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Matthew 1:4-5

Matthews way of introducing Jesus Christ to his listeners begins with His legal descent, through the royal
line of David. We noted that there are four women, found at the beginning of the genealogy, who were
associated with the royal line - they carried the seed that eventually brought forth Joseph, the legal father of
Jesus.

These four women would certainly not be considered the most illustrious of the mothers in the line - some
would say, quite the opposite. But by divine inspiration, Matthew mentions them - for at least two
significant reasons.

First of all, these women all had some significant flaws - in their circumstances of life, or in their
background. By including them, Matthew is clearly showing that Jesus came to identify Himself with
sinners - as the One who would save them, from their sin.

Its a reflection of the utter humility of Jesus - as servant of even the least. This makes it evident that His
redemption is intended for all men.

But we have begun to see that there is another reason why Matthew includes these four particular women.
This is the royal line, for the Messianic throne, on earth. When will that throne be established? When
Jesus returns at His Second Coming - to set up His kingdom. And each of these four women is a type - a
prophetic picture - of the peoples of Christs future kingdom, on earth.

Last week, we saw that Tamar is a type of the regenerate nation, Israel. The twin sons born to her picture
Christ in His two comings to the earth: in His first coming as the Redeemer, who stood in the breach
between God and man; and in His Second Coming as the Restorer of His people, the nation Israel.

The birth order and circumstances reflect the delayed redemption of Israel, due to her unbelief; but then,
both redemption and restoration when Israel is ready to receive Jesus - following her hard labor through the
Tribulation!

Weve seen that Tamars son Perez is in the royal line, followed by Hezron, and then Ram. Lets continue
in verse 4.

[Matthew 1:4-5]

This is an example of genealogical compression. From Perez, in verse 3, to David, in verse 6, is actually
nine centuries; yet only ten generations are mentioned. This is not unusual in Hebrew genealogies.

The point is to indicate a line of succession; each name can represent a son of a father, or a descendant of a
more distant ancestor; begot is used, for either.

We know for instance that there are several generations between Salmon and Boaz, since Salmon was with
Joshua during the conquest of Canaan, and Boaz lived in the time of the judges.

Matthew was simply reproducing the OT record, here (see Ruth 4:18-22) - but with his special addition, of
the women.

So lets continue in our study of these women, who are giving us a preview of Christs kingdom, on earth -
which I believe He will be setting up, fairly soon!
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Rahab is the next woman mentioned. She was a Gentile, from the city of Jericho. Lets take a brief look at
the OT account of Rahab, which we find beginning in Joshua chapter 2.

First of all, who is Joshua? He was the assistant of Moses, sometimes called his servant; but he was a
warrior servant (Ex 17:8-15).

Moses had delivered the children of Israel out of Egypt, and then led them for forty years in the wilderness.
Because of a personal act of disobedience, the LORD would not permit Moses to bring the children of Israel
into the land; he would be shown the land, but then Moses would die. The LORD chose Joshua in the place
of Moses to lead Israel into the land, to possess it - by conquest (Num 27:12-23).

Do you know what the name Joshua means? Jehovah is salvation. Does that sound familiar? Thats
what the name Jesus means. Jesus is the Greek form of the Hebrew Joshua.

Joshua is a type of the Lord Jesus Christ, in His Second Coming - as the conquering King (see chart).
Joshua becomes the prominent figure only after the death of Moses - who pictures Christ as the Redeemer
of Israel. It is Joshua who will lead Israel into the land, which the LORD is giving them - as an inheritance
(Josh 1:2, 6).

The LORD is giving them the land - but they must possess it, which required the dispossession of the current
inhabitants - the Canaanites. By this time, the iniquity of those idolaters was complete (Gen 15:16), and
they were about to incur the LORDs judgment. Judgment would begin at Jericho - but first, some
reconnaissance was required.

Well begin with chapter 2.

[Joshua 2:1-18]

v. 1 We immediately see Rahab, from Matthews genealogy. And we learn of her occupation; what is it?
Shes a harlot; a prostitute, in Jericho. Now, in the Canaanite culture, that would not have been considered
a dishonorable occupation; but according to the LORD, it certainly is.

Rahab is a picture of the Gentiles, who have prostituted themselves with the world system; loving the
world, and the things of it (1 Jn 2:15-17). That system has already been judged at the cross (Jn 12:31).
With His Second Coming, Jesus will completely destroy it (Rev 18).

Joshua has sent two spies into the land, to search out the country; they are called messengers, later in the
account. What does the number two represent, in Scripture? Witness. In the picture, they represent
believing Israel, who will bear witness to Christ during the Tribulation, bearing the message that the King
is returning, to set up His kingdom (Mt 24:14).

v. 2-3 The king of Jericho is like the man of sin, sometimes called the Antichrist. He will be seeking to
destroy the Jews, during the latter half of the Tribulation.

v. 4-7 Now, the king had authority in Jericho; it was dangerous to disobey him. And he indicated that the
men were spies. The king already knew the spies had come to Rahab; he was sending word for Rahab to
give them up. But did she? No; instead, she hid them. And Rahab made up a story, indicating that they had
already departed. It was all a lie - to protect the men. So why did Rahab endanger herself, and protect
enemy spies? We find that out next.
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v. 8-13 When Rahab heard the reports of all the LORDs marvelous works on behalf of Israel, she
recognized that the LORD was truly God - the Creator, the Possessor of heaven and earth. Israel was the
LORDs nation; enemies of Israel were being completely destroyed.

So Rahab decided to cast herself on the mercy of the LORD, and help His people, hoping that the LORD
would show mercy to her, in return - and even to her relatives - and deliver them from perishing.

It was an act of faith. She trusted the LORD to give her retributive justice - kindness, in response to the
kindness she had shown His people. James wrote that Rahab was justified by her works, when she received
the messengers, and sent them out another way (Ja 2:25).

We can see how this reflects the Gentiles who come to believe in the Lord, during the Tribulation. They
will compassionately shelter the Jews from the man of sin, as he persecutes them during the final three and
a half years (Rev 12:13-14, Eze 20:35). These Gentiles will do this at great personal risk, having to trust all
to the Lord.

Lets continue with the account.

v. 14-18 So the two men vow to preserve Rahab and her relatives when the LORD gave Israel the city of
Jericho - and it is destroyed. But all must come to Rahabs home.

And how will the children of Israel know it is her home? It will be marked. By what? By a scarlet cord.
We have the same word for scarlet here that we encountered in the account of Tamar - the scarlet cord
that marked the second son. Being the color of blood, it came to symbolize redemption.

Because the account uses a different word for the rope by which Rahab let down the spies, it is likely that
the scarlet cord was not the same as that rope.

In verse 18, it sounds as if the spies might have had this scarlet cord, and given it to Rahab. Remember,
Rahab had asked the spies to give her a true token (2:12). And if we skip ahead to verse 21, we see that
Rahab sent the spies away; they departed. And Rahab bound the scarlet cord in the window - it sounds like
she did this, after they had escaped, using the rope.

Nonetheless, we could say that, in a sense, the rope by which she let down the spies - her act of faith -
became her redemption - the scarlet cord, marking her home - so that those inside would be delivered from
the destruction of the city.

It is only through faith in Jesus Christ that a man can be delivered out of the old creation in Adam - in this
world system, which is perishing - into the new creation, in Christ. A man must be redeemed by the blood
of Christ - by which he is freed from sin and death - and judgment. The blood of Jesus Christ is the one
and only life-line - for all men, for all time.

Lets continue with the account in chapter 6. Following the LORDs instructions, Joshua and the men of
Israel were to march around the city once a day, for six days, in the company of seven priests blowing
seven trumpets, in front of the ark of the LORD.

On the seventh day, they were to march around the city seven times, blast the trumpets, and shout - and the
walls of the city would fall down flat. The repeating sevens symbolize perfect completion; complete and
utter destruction.
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Now, do shouts and trumpet blasts ordinarily destroy fortified city walls? No; this would be the LORDs
doing. But what would it require, on the part of the children of Israel? Faith.
And this is what happened.

[Joshua 6:20-25]

v. 20-21 The author to the Hebrews wrote that, by faith the walls of Jericho fell down, after they were
encircled for seven days (Heb 11:30-31). But what about Rahab? Lets see.

v. 22-24 Now, Rahabs house was built right into the city wall (2:15). But Jericho was securely shut up,
because of the children of Israel; none went out, and none came in (6:1).

So how could the spies have gotten Rahab and her relatives out? Well, who was it who made the walls fall
down flat? The LORD. And couldnt the LORD have seen to it that the structure of Rahabs house was
preserved, even as the wall fell?

Of course; and then with the wall opened, the spies could rescue Rahab from the city - just as it was about
to be utterly destroyed. The author to the Hebrews wrote that by faith the harlot Rahab did not perish with
those who did not believe, when she had received the spies with peace (Heb 11:30-31).

Near the end of the 7-year Tribulation, an angel will issue a final warning to people - to come out of
Babylon, the world system - lest they receive of its plagues. The judgment will be sudden and complete
(Rev 18:4-10).

But why were Rahabs relatives saved? They didnt necessarily believe in the LORD, as she did. But they
did believe to come into her house, didnt they? And with just the possibility that they would eventually
believe for more, as Rahab did, the LORD was willing to spare them.

This will be true of the Gentiles following the Tribulation. The Lord will broaden His mercy, extending it
not only to the believing Gentiles, but even toward those who have not yet made a decision concerning
Him.

If there is any possibility of their redemption, the Lord will invite them into His kingdom. If they will
submit to Him as King, they will have another opportunity to receive Him as their Savior. The Lord is
longsuffering, not willing that any should perish, but that all should come to repentance (2 Pet 3:9). The
name Rahab means broad; a broadening of Gods mercy.

But there is one last word, about Rahab.

v. 25 If it wasnt for Matthew and his genealogy, we wouldnt know that Rahab actually became an
honorable woman, in Israel. Matthew is the only one who records that Rahab married Salmon, of the tribe
of Judah - one of the ancestors of Christ, in the royal line - from whom would come Boaz, several
generations later. From harlotry to royalty - such is the transformative power of Christ, in the believer.

The next woman mentioned who is associated with the royal line is Ruth, who became the wife of Boaz.
We have seen that Rahab pictures believing Gentiles who will be saved from the destruction of the world
system, and invited into the kingdom.

Ruth paints a similar picture - except the picture is far more elaborate, includes her husband Boaz and her
mother-in law, Naomi, and the time period extends into the Kingdom Age.
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So lets turn now to the book of Ruth for just a peek at this beautiful picture - which you can pursue in
greater detail, on your own.

[Ruth 1-4]

1:1-3 The mention of the time of the judges and an extensive famine help us to determine from the book of
Judges what the timeframe and circumstances were. This famine was being caused, not by nature but by
enemies of the children of Israel, who were raiding them at harvest time, and depleting the land of its
produce (Judg 6:1-6). This went on for seven years, and the people were starving.

Elimelech took his family to Moab. The Moabites were ancient enemies of Israel, but it would seem that a
family from Israel would at least be able to survive there. Or so it seemed - for Elimelech died, leaving his
wife, Naomi, a widow.

They had two sons - sickly boys, judging by what they were named (see chart). These sons married
Moabite women - and then they died, without having any children. This left Naomi completely cut off from
whatever land Elimelech owned in Bethlehem, because now there was no male heir. She was utterly
destitute.

But then Naomi heard that there was bread once again back home, and she made up her mind to return.
Her Moabite daughters-in-law appear to want to go with her.

Now, if youve read the interchange between the girls and Naomi, it sounds like Naomi is trying to dissuade
them. But this is in accordance with typical eastern courtesy - the girls accompany Naomi to the border,
they offer to return with her to her people, grieve over Naomi.

Its what happens next that reflects what is really in their hearts. Orpah returns to her people and her gods;
but Ruth clings to Naomi. Lets read what Ruth said.

1:16-17 Ruth is separating herself - to Naomi, to Naomis people; to Naomis God. Naomi sees herself as
having nothing; but Ruth sees Naomi has the true God, and she is drawn to Him, through Naomi. The two
women go back to the land, together.

We see in Naomi a type of the nation Israel - who was bereft of her husband, Jehovah, because of her
unbelief. Naomi is in Moab - theres Israels dispersion among the Gentile nations, until the time of the
Gentiles is fulfilled (Lk 21:21-24). That will be at the end of seven years of Tribulation, during which time
two-thirds of the nation will perish (Zech 13:8) - like the two sons of Naomi. Only Naomi is left; the
remnant of Israel.

By the end of the Tribulation, Israels chastening will be complete. Then she will be ready to take in Gods
provision, for His people - their Messiah. Naomi made the decision to return home - much as Israel will
repent, choosing to believe in Jesus, the true bread from heaven, whom the Father gave (Jn 6:32).

Orpah, whose name means stiff-necked, represents those rebellious Gentiles who categorically refuse to
bow to Jesus, upon His return. Ruth, whose name means friendly, are those Gentiles who befriend the
nation Israel - much as Ruth befriended Naomi.
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As we come to chapter 2, were introduced to a new person - Boaz. He is a relative, or kinsman of

Elimelech, and he is very wealthy. His name means in Him is strength. Boaz has been away, and now,
he is returning. So who does Boaz represent, in the story? The Lord Jesus Christ - in His Second Coming,
His return to the earth.

Now, Ruth decided to glean some grain so that she and Naomi had food to eat. Widows had no source of
income, and the Law permitted them to glean during the harvest, following the reapers. It was the way the
LORD provided for them.

Well, it just so happened that Ruth came to the field of Boaz, and was gleaning there - not knowing who he
was. Boaz returns and he sees her, and.its love at first sight. He urges her to keep gleaning in his field,
and promises his protection and provision.

Ruth has no idea why he would do this for her - why has she found favor in his eyes, especially considering
shes a foreigner - not one of his people - and in fact, a Moabite, an enemy. In verse 11 we read the
response of Boaz.

2:11-12 So Boaz already knew who Ruth was; he had a complete report, on her. Notice exactly what he
learned, in that report: what Ruth had done for Naomi, since the death of her husband. Also, Boaz knew
that Ruth had separated herself from her people and land, to join the LORDs people.

Once again, we are seeing the extension of the Lords mercy to the compassionate Gentiles who befriend
Israel during their time of trouble, the Great Tribulation (Mt 25:34-40). Those Gentiles willing to become
Gods people will be invited into Christs kingdom (Ps 22:26-28).

Ruth was very thankful, and greatly reassured by Boazs offer of protection. Then Boaz allowed Ruth to
join in the meal with his people, giving her bread and vinegar - fermented wine - as well as parched grain -
firstfruits of the harvest (1:22). Here we see the foundation of faith, for any believer - symbols of the death
and the resurrection of Christ (1 Cor 15:3-4).

But Boaz wasnt done. He had his workers drop grain intentionally for Ruth, so that she would go home
with a bundle - because Boaz knew that Naomi needed to be fed, as well.

Needless to say, all that grain got Naomis attention. And when she heard that Ruth had been gleaning in
the field of Boaz, it all came together for her. Naomi knew that Boaz wasnt just a kinsman; he was a near
relative, a kinsman-redeemer.

Boaz had the ability to redeem the land that had been lost to Naomi through the death of her husband and
sons. Boaz was able to do it - the question was, would he be willing to do it? Naomi considered the
provision that Ruth brought home, put two and two together, and realized that Boaz would indeed be
willing - because he was drawn to Ruth. So Naomi also directed Ruth to stay close to Boaz, and glean only
in his field.

The grain for Naomi reflects the material provision that the Gentiles will make, for Israel, during the
Kingdom Age (Is 56:5-6) - while Israel, as the head nation, teaches the other nations about Christ (Is 2:2-3).
The Gentiles will continue to glean spiritual truths from Israel throughout the Kingdom Age.

And Naomi continued in her teaching role, with Ruth - playing the matchmaker. This begins in chapter 3.
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3:1 The security Naomi is seeking for Ruth is marriage to Boaz. Widows had no social standing, in
society. Marriage to Boaz would secure social standing for Ruth - and Naomi expects, for herself as well.

3:2-5 A common custom of that day was for a man to spread his garment over a woman, indicating his
decision to take her as his wife.

In this case, Naomi was making Ruth the initiator. Ruth was to go to the threshing floor, where the harvest
had been gathered. She was to wait until the threshing was done, and the men were at rest. Then Ruth was
to uncover the feet of Boaz, and lie down there.

Essentially, by her actions, Ruth would be offering herself in marriage to Boaz. If Boaz was in agreement,
he would cover her with his garment, indicating his decision to marry Ruth.

Notice how Naomi instructed Ruth to prepare herself for this moment - to bring out her beauty and
radiance. And Ruth was perfectly willing - the sense is that she was drawn to Boaz, through his kindness
and favor towards her.

Ruth did just as Naomi advised. Of course, Boaz woke up with cold feet, and as he went to re-cover
himself, he discovered someone, at his feet. Was it an enemy, or a friend? Boaz inquired. At that point,
Ruth broke with the plan. She boldly went further than Naomi suggested.

3:9 To take under wing is a Hebrew idiom meaning to take as a wife. Ruth had just proposed marriage
to Boaz - asking on the basis of his relationship with Elimelech, and hers with Naomi - asking him as their
kinsman-redeemer.

And Boaz joyfully accepted. We might wonder why Boaz didnt propose to Ruth, first - her clearly loved
and desired her. But Ruth was much younger than Boaz, and perhaps he was waiting - waiting to see if she
was interested in him - if she might truly love him. He wanted Ruth to freely choose him - just as Jesus
gives all men freedom, to choose Him.

Those people in the Kingdom Age who choose Jesus by faith will be justified, sanctified, and one day,
glorified - their preparation, as a radiant bride - fit for the King.

So Boaz was able - and willing - to become the kinsman-redeemer, to Ruth. But - there was a closer
relative than him, who had to be considered, first. Boaz didnt seem concerned about him, but he went to
work out all the details.

Does this closer relative add to the picture, in Ruth? He does. This shadowy figure represents Israel of old,
as the first servant of Jehovah. Israel was supposed to hold out the light of truth to the Gentile nations, so
that they might be redeemed, but never did so - not believing the truth, even for themselves (Is 42:18-25).
In fact, Israel despised the Gentiles. In the story, this close relative is able, but not willing to become the
kinsman redeemer.

But that means Boaz is in the clear. And so he proceeds to redeem all that was Elimelechs - Naomi, Ruth,
and the land. Boaz was able to do it, and Boaz was willing to do it. Love made him willing.

So Boaz took Ruth as his wife.

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4:13-17 So Ruth brought forth a son. And Naomi was taken in as part of the family, and this son became as
a son to her, as well. This child was actually named by the neighborhood women - Obed. The name means
serving.

This completes the picture - with the Son of God being born to members of the nation Israel and the
Gentile nations, in the Kingdom Age - through their faith. And that Son is the Shepherd King - Jesus - who
serves His people, in love.

Reading: Mt 1:1-17; 2 Sam 7:1-16, 11, 12:1-24