BOAZ ACTS QUICKLY
(RUTH, CHAPTER 4)
At the city gate was the place for the elders or judges to sit and publicly try and determine cases at law. (Deut. 21:19-21; 22:15; Job 31:21; Prov. 22: 22) At the gate inside the city there was to be found a large open space where the people congregated to consider matters of public interest. Even in the modern city of Bethlehem there is a wide space near the main entrance and where the people congregate. Boaz was familiar with God's law, as well as the place of judgment: "If brethren dwell together, and one of them die, and have no child, the wife of
the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her. And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel. And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother." — Deut. 25: 5-7.
Boaz knew that the people would come and go through the gate and that would be the most likely place to locate the near kinsman, and the place for him to quickly call upon this kinsman to do his duty. When he left the field Boaz straightway went to the gate and sat down to watch. His eyes being on the alert, soon the nearer kinsman appeared and he spied him and hailed him to turn aside and sit down and talk the matter over. "Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman, of whom Boaz spake, came by: unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down." — 4:1.
Boaz was acting as Jehovah's representative, and his action illustrates the point that God, in fulfilling his law, does nothing in secret, but openly and aboveboard. Boaz did not first try to settle the matter secretly with the nearer kinsman. The record discloses that before mak-
ing known his purpose Boaz assembled the court of law that a hearing of the matter might be considered publicly and therefore openly. "And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down." — 4:2.
The action of Boaz here was strictly in compliance with the law. (Deut. 25:7) Ten is a symbol of completeness in regard to things earthly, and this court, now convened and composed of ten judges or elders, would seem to signify that the hearing and judgment in which Naomi, Ruth and the nearer kinsman were involved was a full court and would be complete; and that these three persons represented a class of persons or creatures on earth; and that the decision or conclusion concerning such classes by the court of the Lord will be complete and final.
This does not mean that those other than the Israelites were then or now to comply with the law of levirate marriage. God's law was given to Israel, his covenant people, and that law was for the purpose of foreshadowing greater things to come to pass. (Heb. 10:1) The things which came to pass on the Israelites were typical of what would be due to come to pass at the end of the world. This would be conclusive proof that the book of Ruth is a record of a divinely arranged drama enacted for the purpose of teaching of and concerning God's purposes upon the people whom the Israelites foreshadowed. By her marriage into a family of Israel, and by voluntarily casting in her lot with that people, Ruth
had become an Israelite, thus picturing a class of spirit-begotten ones on earth at the time of the fulfilment of the prophetic drama.
Before this legal and duly constituted court stood Boaz, representing the majesty of God's law which he was there to perform, and to see that it was properly respected and obeyed, and therefore he represented before that court Naomi and Ruth, whose interests were involved. Also, there was in the presence of that court the nearer kinsman, who was there because Boaz had publicly hailed him there. The record does not state what Boaz called this nearer kinsman. He was a kinsman to Naomi nearer than Boaz, and hence nearer to Ruth. He was of the Elimelech household, and hence would picture or represent a class of consecrated persons related to the period of time during the advocacy of the holy spirit as a comforter and helper. The consecrated and spirit-begotten ones on the earth are nearer akin to each other than Christ is to them, because all of these are the descendants of Adam by nature, whereas Jesus was one grafted into the human family. This nearer kinsman did not picture heavenly creatures, such as Jesus now is, and such as the angels are, but did picture a consecrated and spirit-begotten class in the flesh, that is to say, with an organism of flesh and who at some time were in line for a place in the royal house of Jehovah.
If this nearer kinsman should refuse to comply with the law of God concerning Naomi and Ruth and thus to bring forth fruit toward the approaching kingdom, then it would be in order
for Boaz to perform the levirate marriage; and this matter Boaz would now have settled, and that quickly and definitely. As to what would be the result of the refusal of the nearer kinsman to do his duty might be inferred by what took place in a similar case.
Onan, the second son of the patriarch Judah, and hence the great-grand-uncle of this nearer kinsman to Naomi, was placed in a similar position. Onan refused to marry Tamar, the widow of his brother Er, and thus rebelled against raising up a seed unto the king, which was to come in Judah's line. Jehovah smote Onan with death. — Gen. 38: 6-10.
If Naomi's nearest kinsman should refuse to preserve the name of his relative Elimelech by marrying Ruth, who takes the place of Naomi in this drama, it would be expected that he would meet a fate similar to that which befell Onan. The question before that court of ten judges, convened to carry out the matter in Bethlehem, was therefore a solemn one, and no sensual love affair such as the critics of the book of Ruth would have the people believe. Jehovah was making a moving and living picture, which involved the life of Boaz and the lives of others, and which led up to the selection of the King of kings, who should in due time rule the entire world.
Jehovah's rules governing those who become members of his house are fixed and not subject to change. Like himself, his law does not change. He loves those who have made a covenant by sacrifice to do his will and whom he has called
to his kingdom. If these fail to comply with his fixed rules Jehovah causes due warning to be given to them before enforcing his final judgment against them. In harmony with this he says: "Cry aloud, spare not; lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins." (Isa. 58:1) This is a command given to God's faithful remnant on the earth, and which therefore they are duty-bound to perform, declaring this message to others who are in line for the kingdom or the house of Jehovah God. (See The Watchtower, May 1, 1929, page 131.) The facts heretofore set forth show Boaz before the court of ten judges, sitting at the gate of Bethlehem, and the nearer kinsman of Naomi and Ruth before that court. Naomi and Ruth were not present before the court, but Boaz was there representing their interests; and therefore in that capacity Boaz represented the remnant on earth at the time of the fulfilment of the prophecy and advocates in behalf of the remnant. Boaz also represented the law of God, and hence in that capacity he also played the part representing Christ Jesus. It is not unusual to cause one person to play more than one part in a divine drama.
In the presence of the court Boaz addressed the nearer kinsman, calling his attention to the fact that Naomi had returned from Moab and that she had a parcel of land which belonged to Elimelech, and which was to be bought back or redeemed. "And he said unto the kinsman, Naomi, that is come again out of the country of
Moab, selleth a parcel of land, which was our brother Elimelech's: and I thought to advertise thee [R.V., disclose it unto thee], saying, Buy it before the inhabitants [R.V., before them that sit here; that is, the public and the elders, members of the court], 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." — 4:3,4.
The Greater-than-Boaz, Christ Jesus, the official representative of the divine law, does not fail and has not failed to give due notice of warning to those who have responded to the call for the kingdom and who have become negligent. The Watchtower has repeatedly called attention to the Word of God, relative to the duty and obligation laid upon those who have responded to the call for the kingdom, concerning their duty to perform what they have agreed. Such negligent ones are here pictured by the nearer kinsman involved in this case. The Watchtower, by the Lord's grace, is an instrument employed by the Lord. It has repeatedly called attention of the spirit-begotten ones to their obligation toward Jehovah and his service and toward their brethren, as pictured by Naomi and Ruth. (See The Watchtower, 1929, page 131; which article may be here again read with profit.)
The return of Naomi to Bethlehem was well known about the city, and the presumption must be indulged that her nearer kinsman knew
about it and was fully acquainted concerning his obligation toward Naomi. He had been negligent to perform his duty, and when hailed before the court he doubtless knew in advance what Boaz was about to say to him. Boaz began his speech by saying that 'Naomi has returned and has a parcel of land to sell that belonged to Elimelech, and are you going to buy it?' The fact that he mentioned Naomi shows that Ruth's position was only secondary to that of Naomi, and -that therefore the widow of Elimelech primarily was the one to redeem. Ruth came into the affair chiefly because Naomi was too old to give birth to a son to preserve the name of Elimelech. Boaz did not state that a seed should be raised up to Mahlon, but he placed the case upon the. ground of raising up seed to Elimelech.
Boaz in performing a duty towards Naomi and Ruth on this occasion shows that there is an obligation upon the brethren in the Lord to safeguard the interests of each other, and to stimulate and to encourage each other to bear the fruits of God's kingdom, and 'to comfort them that mourn in Zion'. (Isa. 61: 3) These do so by openly and in the hearing of others calling the attention of one another to their duty and 'saying unto Zion, Thy God reigneth!' — Isa. 52:7.
Responding to the question of Boaz the nearer kinsman said: "I will redeem it." Therefore he admitted that he was materially able to redeem the land. It was something material from which he could derive a personal and pecuniary
profit, and for his own sake, and therefore he was glad to get the land, which would increase his own holdings. Evidently he reasoned that Naomi was an old woman, past the age of marriage, and that she could not have children, and that therefore she would not be included in the purchase, and even if he did have to take her in the deal she would soon die and then he would have the best of the bargain, as his obligation to Elimelech would there cease.
With the same spirit the "nearer kinsman" class, at the fulfilment of the prophecy, say in substance: 'We are willing to preserve and carry on the Elijah work,' even though the Elijah work was stopped or killed during the World War and which work the Naomi class carried on during the Elimelech period of the advocacy of the holy spirit of God. This "nearer kinsman" class, however, refuses to recognize or consider the Elisha work of the church which must now be done instead of the Elijah work.
Then Boaz directly advocated the cause of Naomi and Ruth, and therefore of the antitypical remnant, and put another proposition squarely up to the nearer kinsman: "Then said Boaz, What day thou buyest the field of the hand 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." (4:5) The interests of Naomi and Ruth were therefore shown to be identical, and this shows that now in the drama they represent the remnant class.
Elisha was anointed to carry forward the work where Elijah had left it off; so likewise Naomi and Ruth, jointly representing the remnant, must carry forward the work that vindicates the name of Elimelech's house, which stood for the house of God. (2 Ki. 2:12-15) Thus is particularly and clearly shown that those who would really do the work of the kingdom after 1918 must do so according to that work as pictured by Elisha, who was anointed in the place and stead of Elijah. The double portion of the spirit received by Elisha shows a work of wider scope that must be done, and done with increased zeal to the Lord.
Today one cannot have the "field" or estate of Elijah without taking on the obligation and work of Elisha. (1 Ki. 19:16) Holding on to the name and teachings of a man who is gone, regardless of how faithful he was, and standing by his interpretation of the Scriptures and refusing to go farther or to go forward with the Lord's work, does not buy the field or estate of the dead Elijah work. There are now other and added obligations (which are pictured both by Elisha and by Ruth), which those who would be of the royal line and who enter into and abide in the house of the Lord must now shoulder and faithfully perform.
The obligation of taking Ruth was too much for the nearer kinsman. The obligation for the nearer kinsman class of taking the Elisha work is too much for that class. The nearer kinsman replied to Boaz, to wit: "And the kinsman said, I cannot redeem it for myself, lest I mar mine
own inheritance: redeem thou my right to thyself: for I cannot redeem it." (4:6) His words "mine own inheritance" disclose his selfishness and show that he was thinking and planning exclusively for his own interests and name and that his own name might endure after his death. If he took Ruth with the. land, then he would profit nothing, according to his calculation, because her child would inherit the land and that would diminish the estate of the nearer kinsman by at least the amount that he would have to pay to Naomi for the land. Doubtless he already had a wife (who pictures the Jezebel spirit and influence, Rev. 2:20-23) whom he feared to offend. If the "nearer kinsman" class should take on the Ruth spirit and work, and do it, that would offend the world, particularly the ecclesiastical part of it, and this they could not afford to do, because of incurring the wrath of Satan's organization. The "nearer kinsman" class must continue to be "sweet and oily of speech" and say nothing about Satan's organization, that their own standing and good name might be maintained and might not be marred. It is therefore easy to identify the class pictured by the "nearer kinsman", which class is in existence at the present time.
Boaz had hailed this nearer kinsman before the court for an accounting, like as Jesus brought the one-talented servant to account. Christ Jesus, the Greater-than-Boaz, now at his temple calls upon the one-talent class to account for the kingdom interests committed to them, and that accounting shows an unwilling-
ness to obey the Lord. The nearer kinsman of Naomi replied to Boaz, saying: "Redeem thou my right to thyself." This sounds very much the same as the statement of the one-talent servant class to the Lord, to wit: "And I was afraid, and went, and hid thy talent in the earth: lo, there thou hast that is thine." — Matt. 25: 24-30; Mal. 3:1-5.
Jehovah saw good to keep secret the name of the nearer kinsman, and therefore the record is silent as to his name. His name died out as far as the Bible record is concerned: "The name of the wicked shall rot." (Prov. 10: 7) The conduct of the nearer kinsman represents a faithless servant class of which Jesus said: "And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth." (Matt. 25:30) "Cut him asunder, and appoint him his portion with the hypocrites." — Matt. 24:51.
BOAZ PERFORMS
Those who have the spirit of Christ Jesus and the zeal peculiar to the house of Jehovah gladly perform the duty that the slothful servant might have performed but neglects. The faithful remnant is made a part of the 'elect servant', and therefore the "faithful and wise servant". Thus it is seen that Boaz pictured Christ Jesus the Chief and Head of the "servant", and also represented the remnant, forming a part of the "servant". The law of procedure given to Israel concerning the man who refused to marry his dead brother's widow reads: "And if the man
like not to take his brother's [margin, next kinsman's] wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother. Then the elders of his city shall call him, and speak unto him: and if he stand to it, and say, I like not to take her; then shall his brother's wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother's house. And his name shall be called in Israel, The house of him that hath his shoe loosed." (Deut. 25:7-10) "Moab is my washpot; over Edom will I cast out my shoe." — Ps. 60: 8.
A somewhat different method of procedure was employed at the hearing of Naomi and Ruth in the attesting and confirming of what had just been decided. Almost all peoples of earth have at some time adopted a method of procedure for attesting a document or a conveyance of land and attesting the deliverance thereof. For instance, the common law, resulting from the law of custom, has a writ called "livery of seizin", by which the possession of land is delivered.
The Israelites were God's people before the law was given to that people at Mount Sinai, and doubtless there were customs among them adopted and practiced, and by which they were governed, in the delivering of property sold. The divine record says (Ruth 4:7,8, E.R.V.),
"Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, for to confirm all things: a man drew off his shoe, and gave it to his neighbour; and this was the manner of attestation in Israel. So the near kinsman said unto Boaz, Buy it for thyself. And he drew off his shoe." Neither Naomi nor Ruth was present at the hearing before the court to draw off the shoe, but Boaz was there to represent them. Instead of following closely the requirements of the law, however, a former custom was used, to wit, the nearer kinsman took off his own shoe. That was a voluntary act on the part of the nearer kinsman showing his complete renunciation of his right to redeem and of his voluntary determination not to do so.
This well pictures the "evil servant" class refusing to be a witness for the name of Jehovah "God my King", and to declare the day of the vengeance of God against Satan's organization, and to faithfully represent and advertise his kingdom. In so doing the "evil servant" class 'takes off the shoe' (that is, the covering of the feet) of "the preparation of the gospel of peace". (Eph. 6:15) A man with only one shoe is an unsightly creature and halts and hobbles about and is the object of shame. God considers a man who has repudiated his covenant as an object of shame, and this is illustrated by spitting in the face. — Num. 12:14.
It is written concerning the faithful remnant on earth: "How beautiful are thy feet with shoes." (Song of Solomon 7:1) And, "How
beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!" (Rom. 10:15; Isa. 52: 7, 8) These beautiful sayings of the Scriptures could not be applied, however, to those with just one shoe. Therefore the class pictured by the nearer kinsman in this drama must expect to receive shame from the Lord Jehovah, which is illustrated by spitting in the face and by removing from such the privilege of declaring the name of Jehovah and of his kingdom. This is the class that takes off the wedding garment. (Matt. 22:11-13) It is this class that the Lord names the "wicked and slothful servant"; hence the kingdom interests are taken away from such and given to the faithful remnant class pictured by Ruth, and to whom the kingdom interests of the Lord are committed. (Matt. 24:47) "Take therefore the talent from him, and give it unto him which hath ten talents." — Matt. 25:28.
Boaz gladly took upon himself the privilege or obligation of redeeming or buying back: "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." (4:9) The latter part of this text shows that Ruth held a place subordinate to that of Naomi, and only as she takes the place of Naomi as Naomi's marital substitute does she come into account. Boaz included Ruth in the purchase or redemption, that the seed might be raised up to the name of the dead Elimelech, and not to the name of the son of Elimelech. Boaz's dec-
laration in the presence of the court was: "Moreover, Ruth the Moabitess, the wife of Mahlon, have I purchased 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 his place: ye are witnesses this day." — 4:10.
Mahlon, who was Ruth's first husband, failed to preserve the name of Elimelech, and also the nearer kinsman had failed and refused to preserve that name by raising up seed, therefore Boaz stepped into the breach and did that very thing. Ruth was also used as a connecting tie between Naomi and Boaz to accomplish this very thing. Ruth would share in the inheritance of Elimelech, subject to the right of Naomi, by virtue of having married his son Mahlon. That part of the inheritance which Orpah might have received reverted to Naomi because Orpah failed and refused to stick to Naomi, that is to say, to God's organization. On the contrary, although having started to Bethlehem, she went back to Moab, which pictured Satan's organization. Because Ruth was only the daughter-in-law of Elimelech and Naomi, the child that would be born to Boaz by Ruth would have blood connection with Elimelech, not through Ruth, but through Boaz, the second nearest kinsman to Elimelech. Boaz, having purchased all the right of Naomi, and having purchased Ruth to be his wife, the son of Ruth and Boaz would take all the estate of his grandfather Elimelech, and the son would therefore be in line to fulfil Jehovah's promise to the house of Judah. While the rec-
ord of genealogy of Israel's king was being made clear there was still another important part of God's purposes being foreshadowed and to be fulfilled in the future.
Boaz boldly stood up before the court and before the people and declared his purpose to purchase the land of Naomi, including all the rights of her two sons and Ruth for his wife, and thus he was a public witness against the nearer kinsman who was in fact defrauding the widow Naomi and the stranger Ruth. Even so Christ Jesus, the Greater-than-Boaz, the great Judge at the temple, judges and separates the unfaithful from the approved ones and is a witness against the unfaithful ones. "Behold, I will send my messenger, and he shall prepare the way before me: and the. Lord [Christ Jesus], whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. And I will come near to you to judgment; and I will be a swift witness against . . . those that oppress the hireling in his wages, the widow [the Naomi class], and the fatherless [the Ruth class], and that turn aside the stranger [the class such as Ruth] from his right, and fear not me, saith the LORD of hosts." — Mal. 3:1, 5.
In 1918 the Lord Jesus began his judgment at the temple, and this judgment was first upon those who claimed to be of the house of God or his organization on earth. The "Society", as heretofore defined in The Watchtower as the Watch Tower Bible & Tract Society, stood for and stands for God's organization on earth, be-
ing a part thereof. There were those once working in it and who had responded to the call for the kingdom, and who were therefore in line for the kingdom, that refused to obey the commandments of the Lord and refused to go on with his witness work, and this they did by withdrawing themselves and putting themselves in opposition to the Lord's work; and they seek to hinder the progress thereof and oppose the Society. This matter of withdrawal and opposition of the rebellious ones is no close-guarded secret. Boaz boldly declared before the court that he gladly assumed the obligation which the nearer kinsman had cast aside, and thus he pictured God's organization at the Columbus (Ohio) assembly in 1931, and those of like precious faith throughout the earth since, in adopting a resolution declaring themselves as joyfully accepting the name which Jehovah God had given to them and as assuming the obligation of bearing testimony to his name and his kingdom as Jehovah's witnesses which their "nearer kinsman" class had cast aside. (See "A New Name", page 335.) Thus the faithful remnant called upon all to be witnesses to the fact that they have no connection whatsoever with Satan's organization, but are wholly and completely devoted to God's organization and will continue, by his grace, the publication of his name and of his kingdom. The publication of the Kingdom booklet gives notice to the nations of "Christendom", and particularly to the ruling powers thereof and to the "evil servant" class, that the remnant has taken Jehovah's name and gladly assumed
this obligation. The Vindication book (One) also calls attention to the matter. — Ezek. 24:15-18.
Furthermore this pictures how Christ Jesus, the Greater-than-Boaz, openly invites to himself the Naomi-Ruth class, that is to say, the devoted remnant, by associating them with him in the vindication of Jehovah's name. The facts show that this took place approximately in the autumn of 1922, when Jehovah gave his people a new name, but which the remnant only began to realize and appreciate in the year 1931. — Acts 15:14; Joel 2:27-29.
WITNESSES
Many became witnesses to the favor bestowed upon the remnant by Jehovah and wished them well, while others were compelled to be witnesses and did not wish them well. "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, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Beth-lehem." (4:11) Even the renegade nearer kinsman had to be a witness. A representative body of the opposing ones were present at the adoption of the Columbus Convention resolution in 1931 and were compelled to see what was done, even though they did not participate therein. This seems to foreshadow an early fulfilment of Revelation 3:9. The peoples of good will in the world, who observed the faithful devotion of the remnant to God, bestowed their good wishes upon them.
'All the elders,' representing God's organization, joyfully bore witness and called down prosperity from God upon the work of vindicating his name. The good wishes concerning God's organization on the earth are expressed in the language of the scripture: "Do thou [Boaz, the kingdom class] worthily [margin, get thee riches, or, power] in Ephratah." Otherwise stated, let all be true to the name of Jehovah and be very fruitful, bearing the fruits of the kingdom. "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples." (John 15: 8) The latter part of verse eleven, according to the Rotherham, reads: "Proclaim thou a name in Bethlehem." The remnant, being a part of Christ, must proclaim the name of Jehovah and of his kingdom, because they are now his witnesses on the earth. These must make the name of Jehovah and of his kingdom famous. This the faithful are now doing by the grace of God. "And let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the Lord shall give thee of this young woman." (4:12) This Pharez is in the lineage which led up to David and to Jesus. (Gen. 38: 8-30) "The seed which the LORD [Jehovah] shall give thee of this young woman" shows that all credit is given to Jehovah, to whom it properly belongs.
THE RULER FORESHADOWED
"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." (4:13) Thus
Jehovah showed his approval to give Boaz and Ruth a son, looking to the vindication of his name and his Word that 'out of the loins of Judah should come a Ruler and a Lawgiver'. It was not the physical power of Boaz and of Ruth that resulted in the birth of the son, because it was 'God that gave the increase'. (1 Cor. 3:6) Jehovah God directed the drama of the book of Ruth, and therefore all praise to creatures in connection therewith is out of place. It is Jehovah who brought forth the mighty One who shall rule all the nations of the earth and who shall be the Vindicator of his great name.
BRIDE FORESHADOWED
Ruth in becoming the wife of Boaz (which relationship would include Naomi, Ruth being Naomi's substitute) pictures the remnant becoming espoused to Christ as his future bride, and hence this class constitute the blessed ones which are called unto the marriage supper of the Lamb. (Rev. 19: 9) The facts seem to clearly show the fulfilment of this part of the prophetic drama as beginning with "The Day" of the convention of God's people held September, 1922, and hence the time when properly apply the words of Jehovah: "And thou shalt be called by a new name, which the mouth of the LORD shall name. Thou shalt no more be termed Forsaken: neither shall thy land any more be termed Desolate; but thou shalt be called Hephzi-bah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall
thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee." — Isa. 62: 2, 4, 5.
"And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day without a near kinsman; and let his name be famous in Israel. And he shall be unto thee a restorer of life, and a nourisher of thine old age; for thy daughter in law, which loveth thee, which is better to thee than seven [natural] sons, hath borne him." — 4:14,15, E.R.V.
The congratulations' being given to Naomi rather than to Ruth seems clearly to prove that the child was legally that of Naomi, the fruit of her body, and the heir of Elimelech's estate. (Deut. 25: 6) Naomi, jointly with Ruth, therefore pictures the fruit-bearing class, the bride of Christ, that has a part in the vindication of Jehovah's name and Word. Ruth had a great desire to become a member of the house of Jehovah, and by her own initiative and efforts she could not have done this. Because faithfully holding to God's organization, pictured by Naomi, Jehovah God rewarded the faith of Ruth.
Christ Jesus, the Great Boaz, has been used by Jehovah to bring forth through the remnant, pictured by Naomi and Ruth, the name of Jehovah which now is made famous in the earthly part of God's organization and which shall yet be made famous in all the earth. It was some time after 1922 that the remnant, pictured by Naomi and Ruth, began to see that the great issue is the name of Jehovah and that the Most High must and will make a name for himself.
(See The Watchtower, January 1, 1926, title, "Who Will Honor Jehovah?") Because of his faithfulness the name of Jesus is also made famous and Jehovah gave him a name above every name, that of Jehovah alone excepted, and has commanded that unto Christ Jesus every knee shall bow and every tongue shall confess that he is The Christ, to the glory of God. (Phil. 2: 9-11; Eph. 1: 20, 21) It is worthy of note that the name of Boaz, who pictured Christ Jesus, and not the name of his son Obed, became famous in Israel. Jehovah used this book of Ruth to bring Boaz to the attention of all. From this point on the name of Ruth is no more mentioned, but the name of Naomi is mentioned; which shows that Naomi particularly represents Zion, God's "woman" or organization, and that Ruth becomes a part of it.
The son born to Boaz and Ruth was brought forth in behalf of the name of Elimelech ("God is King"); hence this saying, "He shall be unto thee a restorer of thy life, and a nourisher of thine old age," points to the fact that God the King of Eternity would refresh and renew the strength of his church, the remnant, in the latter days of the remnant on the earth, the time of "old age", and in harmony therewith it is written: "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." — Ps. 37: 25.
The expression of love between Naomi and Ruth to which both of these women testified calls attention to the love that must now subsist
between all the members of the remnant showing their unity and devotion to God and to his kingdom. "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another." — John 13: 34, 35.
"And Naomi took the child, and laid it in her bosom, and became nurse unto it. And the women her neighbours 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." (4:16,17) Naomi treated the child as though it were her own, and hence it was said, "There is a son born to Naomi." The reproach of her barrenness was there taken away, which beautifully corresponds to the reproach of Zion, God's organization, being taken away, as described by Jehovah's prophet in Isaiah 54:1-7.
The child born was called Obed. This name means "worshiper" or "one who serves". This would indicate that there would be those who perceive that the remnant of God on earth, pictured by Naomi and Ruth, constitutes a part of Jehovah's 'elect servant, in whom his soul delights'. (Isa. 42:1) This son Obed also pictures the children of Zion born after her travail. (Isa. 66:8,9) The name "Obed" identifies the class whom the Lord, upon coming to the temple of Jehovah, finds faithful and whom he designates that "faithful and wise servant" to whom he commits all of his kingdom interests on the earth. — Matt. 24:45-47.
"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." (4:18-22) Here is stated the genealogy from Pharez to David. Between Obed and Jesse no one is mentioned. Is this due to the lack of importance of connecting links, or did each one from Nahshon to Jesse live to be of a very great age, and each one in his extreme old age bring forth a son? This latter conclusion is supported by the words of the divine record: "And the three eldest sons of Jesse went and followed Saul to the battle: . . . and David was the youngest," and David was the eighth son of Jesse. (1 Sam. 17:13,14) "Now David was the son of that Ephrathite of Beth-lehem-judah, whose name was Jesse; and he had eight sons: and the man went among men for an old man in the days of Saul." — 1 Sam. 17:12.
The genealogy here given is not dry and unimportant stuff, but it in fact makes the book of Ruth sparkle with importance and significance. God had an important purpose in setting forth this genealogy here. It began when Jacob was in Canaan, and before he went down to Egypt, and extends to the birth of David, who became king. Pharez, the one first named, was born in Canaan before Judah went with Jacob into Egypt. (Gen. 38:27-29) Pharez begat Hezron in Egypt during the 215 years of the sojourn of the Israelites down there. Both
Pharez and Hezron died in Egypt. (Gen. 46:12) It follows, then, that Hezron begat Ram while in Egypt, and probably while Joseph was still living. He is called Aram in Matthew 1:3, and his name means "high one". Ram was the brother of Chelubai, or Caleb (1 Chron. 2:9, margin), who was the great-grandfather of Bezaleel who built the tabernacle in the wilderness. (1 Chron. 2:19, 20; Ex. 31:1, 2) Ram begat Amminadab while in Egypt. His name means "a man of generosity" or "a people of liberality". While in Egypt, and before the exodus of the Israelites, Amminadab begot Nahshon, probably about the time of the birth of Moses. Nahshon was made a captain of the tribe of Judah at the time of the exodus. (Num. 1: 4-7; 2: 3) Nahshon was implicated in the rebellion in the wilderness and died there. His name means "enchanter". (Num. 14:1-38) Nahshon begat Salmon (Salmah) either shortly before the exodus or shortly thereafter, for the reason that he could not have been more than twenty years of age at the beginning of the exodus, because he entered the land of Canaan with Joshua and participated in the siege of Jericho. At Jericho Salmon met Rahab the harlot and married her, and it was of this union of Salmon and Rahab that the child Boaz was born, and whose name is made prominent in the book of Ruth. In Matthew 1:5 his name is called Bo'oz.
It is of interest here to note that in the lineage leading up to David and to Jesus three women are introduced, each of which the hypocritical
critics of the Bible would brand as immoral, two of whom were certainly outside of the covenant God made with Israel, and it is probably true that the other one was also outside of that covenant. These three women are, to wit, Tamar, Rahab and Ruth. Each one of them showed that she had respect for God's law and his name and sincerely desired to serve him and his people. Each of these three women stepped into the breach at the opportune time and preserved the name of Judah, concerning which tribe Jehovah had given his word that it should produce the Vindicator of his name. Onan had refused to lend himself in a levirate marriage with Tamar and raise up seed to his dead brother, and God killed him. Judah himself thereafter unwittingly became involved with Tamar and married her and she gave birth to Pharez by Judah, and which Pharez is the beginning of the lineage mentioned in the book of Ruth and leading up to David. Rahab the harlot of Jericho married Salmon, who begot Boaz by her. Rahab was approved and favored by Jehovah, not because she was a harlot, but in spite thereof, and because she had faith in God and served him, and therefore she was preserved. "By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace." (Heb. 11: 31) "Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?" (Jas. 2:25) It was her faith, coupled with her work of devotion to God, that led to her preservation.
The third woman is Ruth the Moabitess, who married Boaz and whose son by Boaz was Obed, which Obed was the father of Jesse; and Jesse's eighth son, and doubtless his last one, was David, whom God anointed king over Israel, and who particularly foreshadowed Christ Jesus the King of kings. These facts are here worthy of consideration in determining that God did not preserve any of these women because of their so-called "character development", but because of their love manifested to him and by their faithful works.
Evidently Salmon begot Boaz at Bethlehem, because that city fell to Salmon's lot or inheritance and he was known as the father of Bethlehem. (1 Chron. 2: 51, 54) Salmon was an elderly man when he married Rahab; hence Boaz was the son of Salmon's old age. Likewise David, the eighth son, was the son of Jesse's old age. There does not seem to be any good reason, therefore, to conclude that in the genealogy there are links missing between Obed and Jesse.
JEHOVAH'S HOUSE
The book of Ruth magnifies the importance of the vindication of Jehovah's name. It is further proof that from the time of Abraham Jehovah's purpose to build his capital organization moved majestically forward. To be sure, Satan would try to interfere with every step, and doubtless thought he was successfully interfering with God's purposes. God permitted Satan to pursue his wicked course and to think he was defeating God's purpose to bring forth a seed and a
kingdom that would destroy Satan and his organization. It is of exceeding great interest to trace the progressive steps of Jehovah's purpose leading up to the anointing of King David, who foreshadowed Christ Jesus, the King of kings.
Abraham resided in Chaldea, east of the Euphrates, and, hearing the commandment of Jehovah God to move into an unknown land, he obeyed that commandment. Crossing the Euphrates, doubtless at the headwaters, he journeyed south to Canaan, where God had sent him. Although Jehovah had promised a son to Abraham, 'a seed in whom all the nations of the earth should be blessed,' yet this promised seed, it seemed, was destined to fail, because Abraham and Sarah were both beyond the age to bring forth children. Abraham's faith in God, however, was strong, and when he was about a hundred years old God rewarded his faith and caused Sarah to give birth to Isaac, who foreshadowed Christ the King. (Rom. 4:19) Abraham pictured Jehovah; Sarah his woman pictured God's organization; and Isaac was a type of God's beloved Son, Christ Jesus, and the birth of Isaac foreshadows a time of rejoicing when the kingdom should come in. (Gal. 4:24-31; Isa. 54:l-8) God's royal promise was bestowed upon Isaac's son Jacob by the miraculous interfering of Jehovah God. Jacob was the father of Judah, the head of the tribe to which the divine promise was given concerning the King to come and who should rule the world. (Gen. 49:10) Judah became the father of
Pharez by Tamar, his daughter-in-law, under conditions which the critics of the Bible would call disreputable. It clearly appears that Jehovah overruled the circumstances under which Pharez was born, that he might be a link of the genealogy leading up to the King. The book of Ruth takes up the genealogy and traces it from there to David.
The fact that no intermediary generations are mentioned in the genealogy of the book of Ruth shows that each one of the men named lived to a great age before begetting the son named in the genealogy. Thus it appears that there was continued difficulty in maintaining the royal line. Jehovah had given his word that the Vindicator should come from the tribe of Judah, hence Satan tried to interfere with the genealogy of that tribe. At various times it appeared that God's word would fail, and each time Jehovah stepped in at the opportune hour, even as shown in the book of Ruth. Jehovah's word and name shall triumph, and no power can successfully interfere therewith.
In all these centuries Jehovah has been proceeding according to his will and purposes to build his house or capital of his organization, in which he takes up his official habitation by and through Christ Jesus the duly appointed Head thereof. He has not compelled anyone to enter that house. He has not even invited one to enter his house until that creature first signified a keen and genuine desire so to do, and then solemnly agreed to do God's will. For this reason he caused his prophet to write: "One
thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." — Ps. 27:4.
Ruth had that keen and sincere desire expressed by these words of the psalmist, and she took her firm stand on the side of Jehovah when she declared to Naomi that Jehovah should for ever be her God. She proved her love for Jehovah by exercising all diligence in serving him. Doubtless there were those in Israel who would have kept Ruth out of the family of Judah, and likewise there are those today who profess to be in a covenant with God, that would keep out of his family, out of his service, and out of his house, those who have been brought into his service in these latter days. The "nearer kinsman" class is doing that very thing. These do not love God, and he will not preserve them.
By both the book of Esther and that of Ruth Jehovah God makes it clearly to appear that he alone selects those who shall be the members of his royal house. He emphasizes the fact that he does not select men and women because of their outward charms, or because of their sweetness and beauty of character, or because of their intrinsic value. He invites to a place in his house only those who show a true and abiding faith in him, such as that exhibited by Abraham. When invited these must maintain their integrity toward him, and that under difficult conditions. He chooses and approves those who are moved by unselfish devotion to him to perform
faithful service in his name. Amidst all the trials and tribulations that these experience while on the way to the kingdom, and which fall upon them by reason of the opposition from Satan and his agents, Jehovah makes it clear that those who continue to manifest their love toward him he will preserve. (Ps. 145: 20) This great lesson is particularly taught in both the book of Esther and that of Ruth.
Christ Jesus is now exalted to the highest place in God's house, and which is the capital of his universal organization. His anointed ones who continue faithful to him, maintaining their integrity toward God, and who continue to show their loving devotion to him, Jehovah will receive into his house and cause them there to dwell forever, where they shall continue to behold the indescribable beauty of Jehovah, and forever learn of him, and through the endless ages continue to sing forth his praises.
