Shabbat Shalom. Today we are going to conclude with the book of Ruth chapter 4. And I would like to read verse 13 to verse 22. And so please follow me. Ruth chapter 4 and verse 13 So Boaz took Ruth And she became his wife And when he went in unto her The Lord gave her conception And she bare a son And the women said unto Naomi Blessed be the Lord Which has not left thee this day without a kinsman that his name may 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 loved thee which is better to thee than seven sons has born him and Naomi took the child and laid it in her bosom and became nurse unto it and the women her neighbors gave it a name saying there is a son born to Naomi and they called his name Oved he is the father of Jesse the father of David Now these are the generations of Peretz Peretz beget Chetzron And Chetzron beget Ram And Ram beget Aminadav And Aminadav beget Nachshon And Nachshon beget Salmon And Salmon beget Boaz And Boaz beget Ovid And Ovid beget Jesse and Jesse beget David.

And I'm going to stop here with the reading there are other Scriptures that I would like to present before you turn to 1 Corinthians chapter 10 and verse 11 now all these things happen unto them namely our people of all the people of Israel for an example and they are written for our admonition upon whom the end of the age are come. So, beloved brothers and sisters, we are at the last verses of the book of Ruth. You remember that when Ruth, the Moabitish woman, was sent by her mother Naomi to the threshing floor And Naomi said to her, Ruth, you go there to this man by the name of Boaz.

You lay there at his feet. Uncover his feet at midnight. He will tell you what you have to do. And sure enough, Ruth obeyed her mother-in-law. Boaz finished to do all his work. All the men that were working there by the threshing floor, finishing to winnow. And now they are resting at the end of that very difficult work day. And lo and behold, at midnight, this woman by the name of Ruth is there. And he's amazed at what she's doing there. But all of a sudden, he realized that she wanted something from him. And Ruth told him, you are our Goel. He understood that she came back with Naomi, her mother-in-law, from the land of Moab.

They were poor. They were destitute. They had nothing that could sustain them. And the only one that could help them is a kinsman, Redeemer, a family. One that was like Boaz that could redeem her and restore them and restore the land to themselves. Well, Boaz wanted to redeem Ruth. And so he said to her, you lay down here until the morning. I'll be sure to do what you requested from me. In the morning he sent her back to Bethlehem to her mother-in-law. But he himself, in chapter 4, went to the gate. Early in the morning, to the Sha'ar, where the entrance to the city of Bethlehem.

And he's sitting there at the gate, and he's forming a court session. Why he's sitting there at the gate? Because there was another kinsman, another Goel, another relative, a member of the family who was nearer than him. And before he could help Naomi and Ruth and redeem them, He must give first the authority and the rights to a nearer kinsman Redeemer. So he went and he sat there by the gate. And as I mentioned in our previous meeting together, the gate is where all the dealings were done. All the contracts were done. All the arrangements were done. He took ten elders and he called them to come and he said, You sit here.

And lo and behold, the nearer kinsman Redeemer approaches the gate to enter into Bethlehem. And he called him, oh, such a one. In Hebrew, hey, ploni, almoni, an unknown one, an anonymous person, come here, come here. And this nearer kinsman Redeemer had an opportunity to redeem Ruth and Naomi and their land. So Boaz said to him, you know, Naomi has returned back and she is now selling her parcel of land. This is in verse 3 and 4. He said to him, you have a right to redeem it before me. If you redeem the land, redeem it. And if you don't, let me know. So the nearer kinsman redeemed him.

He says, yes, yes, yes, yes, I'm going to redeem the land. Then Boaz said to him, when you are going to redeem the land, you also have to redeem it out from Ruth, who came from the land of Moab. And then you have to raise up the name of the dead upon his inheritance, verse 5 of Ruth chapter 4. But the moment Boaz mentioned root this nearer kinsman Redeemer said I cannot redeem hell and you remember he said I cannot redeem hell for myself lest I mar my own inheritance and according to the law any Moabite or Ammonite could not enter into the congregation of Israel for ten generations and forever so this nearer kinsman Redeemer didn't want to mar his inheritance by embracing a woman for Moab and raising a seed for her which will not be his but because she was a Moabitish woman he says I cannot redeem it because I may mar my very own inheritance and then he said to Boaz redeem it for yourself and you notice there was a manner in former days in Israel verse 7 of Ruth chapter 4 concerning redeeming and concerning changing for to confirm all things a man plucked off his shoe and he gave it unto his neighbor and this was a testimony in Israel in other words among our own nation Israel there was a custom in previous days even before the time of the Judges that when something would happen.

An arrangement would happen and one will sell or transfer a property from one person to another, the manner in which it was done, one will have to confirm all things by taking the shoe, plucking it out from his food, and handing it over to the neighbor, to the one who will take possession of the land. I mean, it's kind of a strange custom, but why shoe? Because with a shoe we walk. With a shoe, we travel from one place to another. You know, when Abraham was called to come into the promised land, God said, walk through the land. Every place where your foot shall stand will be yours.

It speaks, it's representing ownership, transfer of ownership. So he left it. He said, I cannot. And I want you to know this, beloved brothers and sisters, he did not say, I will not, but he said, I cannot. And this tells us a lot it tells us volume I can't because I don't want to mar my own inheritance you go and take it you mar your own inheritance if you want I cannot now remember we talked about it in our previous meeting together if a person is going to be a goel among our people Israel he must have those three things in order to become a goel Number one, he must be a blood relative.

Well, the kinsman Redeemer that was Nireh was a blood relative. And Boaz, the Redeemer, was a blood relative. So both of them qualified to be a Redeemer, a goel. Secondly, we said that he must be willing. Now, when it's come to purchasing the land, he was willing. When it's come to purchasing the land, also Boaz was willing. But here's the third thing that was a problem here. In order for one to become a goel, a Redeemer, you must not only be a blood relative and a willing person, but you also must be able to purchase the possession and to embrace a family in order to take care of them.

And here is the problem with this near kinsman, Redeemer. He was not able. Now, I want you to distinguish between the occasion that we have in Deuteronomy chapter 25 and Ruth chapter 4 and verse 6. Ruth tells us that the Nebuchadnezzar said, I cannot redeem it. But in Deuteronomy chapter 25, it's not I cannot, but I will not redeem it. Notice what it says in Deuteronomy chapter 25, verse 7. 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 refuses to raise up a seed unto his brother, a name in Israel. He will not perform the duty of my husband's brother.

You notice the different beloved brothers and sisters it's not an issue I cannot as we have it in Ruth chapter 4 but I will not in the Torah on me chapter 25 and verse 7 then it says in verse 8 the elders of the city shall call him they will speak unto him and if he stand to it and say I like not to take her then notice what they are doing here then shall his brother's wife come unto him in the presence of the elders and loose his shoe from his foot and spit at his face and shall answer and say so it shall be done unto the man that will not build up his brother's house and his name shall be called in Israel the house of him that has his shoe loosed.

In Hebrew It's very interesting. Now, what is the difference between Ruth 4 and Deuteronomy chapter 25 is simply this. The man of Deuteronomy says, I will not. The man in Ruth says, I cannot. Secondly, the man in Deuteronomy, his shoe was taken out by the wife herself. Ruth chapter 4, he himself handed over the shoe to Boaz. In fact, Ruth the Moabite was not even there altogether. Thirdly, it is the wife in Deuteronomy who will bring the elders and she will take the shoe, but she spit at his face. But in Ruth, there is no spitting upon his face. He simply handed over his shoe and transferred the rights from himself to Boaz, the Redeemer, the Goel, who was willing and also was able to purchase Ruth.

I want you now to see the issue here. These two men really represent before us, remember we read 1 Corinthians 10 and verse 13, we should have read Romans 15 and verse 4, that all these things happen to our own people, Israel, as an example. And they become a lesson for us believers in Yeshua, the Messiah, today lessons that we can learn, spiritual lessons in our lives. And so what we really learned is that those two men, one of them was nearer kinsmen, the other one was a bit further Boaz, both of them were relative, both of them were willing, but at the end, the first one says, I'm not able because I do not want to mar my inheritance.

These two men have been taught by many Bible teachers are really a representation of law and grace. You see why it clearly shows us that he could not marry, root, and mar his inheritance because the law in chapter 23 of the book of Deuteronomy clearly said a Moabite and an Ammonite shall not enter into the congregation of the Lord for ten generations and la'ad and forever. And therefore it really represents before us the fact that he could not Because had he brought her in, he would mar his inheritance. And he didn't want to do so. But Boaz has gone beyond. Boaz is a picture of our blessed Lord Yeshua, the Messiah, who has done far beyond what is anticipated of him.

And Boaz, you might say humanly speaking, was willing to mar his inheritance. But it really shows us what God has done for us. Through the person of Yeshua, Hamashiach, whom God was willing to send down to this world so that he will be penalized, that you and I, who are sinners by nature, will never need to be judged. Now let me connect with this. Please bear with me because I'm still going to talk about the other verses. But when I prepared for this message, I was thinking to myself, I must make it clear with the help of the Lord for all of us today to see why is it that we ought to be so thankful for the grace that had been provided for us through Yeshua the Messiah.

Turn with me to the book of Romans, first of all. If there is anybody who knew the law very well, it was Shaul. He knew the law very well before he became a believer. And he knew the law very well after he became a believer in Yeshua the Messiah. He was a Pharisee of the Pharisees. Notice what he says to the Roman believers in chapter 3. He said to them in verse 19, he says those words, and I'm reading. Now we know what things soever the law says, it says to them who are under the law. That every mouth may be stopped. You see, the law was given to men to show us the holiness of God.

That God is pure. God is holy. God's law is undefiled. God's law is unique. He's above all things. And yet the law was given to show humanity that all have inherited a sin nature. And he continues, and he says to them in verse 19, that every mouth may be stopped and that all the world may become guilty before God. The law is like a mirror. When we look at this mirror, the law of God, and we see, have I risen up to the expectation that the law demanded from humanity? And I always look at this mirror, and if we are honest in our own hearts, and God knows it, that's the beautiful thing about it, we cannot trick God.

He knows our heart, and we always look at this and we say, Lord, I have fallen short. I violated this command. I violated this command. And I violated this command. It's like a mirror before us. And that's why God introduced the sacrificial system because the sacrificial system immediately bore or covered or atoned for the sin problem that humanity have had. And so, Romans 3 verse 19 said that all would become guilty before God. And then he said in verse 20, Therefore, by the deeds of the law shall no flesh be justified in his sight. For by the law, listen to this, is the knowledge of sin. Now, I would write like this.

By the law is the knowledge of righteousness. But Paul, who knows the law far better than you and I, who live under the law before he has accepted the Messiah, he says by the law is the knowledge of sin. You know, when I look at the law, what do I see? That I'm a sinner. That I'm like Ruth Hamu Aviyah. I am unable to enter into the congregation of the Lord on the basis of trying to improve myself and to produce a system of works. And God says, no, by the law is only the knowledge that you have come short. And notice what it says in verse 21 of Romans chapter 3.

But now the righteousness of God, Sidkat Elohim, without the law, is manifested being witnessed by the law and the prophet, even the righteousness of God, which is by faith of Yeshua, unto all and upon all them that believe, for there is no difference. Look at us. Some of us are Jewish here. Some of us are not. There is no difference when it's come to us standing before God. The law condemned us. And yet grace in a Messiah, Yeshua provided a way of salvation. Now turn with me also to Romans chapter 8, please. Now here is where it's applied to the nearer kinsman Redeemer who said, I cannot.

Look what Paul said in Romans chapter 8 and verse 3. For what the law could not do. Every time I'm reading this, it's fascinating. What the law could not do. You mean the law could not do. What the law could not do. Well, look what the law could not do. Because it was weak through the flesh. What does that mean? The problem is not with the law. The problem is with your flesh and with my flesh. Because the law could not produce a holy man, a holy woman, because of your flesh and mine. It was weak through our flesh. Then look what God did. What the law could not do because it was weak through the flesh, God sending his own son.

This is the Mashiach, the Mashiach of Israel. In the likeness of sinful flesh and for sin, he condemned sin in the flesh. When the Redeemer, the Goel, the Mashiach Yeshua came to this world he appears just like you and I spirit, soul and body a human being living here upon the face of this earth in the likeness of sinful flesh but there was no sin in Yeshua and God judged him God punished him in order for him to become a sacrifice for us that you and I now can never be condemned if we only believe that he is the Mashiach, the Messiah, the Redeemer. So the law was given not in order to produce righteousness in us.

It was given to show us that we needed so much the kinsman Redeemer. We need the Goel. And by the way, it didn't start when Boaz did what he did with Ruth. It's already started in the Garden of Eden when Adam sinned. God had to kill an animal in order to cover Adam's externally, but also internally when the blood was shed of an innocent animal. From there on, God showed us throughout the history of our people Israel, and even in the present day dispensation of the ecclesia, of the assembly, that we need a Redeemer, we need a Goel. And here we see the typology of the coming Redeemer in a man by the name of Boaz.

So, we find out, number one, that Deuteronomy tells us that it's not that he didn't want to redeem, but Ruth tells us that he could not redeem. And no one ever will be able to redeem another because all have sinned and come short of the glory of God. And so now, please come back to our chapter. And here we are in Ruth chapter 4. And now notice what happened here in verse 13. This first Redeemer, this neither kinsman, he said, I can't do that. I'm not going to mourn my inheritance. I can't do that. So Boaz said, I'm going to do that. A few of us spoke after the meeting last week, and we talked about, we said if Boaz was a godly man, how come he was willing to do something that actually, according to the law, he couldn't?

Well, here, beloved brothers and sisters, the type has always come short of what the anti-type is. In every picture in biblical time about Yeshua the Messiah, every type comes short. And so Boaz was doing something to point to the Mashiach who was going to do something that was unimaginable. That God will send forth the Messiah to come to this world to redeem a people for himself. And so what we learn here now, how Boaz did something that is beyond what the near kinsmen redeemed. Because Boaz is a type of the Messiah, it reminds me of the verse Paul said, Romans 5 and verse 8. While we were yet sinners, the Messiah died for us.

Verse 10 of Romans chapter 5, if when we were enemies, we were reconciled by the death of the Son, God's Son, Yeshua the Messiah. And then he continues and he tells us here now even earlier in verse 6, when we were without strength, in due time the Messiah died for the ungodly. Boaz is a representation of the Messiah who have gone beyond what the law could do. And he really represents before us the grace of God. Chesed, Elohim, by grace are ye saved through faith. And this is a gift of God, lest any man should boast. So, now notice what he does. Verse 13, where we begin our reading today, we have the marriage of Boaz and Ruth.

Look what it says. And Boaz took Ruth, and she became his wife. And when he went in unto her, the Lord gave her conception, and she bare a son. Now again, it's so beautiful. The Hebrew word Lakachat, he took her to become his wife. Now can you imagine what happened with this woman by the name of Ruth? Just a few months earlier, when she came from Moab, she left all the idols, she left her family, she left her land, and she embraced the God of Abraham, Isaac, and Jacob, the God of Naomi. And something happened in her life. Something changed in her life. Now she's no longer a pagan, you might say, worshipping idols there in Moab.

Is worshipping the true and living God, the God of Naomi, the God of Boaz, the God of Abraham, Isaac, and Jacob, and now she became the wife of this man of Valor, Ishchail, this man by the name of Boaz. Now, you see the progression, beloved brothers and sisters, the name here in verse 13, she became his wife is the Hebrew word Isha. Ish, Isha. Now, you will notice the progression, just turn back to chapter 2 of Ruth, and in verse 10, he said, she fell on her face, and she bowed herself to the ground, and he said unto him, this is to Boaz, why have I found grace in thine eyes, that thou should take knowledge of me, seeing I am a stranger?

The Hebrew word here is nochriah, I'm a stranger. Why do you care for me, she said to Boaz in chapter 2 and verse 10. Now if you go a little bit further in chapter 2 and in verse 13, she's using again but a different word. She said, let me find favor in thy sight, my Lord, for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid. Here she used the word shifcha. It's not only Nochriya, who is a faraway stranger, but she has now become a servant. I am your handmaid, I am Shifcha, Shelcha, Shifchatcha in Hebrew. Then if you just go a little bit further in chapter 3 and verse 9, And he said, Who art thou?

And she answered and said, I am Ruth, thine handmaid. Here she called herself Amah. In Hebrew, Amah means a servant who is eligible to marry. And now when we get to chapter 4 and verse 13, she is called Isha, a wife. Now you notice the progression? Nochriah, stranger. Shifcha, a servant that is at the distance. Amah is a servant that is liable and eligible to get married. And finally, an Isha. There is a progression and again I want to make an application it is very much the same in your case and mine we were lost in trespasses and sins we had no hope whatsoever whether we are Jewish or whether we are not Jewish because all have sinned and come short of the glory of God but when the Messiah came our Boaz Yeshua HaMashiach and when he paid the price for our sin and sins when he died for us on the tree he brought us nearer than we can ever be.

From a stranger to a servant to a servant that is eligible to get married and ultimately the wife. And you know the assembly, the ecclesia called the bride of the Messiah. Israel as a nation called the wife of Jehovah. The wonderful relation that we have been brought into, nobody can earn it on its own. Nobody can pay for that. This redemption has been totally the work of our Lord God through the person of Yeshua, the Messiah, which Boaz is a representation of. And so she became his wife. And notice, as it is, the marriage night, you might say, he went in unto her, and notice that it says, You notice that you can see it throughout Scripture.

The proof of the marriage is when the husband and wife will have this physical relationship. And you notice that now he went in unto her and it says, look at this, in that verse 13, You know, ladies, it is the Lord who is enabled a woman to bear a son. You look at the history of our forefathers. Do you know that Sarah was barren? Do you know that Rebecca was barren? Do you know that Leah was barren? Do you know that Rachel was barren? It is only as the Lord opened her womb that they were able to bring children into this world. And here we learn something that is very fundamental.

It says the Lord gave her herayon conception. It is the Lord who is enabled a person to bring forth a child it is only of the Lord and how wonderful to see that he is in control over all things there is nothing that he is not in control of he is the one that allow her to give birth to a child it is tremendous and you notice it says here that the Lord gave her conception and she bare and you notice it doesn't say a daughter it says a son Not that the daughter is not valuable, but in the way, in the procedure in which God is intending now to bless Naomi and Ruth and to give them descendants so they can carry on the family, the son, the Ben is essential to be born because it goes always from the father.

You know, unfortunately today we are being told by the rabbis that if you want to call yourself Jewish or a descendant of the people of Israel, it must come through the mother but it's not found in the Bible the Bible teaches us it is always through the male men the father Isaac begat Jacob Jacob begat his 12 sons Abraham Isaac Jacob and so on it is always through the male men and he gave her a son and by the way if you will look at some passages you read in Genesis 11 30 you will find out that Sarah was barren But then later on, God opened her womb in chapter 21 and verses 1 and 2.

Later on, Rebekah also in chapter 25 and verse 21. God have opened her womb and she bore a son, a child. And then obviously later on, Leah and Rachel. Genesis 29 verse 31 and Genesis 30 verse 22. You can see that God was the one who opened the womb and he allowed them to have a child. And by the way, that word conception comes from the Hebrew word herayon, to conceive. And it's already in the earlier part of the book of Genesis where we find in Genesis she conceived and bare a son. You remember that? And Adam and Eve conceived. God gave her herayon, to be able to bear a son.

And she ultimately gave children, Cain and Abel. So in Ruth chapter 4 and verse 13, we see Boaz marries Ruth. She's now become his wife. She had been elevated, had been brought so high. And I want to say this to you and I. When you and I sometimes feel discouraged and maybe feel I'm not so important and nobody cares and nobody understands who I am, I want to tell you the biblical truth that we have here as we find in Scripture. You and I are so precious to the Lord to Yeshua the Messiah he loved us so much that he brought us to himself and our relationship with him is eternal no one will ever be able to separate us from the love of God which is through our Lord Yeshua the Messiah we are linked with him eternally as we are saying there is no condemnation for those that are in Yeshua the Messiah Nothing will separate us from the love of God through our Lord Yeshua the Messiah.

Even though at times we get so discouraged and we are not satisfied as if there are so many challenges in life, yet we have been elevated and brought into such a relationship with Yeshua that we could never get nearer than the relationship that we have with Him even today. So we can be thankful to the Lord for that. And so now, brothers and sisters, look at this. Verse 14 to verse 17, look what the words of the women of Bethlehem, how they blessing Naomi. Look what they are saying now. Verse 14 and 15, they are saying to Naomi, and I'm going to read these two verses. And the women said unto Naomi, Blessed be Jehovah, Jehovah, the Lord, which has not left thee this day without a kinsman, without a goel, that his name may be famous in Israel.

Verse 15, and he shall be unto thee a restorer of thy life and a nourisher of thine old age for thy daughter-in-law which loveth thee, which is better to thee than seven sons, she hath born him. You know, it's very amazing. Here's the Jewish woman in the city of Bethlehem now. He's speaking to Naomi. A boy was born. A child was born. A son was born to Naomi. Five things they are saying to Naomi here in verses 14 and 15. The first thing they said to her, you know, God never left you without a goel. Verse 14, the women said unto Naomi, Blessed be the Lord which has not left thee this day without a goel, without a kinsman.

You know, God loved Naomi and he never left her without a goel. You remember when she came back she says the Lord treated me bitterly don't call me Naomi pleasant call me Marah because the Lord has treated me bitterly He has allowed me to experience all kind of things in my life but yet now the women the Jewish women in the city of Bethlehem saying Naomi the Lord has blessed you so much because He has not left you today this day without a kinsman without a goel, without a Redeemer. He didn't leave you alone. He provided for you someone that can carry on the family name.

Now, by the way, he didn't leave you without a kinsman. That time has a reference to the baby boy that was born. In fact, this is one of the only times in the Scriptures where you have the word kinsman, goel, applied to a baby that is born. Because he will be the one who will carry on the name of the family of Naomi. The name of the family of Machlon, because Machlon died, Kilion died, Elimelech died. There were no men in the family. And now here is this boy that was born. He is going to be that Redeemer, the kinsman that will carry on the name of the family.

Secondly, they said to her in verse 14, De'Goel's name will be famous in Israel. That his name may be famous in Israel. And it is amazing because in Israel, in biblical history among our people Israel, this man that was born to Ruth HaMuaviyah become a very important person. We'll find out his name in a moment because of what happened. He served to be a link. You might say a missing link. And only to bring about ultimately David, the king of Israel, David, Melech Israel, through whom the Mashiach was going to be born, to come into this world. So they said to Naomi, Naomi, his name is going to be famous among the people of Israel.

Thirdly, he's saying here, this Goel will be to you, Naomi, a restorer of your life. You see, and I'm reading again, in verse 15, it says, And he, this is the boy that was born, the child that was born, he shall be unto thee a restorer of life. Now, could you imagine what would have happened should Boaz will not take Ruth Hamuaviyah to become his wife and he will not raise up a seed to his family, to Machlon and Elimelech? You know what would have happened? The family continuity will end. And they will not have their name established among our people of Israel. And therefore, what happened here is that young child who came forth out of a relationship between Boaz and Ruth become a restorer of the life of Naomi's family.

Because he is going to continue the name of the family. Notice fourthly in same verse 15 the goel will be the one that will nourish you Naomi in your old age and so we read in verse 15 they said and he will be a nourisher of thine old age now Naomi gotten up in age time passes by and now she's getting up old she cannot bear children anymore as she has already told it to Ruth and Orpah when they were beginning their journey towards Bethlehem she said you think I'm going to be able to get married again and have children again so you can marry my sons you can't go back daughters go back to your own land and to your own country she couldn't bear children anymore unless God in a miraculous way would have done something similar that he done to Sarah you Remember, at a very old age, she gave a child to Abraham, Abraham our father.

But normally, humanly speaking, she was not able to bear children anymore. And so as she got up in age, this boy, this son, this child become for her a nourisher of Naomi in her old age. And finally, the fifth thing that we find out in verse 15, Ruth became to Naomi better than seven sons. And so we read in verse 15 at the end, it says, Which your daughter-in-law which love thee? It says here, Which is better to thee than seven sons? She hath borne him. Now you can see how grace supersedes everything. You see, here is Ruth, who was a nochriah, she was a stranger. She was shifcha, she was a servant.

She was amah, she was a mere servant. Now she became Isha, the wife of Boaz. And now she had been such a blessing to Naomi, her mother-in-law. And you know why, beloved brothers and sisters? Because she trusted in the God of Abraham, Isaac, and Jacob. Because she said, your people shall be my people, your God shall be my God. Where you die, I will die, and there will I be buried. The Lord do so to me, and more also, if aught but death do part thee and me. Ruth was a godly woman, a woman of valor, eshet chayil. She was the woman of Proverbs chapter 31.

Who can find a virtuous woman? She became such a blessing to Naomi, even better than seven sons. And I remember the only two sons that Naomi had, Machlon and Kilion, they left the land. They went away from the God of Abraham, Isaac, and Jacob. Even their name mean machlon, sickness, and kilion, consumption. They were not representing the God of Abraham, Isaac, and Jacob, but Ruth, ha-moaviyah. She have embraced the God of Abraham, Isaac, and Jacob, and she became better than not only two sons, but seven sons. And so we read about the marriage itself in verse 13 of Ruth 4. We read about the women of Bethlehem, and that in verses 14 and 15, they now began to bless Naomi.

And so now in verse 16, Naomi now takes care of the newborn child. And so we read in verse 16 that Naomi took the child, she laid it in her bosom, and she became a nurse unto it. Now there are three things that I mention here in this verse about Naomi. She took the child. It just shows us that now this son is going to be, in a sense, a child of Naomi, even though, of course, he was the child that belonged to Ruth and Boaz. But remember that Boaz was now raising up the seed of the family of Elimelech and Machlon to continue on. In a sense now, she became now to him as a mother.

It says here also in verse 16 that she laid it in her bosom. The Hebrew word for bosom here is becheika. It's not that she fed the baby, no, but it's just she embraced him. It just speaks of affection and care for this little child that was born. And thirdly, it says here in verse 16, she became a nurse unto him. Now again, nurse here does not mean that she breastfed him, but she became omenet in Hebrew. Omenet simply means a person that trained the child, a person that is faithful to the child to raise him as a member of the family. So she embraced this child, she took care of him, and she now became his nurse, omenet.

If you remember in 2 Samuel 4, Mephibosheth, the son of Jonathan, have an omenet, a servant, a nurse who took care of him. But what happened? When they fled, you remember, she dropped the son, this child, by the name of Mephibosheth, and he fell, and he became crippled on both of his feet. But she was his nurse. She took care of him. She was not his mother, but she was his omenet, his trainer, his teacher, his instructor, his caregiver. And so verse 16 tells us about the fact that Naomi now took care of this young child. By the way, you don't find the name of Ruth here anymore for one reason or another.

It seems like they disappeared from the pages. We don't find anymore that they are raising their child. They may have, I do not know. But you know what the rabbis say that the night that Boaz and Ruth had this relationship after she got pregnant Boaz passed away that's some of the views that some have had but nevertheless you don't find out why because Boaz did the kinsman Redeemer the goels ministry you might say by redeeming and now the child that was born continuing the family of Elimelech and Machlon who was the husband of Ruth and now finally notice that it says here also in verse 17 and here it is also extremely interesting, the women of the city of Bethlehem named the child look what it says here, it says in verse 17 and the women, her neighbors gave it a name, the women of Bethlehem gave a name to this boy that was born to Ruth.

They say there is a son born to Naomi and they call his name Oved he is the father of Yishai, Jesse who is the father of David Melech Israel, the king of Israel. Now you notice beloved brothers and sisters that the women now gave the child a name. We don't. Read that Boaz gave the name, we don't read that Ruth gave the name, we don't even read that Naomi gave the name but we read that the women they embrace, you might say, the whole family, they were so happy that there is a boy that is born to extend the name of the family of Elimelech and Machlon and they gave him a name as it says here, notice what it says, there is a son born unto well not Ruth but Naomi why?

Because again beloved brothers and sisters the whole purpose of the kinsman Redeemer of the husband's brother is to raise a seed to the family of his brother that have died and the family name can continue I don't know if you remember in the New Testament we have in the Gospels where the Sadducees who did not believe in the resurrection came to Yeshua and they told him that story a certain man had a wife and he died and so a brother came and married her and he died and then the third one of the family brother he married her and he died and the fourth one up to the seven he says in the resurrection whose wife she shall be and Yeshua had to say to them you are not knowing the Scripture.

In the resurrection, there is no marriage and giving in marriage. For we are all like as the angels of the Lord in heaven. You know, marriage relationship is limited to here and now. Once we're going to go to glory, there's no such a thing anymore as marriage relationship because all of us are going to be as the angels in the presence of God in the same relationship to Him as the bride of the Messiah, all of us together. But you can see that the Sadducees, and by the way, the Sadducees did not believe in the resurrection. That was their problem. And that's why Yeshua had to instruct Him.

He said, you make a mistake. You are wrong. You don't believe in the resurrection? There is a resurrection. And in the resurrection, every one of us is going to be around the Lord if we have trusted in Him. And there is no marriage and giving in marriage in the presence of the Lord. Marriage relationship is for here and now in this world to keep a family together and to bless the people of God here and now. But once we have gone to be with the Lord, this relationship is over. But the point, beloved brothers and sisters, that we have here in verse 17, a son is born to Naomi, not to Ruth, even though Ruth is the one that bore the son.

And they gave him a name. Beautiful name, the name is Oved. In English you say Obed, in English you say Oved, and really that person, the name Oved is the one who is server, he's a servant. You know, we have one of the books of the Old Testament called Ovadaya, Ovadia, Ovad, the servant of Jehovah. Here we have just without the name Yah, just Oved, Oved. He's a servant, he's a minister, he's a worshiper who served the Lord, serve the God of Israel and serve the people of Israel and he is and here is a commentary that the Holy Spirit of God add here in verse 17b he is the father of Jesse who is the father of David the Holy Spirit of God tag in here this sentence here this Obed he is the father of Jesse Yishai and Yishai is the father of David now I want to mention that beloved brothers and sisters it is so important to understand the book of Ruth because Ruth gives us the link between the book of Joshua and 1st and 2nd Samuel in order to prove to us to see that the genealogy of Yeshua the Messiah is real, he's a descendant of Abraham, Isaac and Jacob and on all the way through David and ultimately he was born into this world It is important to understand the book of Ruth because Ruth connect Joshua to 1st and 2nd Samuel.

And it helps us to see the genealogy of Yeshua the Messiah. Now I have an overhead and I want to just read the last verses here that we are going to read today. Verses 18 to verse 22. And in those verses we have the genealogy of David, of David, the king of Israel. And I'm reading here just for a moment. It says here in verse 18, now these are the generation of Peretz. Peretz begat Chetzron, and Chetzron begat Ram, and Rab begat Aminadav, and Aminadav begat Nachshon, and Nachshon begat Salmon, and Salmon begat Boaz, and Boaz begat Oved, and Oved begat Yishai, and Yishai begat David. And if you just look for a second into this chart, you will notice that genealogy, that proved to us concerning the birth of Yeshua, the Messiah, Mashiach Yisrael.

Notice, I've gone beyond the genealogy here. We have here, for example, Abraham at the top here. And Abraham had a wife by the name of Sarai. You notice that? On the right side, you have as well the concubine, Hagar. And you also have a woman by the name of Keturah. But the descendants of Abraham, Isaac, and Jacob is not through any other woman. It's simply through this one single woman by the name of Sarai, Sarai, Sarai. Notice, he had children from Keturah, six sons. He also had a son by Hagar, one son, but it was not through Ishmael. It was not through the six sons of Keturah, but through one son who came out of Sarai and that his name is Yitzchak, Isaac.

Then we continue down the line. Here's Isaac. Isaac married a woman by the name of Rivka, Rebecca. And then Rebecca gave him two sons. One of them is Yaakov. The other one is Esav, Esau. Jacob and Esau. But God had chosen that the Messiah will not come through Esau, Edomite, but he will come through Yaakov. And when the mother was impregnate by the two, God said, the elder shall serve the younger. That means that the younger will be the one that will inherit the birthright, and he will be the one through whom the Messiah will come. And so we find out that Rebekah's son, Esau, carried on his own genealogy, but he was not part of the genealogy of the Messiah, and then Jacob was the one that was chosen.

Now, here's again the problem. Jacob had four wives. You remember what we just read in Ruth 4 and verse 11? They said, may the Lord make the woman that came into your house like Rachel and Leah, which too did build the house of Israel. Now, they both were sisters, but each one of them had a servant. And so we have Jacob had 12 sons from all the four women. From Leah, from Rachel, from Zilpah, and Bilhah. But out of all the 12 sons of Jacob, only one was chosen through whom the Messiah will come. And so we find out that the tribe is right. The tribe is Yehudah, come from the Hebrew word lehodot, to praise, to give thanks.

And so he was chosen to become the one through whom the Messiah will come. Now Judah, here's where the problem happened. Judah, if you remember, also had a son from a person by the name of Tamar. Now actually, Tamar was his daughter-in-law. He gave her, first of all, to one of his sons, and his sons died before he had a child. So he gave her to his second son he had three sons Judah and the second son did not want to raise a seed and God punished him and Judah did not want to give his third son to Tamar and therefore if you remember the story in Genesis chapter 38 Judah went away from home and Tamar pretended to be a prostitute and then Judah had a child from the woman by the name of Tamar who is actually his daughter-in-law and so we read here and again you notice Tamar gave him a son and here is where we come to the genealogy because you notice he had two sons one of them was Zerah and the other one was Peretz if you look at the blue line the son that came Peretz he was the first born son of Judah Genesis chapter 38 and here is the whole connection that we have here in Ruth chapter 4 Peretz, and here I'm going to read that again now these are the generation of Peretz now Peretz was from the tribe of Judah because his.

Father was Yehuda and Peretz beget Chetzron and Chetzron beget Ram, and Ram beget Aminadav, and Aminadav beget Nachshon and Nachshon beget Salmon and Salmon beget Boaz and Boaz beget Ovid and Ovid beget Yishai, Jesse and Yishai beget David, the king of Israel and you see the genealogy is very clear and the link between the book of Joshua and 2 Samuel especially during the time of the Judges is right here found in Ruth chapter 4 in verses 18 to 21 now let me conclude with that there are 10 generations that I mention here and if you will read it in your own time Peretz we find him in Genesis chapter 38 Chetzron you can find him in Genesis chapter 46 Aminadav you can find of him in 1st Chronicle chapter 2 in verse 10 Salmon you can read of him in 1st Chronicle chapter 2 but you can also read of him in Matthew chapter 1 and if you remember who was Salmon Salmon was the husband of Rachav the harlot from Jericho now there's a little problem here.

That some Bible scholars trying to sort this out why? Because at the time when Israel had entered into the promised land it was about 1400 BC when Israel conquered the land and entered into Jericho it's about 1406 BC according to some Bible teachers who teach that and then the time in which Boaz and Ruth had this relationship and the boy was born Ovid it was about 1120 BC so there's about 350 years that are missing between the time where Salmon got married Rachav and the time that Boaz married Ruth and therefore some suggest that there is a missing generation here in between the time that Salmon married Rachav and that Boaz married Ruth is about 300 years or 350 years in between and they believe that perhaps it's like looking forward giving us the genealogy ahead of time and there is a few generations missing here in between there Oved was born at about 1120 BC Jesse was born at about 1080 BC and David the king of Israel was born at 1040 BC and from here on we continue to have some.

Genealogies in other passages of the word of God and so let me close with reading Matthew chapter 1 in closing Matthew chapter 1 verse 1 the book of the generation of Yeshua the Messiah Yeshua HaMashiach he is the son of David the son of Avraham Avraham begat Yitzchak and Yitzchak begat Yaakov and Yaakov begat Judah and his brethren and Judah begat Peretz and Zerach of Tamar and Peretz begat Esrom and Esrom begat Ram verse 4 and Ram begat Aminadam and Aminadam begat Nachshon and Nachshon begat Salmon verse 5 and Salmon begat Boaz of Rachav and Boaz begat Oved of Ruth and Oved begat Jesse and verse 6 and Yishai that is Jesse he begat David the king and from here on you continue to read of other parts of the genealogy and David was the promised king of Israel and he is the one that have reigned in the past and became a picture of our blessed Lord, Yeshua the Messiah, who is the one that came from heaven and gave his life a ransom for many.

And so, beloved brothers and sisters, the book of Ruth teaches us of the kinsman Redeemer, the Goel who came for us to redeem us, to save us, and his name is Yeshua HaMashiach.