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The Book of RUTH.
#2.
The Kinsman-Redeemer (2: 1 - 4: 22).
pp. 165 - 171
The central sections of the Book of Ruth are mainly concerned with the
Kinsman-Redeemer. It is evident, therefore, that before we can rightly appreciate the
narrative of Ruth 2:-4:, we must be well acquainted with the teaching of Scripture
concerning this important office.
Ruth 2: opens with the statement: "And Naomi had a kinsman of her husband", and
this note is repeated with variations throughout the section. In verse 3 we read that
Ruth's "hap was to light on a part of the field belonging unto Boaz, who was of the
kindred of Elimelech".
In verse 20, when Ruth returns to her mother-in-law with her gleanings, we find that
Naomi links up the thought of kindness to the dead, with that of nearness of kin:
"Blessed be he of the Lord, Who hath not left off His kindness to the living and to the
dead. And Naomi said unto her, The man is near of kin unto us, one of our next
kinsmen" (Ruth 2: 20).
There are four words used in connection with Boaz and his kinship with Naomi, which
may be set out as follows:
(1)
He was a "kinsman" of Elimelech (Ruth 2: 1). Here the word translated
"kinsman" is moda, derived from yada, "to know". The word implies very
intimate knowledge, as the usage of Gen. 4: 1 indicates, and is used in Isa. 53::
"By His knowledge shall My righteous servant justify many" (11). When we
realize the relationship between this word and the "Kinsman" and
"Kinsman-Redeemer" we begin to see a fuller reason for its use in Isa. 53:, and a
deeper meaning in many of the N.T. references to "knowledge".
(2)
We also read that Boaz was of the "kindred" of Elimelech (Ruth 2: 3). Here the
word translated "kindred" is mishpachah, from the root shapach, "to join" or
"associate". Mishpachah is translated "after their kinds" (Gen. 8: 19), "after
their families" (Gen. 10: 5); and is the word "family" in Ruth 2: 1. Ruth uses the
word twice in 2: 13 in reference to herself as a "handmaid". Once again
profound doctrine is resident in these facts. To be redeemed one must be of the
same "family" or "kind" as the redeemer. It was a necessity, therefore, that the
Lord from heaven should become man and that the Word should be made flesh.
(3)
In Ruth 2: 20 Naomi says of Boaz: "The man is near of kin to us." Here the
word translated "near of kin" is qarob. Readers who depend upon Young's
Analytical Concordance should note that this reference is omitted both under
"Near" and "Near of kin". The verb qarab, "to come near", is used in the same
intimate sense as the verb "to know" (see Gen. 20: 4), and once again the
instructed reader will appreciate the fuller meaning behind the N.T. references to
drawing near, both on the part of the Saviour Himself, and of those whom He has
redeemed.
(4)
This is perhaps the most important reference and is found in Ruth 2: 20: "The
man is near of kin unto us, one of our next kinsmen." Here the margin informs us