Let us turn to Ruth chapter 4 again. Ruth chapter 4 and from verse 13 to 22. Let us read those verses again. So Boaz took Ruth and she was 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 hath 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 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 hath borne 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. They called his name Obed. He is the father of Jesse, the father of David. Now these are the generations of Phares. Phares begat Hezron, and Hezron begat Ram, and Ram begat Amenadab, and Amenadab begat Nashon, and Nashon begat Salmon, and Salmon begat Boaz, and Boaz begat Obed, Obed begat Jesse, and Jesse begat David. Amen. And the theme for this sermon is, A Redeemer is Born. So we come in the book of Ruth to the end of the story of Boaz and Ruth. And we must say, as regards them particularly, that it is a happy ending to the story that we Whereas at the beginning there was desolation and widowhood and loss and poverty that we have, this story finishes with marriage and a child and happiness for Naomi also after a time of much trial. And we've seen through the book, and we can also see that here, something of God's general and particular providence, his rule over all things, his sovereign rule over everything that happens, and working it for good for those who love him, who are called according to his purpose. And we've seen also that we have here in Ruth, In the book of Ruth, an example of God's laws given to Israel being applied as regards the land, as regards inheritance, as regards provision for those in need. And we see even in this ending, we see that there is a, we see the blessing of the Lord upon those who wait patiently upon him. But again, as we have sought to do in our exposition of this book, we must look further abroad than these things, than these doctrines and lessons we might learn. We want to look at the entire biblical theme and the purpose of the revelation of the Old and New Testament, which is of God glorifying himself, but the way he would do that in regards to sinners, in his providing a saviour for a sinful world. So whereas God made all things good and without any sin, that Adam sinned and therefore all mankind were plunged into sin and that there was therefore worthy of death and God's judgement. but that God had provided a way of salvation that was promised at the beginning and progressively through promises to Noah and to Abraham and to Israel. as we've seen, isn't just a nice story about a particular family, even about an application or example of God's laws given to Israel, but the book of Ruth fits into that largest story of God's provision of a saviour for the world. And so we have seen, and see also particularly here at the end of the book, how how we have to be learning about Christ as the Redeemer of the world. And so even as Christ said to the Jews, recorded in John 5.46 of Moses, He said, For had ye believed Moses, ye would have believed me, for he wrote of me. So here we see in the book of Ruth that the one who wrote the book of Ruth, we don't know precisely who did, perhaps it was Samuel, but that he wrote of Christ. And so also in the theme here, we come to the end of the book and there is has been a marriage and there is a child. A child is born and we see that this child is a Redeemer. And we have here then, and from here comes the theme, the birth of a Redeemer. And the purpose is that the people of God, as we would consider the birth of a Redeemer then, and as we would look to Christ, that we would trust in God, His faithfulness, to His promises, keeping those promises that He had made even from the beginning, and putting our trust in that Redeemer. As we consider the birth of the Redeemer, we will do this in three parts. Firstly, there's Obed, then there's David, and then there is Jesus. 13 So Boaz took Ruth, and she was his wife. 14 And when he went in unto her, the Lord gave her conception, and she bare a son. Under this first point as regards Obed, before we come to Obed as a redeemer for Naomi, we're instructed here as regards conception and birth. We're told something of the Lord's dealings with those made in his image as regards children, conception and birth. And as regards us, from our point of view, regarding men, not just by men, I mean mankind, that we see here the ordinary means for for the bearing of children, that the earth might be filled, that Adam and Eve would be fruitful and multiply and replenish the earth, is the union of a husband and a wife. So this is just sort of aside in that sense from the birth of a Redeemer, but just considering that we have instruction here as to the bearing of children, that the ordinary means for the having of children is a husband and a wife and their union. The Scriptures are clear. God is free to work as regards His ordinary ways of dealing in His providence. He's free to work without those things, for example, Mary had a child by the power of the Holy Ghost as the virgin conception and birth of Christ. We'll look at that. We'll be considering that particularly shortly. God is also free to work above the ordinary man so that there would be those women that we see in the scriptures who were well past the age of childbearing. God's ordinary means being a man, a husband and a wife in their childbearing years. But God did those miraculous things. And also God is free to you to work against the ordinary means so that we know. Whereas a child would come from the union of a husband and a wife, yet that There is nothing mechanical about that. There is nothing automatic about the conception of a child. Not every husband and wife would have a child just because they are coming together as husband and wife. But this is the ordinary means. A husband and a wife in union together. What we see here as regards God in conception and birth, that He is sovereign over the womb, over conception, over birth. Particularly, there's this statement here, the Lord gave her conception. The Lord gave her conception. And we can reflect in terms of thinking of the sovereignty of God, all things are in His hands, but that We can see every conception, every birth, every continued pregnancy, every birth from the hand of God. The Lord gave her conception and this is something that again and again that the scriptures would bring to our attention. For example, in Genesis 30 verse 2, Jacob said to Rachel who was complaining that Jacob hadn't given her a child. And Jacob said, am I in God's stead who hath withheld from thee the fruit of the womb? And so this is a part of that biblical teaching as regards the sovereignty of God over the womb, over conception and birth, that these things are in God's hands. And so we would say, with the words of Psalm 127.3, that, lo, children are an heritage of the Lord. The fruit of the womb is His reward, that our children are a blessing from God. Just in thinking of these principles, as regards men and the ordinary means that God has provided for the having of children, and as regards God, that He is sovereign in conception and in pregnancy and in birth, that leads to three things I want to say concerning that. Christians must therefore refuse the world's view of marriage as being just for personal fulfilment, of children, whether it be children seen as trophies, I want to have this child so that I can make myself look good and I can get them to do things that I couldn't do, that sort of view, or children as burdens, basically just as a curse, and as regards conception. So we must refuse that, but rather see that children are a blessing and a stewardship from God, a blessing from God and given by God to us to be cared for, to be taught, to be nurtured. And we're responsible to, as Ephesians 6 verse 4 says, fathers, provoke not your children to wrath, but bring them up nurture and admonition of the Lord. As regards conception and birth, there must be a refusing of the worldly attitude as regards children. There should not be a seeking to avoid having children for the sake of convenience. It doesn't suit me at this time or ever, for the sake of our figures, for the sake of our careers, for the sake of economics. We just can't afford these things or this is how much it costs to raise a child, the world tells me, up till they leave home. We can't afford that. But these things are not scriptural reasons at all, but rather the scriptures hold out to us that children are a blessing and a stewardship from the Lord, the heritage of the Lord. Now, in considering that, there are also considerations in terms of, while we must see children as a blessing and a stewardship from God, and must deny such worldly reasons for avoiding children, seeking to avoid children. There must be considerations also between a husband and a wife as regards the sister mum, that there would be those. There can be situations where The life and health of a mother and child, mother or child, must be taken into account as well. And we think of the sixth commandment, which thou shalt not kill, which requires us to use all lawful endeavours to preserve life. So those things must be taken into account as well. So children are a blessing and stewardship from God, first point on that. But then also, secondly, conception is of God, that we must put from us in our thinking, in our language, any sort of mechanical views of conception, whether it be as regards wanting to have a child or not wanting to have a child, to think that, well, we are just in control of these things. No. the Lord gave her conception. That we perhaps all know or know of those who they might be doing everything humanly possible to have a child in that sense, using all the lawful means and even seeking some lawful medical helps, but they do not have a child. Conception must come from the Lord. The Lord is in control. He gives and withholds. He gives and takes away. Thirdly, under this point, and without really examining the whole the whole matter, but any reproductive technology, and by that I'm talking about IVF, I'm talking about surrogacy, where a couple want to have a child and someone else, they put a tiny child inside the womb of another in some way, any such reproductive technology which seeks to achieve conception apart from that union of a husband and a wife is immoral. God has, he gave that command to be fruitful and multiply and replenish the earth to Adam and Eve. And he established marriage as the means for that. We were not just to be like the animals and just, you know, however God had designed different animals to be being fruitful and multiply. or rather a husband and a wife. And so when a conception is, when there is a seeking of conception outside of that union of the husband and a wife, then we must see that as not, as being against the will of God. There's a difference between using, seeking assistance, medical assistance or nutritional assistance in these things, even as we would seek help for other medical issues, things that might be wrong with other parts of our body. There might be things wrong with a husband or with a wife that they can seek assistance for, but that is quite different from basically bypassing what God has ordained as the means of the having of children, that is marriage and of that union of a husband and wife. And so while in terms of IVF, in terms of surrogacy, there are all sorts of other moral issues as well, in terms of the whole system, in terms of their origin, in terms of their continuance, we should see that it is not according to the law of God as to how God has ordained that children would be conceived and born So concerning conception and birth. But now coming back to the main theme, that we would see Obed as a redeemer for Naomi. Obed is said to be Naomi's redeemer. Verse 14, the women said to Naomi, blessed be the Lord, which hath 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 thy life, and a nourisher of thine old age. For thy daughter-in-law, which loveth thee, is better to thee than seven sons hath borne him. Naomi took the child, and laid it in her bosom, and became nursing to it. The women her neighbors gave it a name, saying, There is a son born to Naomi. And they called his name Obed. Now, perhaps even while we're reading verse 14, You were still thinking of Boaz. Here were the women congratulating Naomi that he had provided Boaz to redeem her from her situation of distress and trouble. And indeed, as we read through the book, Boaz is the Redeemer who's presented before us, and we've seen that, and how he also shows us things of Christ as the Redeemer. But what we see here is that it is Obed who is the one who is being provided, and the Lord's being blessed for the provision of Obed as Naomi's Redeemer. And we see that from verse 15, particularly where says that thy daughter-in-law which loveth thee, which is better to thee than seven sons, hath borne him. So this child that is born is the Redeemer. And we must ask how so? Because Boaz was seen, he was able to redeem. He was qualified, he was the kinsman, he was related, he was able, he had the means to do what was necessary. But how so for Obed? Well, we see that Obed was the one, if you remember, the firstborn child of this new marriage, the widow who had been taken up and married, was to be given the name, as it were, of the dead brother, the dead husband, As we learn in Deuteronomy 25.6, it shall be, the firstborn which he beareth shall succeed in the name of his brother which is dead, that his name not be put out of Israel. And so now that Ovid had been born, there was Naomi's family would continue. The family that she had been married into, her husband's name, would continue in Israel. There was an inheritance that was kept to her family. And so that's why we see this idea that Oved was adopted, as it were, by Naomi, that she took the child, laid it in her bosom and became nurse unto it. And also that in verse 17, her neighbors say, there is a son born to Naomi. It's as if she had had this son and he was the one who would be her redeemer. And we see something of what What this means as regards Obed as Redeemer, firstly, that he was, he shall be unto thee a restorer, a restorer. Whereas Naomi had been dispossessed, she had been childless, she was desolate. Now, because there was a son given to her, she had an inheritance going forward and for her family. She was no longer childless. A son had been given to her and that name was continued in Israel. Those things that she had lost were restored to her. Yes, God used Boaz to redeem her in that sense, redeeming Ruth, but giving her a redeemer. to do these things going forward. And also, not only a restorer, but a nourisher, a nourisher of thine old age. And we can particularly think, as regards Obed for Naomi, of one God given to provide for her. Now, obviously, when he came of age, when he was able to do that, but here is part of the very practical provision of God for Naomi. giving her a nourisher, one to feed her, to provide for her in her old age. And we should think of that scriptural principle as regards children and grandchildren caring for their parents, also expressed in 1 Timothy 5.4. But if any widow will have children or nephews, that word nephew refers to grandchildren, Let them learn first to show piety at home and to requite their parents, for that is good and acceptable before God. And also in Obed's name. Obed means servant, can refer to one who worships, as we serve God, we worship God. But here, and particularly that he was called Obed. He was one who was to be helping Naomi, to be serving her, looking after her. And so a Redeemer is born. There was a Redeemer provided in Noah's, but a Redeemer given to Naomi in Secondly, David. Verse 14, we have the words of the women, blessed be the Lord which hath not left thee to stay without a kinsman that his name may be famous in Israel. Again, that kinsman, that's that kinsman redeemer. And they say his name may be famous in Israel. Now how is Obed's name famous in Israel? The only reason we know about Obed and why he is famous in Israel is because of his grandson, David. And here is where we see how this book, this story, fits in to the whole biblical picture that here we have as the people of God would read it even then. quite possibly after he'd at least been anointed to be the king, that they would be looking and seeing how God had faithfully kept His promise and was providing, had worked all things to provide for them this king, David. We see God's provision of a king began long before David actually came to the throne. that all things are in God's hands. And we see that even from this genealogy at the end here, that this part of his plan is referred to, going even back to before the children of Israel went into Egypt, to the son, Perez, the son of Judah. who was the son of Jacob. And so we see God's plan stretching right back and how he from generation to generation was preparing to raise up David to be a king in Israel. This is that larger context of the book of Ruth. God We remember that the story of Ruth and Naomi happened in the time when the judges ruled. times of much chaos, much turning away from the Lord. The Lord raised up various men to rule and to judge, to rescue his people, but there was a great turning away from God oftentimes. And there's a summary given at the very end of the book, verse 25 of chapter 21. In those days, There was no king in Israel. Every man did that which was right in his own eyes. And so there's a looking forward to, in this time of disarray, in this time of times of great trouble in Israel, there's a looking forward to or seen a need for a king, a need for a godly ruler to be leading in righteousness according to the law of God so there's a looking forward to that and then we have Ruth so we have like here is the problem and now here is the beginning of God's solution. But even that beginning of God's solution we see from this genealogy goes back long before. These things were not a surprise to God. God was not making up and God doesn't make up things as He goes. He's ordained all things from the beginning of the world. From before the foundation of the world He, as Ephesians 1 verse 11 says, He worketh all things according to the counsel of His will. So all things that have happened and are happening, He decided long before that they would be. And so we see here in that this genealogy and this part of God's plan goes back to Judah's son, Pharaoh. And so we would think then of a promise made regarding Judah in Genesis chapter 49. Genesis 49 and verse 8. just to see how we do see God's faithfulness to His promises. We have in Genesis 49 the blessings of Jacob upon his sons before he died. Verse 8, Judah, thou art he whom thy brethren shall praise. Thy hand shall be in the neck of thine enemies, "'Thy father's children shall bow down before thee. "'Judah is a lion's welcome. "'From the prey, my son, thou art gone up. "'He stooped down. "'He counts as a lion and as an old lion. "'Who shall rouse him up? "'The scepter shall not depart from Judah "'nor a lawgiver from between his feet "'until Shiloh come and unto him "'shall the gathering of the people be.'" And so, up till this time, Hundreds of years later, there had been no ruler from Judah over Israel. There had been no scepter in Israel, and yet that the Lord had made this promise. And here we see in what God was doing in giving a wife to Boaz, Boaz being the redeemer for Naomi and Ruth, in giving a son, Obed, God was preparing for this scepter to be coming to Judah raising up this ruler. And so that whereas David is nowhere that I could find called a redeemer as such in the same way as Obed was or Boaz was, yet he was raised up to restore Israel, to nourish, to feed Israel, to serve Israel. He is that one whom God said called a man after his own heart. We see that David, we don't have a record of his birth, but he was also from Bethlehem, so in the same place where his grandfather was born. And we see some of these things from the description of Obed and David, a restorer, a nourisher, 2 Samuel 3 verse 18 The LORD hath spoken of David, saying, By the hand of my servant David I will save my people Israel out of the hand of the Philistines, and out of the hand of all their enemies. 2 Samuel 5 verse 2 Where Israel said to David, The LORD said to thee, Thou shalt feed my people Israel, and thou shalt be captain over Israel. At the end of Psalm 78 who had this description of David, whom the Lord chose to be ruler over his people. So he fed them according to the integrity of his heart and guided them by the skillfulness of his hands. And whereas Obed, in his name he was a servant and one given to serve Naomi, David, very often he's referred to as the servant of the Lord, the one to serve the Lord, to follow the Lord and to serve the people of God, to fulfil that role of a redeemer, in a sense, for them. And so in Psalm 89, Psalm 89 verse 3 and 4, I have made a covenant with my Chosen, I have sworn unto David my servant, thy seed will I establish forever and build up thy throne for all generations. But whereas, and from there in Psalm 89 and that promise of a seed of David who would be established forever in his throne for all generations, we need to go back, we need to go past that genealogy at the end of Ruth. The genealogy in Ruth stops with David. We see there it ends with that provision for Israel in a godly king. But we, as we have all of the scriptures, we have all of God's revelation, we have looking, taking those promises of God to David of his seed who would be on the throne, of a king who would come. We are led to look to the end of that genealogy, to look, and we'll have a look shortly in Matthew chapter 1, where this genealogy goes to the Redeemer, not only for Naomi, not only for Israel, but the Redeemer of the world. And as we think of, then thirdly, Jesus, under this theme, a Redeemer is born. We can consider firstly Jesus' conception and birth. And it's important that we see the link here between the conception and birth of Obed and the conception and birth of Christ. conception is of the Lord. Whenever there is a child conceived in the womb of a woman, we can say the Lord gave her conception. And it is a wonderful thing. And every birth, a wonderful thing. But in scripture, there are some descriptions that particularly point us to the birth of the redeemer. So we can think of those, there are quite a number of those descriptions of conception of a child, of a son in particular, and his birth. Where there was great difficulty, where there was barrenness, where there was old age, where there was widowhood. We can think of Sarah, Abraham's wife. Think of Rebecca, Isaac's wife. Think of Rachel, Jacob's wife. Think of Manoa's wife. That's Samson's mother. Think of Hannah in the book of Samuel. When we see the Lord, particularly it's saying that he remembered them, that he opened their womb, and he did this thing that was unexpected, that it was not unnatural, but it was unexpected and wonderful. We need to be thinking of and looking to the birth, the conception and birth of Christ. that God, who was able to open the womb of an aged woman, a woman well past years of childbearing and one who had been, those who had been barren for years. These lesser miracles, in that sense, point us to the greater miracle of the conception of a child in the womb of a virgin. And also when we see those births, such as even would be referred to in this genealogy. See, the Israelites would be reading this, and we should also, as we have grown in our knowledge of the Scriptures, and we'd be seeing even in these verses, this genealogy, which could be just a list of names, but we can see the work of God, that here, in this leading up to the birth of David, We have the Lord working graciously in bringing about children from those outside the covenant, that Phares, the son of Judah, by Tamar, the Canaanite, the Canaanites. When we read of Salmon, who begat Boaz, we're told in Matthew 1 who Boaz's mother was. the Israelites would have known. Matthew didn't make that up obviously, the Holy Spirit instructed him. But it's Rahab, Rahab who was brought into Israel, who was brought to faith in God, that she had been brought into this line by God. And so these things are to make us consider also that here is God faithful to his promise from generation to generation in providing ultimately a redeemer for the world. And so we, in those words, she bear a son. Yes, we can see a particular provision for Ruth, a firstborn child, Boaz, the firstborn, for Naomi, particularly as regards a child being given to her instead of those she had lost. But also to be looking past Obed, past David, to another child who was born. Isaiah 7.14 Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 9.6 Unto us a child is born, unto us a son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, Counselor of the Mighty God, the Everlasting Father, the Prince of Peace. Of the increase of his government and peace, there shall be no end upon the throne of David and upon his kingdom." And so on. We also see that this would in the Prophets in Micah chapter 5 that this child would be born in Bethlehem, that not only of the seed of David and upon the throne of David and one who would be very God, who would be called Mighty God, who would be God with us, Emmanuel, but born in Bethlehem even as Obed, even as David. Micah chapter 5 verse 2. But thou, Bethlehem, Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is, to be ruler in Israel, whose goings forth have been from of old, from everlasting. Therefore will he give them up until the time that she which travaileth hath brought forth. then the remnant of his brethren shall return unto the children of Israel. And these promises, when we come to Christ's birth, we've got these wonderful births and references to them and then these promises of a child will be born and of a virgin birth and that being in Bethlehem and these things are taken up in the New Testament taken up, particularly in Matthew and in Luke, in their Gospels. And we could now, with profit, read, we can come with understanding to that genealogy, that other, another list of names in Matthew chapter one. And there we see that this same, this same genealogy, this same list is taken up and it's extended to Christ and so that if you would find the same the same names in Matthew 1 verse 3 to 6 that are there in in Ruth chapter 4 but then it's taken up and taken through to Christ and so we see in in verse 16 and Jacob begat Joseph the husband of Mary of whom was born Jesus who is called Christ 18 Now the birth of Jesus Christ was on this night, when, as his mother Mary was espoused to Joseph before they came together, she was found with child of the Holy Ghost. told there that she would be with child, but the power of the Holy Ghost being upon her, though she had not known a man, they were not married, there had been no union, and yet the Lord worked above, in that sense, above His ordinary means of providence. even without it, without the use of a man, in the birth, the conception and birth of the Lord Jesus. And she shall bring forth a son, and thou shalt call his name Jesus, for he shall save his people from their sins. And then there's a referring back to that prophecy in Isaiah chapter 7, a referring back in chapter 2, when Herod was asking the Jews, where would Christ be born? They, in chapter 2, verse 5, they said unto him, in Bethlehem of Judea, for thus it is written by the prophet, and thou Bethlehem in the land of Judah are not the least among the princes of Judah, for out of thee shall come a governor that shall rule my people Israel. And so the birth of Obed pointing in the text to the birth of David points us further to the birth of Jesus where we see the Lord's giving conception, the Lord gave Mary conception even without the means of a husband, that the child born might be truly God and truly man. In Luke chapter 1, Luke chapter 1 verse 35, the angel answered and said unto her, that is Mary, the Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee, therefore also that holy thing that shall be born of thee shall we call the Son of God. And so there, in Obed, was good news and something to be rejoiced about, to be celebrated for Boaz and Ruth, for Naomi, something that they could rejoice together about. In the birth of Christ, there was not only joy for Mary, not only for Joseph, her husband, for a child to raise as a steward, as it were, but here is the Redeemer of the world. This is taken up particularly in the words of the angels to the shepherds in Luke 2 verse 10. We should see here how these scenes in the Old Testament point forward to Christ and to the coming of the Saviour of the world. Luke 2 verse 10 The angel said unto them, Fear not, For behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you, ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, Glory to God in the highest, and on earth peace, goodwill toward men. Here is the birth of a redeemer. The birth of one come to save people from their sins. Here is good news and joy to the world. On earth, peace. Here is the way that we might have peace with God. Here is the way that our troubled consciences might be calmed, that our sins might be forgiven, that we might be restored to that communion with God that we enjoyed in Adam at the beginning. Here is good news, good tidings for all people. And even as we saw that David is, in those senses, those similar took up those descriptions of Obed as a restorer as a nourisher as a servant so of Christ we can consider the work of redemption we've been looking at that from the perspective of the law given to Israel and the provision of a Redeemer, one who would restore lost inheritance, one who would set free those who were enslaved, one who would marry the desolate widow, one who would defend from enemies. And so we can see these things in Christ and see this as a work of restoration, of building up that which had been torn down that by his life from death he paid the price, he set to set sinners free, to bring them to himself, to bring them into fellowship with God, to give an inheritance, to make them heirs of God, co-heirs, joint heirs with Christ. And verse 15 says that Obed, Ruth 4 verse 15, he shall be unto thee a restorer of thy life. The word life there is the word often translated soul. And so we could translate, he shall be to thee a restorer of thy soul. That he was the one who was to be helping Naomi and helping her in this life. But if we think of those words, a restorer of the soul, we think of Psalm 23, don't we? God is the one who restores my soul. Christ, the good shepherd, the shepherd of the sheep, he restores my soul. And so we can think of the work of Christ in purchasing a people for himself, purchasing, buying back those condemned to death and applying that work in restoring us, placing us upon the path of righteousness and leading us in it. Also a nourisher, Christ, the Good Shepherd, nourishing, feeding His people. And He feeds us with Himself, feeds us with the Word of God, and He is the Word of God, with the bread of life. John 6 verse 51 I am the living bread which came down from heaven if any man eat this bread he shall live forever and the bread that I will give is my flesh which I will give for the life of the world So Christ is set forth also in the picture of Obed as the one who would nourish those who come to him, who come to feed upon him, who come for life. And he is the servant of God. He is the servant of God. We can think of those prophecies in Isaiah describing the coming servant. Also Mark 10 verse 45. For even the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many. He came not to be served, but to serve. He is the servant of God. So for Naomi, a Redeemer was born. The Redeemer was born, one to be a Redeemer for her. He was a pointer for Israel to the Lord's provision of a King, one to redeem them in that sense, to restore, to nourish, to serve God among them, to serve them. He should point us, point us to Christ. and to the birth of a Redeemer in Bethlehem 2,000 years ago, some more than 2,000 years ago. One who came to redeem us, not just from the Philistines or the Moabites and those who were oppressing a nation, but to redeem us from our sins, to save His people from their sins. not just to restore some real estate, as it were, but to restore us to communion with God and to that inheritance that Adam lost, an eternal inheritance stored up for us in the heavens, to restore us to that fellowship with God that lasts forever and ever. A Redeemer has been born, and the Bible declares that this is good news for all the world. But the question is, as regards the birth of this Redeemer, do you know that you need Him? Because there are many who might consider that there was one born in Bethlehem many years ago, but they have no notion of Him as Redeemer, as Saviour, because they have no notion, no thought of their need for a Saviour. The birth of our Lord Jesus Christ is more wonderful than any conception and birth because here is our salvation. And so the question as regards the provision of God of a redeemer for the world is, do you believe on him? Do you know your need? Have you come to him? and then also coming to Him, to be marvelling, to be considering, as we would read through the Scriptures, as we would consider this story, to be looking past the stories, to be looking past the provision for individuals, to be looking past that to God's provision for the world, to be marvelling at God's providence and His power and His wisdom in bringing these things to pass, that there would be one conceived by the power of the Holy Spirit, that a virgin would conceive, would be with child and bring forth a son. What a wonderful thing. How wise is our God that in this way, and only this way, that there would be one like us in every way, and yet, as a man, yet truly God, powerful to save. This God is worthy of our praise, worthy of our service. Let us seek to give him that which is due to him. Amen. Let us stand up and pray to God. Our Father in heaven, We thank Thee for Thy abundant provision. We praise Thee. We can know all things are in Thy hands. And as we would see all of history being worked out for Thy glory and according to Thy purpose. And so even as we would see Thy hand upon this family in Israel, we've considered something of Thy providence as regards them. and thy dealings with them, but also that in providing for them in particular, that there was a provision for thy people of old, but more than that, the provision of a Saviour, a Redeemer for the world. And that here in Christ Jesus, considering His birth, His being conceived and born by the Virgin Mary, that thou wouldst be providing one truly God, and truly man, that He might be able to represent us and able to save us from our sins. We do ask, O God, that Thou would fix these things before us, that Thou would grant us, each one, a knowledge of our need for a Saviour, and a turning unto Christ, and a holding unto Him, and a praising of Thee with our lips and in our lives, as we would consider these things. Now hear us, for Jesus' sake. Amen.