A son born to Naomi.

c  Name Obed (Jesse, David).

A

e

The generations of Pharez.

Pharez begat ... David.

Not only is Ruth, the Moabitess, graciously brought under the wing of the

God of Israel, and her temporal needs satisfied by the love and wealth of Boaz

the Strong, but a link is also made in the chain that binds Adam to Christ, and

Ruth finds an honourable place not only in the line of David, but in the

genealogy of David's greater Son (Matt. 1:5).

When we remember that the Scriptural Redeemer must be a kinsman and an

Israelite, and also that the Redeemer of Israel is set forth as Israel's Lord

and God (cf. Isa. 41:14; 43:14; 44:6,24, etc.) we are confronted with a problem

which can only be solved in the light of the person of Christ as `God manifest

in the flesh'.

With the background provided by the Old Testament type of the Kinsman-

Redeemer, we can approach the exposition of the words `the redemption of the

purchased possession' with a fuller sense of its importance, and with a better

sense of equipment for the task.  We must not forget, however, that the

Ephesians would, like the Galatians, be more familiar with the Greek and Roman

law and custom regarding the adoption, the selection and legal instalment of the

heir, and the actual moment of taking possession.  This too, if known to the

reader, will intensify the meaning of Ephesians 1:14.  We have already referred

to this in connection with verse 5, see pages 96-103, and so we give a brief

review of the custom -- not of adoption in its initial stages, but in its final

So far as the ceremony of adoption was concerned, the difference between

the transferring of a son into slavery, and a slave becoming a member of the

family was very slight.  In the one case the adopter said: `I claim this man as

my slave'; in the other, `I claim this man as my son'.  The form was almost the

same; it was the spirit that differed.

If the adopter died and the adopted son claimed the inheritance, the

latter had to testify to the fact that he was the adopted heir.  Furthermore:

`the law required corroborative evidence.  One of the seven witnesses is

called.  "I was present", he says at the ceremony.  "It was I who held the

scales and struck them with the ingot of brass.  It was an adoption.  I

heard the words of the vindication, and I say this person was claimed by

the deceased, not as a slave but as a son"` (W.E. Ball).

Bearing all these facts in mind, can we not feel something of the thrill

with which the Roman Christian would read the words:

`Ye have not received the spirit of bondage again to fear; but ye have

received the spirit of adoption, whereby we cry, Abba, Father.  The Spirit

itself beareth witness with our spirit, that we are the children of God:

and if children, then heirs' (Rom. 8:15-17).