. Ruth lost a husband in her youth, but Naomi had lost her sons and husband, with no one to raise up their name and family estate in the land of Israel. Hence, this is also Naomi’s story- the one who was bitter with the Lord and at first refused to talk with her daughter-in-law, as she sought to send her back to the pagans.
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So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son. And the women said unto Naomi, blessed be the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel. And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him. And Naomi took the child, and laid it in her bosom, and became a nurse unto it. (Ruth 4:13-16) KJV.
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Indeed, Israel has been blessed, and the name of the Son from Israel, born in Bethlehem, a Son of sons to Naomi and Ruth, is famous the world over, professed blessed by billions, for millenniums without end. For, as the apostles have said, my Elohim YHVH has given Him a name above all others, and He shall soon arrive in the glory of the Kingdom of God.
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And the women her neighbors gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse, the father of David. Now these are the generations of Pharez: Pharez begat Hezron, and Hezron begat Ram, and Ram begat Amminadab, and Amminadab begat Nahshon, and Nahshon begat Salmon. And Salmon begat Boaz, and Boaz begat Obed, and Obed begat Jesse, and Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; and Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; and Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; and Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; and Ezekieas begat Manasses; and Manasses begat Amon; and Amon begat Josias; and Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Selathiel begat Jorobabel; and Jorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; and Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; and Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; and Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. (Ruth 4:17-22; Matt. 1:6-16) KJV; conjoining mine
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The sceptre [right of kingship] shall not depart from Judah, nor a lawgiver between his feet, until Shiloh [Messiah of Peace] come; and unto him shall the gathering of the people be. (Gen. 49:10).
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