In "One Who Has Right to Redeem," Don Fortner explores the theological significance of Christ as the Kinsman-Redeemer illustrated through the story of Ruth and Boaz. He argues that Boaz's role in redeeming Ruth is a foreshadowing of Christ's work in redeeming His people, emphasizing that proper understanding of redemption is rooted in biblical law, particularly Leviticus' teachings on kinsman-redeemers. Fortner cites multiple Scripture passages, such as Ruth 2:20 and Leviticus 25:25-28, to underscore the necessity of kinship, ability, and willingness in the redemption process, concluding that only Christ, who is both fully God and fully man, possesses the right to redeem humanity through His sacrificial death. The practical significance of this doctrine lies in the assurance that Christ has fully satisfied God's justice and secured eternal redemption for His elect, offering hope and confidence in salvation.
Key Quotes
“Boaz was the one who had the right to redeem Ruth and Christ is the One who has the right to redeem his people.”
“The right of redemption was always dependent upon three things: kinship, ability, and willingness to redeem.”
“Only the Son of God in human flesh could ransom us from the curse of the law.”
“The redemption was made for specific people and obtained a specific inheritance.”
And Naomi said unto her daughter in law, Blessed be he of the LORD, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man is near of kin unto us, one of our next kinsmen. one of...: or, one that hath right to redeem - Ruth 2:20
“And Naomi said unto her daughter in law, Blessed be he of the LORD, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man is near of kin unto us, one of our next kinsmen.”
The words, “one of our next kinsmen” might be better translated, “one who has right to redeem.” Boaz was the one who had the right to redeem Ruth; and Christ is the One who has the right to redeem his people.
It is impossible to understand what is written in Ruth chapters 3 and 4 unless we understand what is written in the law of God concerning redemption and the kinsman-redeemer. It will be profitable, therefore, to carefully consider the scriptures which deal with this subject.
Leviticus 25:25-28 gives us God’s law regarding the redemption of property which had been sold. "If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. And if the man have none to redeem it, and himself be able to redeem it; Then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; that he may return unto his possession. But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubilee: and in the jubilee it shall go out, and he shall return unto his possession."
Leviticus 25:47-48 records the law of God relating to the redemption of people who had sold themselves into bondage. "And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger's family: After that he is sold he may be redeemed again; one of his brethren may redeem him."
While we have no such specific laws in our modern culture, we do have similar ones with which we are familiar. An item that has been pawned, usually because of poverty, may be redeemed at the lawfully prescribed value by either the original owner or his lawful representative.
The word “mortgage” is derived from two words meaning “death” and “pledge.” A mortgage is “a death pledge.” That which is mortgaged becomes dead, or entirely lost by the original owner’s failure to pay.
As Jeremiah bought his cousin’s field to set forth the certainty of God’s promised deliverance (Jer. 32:6-12), so the Lord Jesus Christ has redeemed his elect. By the price of his infinitely meritorious blood, he has obtained eternal redemption for all his people (Heb. 9:12). His obtaining redemption for his people is the pledge of their certain deliverance from all sin and all its consequences by the grace of God.
Remember, the right of redemption was always dependent upon three things: (1) Kinship, (2) ability, and (3) willingness to redeem. The Son of God became our kinsman by his incarnation. He is able to redeem, because he is himself both God and man. And he is a willing Redeemer (Heb. 12:1-2).
The word “redeem” means “to buy again,” or “buy back,” and “to take possession of.” The one who redeems evicts and dispossesses all those who have held his purchased property during the time of its bondage. He takes personal possession of that which has been bought back.
Redemption presupposes a dreadful calamity. It presupposes the sin and fall of all the human race in our father, Adam (Rom. 5:12). Redemption by a near kinsman also presupposes personal inability. The Israelite who was incapable of redeeming himself, who had to be redeemed by another, portrayed the fact no sinner can redeem himself from the hands of divine justice (Psa. 49:6-9). Only the Son of God in human flesh could ransom us from the curse of the law. None but Christ could give infinitely meritorious satisfaction to the justice of God by the sacrifice of himself (Rom. 3:24-26).
That is what the Holy Spirit tells us Christ has done for every saved sinner. “Christ hath redeemed us” (Gal. 3:13). He bought us with his blood. Then, at the appointed time of love, he binds the strong man, casts him out of his redeemed house (the ransomed soul), and takes possession of the house himself. Soon, those possessed by his grace, to whom he has given the earnest of the Spirit, shall be personally possessed by the Son of God (Eph. 1:7, 14; Rom. 3:24-25; 8:23).
The Lord Jesus has redeemed all God’s elect from the penalty of sin by his sin-atoning blood shed at Calvary (1 Pet. 1:18-20). He redeems each one from the reigning power and dominion of sin by his Spirit’s irresistible grace in regeneration (Rom. 6:17-18). And he shall redeem them from the very being and all the evil consequences of sin in resurrection glory (Eph. 5:25-27).
In the Book of Ruth, Boaz, her kinsman-redeemer, typifies and beautifully portrays the Lord Jesus Christ, our Kinsman-Redeemer. Here are seven characteristics of our Kinsman-Redeemer, seven characteristics of the One who has right to redeem.
Redemption by a kinsman is a matter of divine appointment. The kinsman-redeemer must be a divinely appointed redeemer. Only one who is appointed by God has the right to redeem. (John 10:16-18; Heb. 10:5-14).
The one that has right to redeem must be a near kinsman (Heb. 2:10-13).
The kinsman-redeemer must be himself entirely free of the debt (Heb. 7:26).
The one who has right to redeem must be able to redeem. He must be able to fully satisfy all the demands of God’s law and justice for the kinfolk he represents.
The one who has right to redeem must be willing to redeem. No one could be forced to redeem. The Lord Jesus Christ was Jehovah’s willing bond slave, because of his love for us (Ex. 21:5; Isa. 50:5-7).
The redemption made was always a particular and effectual redemption. There was nothing general, or universal about it. The redemption was made for specific people, and obtained a specific inheritance. The kinsman redeemer restored that which he took not away (Ps. 69:4). Our Lord Jesus Christ, by his glorious work of redemption, secured for a vast, innumerable multitude of sinners all the riches of eternal, heavenly glory (Rev. 7:9).
The one who has the right to redeem must raise up a seed. Even so, the Son of God, our kinsman Redeemer will raise up a seed. There are some people in this world, being chosen of God in eternal election and redeemed by special redemption, who must and shall be saved by God’s omnipotent grace (Isa. 53:10-12; Psa. 22:30-31; Ruth 4:5-6).
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