Preservation

CHAPTER II

RUTH

SYLLABUS

JEHOVAH'S name is the all-important issue before creation. This fact God's covenant people now on the earth have learned only in recent times. Keeping always in mind that the fulfilment of prophecy leads to the vindication of Jehovah's great name will enable one who studies this prophecy to have a clearer understanding thereof. Says the psalmist: "I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name." — Ps. 138:2.

Jehovah's Word is always right, and in times past he has magnified his Word above his name, abiding his own time to make known and to vindicate his name. Now he discloses to his covenant people on the earth the deeper meaning of his Word, shows them that the fulfilment of his Word is the vindication of his name, and that the due time has arrived to vindicate his name. Seeing this the remnant now publishes his Word with joy, and delights to sing praises to the name of Jehovah God. In centuries past the Word of God has been and yet is a lamp unto the feet of his people. (Ps. 119:105) Now in the "day of the Lord" even greater light has come to the remnant because the lightnings of Jehovah flash from his temple and not only illuminate the pathway of the remnant but disclose God's purpose to completely vindicate his name before all creation. One of the names of man's Redeemer is "The Word of God", and he it is that upholds and vindicates his Father's name. Now the faithful remnant sing: "Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever. My tongue shall speak of thy word: for all thy commandments are righteousness." — Ps. 119:160, 172.

HIS HOUSE

In times past God's covenant people on the earth have looked upon this house only as a place of security and safety from the enemy where they might enjoy selfish pleasure. They now see that it means that and much more; that

his house is composed of those creatures of his hand who have maintained their integrity toward God, and who will remain on his side and praise his name for ever, and who now by his grace may have some part in the vindication of his name. Jehovah's house is his dwelling place, and in it are only those who are righteous and true and faithful to him and who will remain thus forever if they abide in his house. It is of Jehovah's building and will always honor his name. "Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth." — Ps. 26: 8.

They that do not honor the name of Jehovah will not be of his house. No greater honor could be bestowed upon any creature than to be made a pillar in the house of God, and hence it is one of the precious promises given to the faithful. "Him that overcometh will I make a pillar in the temple of my God." (Rev. 3:12) "Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple." (Ps. 65:4) "Blessed are they that dwell in thy house: they will be still praising thee." (Ps. 84:4) Members of the remnant now on the earth have the proof from the Lord that they have received the garments of salvation and are covered with the robe of righteousness, which Jehovah has furnished to his Son for that purpose, and with great gratitude and gladness they say: "Surely goodness and mercy shall follow me all the days of my life; and I

will dwell in the house of the Lord for ever."  — Ps. 23:6.

It is the wise that desire to be members of the Lord's house and that choose to walk in his ways and in the light of his Word. "A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels." (Prov. 1:5) He who hears the truth and is diligent to understand and obey the same is wise; and continuing in that way, and maintaining his integrity toward God to the end of his earthly course, he shall be in the Lord's house. "The wise shall inherit glory." (Prov. 3:35) In due time a knowledge of the truth must come to all men, and they that learn wisdom will give heed to and obey the truth. It is of great importance to the creature that he should learn wisdom, and it is to be expected that we may find in the Scriptures many apt illustrations. The course taken by Ruth is an apt illustration of those who take the wise course, but the book of Ruth contains much more than mere illustrations.

BOOK OF RUTH

Jehovah continues to bring forth to his covenant people corroborative proof that the Bible is his Word, and not the word of man. This he emphasizes in so many places that the importance of learning and heeding that truth cannot be overstated or too often repeated. Concerning the book of Esther the commentators, wise in their own conceits, have insisted that the book has no proper place in the Bible. The Lord God

has put these worldly wise ones to shame by revealing to his people that the book of Esther is not only a part of his sacred Word of truth but that it is prophecy particularly foreshadowing things that are of very great importance to his anointed people now on the earth. The book of Ruth so clearly proves itself to be a part of the Bible that commentators have not attempted to prove to the contrary. Those who have commented on the book of Ruth have insisted that it is only historical and genealogical, and illustrative of important lessons to be learned, and that it contains nothing else. Such conclusions are further proof that no man can interpret the Word of God, but that Jehovah in his own good time and good way makes plain to his covenant people the meaning and application of his Word. God's due time seems to have come for his people on earth to have an understanding of the, book of Ruth. That being true, we may know it is for their good and encouragement.

It is of interest here to first take note of some of the comments that have been heretofore published concerning the book of Ruth, in order that such may be compared with the facts and the Scriptures, which now so clearly fit each other, and show that the prophecy is being fulfilled. As far back as 1867, fully seven years before the Lord Jesus began to 'prepare the way before Jehovah', a certain Bible dictionary published the following comment on the book of Ruth and accredits the comment to one Mr. Davidson, to wit:

"The scope of the book of Ruth is to set forth the origin of David, historically and genealogically showing how a heathen belonging to a people so hostile to the theocracy as the Moabites was honored to become the progenitor of the great and pious King David because she placed unlimited trust in the Lord and sought protection from the God of Israel."

But the dictionary does not make it clear whether the above comment was by Dr. Robert Davidson, who lived from 1750 to 1812, or from someone else. The probabilities are, however, that this is the Dr. Davidson. The same dictionary further says:

"Professor Busch thinks the leading design of the book was to pre-intimate, by the recorded adoption of the Gentile woman into the family through which Christ was to derive his origin, the final reception of the Gentile nations into the true church as fellow-heirs of the salvation of the gospel."

The Watchtower of November 15, 1902, said this: "While the book of Ruth is not prophetical, but merely historical, it is valuable to us in various ways. (1) It furnishes an important link in the chronological chain leading down to King David and, hence, a part of the chronological line leading down to the man Christ Jesus. (2) It gives a glimpse of the habits and customs of the Israelites in general as an agricultural people. . . . .(3) The story of Ruth points out the very valuable lesson of fidelity, sympathy and love among the people at that time, and inculcates a similar lesson of kindness

of disposition amongst the spiritual Israelites, guaranteeing them, along this line, blessings both for the present and for the future."

In the issue of The Watchtower of November 15,1907, the following appears: "Manifestly the chief object in the brief narrative of Ruth and Naomi was to preserve an authentic record of a link in the chain of our Lord's human ancestry."

PURPOSE

While it is true, as stated in the foregoing comments, that the book of Ruth is historical and genealogical, and furnishes some beautiful illustrations, yet if such is God's purpose in giving the book to his people it is of little value to the remnant. But such is not the real purpose of the book. The Scriptures plainly state that these things were written aforetime for the benefit of God's people on earth at the end of the world. "Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come." (1 Cor. 10:11) "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope." (Rom. 15:4) "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, throughly furnished unto all good works." (2 Tim. 3:16,17) Based upon this Scriptural authority we must conclude that the book of Ruth was made a part of God's Word or message as

a prophecy for the special benefit of the remnant in the last days. The physical facts that have come to pass in recent years fully support that conclusion, and this is the best means of determining that the book is a prophecy.

In recent years God's covenant people on the earth have learned that the chief purpose of Jehovah's dealing with mankind is the vindication of his name, and not merely the salvation of man. The first thing the book of Ruth brings to the attention of those who seek the truth is the need of the preserver or upholder of the name of Elimelech, the meaning of whose name is very significant. To supply this required need a redeemer or vindicator must be found who would be willing to serve in that capacity. The one who would cooperate with such vindicator must be fruitful, using the body to bring forth fruit that the name of Elimelech might be carried forward. The book shows that a breach was threatened in the royal lineage of Judah leading up to King David, and still further up to Jesus, "the King of kings," whom David foreshadowed. The fruit must be born and must be in behalf of and in the interest of the kingdom. God had given his word, to wit: "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." (Gen. 49:10) This word must be fulfilled. Taking this viewpoint of the book of Ruth, together with other events thereof, enables us to locate the time for the fulfilment of the prophecy therein contained.

The characters that stand forth prominently in the book of Ruth are these, to wit: Elimelech, Boaz, Naomi and Ruth. Others appear in the prophetic drama, but they are not of so much importance. Manifestly the chief purpose of the book of Ruth is to clearly identify the vindicator of Jehovah's name and to show forth the company that is gathered unto Christ who will have a part in the vindication of his name and who will therefore be members of Jehovah's house; and that this is accomplished chiefly at the time Christ Jesus appears at the temple of Jehovah, and shows that which is required of each one who shall be in the house of the Lord and participate in the vindication of Jehovah's name. The prophecy has its particular fulfilment after Jehovah's King is placed upon his throne in the year 1914 (A.D.).

NAMES

The names of the chief places and the names of the principal characters involved in the Bible account of Ruth are significant. There is a purpose in Jehovah's giving a name to a place or to a creature. The meaning of the names of the principal characters in the drama are here given that they may be kept in mind during the examination of the Bible story.

"Bethlehem" means "the house of bread". "Elimelech" means "God my King" or "God of [the] King". "Naomi" means "pleasant". "Boaz" means "fleetness, eagerness, alacrity". "Ruth" means "friend, a female associate". "Orpah" means "nape", or the back of the neck. "Mahlon"

means "sickly". "Chilion" means "pining, destructive".

It is the tribe of Judah that is involved in the Bible account recorded in the book of Ruth; and it may be of interest at this point to mention the fact that there are ten generations named in the account, and which appear in the. last chapter thereof. The record shows that the family of Pharez was favored in the tribe of Judah, and incidentally shows why Samuel was sent to the house of Jesse when God's due time came to select the king through the tribe of Judah. "And the Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? Fill thine horn with oil, and go; I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons." (1 Sam. 16:1) The name "Judah" means "the praises of Jehovah God" by publishing his name and his kingdom in the very time in which we are now living.

IN BRIEF

A brief statement of the facts as set forth in the Bible account of Ruth is this, to wit: There was a famine in the land of Palestine which lasted over a period of about ten years. In the town of Bethlehem, which was small "among the thousands of Judah", resided a man of the tribe of Judah by the name of Elimelech. With him lived his wife Naomi and his two sons Mahlon and Chilion. Because of the famine Elimelech took his family and went to sojourn in the land of Moab, which lay on the east side of the Jor-

dan. There Elimelech died, leaving his widow and his two sons to mourn his loss. The two sons married women of the Moab country, one of them being Orpah, and the other one Ruth. Both Mahlon and Chilion then died, and there remained three widow women: the mother of the two dead sons, and the Moabitish women whom these had taken to wife.

Naomi heard that the land of Palestine was again favored by the Lord with food, and she determined to return to her native city of Bethlehem. Together with her two daughters-in-law-she began the journey. After they had traveled some distance on the way Naomi said to her daughters-in-law: "Go, return each to her mother's house." After some argument Orpah turned back. Ruth refused to go back to her native land, but begged that she might remain with Naomi and continue with her as long as she lived. Naomi and Ruth proceeded on their journey, returning to Bethlehem. At Bethlehem Naomi had a kinsman whose name was Boaz, a man of large wealth and influence. Boaz was of the family of Elimelech, and therefore of the tribe of Judah. When Naomi and Ruth arrived at Bethlehem it was the time of the beginning of the harvest. Boaz was gathering his grain from the field. It was the custom among the Israelites, in obedience to the law of God, to permit the poor to follow the reapers and glean the grain that had been left in the field by the reapers. Ruth desired to go into the field and glean, and Naomi agreed that she should do so. She went forth to glean, and she chanced to do her

gleaning in the field of Boaz. The net result was that Ruth was joined in lawful wedlock to Boaz and bore a son to Boaz.

The story, briefly told, has been regarded by many as merely a beautiful love story, as the world knows such things. If that were all there is to it God would not have caused a record to be kept thereof in his Word. In recent months Jehovah has graciously given to his covenant people an understanding of the book of Esther. This light from Jehovah, caused to shine upon the temple class, has illuminated the book of Ruth, and it is manifestly the time for the book of Ruth to be understood. In the book of Esther both Mordecai and Esther represent a class of people who have been brought into covenant relationship with God. Mordecai pictures those who were found faithful at the time Christ Jesus came to the temple of Jehovah for judgment, whereas Esther represents in particular those who came to a knowledge of the truth after the coming of the Lord to his temple and to which class it has been the privilege of the Mordecai class to minister aid and help. The two, Mordecai and Esther, finally in that drama represent God's remnant on earth at the end of the world. If the book of Ruth is a prophecy, then we may expect to find that Naomi pictures a certain class of God's anointed people and that Ruth also pictures a class of the faithful ones, and that the fulfilment of this prophecy would have its beginning at the time of the Lord's coming to his temple. The preservation of God's people is emphasized in the book of Esther, and

likewise it will be found that the book of Ruth further corroborates the promise of God to preserve those that love him. With these observations it now seems it would be profitable to God's remnant to carefully examine in detail the book of Ruth, and this is now here done.