We mentioned when we were commencing the series, chapter one is a record of grief, you might call it a weeping chapter. We see the tears of those who were bereaved, but we also see tears of those like Orpah and Ruth who were being forced to make a decision either to stay in Moab or to return with their mother-in-law to Bethlehem, Judah. And while Orpah shed tears, her grief was not sufficient to cause her to make the right decision. And she turned back. Just like a person who may profess to want to become a follower of Jesus, they might even do that with tears, but they don't follow through because they turn back to the spiritual Moab. Ruth also shed tears and Naomi shed tears. There was bitterness in Naomi's heart but we see that that bitterness was turned into blessing as she and Ruth returned to the land of Bethlehem Judah. It was a chapter of grief, a weeping chapter. But in that introduction we referred to chapter 2 of the book as a record of guidance It is very much a working chapter because the events here revolve around the harvest time and the gathering in of the grain from the fields around Bethlehem. Last time we were looking at some lessons from the final words of chapter 1 and the first words of chapter 2. We noted in that message concerning the two women, Naomi and Ruth, that they arrived at the right place, the place of God's provision, the house of bread, Bethlehem. And not only was this true for them physically, it was also true for them spiritually, because the land of Judah was of course the Lord's land, the place of covenant, promise and blessing. And there's no way that Naomi or Ruth could have known ongoing blessing upon their lives by staying in Moab. And we learn from that that the child of God needs to be in the right place with God. In the place where He is found feeding upon the true bread. They were in the right place. They also arrived at the right period. Chapter 1 verse 22 says that they came to Bethlehem in the beginning of barley harvest. And as we study this in scripture, we find that the barley was the first of the grains to ripen in springtime. So the beginning of barley harvest was early springtime. It was at the time when the first fruits were gathered There was that great event when the priest would take the first sheaf out of the harvest field and wave it before the Lord on the morrow after the Sabbath, which, of course, is the first day of the week. And it indicates right away Christ, who is the firstfruits. Because in the book of 1 Corinthians, in the chapter 15, Christ is so described as the firstfruits, and afterward, they that are Christ's at His coming. Then we noted that these two women were introduced to the right person. And this really represents the future. The blessed prospect that was lying ahead for Naomi and for Ruth. God had gone ahead of them and made provision for their future through a kinsman. It really refers to a close relative And Boaz, as the kinsman redeemer, was to be a great blessing to both of these ladies and also a key figure in the development of the purpose of God for Israel. We made the point last time that Naomi and Ruth both probably had little idea or no idea of what lay ahead of them or what life would mean for them back in Bethlehem, Judah. But God knew. And the Lord was already going before. And while you and I don't know what the future holds, we do know the One who holds the future in His hand. He's looking after us. He's providing for us. And as it was with these women, all that they needed in the future was bound up in a person. So it is for us. All that we require is found in Christ, our own Kinsman, Redeemer. Now when we said that chapter 2 was a chapter of guidance, there are certain themes or headings that we can identify there by which we can sum up this message. And chapter 2 does begin where we left off last time with a person. Look at chapter 2 verse 1. And Naomi had a kinsman of her husband's. This is a relative of Elimelech. a mighty man of wealth of the family of Elimelech and his name was Boaz. Now that name is mentioned quite a bit from then on but this is the first mention of it in the book. The name Boaz and you'll find that that name keeps on appearing over and over again in the remaining chapters 2, 3 and 4. Someone said that such is the central role that Boaz plays in the events that unfold in this great book, that you could be forgiven for renaming it the Book of Boaz. Because from this point onwards, he becomes absolutely crucial and central to all the events that are to unfold in the life of Ruth. But for all of that, it is the Book of Ruth yet. It is the book of Ruth because it's all about God's great work through Boaz in providing for the needs of Ruth. It was only through Naomi's connection to him by her late husband that a door was opened whereby Ruth could go into his field and glean ears of corn. But Boaz is the key figure in the entire account as God worked on behalf of Ruth, the Gentile stranger. Ruth, the Moabiteess. Let me say right off that Boaz is without doubt a beautiful, a wonderful type of the Lord Jesus Christ. And I certainly believe that we are meant to view him as such. Yes, he was an historical figure in his own right. He was an actual person who lived in Old Testament days. But he is a typical figure He is one who reminds us in so many ways of the Lord Jesus Christ. And it's my view that we are meant to look at Him as such. Now here in chapter 2, Ruth is introduced to Boaz for the very first time. It's interesting for me to note that she was not consciously looking for him, apparently, when he entered her life. And that reminds me of a great Scripture. It's found in Isaiah chapter 65, verse number 1. The Lord says, I am sought of them that asked not for Me. I am found of them that sought Me not. I said, behold Me, behold Me, unto a nation that was not called by My name. And those initial words are quoted by the Apostle Paul in Romans chapter 10. I am sought of them that ask not for me. I am found of them that sought me not." Is it not true of us? Those of us that are Christians today, we can all say with that great hymn, I sought the Lord, and afterward I knew He moved my soul to seek Him, seeking me. Ruth is introduced to Boaz for the first time. And as is the case with all of those in the Bible who typify Christ, Boaz is a picture of the Lord Jesus in circumstances, not in character. That's very important. Because sometimes we will look at a person and say, well, how could he be a type of Christ, a rascal like that? But the reality is that there are parallels in the lives of certain people. that very much remind us of the Lord Jesus Christ. And all the men who typify Christ are but sinners. And some of them in their lives were better than others, outwardly, but they were all sinners. And yet, as is the case with the rest of them, Boaz is a picture of the Lord Jesus in circumstances. The things that happened surrounding him, but not in his character. Because frankly, Boaz was a sinful man and Christ is a sinless man. Boaz was the son of a harlot, Rahab. He didn't have a very good pedigree. And by the way, we learn of that in the first chapter of the New Testament. Matthew chapter 1 and verse 5 says, And Salmon begat Boaz of Rechab, and Boaz begat Obed of Ruth. This is the transliteration of the name, but the Hebrew name is in English Boaz. I'd rather be called Boaz than Booz, to be perfectly honest. But he was the son of a harlot. while Christ was born of a pure virgin. And yet it's true that he does typify Christ in several respects. Look at how he's introduced here on the pages of Scripture. Ruth chapter 2 verse 1, Ruth had a kinsman of her husband's. A kinsman. In the margin of verse 20 of this second chapter, Where it says in the text, Naomi said unto her, the man is near of kin unto us, one of our next kinsmen. The margin has it, one that hath right to redeem. That's why we call him the Kinsman Redeemer. The word in the Hebrew is Goel. You could spell that in English, G-O-E-L. The Kinsman Redeemer, the near relative And when we think of that, we think immediately of the Lord Jesus Christ as the Redeemer of God's elect. He's the Redeemer of all of God's people. And in order to be our Redeemer, He had to become as one of us. He had to be a kinsman in that sense. He had to be related to us. And that's why the Bible tells us, in those New Testament Scriptures, first of all, Galatians 4, and then Hebrews 2, that our Lord Jesus Christ was indeed one of us. Galatians 4, from verse 4, But when the fullness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law that we might receive the adoption of sons. There it is. Our Redeemer is One who is of flesh. He was made flesh and He dwelt among us. Hebrews chapter 2 goes on to speak of Him in this way. From verse 11, we read, For both he that sanctifieth and they who are sanctified are all of one. For which cause? He is not ashamed to call them brethren. Now go to verse 14 of Hebrews 2. For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same. that through death he might destroy him that had the power of death, that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage. For verily, it means truly, he took not on him the nature of angels, but he took on him the seed of Abraham. Wherefore, in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. Made like unto his brethren, you could say, a near kinsman. This was necessary in order that he might be our Redeemer. Now, in a later message, we're going to see how Boaz became Ruth's Redeemer according to Israelite law. It's not that the law was set aside. It wasn't. The law was upheld. The law was satisfied in order that he might be the Kinsman Redeemer. Suffice to say, we as believers have been redeemed by one who is near of kin to us by the miracle of incarnation. Again, I want you to notice this description. Ruth chapter 2, verse 1. A mighty man of Wealth. Think about that. A mighty man of wealth. The Scripture reminds us in 2 Corinthians 8 and verse 9, For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. Though he was rich, a mighty man of wealth, yet for your sakes he became poor. We read also, do we not, in Ephesians 1, verse 7, about the riches of His grace. In whom, that's in Christ, we have redemption, there's the Redeemer, through His blood, the forgiveness of sins according to the riches of His grace. So right there in that verse we have two things that were true of Boaz. He was a redeemer and he was rich. A mighty man of wealth. He is a type of Christ. It's also remarkable that the name Boaz in the original seems to signify strength or ability. Strength or ability. And do we not read in this Scripture, Isaiah chapter 63 and verse 1, Who is this that cometh from Edom with dyed garments from Bozrah, this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. There is the strength and the ability of the Lord Jesus Christ referred to in the Bible. Hebrews 7, verse 25 then, tells us of our Lord Jesus. Wherefore He is able also to save them to the uttermost that come unto God by Him, saying, He ever liveth to make intercession for them. He is able. There is His ability. There is His strength. Christ, as the hymn writer puts it, is abundantly able to save. Now isn't it interesting when we think about Boaz and his name meaning strength or ability, that Ruth's deceased husband's name signified weak or sickly. He had no strength. That may have been a name given to him, as we indicated, because of sickliness when he was first born. But that's the truth. He was weak or sickly. And yet, Boaz means strength or ability. Isn't that just like the Gospel? Ruth went from an attachment of weakness to one of strength and of might. The Word of God records in the book of Romans chapter 5, That when we were yet without strength, in due time Christ died for the ungodly. Without strength, we have come into a position of strength and of might. Think of this also, Boaz was a native of Bethlehem in Judah. You can make the application for yourself, no doubt. Because the place where our Redeemer would be born many centuries later was Bethlehem in Judah. He's a remarkable type of the Lord Jesus. Also, we find interestingly, that on two occasions in Ruth chapter 2, Boaz is viewed uttering a prayer. That's really what this is. In verse 4, Behold, Boaz came from Bethlehem, and he said unto the reapers, The Lord be with you. I don't think this was just a common greeting merely. It may well have been a greeting that was used. May the Lord be with you. But it's a prayer. He certainly wishes this. Sincerely and honestly, for His reapers, for His servants, the Lord be with you. And again, in verse 12, in relation to Ruth, he says, the Lord, and the word of course again is Jehovah, just as it is in verse 4. Lord in small capitals. The Lord recompense or pay you back for thy work. and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust. The Lord recompense thy work." This is a prayer. This is his desire for her. So, he's seen here wishing for the best, praying for the best for his servants, the reapers, and for Ruth, his future bride. That's just like Christ. What is the Lord doing now in glory? Well, according to the book of Hebrews, chapter 9, verse 24, Christ has not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us. What's he doing? He's pleading our cause at the Father's right hand. I think it's another interesting point that the first place that Boaz is seen in the entire book of Ruth is among his servants as they work in his field. Boaz is there to direct and to superintend the reapers, the workers who are involved in bringing in the harvest. And doesn't that remind us of the Savior? Because we are told, are we not, in the book of Matthew, for example, in chapter 9, and in verse 37, that the Lord said to His disciples, The harvest truly is plenteous, but the labourers are few. Pray ye therefore the Lord of the harvest, that He will send forth labourers into His harvest. Notice two things there. He's described as the Lord of the harvest. That's what Boaz was. But it also says that it's His harvest. And when Ruth was working, and when those other reapers were working, they were working in His field. It is actually described in that way in Ruth chapter 2. The part of the field that belonged unto Boaz, verse number 3. So, the Lord Himself is the Lord of the harvest. And according to Matthew 28 verse 20, it is the case with Christ as it was with Boaz, that He is also working and superintending and directing the servants in the field. Matthew 28, 20. At the end of the verse it says, And lo, I am with you always, even unto the end of the world. Amen. He said to them, Go ye therefore. Go into the field, as it were, and labour. and I'm going to be with you." And men and women were not left to work alone in the field. Sometimes the Lord's work can be a lonely work. But here's the great thing, though other people may not take much knowledge of it, our labour is never done without His knowledge. The Lord knows the work that you do for Him, and He's working with you. The Lord is with us. And he will give a reward for that work. See this with Ruth. In verse 12, in that great prayer that he offered, he said, the Lord recompensed thy work. It means, I'm praying that the Lord will pay you back for the work that you've done. He will reward you. And notice this, and a full reward be given thee of the Lord God of Israel under whose wings thou art come to trust. Ruth, you may be working for me, you may be working for Naomi, your mother-in-law, but at the end of the day, you're working for the Lord. And the Lord is going to reward that work. There's another great parallel though, when we think of a person who is highlighted here. In chapter 3 verse 2, Naomi said, And now is not Boaz of our kindred with whose maidens thou wast, behold, he winnoweth barley tonight in the threshing floor." Now what does that mean? He winnoweth barley tonight in the threshing floor. That's simply referring to the process that was always undertaken at such a time, separating the chaff from the wheat. That's what Boaz was doing when Ruth came to him. He was separating the chaff from the barley in that case. Doesn't that remind us of what the Bible says of Christ? In Matthew chapter 3 verse 12, John the Baptist said of the Savior, whose fan is in his hand, and he will thoroughly purge his floor and gather his wheat into the garner, but he will burn up the chaff with unquenchable fire." Here's the Lord seen in a similar place to Boaz, only it's talking about a spiritual place, separating the chaff from the wheat. Oh, our heavenly Boaz, is certainly pictured in this earthly Boaz in the book of Ruth. And we're going to see that more and more as we go on. I'm just giving you a bit of a taster of this. But you're going to see this more as you go through the book. So there's a person who's highlighted here. But there's also a practice highlighted here. Ruth chapter 2 verse 2 says, And Ruth the Moabiteess said unto Naomi, Let me now go to the field and glean ears of corn after him, in whose sight I shall find grace. And she said unto her, Go, my daughter. And she went and came, and gleaned in the field after the reapers." Chapter 1 has shown us Ruth and Naomi being brought to a place of satisfaction, brought to the house of bread. at the beginning of barley harvest, just in time for all the harvests that were yet to come. Like a Christian convert, she had all the blessings of every harvest yet to look forward to. So definitely we can say that Ruth had been brought to the place of satisfaction. But it's also true to say that she had been brought to a place of service. See, having been brought to experience God's mercy, We find this woman with a desire to work. There was food in the fields for her and for others, but she must go to glean there to satisfy her hunger. Her mother-in-law was also depending upon her for the meeting of her need. And so Ruth went to work in the fields. Now, how was she able to do that? How could she as a stranger just kind of saunter into Bethlehem and start gleaning in someone's field? Well, that actually isn't what happened. You see, God had provided in his law that the poor and the stranger could gather some of the gleanings of the harvest. And the Lord actually instituted this in the law. because he does have pity on the poor, on the strangers, and indeed on the widows, and would provide for them, and wanted his people so to do. So if you go back in your Bible to the book of Leviticus, to chapter 19, you find there this particular institution that the Lord made, this precept for his people, Leviticus 19, verses 9 and 10. And when ye reap the harvest of your land, that's what was going on in Ruth chapter 2, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. And thou shalt not glean thy vineyard, Neither shalt thou gather every grape of thy vineyard, thou shalt leave them for the poor and stranger. I am the Lord your God." Now notice that Ruth described herself in that way. When she was talking to Boaz, She said in verse 10, when she fell on her face and bowed herself to the ground, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, saying, I am a stranger? The Lord had made provision for the strangers, for the outcasts, so that if you had a vineyard, you were to leave some of the grapes still on the bushes, for the stranger and for the poor person together. The Lord was showing his people that they ought to have mercy upon others. And by the way, this is repeated in the book of Deuteronomy. If you turn to Deuteronomy 24, it is recorded in verse 19. Deuteronomy 24, 19. When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it. It shall be for the stranger, for the fatherless, and for the widow, that the Lord thy God may bless thee. In all the work of thine hands, when thou beatest thine olive tree, thou shalt not go over the boughs again. It shall be for the stranger, for the fatherless, and for the widow. When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward. It shall be for the stranger, for the fatherless, and for the widow." Ruth and Naomi qualified here. Ruth was both a widow and a stranger. Naomi was a widow. Here they had the right to glean in the field. Someone wrote of this, the Arab farmers of today still carry out this ancient custom. They would not think of touching the corner of their field when harvesting. It is left for the poor and the stranger. It may be collected later into a great heap, but it is then given to the poor or used to maintain a guest chamber. And so, by gleaning in the field, Ruth was affording herself the privilege bestowed upon the poor and the strangers in the land. And yet, as great and as wonderful as this privilege was, the thing that touched the heart of Ruth and bowed her to the earth in grateful adoration was the fact that Boaz himself should take knowledge of her. And that's why she said in verse 10, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, saying, I am a stranger? Here we have great provision that was made in the law of God for Ruth. And the Lord has made provision for Gentiles today, and we can read of that in Ephesians chapter 2. Those of us who once were far off, we were strangers to the covenants of promise. We were without God and without hope in the world. The Lord has provided for us in Christ. So Ruth went to work in the fields. This was her practice. I think, of course, there's a very human and practical application of this. Ruth, having no husband to provide for her and for Naomi, went to work herself to earn their keep. And we read of that in two places here in verse 7 of chapter 2 and in verse 17. She said, verse 7, I pray you, let me glean and gather after the reapers among the sheaves. So she came, and hath continued even from the morning until now, that she tarried a little in the house. Then verse 17, so she gleaned in the field until even, and beat out that she had gleaned, and it was about an ephah of barley. Here's this woman out working to earn their keep, and she worked hard. It would not have been an easy thing to work all day long from morning till night and to be beating out what you have gleaned under the hot sun in that climate, which would be hot even though it was the springtime. That was not an easy thing. But she was willing to work. And we live in a day when Scripture has been forgotten on this matter. In 2 Thessalonians chapter 3 and verse 10, the apostle Paul extolled the virtues of work. He said, and I quote, For even when we were with you, this we commanded you, that if any would not work, neither should he eat. That's a biblical principle. We live in a day of handouts and freebies and government help and welfare. And while there are people who cannot help themselves, and I think that it is a good thing that society provides for people, yet it ought to be done more, I believe, on a voluntary basis than by some law that is passed. This is what the Bible teaches. If you study the epistles, you'll find that those that were widows indeed were provided for by the church, not by the state. They were provided for by the church, by the people of God. You see there in Acts chapter 5, when they were gathering everything together and had all things common. That wasn't socialism. That was the church providing for its own. And everybody chipped in and everybody was provided for because there was no state help. Pure and simple. It didn't happen. And so the biblical principle is If any would not work, neither should he eat. And Ruth believed that. And in 1 Timothy 5, verse 8, it goes further. The apostle Paul, writing there, says this. 1 Timothy 5, the 8th verse, But if any provide not for his own, and specially for those of his own house, he hath denied the faith and is worse than an infidel. I didn't write that. That's the Bible. Nowhere does the Bible teach people to live on charity. It doesn't. If you're able-bodied and of sound mind, you ought to work. That's what the Bible teaches. But I think the spiritual application here is greater. Because when we're saved by grace, as Ruth undoubtedly was, we are saved to serve. You read Romans chapter 6. That's what you're going to find there in that chapter. We're not saved Just that the Lord might take us to heaven. But rather, we read about service. We are those who were the servants of sin. Romans 6 verse 17, But ye have obeyed from the heart that form of doctrine which was delivered you, being then made free from sin, ye became the servants of righteousness. See that? There was a time when you and I were serving the devil, and now we're the servants of the Lord. You find that again, by the way, in verse 18, in verse 19, and in verse 20 of Romans 6. Servants of righteousness. Servants of righteousness unto holiness. You were the servants of sin. But you were free from righteousness, now being made free from sin, verse 22, and become servants to God. You have your fruit unto holiness and the end everlasting life. So, Ruth being brought to Bethlehem, Judah, she began to serve. And every believer in Christ who is feasting on Christ, the bread of life, is saved to serve. We should have that desire. And Ruth undoubtedly had that desire. And she expressed it in verse 2. Ruth the Moabite said unto Naomi, Let me now go to the field and glean ears of corn. Let me now go to the field. Folks, there's plenty of work to do in God's harvest field. There's plenty for us to do. And it should be our desire to get involved and to be found, as the hymn puts it, bringing in the sheaves. Bringing in the sheaves, we shall come rejoicing, bringing in the sheaves. There is a reward to be sought by serving. Oh, that the Lord would help us to serve Him, even as Ruth was faithful in service. May the Lord bless this His word to our hearts for His own namesake.