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be an inspiration to each of us in these days when so many seem to do "that which is right
in the sight of their own eyes".
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 concerning this
important office.
Chapter two 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 connexion 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 had redeemed.
(4)
This is perhaps the most important reference and is found in Ruth 2: 20 ". . . . . one of
our next kinsmen". Here the margin informs us that the passage may be translated:
"One that hath right to redeem." The word here is Goel*, or "Kinsman-Redeemer".
[* - In the Concordance, Goel will be found under Gaal, "to redeem".]