Our Kinsman Redeemer

Nick Bibile

“I know,” said he, “that my Redeemer liveth.” The word “Redeemer” here

used, is in the original “goel” — kinsman. The duty of the king, man, or

goel, was this: suppose an Israelite had alienated his estate, as in the case

of Naomi and Ruth; suppose a patrimony which had belonged to a family,

had passed away through poverty, it was the goel’s business, the

redeemer’s business to pay the price as the next of kin, and to buy back the

heritage. Boaz stood in that relation to Ruth.

Job, in the midst of his false friends, had One whom he called his kinsman.

“I know,” he said, “that my Kinsman liveth.” We interpret that word

“Kinsman” as meaning our Lord Jesus Christ, and we sing, —

“Jesus, our Kinsman and our God,

Arrayed in majesty and blood,

Thou art our life, our souls in thee

Possess a full felicity.”

I want you, just now, to think of Jesus Christ as your Kinsman if you are

really in him, for he is indeed the nearest akin to you of any, — bone of

your bone, and flesh of your flesh.

This most high God, who was

also man, united in one Christ, came into the world to redeem us, and the

same person being both God and man, must merit for us as God in what he

did for us as man. Accordingly, by the merits of his obedience and

sufferings, he paid the price our redemption, and we were no longer the

servants of sin; and by his most precious blood shed upon the cross, by his

death and resurrection, he overcame both death, and him who had the

power of death, and by delivering us in this manner from slavery and

captivity, he fulfilled the third part of the Redeemer's office:

And there is another remarkable instance in the law, wherein it was

provided, that in any case any person was found murdered, then the nearest

to him in blood was to prosecute the murderer, and to bring him to justice,

and this nearest relation thus avenging the murder is called by the same

name, a redeemer.

Satan was

the murderer from the beginning, who had given both body and soul a

mortal wound of sin, which was certain death and eternal misery, and the

Redeemer came to avenge the murder. He took our cause in hand, as being

our nearest kinsman, and it cost him his own life to avenge ours.

it was necessary that the rich kinsman

should bestow his estate upon his poor relatives, that the righteous

Saviour should give to His sinning brethren of His own perfection, and that

we, the poor and guilty, should receive of His fulness grace for grace

THE historical things in this book of Ruth, seem to be inserted in the canon of the Scripture, especially on two accounts:

First, because Christ was of Ruth’s posterity. The Holy Ghost thought fit to take particular notice of that marriage of Boaz with Ruth, whence sprang the Savior of the world. We may often observe it, that the Holy Spirit who indited the Scriptures, often takes notice of little things, or minute occurrences, that do but remotely relate to Jesus Christ.

Secondly, because this history seems to be typical of the calling of the Gentile church, and indeed of the conversion of every believer. Ruth was not originally of Israel, but was a Moabitess, and alien from the commonwealth of Israel, but she forsook her own people, and the idols of the Gentiles, to worship the God of Israel, and to join herself to that people. Herein she seems to be a type of the Gentile church, and also of every sincere convert. Ruth was the remote mother of Christ. He came of her posterity. So the church is Christ’s mother, as she is represented, Rev. 12 at the beginning. And so also is every true Christian his mother. Mat. 12:50, “Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.” Christ is what the soul is in travail with, at the new birth. Ruth forsook all her natural relations, and her own country, the land of her nativity, and all her former possessions there, for the sake of the God of Israel, as every true Christian forsakes all for Christ. Psa. 45:10, “Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house.”

Naomi was now returning out of the land of Moab, into the land of Israel, with her two daughters-in-law, Orpah and Ruth, who will represent to us two sorts of professors of religion. Orpah [represents] those who indeed make a fair profession, and seem to set out well, but continue only for a while, and then turn back. Ruth [represents] those who are sound and sincere, and therefore are stedfast and perservering in their way. Naomi, in the preceding verses, represents to her daughters the difficulties of their leaving their own country to go with her. And in this verse may be observed,

1.The remarkable conduct and behavior of Ruth on this occasion: with what inflexible resolution she cleaves to Naomi, and follows her. When Naomi first arose to return from the country of Moab into the land of Israel, Orpah and Ruth both set out with her, and Naomi exhorts them both to return. And both wept, and seemed as if they could not bear the thoughts of leaving her, and appeared as if they were resolved to go with her. Verse 10, “And they said unto her, Surely we will return with thee unto thy people.” Then Naomi says to them again, “Turn again, my daughters, go your way,” etc. And then they were greatly affected again, and Orpah returned and went back. Now Ruth’s stedfastness in her purpose had a greater trial, but yet is not overcome: “She clave unto her,” verse 14. Then Naomi speaks to her again, verse 15, “Behold, thy sister-in-law is gone back unto her people, and unto her gods; return thou after thy sister-in-law.” And then she shows her immovable resolution in the text and following verse.

2. I would particularly observe that wherein the virtuousness of this her resolution consists, viz. that it was for the sake of the God of Israel, and that she might be one of his people, that she was thus resolved to cleave to Naomi: “Thy people shall be my people, and thy God my God.” It was for God’s sake that she did thus, and therefore her so doing is afterwards spoken of as a virtuous behavior in her, Ruth 2:11,12, “And Boaz answered and said unto her, It hath fully been showed me, all that thou hast done unto thy mother-in-law since the death of thine husband; and how thou has left thy father, and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore. The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou are come to trust.” She left her father and mother, and the land of her nativity, to come and trust under the shadow of God’s wings, and she had indeed a full reward given her, as Boaz wished. For besides immediate spiritual blessings to her own soul, and eternal rewards in another world, she was rewarded with plentiful and prosperous outward circumstances in the family of Boaz. And God raised up David and Solomon of her seed, and established the crown of Israel (the people that she chose before her own people) in her posterity; and, which is much more, of her seed he raised up Jesus Christ, in whom all the families of the earth are blessed.

Ruth, who was the ancestral mother of David, and of Christ, was undoubtedly a great type of the church; upon which account her history is inserted in the canon of Scripture. In her leaving the land of Moab and its gods, to come and put her trust under the shadow of the wings of the God of Israel, we have a type of the conversion not only of the Gentile church but of every sinner, that is naturally an alien and stranger, but in his conversion forgets his own people, and father’s house, and becomes a fellow-citizen with the saints and a true Israelite.

God’s sovereignty also appears in choosing this creature of the seed of fallen creatures that were become enemies and rebels, abominable, miserable creatures. It appears in choosing that he should be of such a branch of mankind, in selecting the posterity of David, a mean person originally, and the youngest of the family. And as he was the seed of the woman, so his sovereignty appears in his being the seed of such particular women; as of Leah, the uncomely wife of Jacob, whom her husband had not chosen; and Tamar a Canaanitess, and a harlot; and Rahab a harlot; and Ruth a Moabitess; and of Bathsheba, one that had committed adultery; and as he was the seed of many a mean person. And his sovereignty appears in the choice of that individual female of whom Christ was born.

God so often speaking of himself as a jealous God — signifying that he will by no means endure any other husband of his church — affords a clear evidence, that Jesus Christ is the same God with the Father. For Christ is often spoken of as that person who is, in the most eminent and peculiar manner, the Husband and Bridegroom of his church. That God who is the Holy One of Israel, is the Husband of the church, as appears by Isa. 54:5, “Thy Maker is thy Husband, the Lord of hosts is his name; and thy Redeemer, the Holy One of Israel.” Or, as the words are, “Thy Goel, the Holy One of Israel.” The goel was the near kinsman, that married the widow who had lost her husband, as appears by Ruth 3:9-12. But this Holy One of Israel is the name of that God who is the Father, as appears by Isa. 49:7 and 55:5, and so is the Lord of hosts, as appears by Isa. 44:6….

Read Ruth 1:19-21. When Naomi came back to Bethlehem, everyone gathered around her, looked at her with astonishment, and said, "Is this Naomi?" To that she replied, "Don’t call me Naomi (sweet and pleasant); but call me Mara (bitter) because God hath dealt bitterly with me!" She went out young, happy, beautiful, and full; but she came back old, bitter, worn, weary, poor, and empty. That’s us!

Looking at our fallen human race, we might ask of fallen man, "Is this Adam?" Can these poor, dying, corrupt creatures called men be the sons of Adam, who was created in the image of God? (Rom. 5:12; 3:10-19). Man was created a prince, but now he is a pauper. He who was created a king in the garden, is now just a beggar. Man, who was created in pleasantness, has fallen into bitterness. Adam was given fulness; but his sons are emptiness. In the beginning, the race was blessed; but now Adam’s fallen race is cursed.

Read Ruth 2:1-5, 9, 16. As I said before, Naomi and Ruth came to Bethlehem at the beginning of the harvest season. They were poor. Their inheritance was gone. They had no one to support them and take care of them. But it was required by God’s law in Israel that the poor people be allowed to follow the reapers through the fields and glean, or pick up what the reapers left behind (Lev. 19:9-10; Deut. 24:19).

Ruth knew that there was a kinsman who could redeem her (v. 1). Boaz was a kinsman. He was a mighty man. And he was a man of great wealth. She went out into the fields to glean with the poor, hoping she might find grace in the eyes of her kinsman (v. 2). If it were possible for her to have her inheritance with God’s people redeemed, Ruth was not willing to perish in poverty. She went to the place where she was most likely to meet her kinsman, with the hope that he might be gracious to her. As Ruth went to the harvest fields, where she had the greatest prospect of meeting Boaz, so sinners in need of mercy are wise to meet with God’s people in the house of worship. There Christ walks with and reveals himself to his chosen (Matt. 18:20; Rev. 2:1).

Boaz spotted Ruth and had compassion on her (v. 5). There were many poor widows gleaning in the fields. But Boaz set his eyes upon Ruth, took notice of Ruth, and had compassion on Ruth before she even knew who he was. Even so, the Lord Jesus Christ took notice of us, loved us, and chose us before the world was made. He loved us freely from eternity. Let men talk as they may about universal benevolence, God’s love for his elect is a special, sovereign, distinguishing love (Isa. 43:3-4).

Read Ruth 2:1, 9, 16. As the fields of Bethlehem belonged to Boaz, so this world belongs to the Lord Jesus Christ. It is his by design, by decree, and by death (Col. 1:16-17; John 3:35; 17:2; Rom. 14:9). As Ruth’s "hap was to light on a part of the field belonging to Boaz;" God graciously brings each of his elect to the place where he will be gracious to them. As Boaz commanded his young men not to touch Ruth, so the Lord Jesus Christ has given commandment to all creation, saying, "touch not mine anointed!" As Boaz commanded his men to let fall "handfuls of purpose" for Ruth, so our Savior takes care to provide for his elect, even throughout the days of their rebellion and unbelief (Hos. 2:8). Indeed, his angels were created to be ministering spirits to those whom he has chosen to be heirs of his salvation (Heb. 1:14).

Now read Ruth 2:18-20. According to the law of God given to Israel (Lev. 25:25), if a man sold his inheritance and he had a near kinsman, who was willing and able to do so, the kinsman could buy back his brother’s lost inheritance. Boaz had given Naomi and Ruth a reason to hope that he might be willing to redeem them. In chapter 3, Naomi tells Ruth what she must do. She told her to go to the threshing floor where Boaz, the near kinsman, would be. She told her to humble herself, lay down at his feet, and spend the night there – "And he will tell thee what thou shalt do." And Ruth did what Naomi told her to do. Read Ruth 3:1-11. In these verses we see…

Ruth marked the place where Boaz would be and went there (v. 4). She came in softly and laid herself at his feet (v. 7). The sinner who needs mercy will always be found at the feet of his Lord (Matt. 8:1-2; 15:21-28; Luke 7:37-38; 10:39). Many are too proud to bow as broken, humbled beggars at the feet of Christ. But this woman risked being scandalized. She risked losing the only thing she had left, her name, that she might obtain Boaz’s favor.

Ruth plainly told Boaz what she wanted (v. 9). In essence, she said, "Take me. I am your handmaid. Take me for your wife." Boaz said, "I will do all that thou requirest!" "But," he said, "there is a kinsman nearer than m. He must be dealt with first." Even so, Christ will be merciful. Christ will save. But he could never save anyone until first he had dealt with the law and justice of God. God must be just, even in (especially in) justifying sinners (Rom. 3:24-26). That bring us to chapter 4. Here is the last, great picture of this book – Boaz is set before us here as…

A PICTURE OF CHRIST OUR KINSMAN REDEEMER

Read Ruth 3:11 and 4:1-13. Boaz went up to the gate of the city where men transacted business and met Ruth’s nearer kinsman. He said, "You have first claim upon Elimelech’s field. If you want it buy it." So the man said, "I’ll buy it!" Then Boaz said, "If you buy the field, you must also marry Ruth, his daughter-in-law." Then the man said to Boaz, "I cannot do that, lest I mar my own inheritance. You redeem her." So Boaz bought the field and married Ruth (vv. 9, 10, 13).

The Lord Jesus Christ is our kinsman Redeemer. He is our kinsman by his incarnation (2 Cor. 8:9). He is a great and mighty kinsman, for he is himself God (Col. 2:9). He is a kinsman of great wealth. All things are his. All the fulness of grace and glory is in him. As Boaz loved Ruth, so Christ Jesus loved us without a cause, freely. "We love him, because he first loved us!" He says, "I have loved thee, with an everlasting love…I have drawn thee with the cords of love." As Boaz promised to redeem Ruth, so the Son of God promised to redeem us in the covenant of grace before the world began (Heb. 7:22). But, as with Ruth, there was one who had first claim upon us. The law of God held us as its captors (Job 9:2; 25:4-6). But the law of God says, "I cannot redeem the fallen one, lest I mar my righteousness." The law has claim upon us, but not the ability to redeem us. The law is our kinsman condemner, but could never be our deliverer (Rom. 3:19-20). So the Lord Jesus willingly paid the price of our redemption, the price demanded by the justice of God. By his life of obedience, he magnified the law and made it honorable, and brought in everlasting righteousness for his people. By his sin-atoning death, he fully satisfied the wrath and justice of God as our Substitute.

As Boaz took Ruth to be his wife, so the Lord Jesus has taken chosen sinners to be his bride (vv. 13-15). Thank God, he has not left us without a kinsman. Christ is the Restorer of our lives. He is the Nourisher of our old age. Like Boaz, our Lord Jesus will not rest until he has "finished the thing." "Faithful is he that calleth you, who also will do it." "He which hath begun a good work in you will perform it." "He is able to keep you from falling;" and he will. Christ will, at last, present you who are his holy, unblameable, and unreproveable before the presence of his glory.

2. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?

a.  This verse shows the forfeited inheritance is now open for redemption, and the primary question is if there is a near kinsman who is willing and able to redeem the purchased possession.  If there is a kinsman-redeemer who is worthy to open the scroll and redeem the earth, it is now time to step forward.

3. And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.

a. The purpose of this verse is to demonstrate the costliness of the purchased possession, and how the sin sickness of man has touched every human being upon the earth.  There was not one man found on the whole earth who was able to pay the required purchase price for redeeming the earth and the elect of God.

b. "...neither to look thereon" emphasizes that not only is no man able to pay the awesome price for sin, but no man even understands the awesomeness of the price that had to be paid.  Only the trinity of God fully comprehends the truly awesome price required for redemption to take place.

4. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.

a. John in this verse demonstrates the profound sadness that comes from the seriousness of the depravity of mankind upon the earth.  He reveals the hopelessness of the situation, if Jesus Christ had not appeared to pay the price of sin.

b. John is not only sad over man's depravity, but he is distraught over man's inability to even fully comprehend what God has done for us through his Son.  

c. The lost estate of man was totally unrecoverable by man, angels or spirits of the underworld.  The situation was hopeless without God.

5. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

a. One of the Firstfruits of the Church consoles John and tells him to stop his weeping as a kinsman redeemer has not only been found, but he has already "prevailed to open the book."  This states that the redeemer has already paid the price, and He is now available to open the scroll.  The opening of the Scroll is the public demonstration that the price has been paid and the Goel is preparing to take over the possession of the land.

The question

is simple and simply put, but oh, what solemn things hang upon your

answer, “Is it MY Redeemer?” I charge you rest not, be not content until

by faith you can say, “Yes, I cast myself upon him; I am his, and therefore

he is mine.” I know that full many of you, while you look upon all else that

you have as not being yours, yet can say, “My Redeemer is mine.” He is

the only piece of property which is really ours. We borrow all else, the

house, the children; nay, our very body we must return to the Great

Lender. But Jesus, we can never leave, for even when we are absent from

the body we are present with the Lord, and I know that even death cannot

separate us from him, so that body and soul are with Jesus truly even in the

dark hours of death, in the long night of the sepulcher, and in the separate

state of spiritual existence. Beloved, have you Christ? It may be you hold

him with a feeble hand, you half think it is presumption to say, “He is my

Redeemer;” yet remember, if you have but faith as a grain of mustard seed,

that little faith entitles you to say, and say now, “I know that my Redeemer

liveth

“very God of

very God,” and sits on the eternal throne, is also of the same nature with

ourselves, our kinsman, who is not ashamed even amidst the royalties of

glory to call us brethren. O brethren, what honors are ours! What a

heritage lies before us!

it. Our Lord Jesus exercised his legal

right, and seeing us sold into bondage and our inheritance taken from us,

came forward to redeem both us and all our lost estate. A blessed thing it

was for us that we had such a kinsman. When Ruth went to glean in the

fields of Boaz, it was the most gracious circumstance in her life that Boaz

turned out to be her next of kin; and we who have gleaned in the fields of

mercy praise the Lord that his only begotten Son is the next of kin to us,

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our brother, born for adversity. It would not have been consistent with

divine justice for any other substitution to have been accepted for us,

except that of a man. Man sinned, and man must make reparation for the

injury done to the divine honor. The breach of the law was caused by man,

and by man must it be repaired; man had transgressed, man must be

punished. It was not in the power of an angel to have said, “I will suffer for

man “-for angelic sufferings would have made no amends for human sins.

But the man, the matchless man, being the representative man, and of right

by kinship allowed to redeem, stepped in, suffered what was due, made

amends to injured justice, and thereby set us free! Glory be unto his blessed

name!

“In ties of blood, with sinners one,

Our Jesus hath to glory gone.”

In that glory he still owns his dear relationship, and in the midst of the

church he singeth praise unto God. (Hebrews 2:11,12.)

Oh, remember thou art poor, but then thou hast “a kinsman, a mighty man of wealth.”