The exquisite wine withheld for later

1 και τη ημερα τη τριτη γαμος εγενετο εν κανα της γαλιλαιας και ην η μητηρ του ιησου εκει

And on the third day, a marriage took place in Cana of Galilee and Yeshua’s mother was there. 

2 εκληθη δε και ο ιησους και οι μαθηται αυτου εις τον γαμον

However, both Yeshua was invited and his disciples, to the marriage.

3 και υστερησαντος οινου λεγει η μητηρ του ιησου προς αυτον οινον ουκ εχουσιν

When the wine ran short, Yeshua’s mother said to him, “They have no wine.”

Carefully note that this second chapter of John opens with And [και] indicating that its contents is closely connected with what has gone before, especially the failure of Judaism, as is seen in:

The ignorance of the Sanhedrin.

From 1:19 we learn that its members – by John simply referred to as the Jews, but in verse 24 more closely as the Pharisees – had to send priests and Levites from Jerusalem to enquire about John, Yeshua’s forerunner, who he was. Their ignorance is made still more evident by the pathetic statement of the Baptist: Among you stands one whom you don’t know (verse 26), confirming the tragic truth of verse 11 >> He (Yeshua) came to the own things, and the own ones did not take him alongside.

Israel’s religious leaders were so blind that they neither knew their Messiah of God stood in their midst, nor recognized his forerunner to whom the Old Hebrew Scriptures bore explicit witness.

Compare Mark 1

At that time, Judaism had become but a dead husk, the heart and life of it were gone. Therefore, it had to be set aside and something completely new had to bring in, as also Saul of Benjamin later wrote in his Letter to the Galatians: But when the fullness of the time came, God sent forth his Son (Ga 4:4).

And according to Luke 16:16, Yeshua himself would say later: The Law and the Prophets [are] until John; since that time the kingdom of God is preached as good tidings, and each makes his way inside.  

A deficiency of wine

In the report a marriage-feast is presented to our view, and the central thing about it is that the wine had run short. In Scripture, wine is the emblem of joy:

●   And wine that makes rejoice the heart of man (Ps 104:15);

●   And the vine said to them, Should I give up my new wine, which rejoices God and men? (Ju 9:13).

Yeshua’s mother said to him, “They have no wine.”

The central thing about the wedding feast: The wine! And exactly that had ran short. How striking what we have here in John 2! How accurate the picture! Judaism then still existed as a religious system, but it did not minister comfort to the heart. Instead, it had degenerated into a cold, mechanical routine, utterly destitute of joy in God. Israel had lost the joy of their espousals.

In accordance of that fact, Yeshua’s mother here occupies a prominent position, to be viewed as a representative character. In this chapter, she occupies the same position as the Baptist did in John 1. She stands for the nation of Israel.

Inasmuch as through her the long promised “seed” had come, Mariam is to be regarded here as gathering up into her person the entire Abrahamic stock.

However, in what she here said to her Messianic son she exhibited a woeful lack of spiritual discernment. It seems as if she presumed so far as to dictate to the Lord. Apparently, she ventured to order him what to do. Otherwise, we can not account for the reply that he made to her on this occasion: 

4 [και] λεγει αυτη ο ιησους τι εμοι και σοι γυναι ουπω ηκει η ωρα μου

Yeshua said to her, “What have I to do with you, woman? My hour has not yet arrived.”

Obviously, a pointed rebuke for her failure to render him the respect and reverence which, as the Lord of Glory, were his due. Her actions on this occasion were in accordance with the representative character she here filled. Her unwonted interference was prompted by a carnal motive. She wanted her son to openly display his power and glory, and, accordingly, at that moment she was a true representative of the Jewish nation. Israel had no thought and had no heart for a suffering Messiah; what they desired was One who would immediately set up his kingdom here on earth. Thus, in Mariam’s ignorance - at that time - of the real character of Yeshua’s mission and in his word of rebuke to her, we have added evidence of the typical significance of this scene at the Cana marriage-feast: The setting aside of Israel after the flesh. 

5 λεγει η μητηρ αυτου τοις διακονοις ο τι αν λεγη υμιν ποιησατε 

His mother said to the servants, “Whatever he says to you, do.” 

6 ησαν δε εκει λιθιναι υδριαι εξ κατα τον καθαρισμον των ιουδαιων κειμεναι χωρουσαι ανα μετρητας δυο η τρεις

Now there were lying six water jars of stone according to the purification of the Jews, having space for two or three measures. 

The six water jars of stone

Again a portrayal of Judaism!

Six is the number of man, for it was on the sixth day man was made, and of the the Lawless One, the coming ‘Superman’ of the End Times, the Beast of Revelation 13, it is written: Let him who understands calculate the number of the Beast, for it is a number of a man; and the number of him 666.

Yes, there were six water jars standing there, not seven, the perfect number. All that was left of Judaism was of the flesh; YHWH Elohim was not in it. As we can also read in John, the feasts of YHWH were now only the feast of the Jews. 

Compare Le 23:2 and John 5:1; 6:4; 7:2 and 11:55.

Observe, too, that these six water jars were of stone, not silver which speaks of redemption, nor of gold which tells of divine glory. As we read in 

Isaiah 1:22 >> Your silver has become scummy dross, and again in 

Lamentations 4:1 >> How the gold that shines becomes dim!

Profoundly significant, then, were these water jars of stone.

And what is the more noticeable, they were empty. Again, what a vivid portrayal have we here of Israel’s condition at that time! No wonder the wine had given out! To supply that the Messiah was needed! The One who alone can provide that which speaks of joy in God:

7 λεγει αυτοις ο ιησους γεμισατε τας υδριας υδατος και εγεμισαν αυτας εως ανω

Yeshua said to them,“Fill the water jars with water.” And they filled them until the brim. 

8 και λεγει αυτοις αντλησατε νυν και φερετε τω αρχιτρικλινω οι δε ηνεγκαν

And he said to them, “Now draw [some] out, and take [it] to the master of the feast.” So they did. 

9 ως δε εγευσατο ο αρχιτρικλινος το υδωρ οινον γεγενημενον και ουκ ηδει ποθεν εστιν οι δε διακονοι ηδεισαν οι ηντληκοτες το υδωρ φωνει τοννυμφιον ο αρχιτρικλινος

When, now, the master of the feast tasted the water that had become wine, and did not know from where it came – however, the servants who had drawn out the water knew - the master of the feast addressed the bridegroom, 

10 και λεγει αυτω πας ανθρωπος πρωτον τον καλον οινον τιθησιν και οταν μεθυσθωσιν τον ελασσω συ τετηρηκας τον καλον οινον εως αρτι

and said to him, “Everyone serves the fine wine first, and when they have drunk freely, the inferior; you have kept the fine wine until now!”

Above we have reasoned out the typical significance of the scene at the marriage-feast in Cana: The (provisional) setting aside of Israel after the flesh in YHWH Elohim’s purpose. Saul of Benjamin would afterwards – in his Letter to the Romans (Chapter 11) – argue that Israel after the flesh in the First Century experienced a partial hardening, until the fullness of the Gentiles has come in (verse 25).

Therefore, in accordance with that hope we may expect also a future, prophetic application!

Prophetic

The miracle, which Messiah Yeshua performed at Cana, possessed a prophetic significance; it looks beyond the conditions that obtained in Israel at that time.  As is often the case with biblical events, there is a direct application, but also a fulfilment in a then distant future. 

As we saw above, John 2 opened with the phrase And on the third day. So Elohim’s spirit presents to our view a third day scene.

In Elohim’s inspired Word the third ‘Day’ is the Resurrection Day.

Remember that it was on the third Creation day that the earth emerged from its watery grave and the then barren earth was clothed with vegetable life: 

And God said, “Let the waters under the heavens be gathered together into one place, and let the dry land appear,” and it came to be so. And God called the dry land Earth, and the gathering together of the waters he called Seas. God saw that it was good. And God said, “Let the earth put forth grass, herbs yielding seed, and fruit trees bearing fruit after their kind, with its seed in it, upon the earth,” and it came to be so. And the earth began to brought forth grass, herbs yielding seed after their kind, and trees bearing fruit, with its seed in it, after their kind. Then God saw that it was good. And there came to be evening, and there came to be morning, a third day.

(Ge 1:9-13)

This reminds us of an important scripture in Hosea 6:2, which should be placed side by side with John 2:1:

After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.

For almost two thousand years now – according to Two Peter 3:8, two Days of each 1000 years into the experience of YHWH Elohim – ethnic Israel has lived without a political order and without religious life in organized form as was previously the case. Exactly the situation which also was predicted by Hosea (in 3:4-5):

For the sons of Israel will be many days without a king and without a prince, and without a sacrifice and without a pillar and live without an ephod and teraphim. Then the sons of Israel will return and look for YHWH their Elohim, and for David their king; and trembling they will come to YHWH and to his goodness in the final part of the days.

So, when the Third Day dawns, Israel’s renaissance shall come. Though now very near, that rebirth is obviously still future, for the establishment of the political State of Israel in 1948 was of course not the fulfilment of Hosea's prophecy.

Compare the argumentation for that these in our study: The State of Israel in danger?

So, the phrase And on the third day, a marriage took place in Cana of Galilee in John 2:1, presents us with a prophetic foreshadowing of a bright future, following the ‘Two days’ (two thousand years) of Israel’s dispersion.

During the 70^th Year Week for Israel, evidently at its half, YHWH Elohim will renew his marital bonds with the nation on the basis of an entirely New Covenant:

Behold, the days come, says YHWH, that I will make a new covenant with the house of Israel, and with the house of Judah. Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband to them, says YHWH. But this is the covenant that I will make with the house of Israel after those days, says YHWH: I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know YHWH; for they shall all know me, from the least of them to the greatest of them, says YHWH. For I will forgive their iniquity, and their sin I will remember no more.

See: A new Marriage Covenant 

And compare Isaiah 54.

Then the water will be changed into the wine and fill Israel’s hearts with joy. Then will Israel say to the Gentiles (their servants): Whatever he says to you, do. And then too, Messiah Yeshua will manifest his kingly glory, as is prophetically stated in the last verse of this special story:

11 ταυτην εποιησεν αρχην των σημειων ο ιησους εν κανα της γαλιλαιας και εφανερωσεν την δοξαν αυτου και επιστευσαν εις αυτον οι μαθηταιαυτου

This beginning of the signs Yeshua did in Cana of Galilee, and he made manifest his glory; and his disciples believed in him.

Thus the best wine will be reserved for Israel until the last.

However, will all those who are ‘Israel’ manifest that they are really Israel?

Will they – fulfilling Hosea’s prophecy - return and look for YHWH their Elohim, and for David their king [of course, the Greater David, Messiah Yeshua]?

And will they come trembling to YHWH and to his goodness [which he exhibits in his dear Son] in the final part of the days?

How can they do so?

Recommendation: Melchizedek in Hebrews

-.-.-.-.-

Remark:

Concerning our commentary on John 2, we are greatly indebted to late Arthur Pink and his study of the Fourth Gospel.   

The Ga’al who could not redeem

Let's start our story with the prophet Daniel, who, by divine inspiration, foresaw a special development in the 70^thWeek of years in his well known recorded Year-weeks prophecy:

And to many, he will add force to a covenant one week. And at the half of the week, he will cause to break off sacrifice and offering. And a destroyer on the wing of abominations.

(Da 9:27)

In his End-times speech, Mashiach Yeshua himself referred to these words spoken to the prophet by Gabriel, and he proved to know how to interpret them: At the start of that 70^th Year-week, the Jewish Anti-Mashiach will immediate take steps to prevent that Israel will be fully restored in her relationship to YHWH, her Elohim. How?

Among other things by setting himself up as the Mashiach, the Jews are expecting for so long. He will try to make himself popular with them by making sure that their long-cherished wish is being fulfilled: The resumption of the old, Mosaic sacrificial cult, made possible in a Third temple on the Temple Mount in Jerusalem.

To this end, he ties himself to them by making a covenant with them. Alternatively, more correctly said, by breathing new life into the old Mosaic covenant. As a result, the sacrificial cult according to the Thorah regulations will finally be resumed.

Apparently, that action will cause great euphoria among the Jews, but not with YHWH Elohim, whose thoughts on this development in advance were recorded by Isaiah in Is 66:1-6.

Thus YHWH has said: The heavens are my throne and the earth is my footstool. Where, then, is the House that you may build for me, and where the place as a resting-place for me? For my own hand has made ​​all these things, so that all these came to be, YHWH is saying. On this one, then, I shall look, on the one afflicted and contrite in spirit, and who trembles at my word. Whoever slaughters an ox [within the revived temple cult] is as one striking down a man. Whoever sacrifices a sheep is as one breaking a dog's neck. He that offers a meal offering – the blood of a pig!  The one presenting a memorial offering of frankincense is as one blessing an idol. They are also the ones that have chosen their own ways, and their very soul delights in their abominations. I myself, in turn, shall choose ways of ill-treating them; that what they fear I shall bring upon them, because when I called no one answered; when I spoke, no one listened. They kept on doing what was evil in my eyes, and the things in which I took no delight they chose. 

Hear the word of YHWH, you [the members of the godly remnant] who are trembling at his word! Your own brothers [the Jews who stubbornly till the End reject Yeshua as their true Mashiach] who are hating you, that are excluding you by reason of my name, have said ‘May YHWH be glorified!’ He will also appear with rejoicing on your part, and they are the ones that will be put to shame. Hear! A sound of uproar out of the city! A sound out of the temple! It is the sound of YHWH repaying what is deserved to his enemies.

However - as also foretold by Daniel - that fake Mashiach will put an end to that revived cult at the half of the week: And at the half of the week, he will cause to break off sacrifice and offering.

As also predicted by Isaiah, he breaks the covenant: 

Behold, their valiant ones cry outside; the ambassadors of peace weep bitterly. The highways lie waste, the wayfaring man ceases: He has broken the covenant, despised the cities, he doesn’t regard man. 

(Is 33:7-8)

Instead, he sits down himself, in person, in the rebuilt temple ‘sanctuary’. With what intention? The Benjaminite Paul gave us in advance the answer to that question, which he did when elaborating on a mystery that has yet to be disclosed:

That no one deceive you in any manner, because the  apostasy must come first and the Man of lawlessness be revealed, the Son of destruction, the Adversary, who rises above all that is called god or object of worship, so that he sits down in the temple of God, showing himself that he is a god.

Saul too referred to one of Daniel’s prophecies. In this case to Daniel 11:36, where Daniel predicted that the last King of the North shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods; and he shall prosper until the indignation be accomplished; for that which is determined shall be done.

Also Yeshua himself, however, made mention of that malignant and arrogant ‘king’.

On the Mountain of Olives, near Jerusalem, in the course of his End-times speech, he dwelled on verse 27 of Daniel 9, saying:

When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place, then let those who are in Judea flee to the mountains… For then there will be great tribulation, such as has not been from the beginning of the world until now, no, nor ever will be. Unless those days had been shortened, no flesh would have been saved. However, for the sake of the chosen ones, those days will be shortened.

(Matthew 24:15-22).

Yeshua thus confirmed the prophecies respectively

(1) Jeremiah, about the time of Jacob's trouble (Je 30:4-7); and

(2) Daniel who, according to Da 12:1, foretold that there will occur a time of distress such as has not been brought about since there came to be a nation, until that time.

At that time [the second half of the 70th Week of years year] the Anti Mashiach sets himself as a god, the ultimate abomination of desolation (Ezekiel, Chapter 8), but not a god who can bring redemption to his Jewish supporters. As the predicted Pseudo-Mashiach he fulfils the image of Peloni Almoni from the book of Ruth, the person who had to admit, in front of the elders at the gate of Bethlehem:

 I can’t redeem it for myself, lest I mar my own inheritance: Take my right of redemption on you; for I can’t redeem it (See: Ru 4:1-6).

I cannot redeem…

It appears that the book of Ruth for this and other important reasons got a place in the Bible. Two of the three main characters in the story are in fact women, Naomi and Ruth. In addition, both women lean on the third main character, Boaz, regarding their prospects in life. 

Why?

Because Boaz is the One who can become for them a real and reliable Ga’al, or Redeemer. It is logical therefore to identify Boaz - in his antitypical meaning - with Mashiach Yeshua, the Redeemer of the two Womanlike Congregations, about which the [full] Bible mainly is dealing.

In time, these two Congregations together will form the full seed of Abraham, in order to become a blessing to the Heathen nations [Goyim].

As YHWH’s angel promised the Patriarch at the time of Isaac’s (typical) ‘sacrifice’: In your seed all the nations of the earth will be blessed, because you have obeyed my voice (Ge 22:15-18).

The story also mentions a Pseudo Ga’al who, in Hebrew, is referred to as Peloni Almoni. That figure does not come to rescue but only for his own benefit. Indicated with the qualifications of the Mashiach himself:

The thief only comes to steal, kill, and destroy [the ‘sheep’]. I came that they may have life, and may have it abundantly. I am the fine shepherd. The fine shepherd lays down his life for the sheep.

(John 10:10-11).

Since the thievishly Peloni Almoni apparently is a type of the Anti-Mashiach, we have to search for the fulfilment of the type in the End-times.

Naomi then corresponds to YHWH’s own Womanlike Congregation, earthly Israel in her Widowlike condition, just as she is talking about herself, Mara. Why?

Because she has the feeling that the Almighty has made it very bitter for her:

I went out full, but empty-handed YHWH made me return (Ru 1:20-21).

Naomi is not only a widow but also without children. Her two sons have died childless (Ru 1:1-5).

She is like Lady Zion, a widow and bereaved, seemingly without hope (Ru 1:11; Is 49:14, 21).

Through that cry - I went out full, but empty-handed YHWH made me return - to us, readers, an important prophetic fact is being revealed: The return from the Diaspora by Aliyah – the rabbinic term describing immigration to the Land of Israel - offers Widow Zion still no perspective.

That fact is prophetically clear also from Ezekiel 37:11. Regarding the valley, which was full of dry bones, YHWH Elohim himself thus informed his prophet:

Son of man, these bones are the whole House of Israel. Look, they say, our bones have become dry, and our hope has perished, we are cut off!

Without the intervention of the (Christian) Ruth Congregation, she would indeed have no permanent perspective (!)

In her, Ruth, we see the other Womanlike Congregation of the Bible, the Bride of Mashiach, his Congregational Body. That Congregation is like the heathen Ruth, compositionally predominantly of heathen background (Eph 2:11-16).

Initially Ruth entered Israel’s citizenship by marrying Mahlon (Ru 4:10).

Her marriage vow resulted in her adoption within the ranks of Abraham’s promised seed. Thus, the Ruth-like Congregation came in antitype attached to the "Israel" Olive tree on which the Naomi-like Congregation found herself naturally.

Compare Ex 4:22 and Ro 8:14-16; 9:4-5; 11:17-18.

Romans 9:6-8 discloses that the Israel of God, made up by the two Woman-like congregations, is now the ‘real’ Israel:

But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel. Neither, because they are Abraham’s seed, are they all children. But, “In Isaac will your seed be called.” That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed.

From Shavuot 33 AD the Ruth-like Congregation, by the initial adoption, shares in the really "Israel", and in that situation possesses the first fruits of the spirit as pledge [or in Greek: an initial payment] of the legacy that comes. Nevertheless She is waiting fervently for the full adoption, the redemption [by ransom] of the body (Ro 8:23; 2Co 1:21-22; 5:5).

When that event takes place through the change to heavenly life, the marriage with Mashiach Yeshua, the antitypical Boaz, can be performed in heaven (1Co 15:51-52).

That change to the spiritual nature arrives, as we expect, at the 70th Annual Week, during Mashiach’s parousia, Greek for presence.

Therefore, in time that special event must dawn, in Re 19:7 called the Lamb's Marriage. The tenor of the series of events in type we obviously find in the period that Ruth stayed in the vicinity of Boaz during the harvest on the fields of Beth Lechem, culminating in the core of the Ruth story: The scene at the threshing floor (Ru 3:5-13).

I am Ruth your handmaid: Spread therefore your skirt over your handmaid; for you are a Ga’al.

After Ruth had laboured on the field during harvest - symbolically from Pesach to Shavuot (1:22 and 2:23) - under Boaz’ leadership, she now wants him. He is, after all a Ga’al !

It is rather clear that Naomi had already set all her hopes on the new situation that as a result would arise. This is evident at the return of her daughter-in-law, when she asks her: Who are you, my daughter? alluding to a possible change of status which she in silence is expecting for Ruth (Ru 3:16).

It is clear too that the core of the story is told in the scene at the threshing floor.

Besides, the story thickens gradually, toward that essence of the matter:

In the introduction, the time is very generally designated (1:1):

It happened in the days when the Judges administered justice

After the death of the three men, the story focuses on the journey back to Beth Lechem [House of Bread].

Naomi had in fact heard that YHWH Elohim had visited his people in giving them bread (1:6).

Impressive on that return journey is the moment when Ruth unreservedly professes her loyalty to Naomi, to the people of Israel and, most important, to YHWH, Israel’s Elohim (1:16):

Do not urge me to abandon you by turning back from behind you. Where you go, I will go and where you lodge I will lodge; your people shall be my people and your Elohim my Elohim.

At the arrival in Beth Lechem, the story narrows to the harvest season in which Ruth has her first experience with Boaz, who is being led to utter the following blessing toward her (2:12):

May YHWH recompense the way you act, and may you receive a perfect reward from YHWH, Israel’s Elohim, under whose wings you came to seek refuge. 

Eventually the story narrows to one night, yes, even to a single event that night, the crucial moment Ruth offering Boaz the opportunity to make his blessing to reality. Unambiguously she makes clear to him that she wants to receive YHWH’s wages through him (3:9):

Spread your skirt over your handmaid; for you are a Ga’al.

Then, the element of time in the report starts to widen again.

After daybreak, we are relocated to the events in the city gate.

In the presence of ten of the older men and in the presence of the people who will act as witnesses, we learn something about the negotiations carried on between Boaz and Peloni Almoni, in which the levirate principle is fundamental.

For the background of Peloni Almoni, see Note.

Initially, the Latter is prepared to redeem. He assumes that it is merely the field that had belonged to Elimelech, buying from the hand of Naomi. Considering the age of Naomi it was unnecessary for him to take into account the possibility of a levirate marriage in order to raise up the dead man's name over his inheritance, namely by begetting a son in his stead.

However, Boaz has in store something completely unexpected for Peloni Almoni:

On the day you buy the field out of the hand of Naomi, you must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead on his inheritance. 

Why does Peloni Almoni state (even twice; in Rt 4:6) I cannot redeem; after Boaz had made it clear to him that the levirate redeem of the field also comprises the redemption of Ruth as substitute bride for Naomi ?

Answer, according to his own statement: I would ruin my own inheritance.

He had no problem to enrich himself with the inheritance of Naomi.

Since

a.) there were no more children in the genealogy of Elimelech, and

b.) Naomi was too old,

the land would permanently end up with him.

However, if he would marry Ruth, he would lose the field as soon as there was offspring. Therefore, he acted out of pure self-interest and took up a heartless position with respect to his needy relatives.

In the antitypical case the Antichrist, the Pseudo-Mashiach, also is led by wicked selfishness. He too behaves heartless with regard to the two Womanlike congregations.

That he, at the start of the 70th Annual Week enters into a covenant with the many - the unbelieving majority of the Jewish people - is therefore also out of pure self-interest (Da 9:27).

In order to be accepted as their long-awaited Mashiach, he is willing to cooperate in the re-establishment of a Sanctuary, evidently the Third physical temple in the religious life of the Jews under the Law of Moses.

How accurate the prophet Daniel was informed by Gabriel when the Latter indicated that  at the start of the last 'Week' for Israel - the Anti-Mashiach would support the Jews in their desire to revive the cult according to the Mosaic Law covenant: And to many, he will add force to a covenant one week.

However, just that very fact will limit the antitypical Peloni Almoni in his treacherous dealings. Why?

On the one hand, according to the Thorah, he owns the "oldest rights", on the other the Law lacks the strength to true redemption, since it is impossible that the blood of bulls and goats should take away sins (He 10:4).

See the Study: Melchizedek in Hebrews, especially the topic A new Covenant

As the antitypical Boaz, however, Yeshua has entered the true Sanctuary with the value of his own shed blood, and consequently has obtained an eternal redemption (He 9:11-12).

The Anti Mashiach, however, has nothing to offer than only a powerless Law, on which he necessarily must fall back to please the unbelieving Jews of the End times (He 7:18-19; Ro 8:3-4). Compare: A new Priesthood

Hence, he will have to admit: I cannot redeem!

The era expands further: Ruth has become pregnant and Obed is born. The testimony of the women of the city is surprisingly in that respect (4:13-17):

Blessed be YHWH, who has not left you [Naomi] without a near kinsman on this day. May his name be called in Israel! He will make to return your soul and take care of you in your old age, because your daughter-in-law who truly loves you, has borne him; she who is better than seven sons for you. Naomi took the child, and laid him in her bosom, and became nurse to him. The women, her neighbours, gave him a name, saying, to Naomi is born a son; and they named him Obed.

But what is especially important in the context of our reasoning, relates to the procedure of redemption or repurchase.

It will be appreciated that Boaz, wherein Ruth took the place of Naomi, redeemed both women. Regarding Ruth on the one hand is said: If you redeem the field; you also redeem Ruth. While on the other hand regarding Naomi is declared: Blessed be YHWH who has not left you without a near kinsman on this day.

Also of Obed is said that he is the [levirate] son of Naomi.

Similarly, the earthly Womanlike Congregation Israel is propped up and taken care of in her old age. The Redeemer Yeshua Mashiach, as the antitypical Boaz, becomes a restorer of her soul.

The marriage between him and the Ruth Congregation contributes greatly to this goal. The fruit of that marriage - the antitypical Obed [servant] - will take shape in Zion's sons. Therefore, Lady Zion will in due course say in her heart:

Who has borne me these, since I am a woman bereaved of children and barren, exiled and imprisoned? As for these, who has raised? Look! I was left alone. These - where do they come from?

(Is 49:21)

In Is 66:7-9 the answers appear to these questions, but the wonderful thing of the event remains. Ultimately the no longer expected miracle is attributed to YHWH Elohim who takes his Congregational Wife back in peace to Himself (Is 66:12):

Before she travailed, she brought forth; before her pain came, she was delivered of a man-child. Who has heard such a thing? Who has seen such things? Shall a land be born in one day? Shall a nation be brought forth at once? For as soon as Zion travailed, she brought forth her sons. Shall I bring to the birth, and not cause to bring forth? says YHWH: Shall I who cause to bring forth shut the womb? Says your God… For thus says YHWH, Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream: and you shall suck of it; you shall be borne on the side, and shall be dandled on the knees.

Hidden in the strong typological story of Naomi and Ruth appears one of the main themes in the Bible: In order for the seed of Abraham to become a blessing to the Gentiles, two Womanlike congregations are in time presented. Although each of these two congregations is a separate collection of people, at the same time they form a unity in many ways.

In the book of Ruth, this important teaching is strongly expressed:

● Although Ruth gives birth, the women say: To Naomi a son is born!

Both are considered as the mother of the same child.

● During the deliberations in the city gate, Boaz let coincide the two widows.

By making the transition from the widow Naomi to the widow Ruth, Boaz is able to connect the redemption of the field with Ruth, namely in conjunction with the principle of the Levirate marriage. Not only the two women coincide as the mothers of the same child, but also as the heirs of the same piece of land.

Note

The ga’al [redeemer] with the oldest rights is in the report referred to as Peloni Almoni. However, most versions have Such a One:

Ho, such a one! turn aside, sit down here.

Ru 4:1, according to the World English Bible

Such a One [Peloni Almoni] was invited by Boaz to hear his proposal - on the sale of the field that had belonged to their brother Elimelech - in the presence of the City elders in the gate.

Without doubt Boaz has then called that competitor which his personal name. Apparently, Samuel, the probable author of the book of Ruth, by the influence of the spirit of inspiration was prompted to describe the man as Peloni Almoni.

Perhaps because that person showed a contemptuous attitude during the negotiations about the field, in addition to which the Levirate principle was at stake.

In Daniel 8:13, the term is contracted to Palmoni.

The meaning seems to be such one. Nowadays we would speak of a certain one, or something like that.

The numerical value of Palmoni is 216, and that value gives the more reason to think - with regard to the antitypical meaning - of the Antichrist, the Pseudo-redeemer. Why?

Since 216 is the third power of the number 6. Thus 6 x 6 x 6, which reminds us again of the number of the Beast in Re 13:18 >>

Let him who understands calculate the number of the Beast, for it is the number of a man; and the number of him [is] 666.

See: Rescue from a certain doom,

part of the Study Esther, she who hid  

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