Ruth and Naomi, Type and Antitype 1844-1921

When studying the Book of Ruth, one should not start the examination at verses 16 and 17, continuing to verse 22. By using only these seven verses, the impact of the entire type and antitype is lost.

Verses 6 and 7 tell of their coming to a knowledge that the Truth was again advancing and becoming clear and abundant from (1874-1878). The famine was over in Bethlehem and now these three classes arose and left Moab in 1878. Naomi (Crown Losers), Orpah (less faithful tentatively faith justified), and Ruth (more faithful tentatively faith Justified) in verses 6 and 7 also tell of these three classes leaving Moab and journeying toward Judah.

E4, p. 371 shows these three classes leaving Moab in 1878 and advancing toward Israel. During the days of the Judges, when one left Moab going North, one entered into the land of Ruben. As one journeyed going around the Dead Sea heading west, one would cross the river Jordan entering into the Land of Judah.

There were tests that were placed on these two tentatively faith justified classes. These tests were of counting the cost of going on to the vows of consecration after having made the pledges of (tentative) faith justification.

Test #1: Ruth and Orpah were tested as they journeyed to see if they were willing to consecrate.

In the first test, the two tentatively faith justified classes are tested as to whether they would continue their journey toward consecration. Pages 371 – 372: “the easier way of settling down to a comfortable life in the nominal church, contrasted with antitypical Naomi's forbidding attitude, made her conduct tell them that they would find ease and agreeable associates in antitypical Moab (vs. 8, 9). Naomi's kissing of Orpah and Ruth types the crown-lost ones' love for the justified at the prospective parting. Orpah's and Ruth's weeping types the grief of the two involved antitypical classes at the thought of parting.” Notice, now, that the three classes are journeying toward Judah and eventually Bethlehem.

Test # 2 is placed upon the two tentatively faith justified classes.

Page 372, par. 3: “(3) The particular form that Naomi's faithfulness in opposition to the nominal church ways, teachings and practices assumed was her presentation of the Truth on the death state, eternal torment, the high calling, future probation and restitution in opposition to the views of 'the shepherds and the principals of the flock.' This aroused their outspoken opposition.”

Verses 9-12 shows their looking for Shepherd’s (Husbands, Spiritual leaders). No men to lead them, “Nor did the antitypical Naomi class have any associates who could act as its leaders (husband v. 12).” This shows the slow rate of progress without spiritual leaders.

Test #3 is placed upon Ruth.

Orpah has determined to return to Moab, since her gods were the creeds. So is Ruth willing to consecrate? This test is whether she (Ruth) is willing to give up their creeds. Page 373, par. 4: “(4) Ruth was the only object of Naomi's third attempt (v. 15). Antitypical Orpah's people were the Nominal people of God and their gods were the creeds. This furnishes us the clue as to what the third attempt of antitypical Naomi was. Their full repudiation of the creeds (gods, v. 15) and their determination to leave the Nominal Church had a temporary repelling effect on antitypical Ruth, because these believed the nominal church creeds were to be solemnly adhered to as divine oracles, and that the nominal church as God's mouthpiece, channel, should not be left by God's people.” . . . “Ruth overcame the third obstacle to her following Naomi, so the Ruth class overcame the obstacles to consecration.”

What do we see?

From these earlier verses we have learned that they, in their journey, had left Nominal Christendom as three classes. When Ruth consecrated, she was in the land of Judah and not in Bethlehem and was, as Bro. Johnson states, a stranger (E4, Page 374, 9 lines from top). Now, when did the Youthful Worthies become a consecrated stranger in the land? Ex. 12: 14 shows (in E8, pp. 619-620) from 1881 onward (not 1878) this consecrated stranger was instructed to keep the Passover according to all its ordinances. . .

E8, page 620: “he must keep it, i.e., during the Gospel-Age from 1881 onward as a part of Nisan 14, with the leaven of sin and error purged out, with the unleavened bread of sincerity and Truth and with the bitter herbs of trials, sufferings and persecutions, with the staff of God's Word in hand as his support, with the girdle of service about his loins and journeying out of symbolic Egypt to antitypical Canaan. When v. 14 tells us that there is one statute for the stranger and the Israelite born in the land, it gives us the thought that in the antitype there is no difference in what consecration requires of the new creatures and of the Youthful Worthies. They make the same vows of deadness to self and the world and aliveness to God. The difference is, therefore, not in the obligations that they take upon themselves, but in the use God makes of their consecration: the consecration of some is accepted by God through the begettal of the Spirit and that of the others is not. But the same antitypical Passover doctrines and practices both classes are to live out—one statute to the stranger and to the one born in the land. But as the Youthful Worthies now do these things, not as the parts of a trial for life, but of faith and loyalty, they will unto a completion do these things Millennially and in the Little Season as the parts of a trial for life.”

With this in mind it is easy to understand and harmonize Bro Johnson’s statement in E4, on pages 374-376 and particularity 375, where he says “brought back with them a faithful class of unbegotten consecrated ones from 1878 on.” For they consecrated during their journey and not while they resided in Moab; for they came out of their homeland as tentatively faith justified believers and consecrated later. (See Ruth 1: 6-7 and E4, p. 371.)