Podcasts about god ruth

Love is not God (Ruth 1:16-22) - Neil Douglas by Christ City Church Dublin

7 takeaways from this study God's presence is not limited by place. Ezekiel's chariot vision reminds you that God sees and reaches you even in “exile” seasons—geographical, emotional, or spiritual. You are not forgotten. Outsiders can become family. Ruth shows that anyone, regardless of background, can genuinely say, “Your people shall be my people, and your God, my God” (Ruth 1:16). Treat sincere “Ruths” as true family in God. Holiness means real-life distinctions. Leviticus 11 and Sinai teach you to distinguish between holy and common. Practically, this means asking in everyday choices: “Does this belong in a life set apart for God, or not?” The Spirit empowers obedience, not lawlessness. Jeremiah 31 and Ezekiel 36 show that the רוּחַ ruach (Spirit) writes Torah on the heart and “causes” you to walk in God's ways. Depend on the Spirit to obey; do not use grace as permission to ignore God's commands. Look for the Spirit's work where you do not expect it. On Shavuot in Acts 2 and at Cornelius's house in Acts 10, many misread what God was doing. Ask: “Could this be the Spirit at work?” before you dismiss something that does not fit your expectations. Your story can be a seed, not a waste. Like exile, like the cross, and like a seed buried in the ground, seasons that look like loss may be God's way of planting something for a future harvest— often in others, not just in you. You carry a watchman's responsibility. Ezekiel's call and Peter's Shavuot sermon together imply this: you are not only saved; you are sent. Warn, invite, and testify — especially to those “far off” — so their blood is not on your hands and so they can join God's covenant family. A theme of the biblical festival of Shavuot (Pentecost) God's harvest from all nations. God joins those who are “far off” to His people and writes His instructions on their hearts by His Spirit. We’ll consider how believers live in covenant faithfulness and the relationship between Torah and Spirit, obedience and grace, and Israel and the nations. Ruth: From foreign outsider to covenant insider “But Ruth said, ‘Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God. Where you die, I will die, and there I will be buried. Thus may the LORD do to me, and worse, if anything but death parts you and me.'” Ruth 1:16–17 NASB 1995 Ruth comes from Moab. That nation has a difficult origin (Genesis 19:30–38). Moab also opposes Israel in the wilderness journey from Egypt to the Promised Land (Numbers 22–25). Therefore Ruth does not come from a neutral background. She comes from a historically hostile nation. Yet Ruth chooses Israel's people and Israel's God. She crosses a covenant boundary by faith and loyalty. She moves from being a foreigner to being part of Israel's story. Boaz recognizes this. The nearer kinsman refuses to redeem Ruth. He says it may “jeopardize” his own inheritance (Ruth 4:6). The subtext is clear. He does not want to bring a Moabite into his family line. Boaz responds differently. He sees Ruth's faith and covenant loyalty. He acts in line with the heart of the God of Israel, who welcomes the one who truly turns. The book ends by placing Ruth in the line of King David (Ruth 4:17–22). This shows that God can place a former outsider at the very center of His redemptive plan. In Hebrew, the word “holy” is קָדוֹשׁ qadosh (set apart). Ruth moves from being outside the set-apart people to being included among them. Her story anticipates a larger harvest from the nations. Shavuot: From Passover to Sinai The traditional reading of Ruth on Shavuot (Pentecost) fits the holy day’s lessons. Shavuot links Passover to the giving of the Torah at Sinai: “You shall also count for yourselves from the day after the sabbath, from the day when you brought in the sheaf of the wave offering; there shall be seven complete sabbaths. You shall count fifty days to the day after the seventh sabbath; then you shall present a new grain offering to the LORD.” Leviticus 23:15–16 NASB 1995 The counting of the fifty days (the Omer) ties together three elements: Passover (Pesach): deliverance from bondage in Egypt. Unleavened Bread (Matzot): removal of old leaven. Shavuot: firstfruits of the harvest and, traditionally, the giving of the Torah at Sinai (Exodus 19–20). This recalls God's purpose: “You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings, and brought you to Myself. Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.” Exodus 19:4–6 NASB 1995 The goal is not only freedom from slavery. It’s a covenant identity as a “kingdom of priests” and “holy nation.” The Hebrew for “holy” here is again קָדוֹשׁ qadosh (set apart). God marks out Israel as distinct because of His presence and His word. The first of the Ten Commandments begins with identity and history. “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before Me.” Exodus 20:2–3 NASB 1995 Only this God redeemed Israel from bondage. Therefore Israel must not turn to other gods or make images (Exodus 20:4–6). The covenant is rooted in what God has already done. Israel receives the commandments after redemption. God does not redeem them because they obey. He redeems them, then calls them to obedience. The pattern is grace first, then covenant response. Holiness, distinction and Leviticus 11 Shavuot also connects to Leviticus 11, the list of “clean” and “unclean” animals. The passage ends with a key principle. “For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy. And you shall not make yourselves unclean with any of the swarming things that swarm on the earth. For I am the LORD who brought you up from the land of Egypt to be your God; thus you shall be holy, for I am holy.” Leviticus 11:44–45 NASB 1995 The Hebrew verb “to consecrate” is קִדֵּשׁ qiddesh (set apart, make holy). God teaches Israel to distinguish. Some things belong in the category of God's people. Others do not. In one sense, God simply says about the “clean” list, “Because I said so.” However, the deeper purpose lies in training Israel to see categories: clean and unclean, holy and common. This forms a pattern. Later God will also draw lines between righteous and wicked, sheep and goats, good fish and bad fish (cf. Matthew 13:47–50; 25:31–33). God present in exile The vision of Ezekiel 1 appears during ancient Israel’s second exile. The people of Judah have gone into Babylon. It might seem that Israel's story has ended. Yet God shows Ezekiel a vision of His glory by the river Chebar (Ezekiel 1:1–3). Ezekiel sees living beings with four faces and many eyes. They move straight in every direction and do not turn (Ezekiel 1:5–14). Wheels within wheels move with them (Ezekiel 1:15–21). The imagery resembles a heavenly chariot. This vision as a message about God's presence. In ancient warfare, a chariot moves only in one direction. The “business end” faces forward. Its power and weapons point one way. God's chariot differs. It goes straight in every direction. It sees everywhere. It reaches even into exile. Therefore, even in Babylon, God remains with His people. He is not bound to a geographical border. This message continues in Ezekiel 2–3. God gives Ezekiel a scroll to eat: “Then He said to me, ‘Son of man, eat what you find; eat this scroll, and go, speak to the house of Israel.' So I opened my mouth, and He fed me this scroll. He said to me, ‘Son of man, feed your stomach and fill your body with this scroll which I am giving you.' Then I ate it, and it was sweet as honey in my mouth.” Ezekiel 3:1–3 NASB 1995 The scroll contains words of lamentation and woe, yet it tastes sweet. The message includes judgment, but also hope. God has not forgotten His people. The exile itself lies within His plan of correction. The 70 years prophesied by Jeremiah (Jeremiah 25:11–12; 29:10) have begun, but they will end. There’s a parallel to Ruth. She once stood outside Israel, yet God brought her into His purpose because of her faith and rejection of the ways of her past. Hundreds of years later, Israel now stands in exile, yet Ezekiel’s vision of God's chariot shows that He has not abandoned them. The same God who reached into Egypt when Israel was enslaved there now reaches into Babylon. The New Covenant: Torah written on the heart The key to adoption into God’s family is the new covenant. Here’s where it’s foretold, then repeatedly quoted in the New Testament: “‘Behold, days are coming,' declares the LORD, ‘when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,' declares the LORD. ‘But this is the covenant which I will make with the house of Israel after those days,' declares the LORD, ‘I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people.'” Jeremiah 31:31–33 NASB 1995 The Hebrew word for “law” is תּוֹרָה Torah (instruction). God promises to place the Torah “within them” and write it “on their heart.” The Hebrew for “heart” is לֵב lev (inner being, mind and emotions). In a parallel new covenant prophecy, a key verb for obeying appears in the causative stem (הִפְעִיל hif'il). God does not only command His people to walk in His ways. He causes them to do so by His Spirit. “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.” Ezekiel 36:26–27 NASB 1995 The Hebrew word for “Spirit” is רוּחַ ruach (spirit, wind, breath). God's ruach empowers obedience from the inside. Thus the new covenant does not remove Torah. Instead, it internalizes Torah. It removes the heart of stone and gives a heart of flesh. Acts 10: Holy, common, and the nations The study then connects Leviticus 11 to Acts 10. Peter sees a sheet with all kinds of animals. A voice says, “Get up, Peter, kill and eat!” (Acts 10:13 NASB 1995). Peter objects, since he has never eaten anything unholy or unclean (literally, “common”; Acts 10:14). The voice answers, “What God has cleansed, no longer consider unholy” (Acts 10:15 NASB 1995). Peter later interprets this. When he meets Cornelius and his household, he says: And yet God has shown me that I should not call any man unholy or unclean. Acts 10:28, NASB 1995 Peter’s sheet vision centers on people. God has moved some from the “do not eat” category, so to speak, into the “eat” category. He has lifted them up and included them among His own. This does not erase all distinctions. Scripture still speaks of sheep and goats, righteous and unrighteous. However, the boundary now runs through Yeshua the Messiah and the work of the Spirit, not through ethnicity. Those who were “far off” can now draw near (cf. Ephesians 2:11–13). The Greek word for “unclean” is κοινός koinos (common, impure). God commands Peter not to label those whom He has cleansed as koinos. This echoes the principle from Ruth. A Moabite woman becomes part of the royal line. A Roman centurion and his household receive the Holy Spirit. Acts 1: Shavuot and the promise of the Spirit Fifty days after Yeshua’s resurrection came for Shavuot, with massive pilgrimages to Jerusalem. “To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God. Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, ‘Which,' He said, ‘you heard of from Me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.'” Acts 1:3–5 NASB 1995 The forty days recall other periods of testing and preparation in Scripture (e.g., years of wandering in the wilderness). Yeshua remains with His disciples, teaching about the kingdom. Then He ascends. A 10-day gap leads to the 50th day, Shavuot. The disciples ask about the restoration of the kingdom to Israel (Acts 1:6). Yeshua answers that the Father has fixed the times and seasons. He then redirects them. “But you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” Acts 1:8 NASB 1995 The Greek word for “power” is δύναμις dynamis (power, might). The Greek word for “witnesses” is μάρτυρες martyres (witnesses, from which “martyr” comes). The Spirit empowers witness from Jerusalem outward. This echoes God's original purpose at Sinai. Israel was to be a “kingdom of priests” (Exodus 19:6). Now the disciples carry the testimony of Messiah and the Torah written on the heart, through the Spirit, to the ends of the earth. Acts 2: Joel's prophecy and the last days On Shavuot, the Spirit comes with wind and fire (Acts 2:1–4). Those gathered speak in other tongues. Some bystanders mock and say they are drunk. Peter stands up with the eleven and explains: “But this is what was spoken of through the prophet Joel:‘And it shall be in the last days,' God says,‘That I will pour forth of My Spirit on all mankind;And your sons and your daughters shall prophesy,And your young men shall see visions,And your old men shall dream dreams;Even on My bondslaves, both men and women,I will in those days pour forth of My SpiritAnd they shall prophesy.'” Acts 2:16–18 NASB 1995, quoting Joel 2:28–32 The outpouring of the Spirit fulfills the promises of Jeremiah 31 and Ezekiel 36. God pours out His רוּחַ ruach (Spirit) on “all flesh,” crossing age, gender, and social status boundaries. Peter continues with the signs in heaven and earth and the coming “great and glorious day of the LORD” (Acts 2:19–20 NASB 1995). He then declares the key outcome: “And it shall be that everyone who calls on the name of the LORD will be saved.” Acts 2:21 NASB 1995 The Greek word for “saved” is σωθήσεται sōthēsetai (will be saved, from σῴζω sōzō). This includes Jews gathered for the feast and later Gentiles like Cornelius. Ruth's personal confession (“Your God, my God”) now becomes a worldwide invitation. Torah and Spirit: Not opposed but united Some readers claim that the new covenant and the Spirit “do away” with the Torah. They cite passages that call the former commandment “weak and useless” (Hebrews 7:18 NASB 1995). Yet this reading needs to take Hebrews in context. The writer compares the earthly priesthood and sanctuary with the heavenly reality. Earthly priests die. Earthly sacrifices repeat year after year. The pattern remains imperfect. It points beyond itself. “who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, ‘See,' He says, ‘that you make all things according to the pattern which was shown you on the mountain.'” Hebrews 8:5 NASB 1995 The weakness lies in the human and temporal side, not in God's righteous standard. Priests fail. The people break the covenant. The temple can be defiled or destroyed. Yet the heavenly sanctuary remains open. The Messiah serves as eternal high priest. In the Prophets, God rejects sacrifices offered with corrupt hearts (Isaiah 1:11–17). The problem lies in the worshipers, not in Torah as God's instruction. The new covenant therefore does not nullify Torah. Instead, it moves the focus to Messiah's once-for-all sacrifice and to the internal work of the Spirit. “For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.” Romans 8:3–4 NASB 1995 The Greek word for “flesh” is σάρξ sarx (flesh, human weakness). The problem is sarx, not Torah. The Spirit enables the “requirement of the Law” to be fulfilled in those who walk by the Spirit. Choice, covenant and watchfulness What about human responsibility for Heaven’s instructions? At Sinai, the people respond, “All that the LORD has spoken we will do!” (Exodus 19:8; 24:3 NASB 1995). Joshua later declares, “But as for me and my house, we will serve the LORD” (Joshua 24:15 NASB 1995). Believers still must choose daily to walk in God's ways. The Spirit writes the Torah on the heart, but the person responds with trust and obedience. This includes resisting sin “crouching at the door” (Genesis 4:7 NASB 1995) and taking thoughts captive (2Corinthians 10:5). This parallel’s Ezekiel's call to the watchmen (Ezekiel 3:17–19). If the watchman does not warn the wicked, the blood lies on his hands. This shapes the call to share truth with family and community. The message of Shavuot, of Ruth, and of Acts 2 must not remain private. Bottom line Shavuot is a hinge in the biblical story. At Sinai, God gives Torah and calls Israel to be a holy nation. In the exile, He shows that His presence reaches even into foreign lands. Through Ruth, He reveals that a foreigner can become central to His redemptive line. In Jeremiah and Ezekiel, He promises a new covenant and the Spirit who writes Torah on the heart. In Acts 1–2 and Acts 10, He pours out the Spirit and gathers a harvest from Israel and the nations. Throughout, Torah and Spirit remain unified. The Spirit does not erase God's instruction. Instead, the Spirit empowers obedience from within. The God who once wrote on stone tablets now writes on living hearts. Those who were “far off” now say, with Ruth, “Your people shall be my people, and your God, my God” (Ruth 1:16, NASB 1995). And everyone who calls on the name of the Lord will be saved. The post Can outsiders belong to God's people? The Bible's bold answer at Pentecost (Ruth 1–4; Ezekiel 1–3; Acts 1–2, 10) appeared first on Hallel Fellowship.

This week we step into a small-town legal scene in Ruth 4. Beneath the surface of land transfers and public witnesses, we catch a glimpse of the very heart of God. Join us as we look at how covenant love goes beyond what is required.

Verse by verse 

7 takeaways from this study Zion represents a spiritual journey from distance to nearness with God, illustrating how outsiders can become fully adopted into the family of faith. The ascent up the mountain (Sinai/Zion) is a biblical metaphor for spiritual growth, higher holiness, and approaching God. That’s mirrored in the Tabernacle/Temple access. Zion, historically transformed from a fortress to Jerusalem, becomes both a place and a symbol of God's permanent, loving presence and intent to dwell among humanity. The vision of Zion in scripture moves from exclusivity to inclusivity, with access widening from a few (Moses, priests) to all people through spiritual transformation. Prophetic writings cast Zion as the global epicenter of peace, divine light, and restoration, spreading blessing to the entire world and fulfilling God's promise to Abraham. Zion's story is deeply intertwined with messianic hope, serving as a backdrop for the Messiah's mission and the future creation of a New Jerusalem where God and humanity unite eternally. The ultimate goal revealed through Zion is not just the construction of a holy city. It’s the transformation and preparation of people, making them living parts of God's dwelling place, anchored in hope, restoration and purpose. Last week we saw how the Torah introduces gradations concerning the “foreigner” — from the outsider merely passing through, to the גֵּר ger (“sojourner”) who sojourns among us, aligns their heart with Israel, and is ultimately welcomed in as family. The Torah, along with the Prophets, teaches us that it's not about origin, but about heart and intent. The ger is no longer seen in the eyes of Heaven as foreign, but as those “brought near,” embraced and even adopted just like the native-born (Exodus 22–23; see also Leviticus 19:33-34). Ancient Israel's progression from a group shaped by lineage to a community grounded in shared covenant and faith gives us a pattern for personal transformation. It's a story of being “brought near” after once being far off, echoing Ruth's words: “Your people shall be my people, and your God, my God” (Ruth 1:16). In Messiah, we see this ancient dynamic fulfilled — outsiders welcomed, hearts transformed. Unpacking the Biblical Meaning of Zion Today, “Zionism” sparks many conversations — both spiritual and political. First we need to be grounded in what Scripture actually says about צִיּוֹן Tziyon (Zion). We’ll start in Exodus 24, which serves as a preface to all that follows. סִינַי Sinai, יְרוּשָׁלַיִם Yerushalayim (Jerusalem), and Tziyon become more than just physical places; they are milestones of spiritual ascent. Just as the people encamped at the foot of Sinai, surrounded by pillars (Exodus 24:4), prevented from casually rushing to the top to satisfy curiosity, so too we are reminded that approaching the holy requires invitation, preparation, and reverence. Only מֹשֶׁה Moshe (Moses) was called to the summit, much as only the High Priest entered the קֹדֶשׁ הַקֳּדָשִׁים Kodesh HaKodashim (Holy of Holies). Zion as a Spiritual Destination Zion, scripturally, begins as a literal fortress — יְבוּס Yevus (Jebus), captured and transformed by David (2Samuel 5:7). But over time, Zion comes to embody more than a place; it is the “city of David,” the holy mountain where God chooses to put His Name (1Kings 8:1). Like Abraham purchasing a burial place at Machpelah (Genesis 23), David's acquisition of Zion is through both conquest and transaction (2Samuel 24:24), culminating in Yerushalayim, the “city of peace.” Beautiful in elevation, the joy of the whole earth, is Mount Zion in the far north, the city of the great King. Psalm 48:2 NASB95 This is more than earthly geography. It's the heart of spiritual longing, a point from which blessing, שָׁלוֹם shalom (peace), and restoration radiate to all nations. Parallelism in Scripture: Zion and Jerusalem Our study examined the poetic device of parallelism so common in עִבְרִית Ivrit (Hebrew) scripture, where ideas are repeated with variation to draw out shades of meaning. “Zion” and “Jerusalem” appear side by side: “For out of Zion shall go forth the Torah, and the word of the LORD from Jerusalem.” Isaiah 2:3; Micah 4:2 Just as Yaakov (Jacob) and Yisrael (Israel) are used to show different aspects of the covenant people, so too Zion and Jerusalem are sometimes used interchangeably, other times to highlight different dimensions — the city's physical and spiritual identities. Ascending the Mountain: Tabernacle and Temple Scripture draws rich parallels between the ascent at Sinai and the structure of the מִשְׁכָּן Mishkan (“Dwelling Place,” Tabernacle) and בֵּית הַמִּקְדָּשׁ Beit HaMikdash (“The House of the Holiness,” Temple). Just as only a select few could fully approach God's presence, so too, access in the Mishkan was restricted — outer court, inner court and finally the Kodesh HaKodashim (Exodus 25:8-9; Leviticus 16:2). Yet in each stage, God's tent grows larger — from the wilderness Tabernacle, to Solomon's Temple, to Ezekiel's expansive vision (Ezekiel 40–48). And that vision for the Day of Adonai will get even bigger for the Dwelling Place. And I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple. Revelation 21:22 NASB95 Here the יְרוּשָׁלַיִם הַחֲדָשָׁה Yerushalayim HaChadashah (New Jerusalem) becomes the ultimate fulfillment, its impact stretching “1500 miles on each side” (Revelation 21:16) — a perfect cube, echoing the dimensions of the Kodesh HaKodashim. Expanding Access: From Restriction to Invitation What's most inspiring is the progression from exclusivity toward greater access. At Sinai, only Moshe was allowed all the way up. In the Mishkan, only the High Priest entered the innermost place. But Isaiah and Revelation picture a time when the whole world is invited: The nations will walk by its light, and the kings of the earth will bring their glory into it… its gates will never be closed. Revelation 21:24–25 NASB95 The Hebrew concept of קרב karav (to draw near), from which we get קורבן korban (offering), reminds us that access is by invitation. Yet, as the dwelling place of God grows larger, so too does this invitation: “Everyone who thirsts, come to the waters.” Isaiah 55:1 Lament and Hope: Zion's Historical Struggles Physical Zion has had many ups and downs, from loyalty to the God of Israel to apostasy to exile to return. After Babylon smashed down the physical walls and desecrated the physical Temple, there was aching loss: “The mountain of Zion, which is desolate, the foxes walk upon it.” Lamentations 5:18 The Holy One, through Isaiah, had rebuked Israel for empty religiosity: “I cannot endure iniquity and the solemn assembly.” Isaiah 1:13 NASB95 But this is not the end: God disciplines not to destroy, but to restore because of חֶסֶד chesed (loyal love, loving-kindness). Through loss and exile, Heaven’s goal of restoration dominates: “Though your sins are as scarlet, they will be as white as snow.” Isaiah 1:18 NASB95 God's chesed sustains Israel to become a light to the nations. Zion: The Epicenter of Divine Light and Peace The Prophets envision Zion not merely as a local sanctuary, but as an epicenter for global peace, justice, and knowledge of the LORD. Out of Zion, the perfection of beauty, God has shined! Psalm 50:2 NASB95 “For the law will go forth from Zion, and the word of the LORD from Jerusalem.” Isaiah 2:3b NASB95 The book of Ezekiel paints a vision where holiness permeates everything — “the whole mountain is holy” (Ezekiel 43:12). In the climax of Revelation, the New Jerusalem radiates such light that “the city has no need of the sun… for the glory of God has illumined it, and its lamp is the Lamb” (Revelation 21:23 NASB95). At that point, φῶς phos (light) replaces all other natural sources — God's presence in Messiah is all in all. Messiah and Zion: Fulfillment of Promise Zion's destiny and the work of the מָשִׁיחַ Mashiach (Messiah) are intertwined from ancient hope to present reality. The Dead Sea Scrolls (4Q174) and writings of Second Temple period Jews looked for a צֶמַח Tzemach (Branch) from David to be the key Builder of Zion, a hope fulfilled in יֵשׁוּעַ Yeshua (יֵשׁוּעַ), whom we confess as Messiah. Peter writes: “You also, as living stones, are being built up as a spiritual house” (1Peter 2:5 NASB95 Paul compares the Jerusalem below and the Jerusalem above (Galatians 4) — the spiritual Zion (ἡ ἄνω Ἱερουσαλὴμ hē anō Ierousalēm). This is the inheritance of all in Messiah: But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem. Hebrews 12:22 NASB95 Restoration Is for All: Abrahamic Promise Extended The promise, given to Avraham (Abraham), is that through him “all families of the earth will be blessed” (Genesis 12:3 NASB95). That blessing is his “seed,” the Seed of Eve Who would crush the head of the Serpent (Genesis 3:15), the Adversary to all who seek reconciliation with heaven. In Zion's transformation — physical city, spiritual symbol and, one day, universal beacon — this promise reaches fulfillment. The invitation is open to all גּוֹיִם goyim (nations, Gentiles), as expressed repeatedly by the prophets and exemplified by early believers in Yeshua as the Mashiakh (Acts 2). Transformation from the Inside Out But the path is not built simply by human effort — a key lesson we drew from comparing the “Hagar method” (self-reliant striving; Galatians 4:22–31) and the “Sarah method” (patience-faith for promise). It is not “we willed it” and so it happens (Exodus 24:3, 7), but “He willed it,” and so it will be (“It is not for your sake… but for My holy name,” Ezekiel 36:22). This transformation must begin within, reshaping motives, cleansing hearts, and preparing us as vessels for His presence. Living as Ambassadors of the Kingdom The people called by the Name of the Holy One of Israel are calling to be כֹּהֲנֵי יְהוָה koheyni Adonai (priests of the LORD; Exodus 19:6; Isaiah 61:6; 66:21; 1Peter 2:9), πρεσβευτοῦς presbeutous (ambassadors) for the Mashiakh (2Corinthians 5:20), letting our own lives reflect the light that shines from Zion, whose light is Adonai and the Lamb (Messiah). Yeshua said we are to share that light to a world darkened with the confusion of the Adversary: “You are the light of the world. A city set on a hill cannot be hidden.” Matthew 5:14 NASB95 The journey to Zion is about building up people as much as structures — a spiritual process forming us, the “living stones” of for the world to see. The hope of transformation is not just for Jerusalem, but for each of us and for the κόσμος kosmos, the whole world. As God promises through the Prophets, restoration is His goal — for Israel and for all creation. Zion is Our Destiny, Our Calling Zion's progression from a conquered hilltop to the city of divine destiny, and finally to the heart of God's eternal plan, mirrors both Israel's journey and our own. The city where God places His name is the symbol of hope, peace, and restoration Messiah brings to all. It reminds us that no loss is final, no exile permanent, and no soul is beyond invitation. So let us ascend together, responding to God's call to draw near, living as “light to the nations,” with hearts open to the transformation He desires, anchored in the promise that “the LORD will reign forever, your God, O Zion, to all generations. Hallelujah!” (Psalm 146:10 NASB95). May we find ourselves in this journey, yearning for more of His presence, confident in the hope of restoration, and eager to see God's purposes fulfilled in true Zion — and in every heart that welcomes Him. (See the next study on the key spiritual lesson behind all the mentions of “pure gold” in the Tabernacle.) The post Biblical Zion: Our journey from Sinai to the New Jerusalem (Exodus 24; Isaiah 60–61) appeared first on Hallel Fellowship.

When Tragedy Strikes, Where Is God? | Ruth 1 | Pastor Ben Spalink by GraceChurchNJ

"Wherever you go, I will go, and wherever you lodge, I will lodge. Your people shall be my people, and your God my God" Ruth 1:16Whether in marriage, ministry, career, or business, it can be difficult to start again. It can feel like all the familiar landmarks are gone, and you're stepping into a land you do not know. That's where Ruth found herself. After losing her husband in Moab, she could have stayed with what was comfortable. Instead, she chose a costly, courageous yes: “Where you go I will go, and where you stay I will stay; your people will be my people and your God my God” (Ruth 1:16).Ruth's new beginning didn't start with a spotlight; it started with gleaning. She rose early, worked hard behind the reapers, and did the next faithful thing in front of her. No platform. No promise of instant results. Just daily obedience. And in that ordinary field, God wove extraordinary providence. She “happened” to glean in Boaz's field — an accident to Ruth, an appointment to God. Boaz noticed her diligence, extended favor, and protected her. Naomi offered wise counsel. Ruth obeyed with humility. Step by step, the Redeemer's plan unfolded.In time, new beginnings blossomed into a new family. Ruth became Boaz's wife; Naomi's emptiness turned to joy; and their child, Obed, became the grandfather of King David — through whose line came Jesus, the ultimate Redeemer. What began in grief and scarcity ended in hope and legacy. If you're starting again — after a broken relationship, a closed door in ministry, a layoff, or a failed venture — Ruth's story speaks: 1. New beginnings often wear ordinary clothes. Be faithful in small tasks; God meets you in the field of today. 2. Courage pairs with commitment. Ruth tied her life to God's people and God's ways before she saw outcomes. 3. Seek wise counsel. Naomi's guidance helped Ruth take wise, timely steps. 4. Do the next right thing. You don't need the full map; obedience opens the next door. 5. Trust God's timing and favor. What looks like a coincidence may be providence in motion.Simple steps to take now: 1. Pray honestly about your loss and your hopes. Name them before God. 2. Choose a field to glean in today — update your resume, send an email, serve where you are, show up consistently. 3. Anchor to community. Find mentors and friends who will speak truth and courage. 4. Keep your character strong — integrity, diligence, kindness attract favor. 5. Leave room for God to surprise you.Remember, Ruth didn't start again because it was easy; she started again because God was worthy of her trust. So are you standing at a threshold? Take the next faithful step. God is already in the field ahead of you. Amen. Luke 1:50 says, "God's mercy extends to those who fear Him, from generation to generation." Amen.Prayer for the Day!Lord, you are the Redeemer who brings beauty from ashes. Give me Ruth's courage to step into the unknown, Ruth's humility to work faithfully, and Ruth's trust to wait for your timing. Guide my steps today, provide the field I should glean in, and write a story of grace through this new beginning. In Jesus' name. Amen.https://maglife.org

God is infinitely generous.Preached November 16, 2025Pastor Aaron Frasier

Morning Sermon from 4 May

Ruth 2 picks up immediately after Ruth and Naomi arrive in Bethlehem. Destitute, they seek the favor of a landowner so they may gather food from the edges of the field. But what happens is a description of God's divine, providential hand, giving these two widows protection and provision not just in the short term, but in the long term. The call of Ruth 2 is to come and find refuge in God and discover the riches of his kindness to empower faithful obedience.

The Faithfulness Of God (Ruth 4) - December 22, 2024 by OrlandoGrace

Message from Nate Faires on December 8, 2024

Pastor Donald Helman | Ruth Series

This week Bijan concludes our sermon series looking at lives changed by an encounter with God. Curiously, God is hardly mentioned in the book of Ruth. At a time when we look for God to be active through a judge or king, God instead works out his will through the everyday faithfulness of his people.

The Content of Saving Faith      Eternal salvation has always been by grace alone through faith alone; however, the content of faith (i.e., what is believed), has changed throughout the ages. According to Arnold Fruchtenbaum, “Indeed, there always was, always is, and always will be only one means of salvation: by grace through faith.”[1] Though grace and faith are constants, the content of faith has changed over time, depending on what God revealed to each person or generation, as divine revelation came in stages. William MacDonald sates, “From Adam to Christ, God saved those who put their faith in Him on the basis of whatever revelation He gave them. Abraham, for example, believed God, and it was reckoned to him for righteousness (Gen 15:6).”[2] According to Norman Geisler, “the revealed content of the gospel varied from age to age in the progress of revelation.”[3] Charles Ryrie notes, “The basis of salvation is always the death of Christ; the means is always faith; the object is always God (though man's understanding of God before and after the Incarnation is obviously different); but the content of faith depends on the particular revelation God was pleased to give at a certain time.”[4] Thomas Constable adds, “The basis of salvation is always the death of Christ. No one is saved except by what He accomplished at Calvary. The requirement for salvation is always faith. It is never works. The object of faith is always the Person of God. The content of faith is always a promise from God.”[5] The following examples demonstrate that the content of faith has changed over time.      First, after the historic fall of Adam and Eve (Gen 3:1-7), the content of saving faith was God's promise of an offspring of Eve who would crush the head of the serpent. In the presence of Adam and Eve, God told Satan, “I will put enmity between you and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel” (Gen 3:15). This is commonly regarded as the protoevangelium; that is, the first gospel message. The crushing of Satan's head—a fatal blow—was accomplished by the Lord Jesus at the cross where He triumphed over sin and death. How much Adam and Eve understood about this prophecy is not known. However, it is assumed they trusted God at His word concerning the future offspring that would crush the serpent's head. Shortly after giving the promises, God killed an animal, which meant shedding its blood,  and made clothes from its hide and gave it to them to wear (Gen 3:21). Arnold Fruchtenbaum notes, “The covering of animal skins, which required the shedding of blood to give them the atonement, replaced the covering of fig leaves. Then the verse states: and clothed them. Physically, He clothed their nakedness, but spiritually, He also covered their sin by making for them their atonement.”[6] And according to Charles Ryrie, “When Adam looked upon the coats of skins with which God had clothed him and his wife, he did not see what the believer today sees looking back on the cross of Calvary.”[7]We should not assume that Adam and Eve understood the death, burial, and resurrection of Messiah. What they understood was God's promise of a future offspring who would crush the serpent, and then they witnessed God killing an animal, taking its skin, and making clothing for them. When they believed God's promise and accepted His provision, it resulted in their salvation.      Second, in the book of Genesis we have the record of Abraham's salvation. Moses wrote that Abraham “believed in the LORD; and He reckoned it to him as righteousness” (Gen 15:6). The content of Abraham's faith was the promise of God concerning the Abrahamic covenant (Gen 12:1-3), especially as it related to God giving him a biological descendant (Gen 15:1-6). Abraham accepted God's promise as true and reliable, which meant he trusted in God Himself. And when Abraham believed in Yahweh, we're told that God “reckoned it to him as righteousness” (Gen 15:6b).[8] Concerning Abraham's faith in God, Arnold Fruchtenbaum states, “The content of his faith was the promises of God. The object of his faith was Jehovah.”[9] According to J. Carl Laney Jr., “God had just promised Abraham, an elderly man with a barren wife, that his descendants would be as numerous as the stars. In spite of the physical hindrances to the fulfillment of this promise, Abraham trusted God…Because Abraham accepted God's word as true and reliable, God declared him righteous, and therefore acceptable.”[10] Paul cited Genesis 15:6 in Romans (Rom 4:3) and Galatians (Gal 3:6) when making his case that believers are justified by faith alone, and not by any works of the Law (Rom 4:4-5).      Third, in the book of Ruth we find a good example of a Gentile who came to trust in the Lord. Ruth told her mother-in-law, Naomi, “Your people shall be my people, and your God, my God” (Ruth 1:16). Here is an expression of faith in the Lord Himself. God directed Israel to serve as His witnesses (Isa 43:10), telling others, “I, even I, am the LORD, and there is no savior besides Me” (Isa 43:11). For a Gentile to be saved, it meant trusting in Yahweh alone and not pagan idols, of which there are none. It also meant not trusting in works, which is what pagan idolatry required. Concerning this verse, Warren Wiersbe states, “Ruth's statement in Ruth 1:16-17 is one of the most magnificent confessions found anywhere in Scripture…[as] she confessed her faith in the true and living God and her decision to worship Him alone.”[11] And Arnold Fruchtenbaum notes, “Ruth invoked the name of God in her oath and not the name of Chemosh. This shows in whom she truly believed.”[12] What's interesting is that after Ruth married Boaz (Ruth 4:13), she was brought into the family line that led to King David (Ruth 4:18-22), and the Messiah Himself (Matt 1:1, 5). Ruth was among the Gentiles in the OT who believed in Yahweh and were saved. Other Gentile believers include Melchizedek (Gen 14:18), Rahab (Matt 1:5; Heb 11:31), and likely the Queen of Sheba (1 Ki 10:1-13), Naaman the Aramean (2 Ki 5:15-19), the Ninevites (Jonah 3:5, 9-10), Nebuchadnezzar (Dan 2:47; 3:29; 4:34-37),[13] and the Magi who came from the east to worship Messiah (Matt 2:1-2, 11). Dr. Steven R. Cook   [1] Arnold G. Fruchtenbaum, Ariel's Bible Commentary: The Book of Genesis, 1st ed. (San Antonio, TX: Ariel Ministries, 2008), 275. [2] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1690. [3] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 484. [4] Charles Caldwell Ryrie, Dispensationalism, Rev. and expanded. (Chicago: Moody Publishers, 1995), 140. [5] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Ex 12:43. [6] Arnold G. Fruchtenbaum, Ariel's Bible Commentary: The Book of Genesis, 110. [7] Charles C. Ryrie, Dispensationalism, 134. [8] In his commentary on Genesis, Allen Ross notes, “The text does not necessarily mean that Abram came to faith here. Hebrews 11:8 asserts that he left Ur by faith. Genesis 15:6 simply reports at this point the fact that Abram believed, and for that belief God had credited him with righteousness.” (Allen P. Ross, Creation and Blessing: A Guide to the Study and Exposition of Genesis, Grand Rapids, MI: Baker Books, 1998, 310). [9] Arnold G. Fruchtenbaum, Ariel's Bible Commentary: The Book of Genesis, 275. [10] J. Carl Laney Jr., “Soteriology”, Understanding Christian Theology, 238–239. [11] Warren W. Wiersbe, Be Committed, “Be” Commentary Series (Wheaton, IL: Victor Books, 1993), 21. [12] Arnold G. Fruchtenbaum, Ariel's Bible Commentary: The Books of Judges and Ruth, 1st ed. (San Antonio, TX: Ariel Ministries, 2006), 300. [13] It's very likely that Nebuchadnezzar trusted God after being humbled by the Lord (see Daniel 4:1-37). Throughout the decades of Nebuchadnezzar's life, he'd had interactions with Daniel, Hananiah, Mishael and Azariah, and the king gained knowledge about God. From his own mouth, Nebuchadnezzar said to Daniel, “Surely your God is a God of gods and a Lord of kings” (Dan 2:47), and to Hananiah, Mishael and Azariah he declared, “no other god is able to deliver in this way” (Dan 3:29). After the king had suffered for seven years, he eventually came to the place where he said, “I blessed the Most High and praised and honored Him who lives forever” (Dan 4:34), and “Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven” (Dan 4:37). Though one cannot be dogmatic, Nebuchadnezzar's final words strongly imply salvific faith in God—at least as he understood Him from his interactions with the Hebrews—and the result was one of worship to the Lord. If one accepts Nebuchadnezzar's words as an expression of his conversion, it means he trusted in the God of Israel.

In this episode we hear the story of Ruth Ripken.Ruth and her husband, Nik, spent over 30 years obeying Christ's command to share Jesus across the globe. After 7 years in Malawi & South Africa, they moved to Nairobi, Kenya to begin work among the Somali people, in the context of war and famine. Many Somali believers there suffered for their faith. Most were martyred. Near the end of the Ripken's tenure among the Somalis, their 16-year-old son died. One year later, the Holy Spirit led the Ripkens to begin a global pilgrimage to learn from believers in persecution how to recapture a biblical missiology of witness and house-church planting in the midst of persecution and martyrdom. Currently the Ripkens have interviewed over 600 believers in persecution, exceeding 72 countries. Sitting at their feet, the Ripkens learned from the suffering church how to thrive amidst suffering, not merely survive. To learn more of their incredible story, or to purchase their books: The Insanity of God, The Insanity of Obedience & The Insanity of Sacrifice, visithttps://www.nikripken.com/To watch the documentary about the persecuted church that they made, visit https://www.insanityofgodmovie.com/_________________________________________________________________________________Do get in touch if you have any questions for Matt or for any of his guests.matt@frontiers.org.ukYou can find out more about us by visiting www.frontiers.org.ukOr, if you're outside the UK, visit www.frontiers.org (then select from one of our national offices). For social media in the UK:Instagram: frontiers_ukFacebook: @frontiersukfriendsAnd do check out the free and outstanding 6 week video course for churches and small groups, called MomentumYes:www.momentumyes.com (USA)www.momentumyes.org.uk (UK) _________________________________________________________________________________

When you take refuge in God, he is put on display. Join us as Pastor Trae takes us into week three of our series through Ruth.

For the Love of God

Pastor Phil Sparling - Journey - Weekend Sermon Podcast - www.auburngrace.com

Message from Pastor Kory Cunningham on December 24, 2023

Message from Pastor Kory Cunningham on December 17, 2023

Message from Bro. Ricky Cunningham on December 10, 2023

December 10, 2023 | Luke Harding

Message from Pastor Kory Cunningham on December 3, 2023

Front Porch Republic's Jeff Bilbro talks about how a venture capitalist's speech calling for, in very religious terms, her secular vision for fighting for our nation. He also addressed the educational loss during the Pandemic, and the difficulty in getting a non-smart cellphone. Ruth Kramer of Mission Network News, updates us on the situations in Lebanon whose people could be dragged into the conflict between Israel and Hamas, as well as the increase in human trafficking of children and women in the wake of a Nepali earthquake.  Ruth addresses the need for Christians to not turn way and let their hearts grow cold in the wake of bad news. Faith Radio podcasts are made possible by your support. Give now: Click here  

Message from Pastor Kory Cunningham on November 26, 2023

It is no secret that law students and attorneys exist in a stressful environment. The American Bar Association (ABA) has conducted a study that shows how this environment tends to contribute to high rates of mental health disorders and substance abuse. In an effort to face this challenge, LSM is proud to launch the Wellness Program—focused on providing students resources and discussions to face this issue, together. For our inaugural event, the Wellness Program is privileged to host a very special guest—Ruth Haley Barton. Her topic will focus on pursuing wellness through established rhythms and an abiding relationship with God. Ruth has spent over 20 years as a student, a practitioner, and a leader in the area of Christian spirituality and spiritual formation. She served on the staff of several churches before founding the Transforming Center, a ministry dedicated to creating space for God to strengthen the souls of leaders, equipping them to lead transforming communities. Her website here. She is the author of numerous books, including Embracing Rhythms of Work and Rest, Strengthening the Soul of Your Leadership, and Invitation to Solitude and Silence (purchase here). Music Credit(s): Tokyo Music Walker & Rexlambo.

Through this message we explore the inspirational story of how God worked in the lives of two seemingly ordinary woman - Ruth and Naomi. Although we may not see God at work, HE remains active in our lives.Support the show

Guest Preacher: Jason ShiverKey Points:1. God's work is often hidden2. God's work has always included the outsider3. God's work is always full of kindness and mercy

Hello and Welcome to Silverdale Baptist Church's Podcast! We hope this episode is helpful to you in your relationship with Jesus. We would love to connect with you! To contact Silverdale, click the link to our website below, then click Connect at the top right. David Thompson's Invitation to join a small group ABOUT SILVERDALE BAPTIST CHURCH Silverdale exists to lead people into an authentic relationship with Christ so they will worship God, grow in their faith, and serve the Lord in our community and world. Silverdale's Lead Pastor is Tony Walliser. FIND US ONLINE Website http://silverdalebc.comYouTube: https://www.youtube.com/silverdalebcInstagram https://www.instagram.com/silverdalebcFacebook: https://www.facebook.com/silverdalebc

God provides and redeems through the kind, faithful actions of Christians

Broken People, Big God. - Ruth (Pastor Tim Birdwell) by Phoenix Bible Church

The Providence of God Ruth 2:1-4

Listen today as Pastor Tyler continues in our "This Is Our God" series and teaches from the book of Ruth. To stay connected to what's happening at Mission Church, follow us on any of the following platforms: Instagram instagram.com/missionchurchca Podcast missionchurchca.com/watch Newsletter missionchurchca.com/updates Mission Church is a new church in the East Bay Area of California. Get more info at missionchurchca.com

A new live recording of FAITHFUL's “Go and Speak” album is releasing next month on May 6. To celebrate we wanted to share some unreleased conversations that happened down the hall at the live recording. Today we'll hear an amazing conversation between authors Ruth Chou Simons, Trillia Newbell and fellow author and singer/songwriter Ginny Owens. It's a rich time as they discuss the love of God and what that actually means for us, how repentance both challenges and equips us to love our neighbor and why it's important to Sing In the Dark. Let's listen. You can change the life of a girl in poverty: compassion.com/faithful Faithful Project Instagram Faithful Project YouTube

We see Ruth totally commits herself to her mother-in-law Naomi and the God of Israel, which makes all the difference. Naomi declares herself bitter at the loss of her entire family. She does not see the great reward that God has in store. Ruth trusts completely in God without knowing what the future will bring. Ruth is “all in” for God and shuts the door behind her.  We also learn of God's way of taking care of the poor and how societies should take care of those in need.   Does God always recognize those who turn Him?  What value is there in taking care of the human needs of a loved one? Can we keep one foot in the old life and one foot in the new?  Is there a Biblical way to have welfare?  Download our free Lesson Plans on our website: Reasoning Through the Bible – Straightforward with some Critical ThinkingSupport the show

     In Deuteronomy 23:1-8, Moses addresses immigration laws in ancient Israel, limiting who could worship in the assembly of the Lord. Moses opens, saying, “No one who is emasculated or has his male organ cut off shall enter the assembly of the LORD” (Deut 23:1). The phrase, “one who is emasculated or has his male organ cut off” is rendered more literally as “a man whose testicles have been crushed or whose penis has been cut off” (CSB). The practice of emasculation was done on servants who guarded a man's harem, and was practiced by men who were radical devotees of pagan worship. Daniel Block states, “this prohibition seems have been influenced by pagan religious rites of self-castration, perhaps as an ascetic act of self-torment or in pious imitation of the gods.”[1] The phrase, the assembly of the LORD (קָהָל יהוה qahal Yahweh), occurs six times in this section (vss. 1-8), showing God had concern for the sanctity of the congregation that met Him for instruction or worship. Previously, Moses had emphasized the positives of gathering for worship (Deut 12:7, 12; 16:11, 14), but here emphasized the negatives that excluded one from fellowship. Being excluded from worship among the Israelites did not mean one was excluded from the covenant community as a whole. Earl Kalland states, “Most likely this law did not exclude one from residence in areas where Israel was to live but rather from the benefits of full-fledged citizenship and most particularly (and maybe only) from participation in religious rites in the homes and at the tabernacle and later at the temple.”[2] Such exclusions based on physical defects were not limited to non-Israelites, as Levites with physical defects could not serve as priests at the tabernacle/temple (Lev 21:16-23). Even animals with physical defects were not eligible for sacrifice (Lev 1:10; 4:32).      Another person excluded from gathering at the assembly of the LORD was one born of illegitimate birth. Moses said, “No one of illegitimate birth shall enter the assembly of the LORD; none of his descendants, even to the tenth generation, shall enter the assembly of the LORD” (Deut 23:2). The phrase, one of illegitimate birth, translates the Hebrew noun מַמְזֵר mamzer, which refers to a “bastard, [or] child of incest.”[3] This could refer either to one who was the offspring of a pagan prostitute (cf., Deut 23:17-18), or perhaps from an incestuous relationship, which was practiced among the Canaanites (Lev 18-20). Such an exclusion might have sought to deter Israelites from pursuing immoral relationships.        Moses continued, saying, “No Ammonite or Moabite shall enter the assembly of the LORD; none of their descendants, even to the tenth generation, shall ever enter the assembly of the LORD, 4 because they did not meet you with food and water on the way when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you” (Deut 23:3-4). It should be remembered that the Ammonites and Moabites were the offspring of an incestuous relationship between Lot and his two daughters (Gen 19:30-38). Whatever their parentage, God prohibited the Ammonites and Moabites from participating in the worship of the Lord because they sought to curse His people (Num 22:1-6, 22-24, 31-33). Thomas Constable writes: "The main reason for the exclusion of the Ammonites and Moabites was the extreme hostility that these nations demonstrated toward Israel when Israel was approaching the Promised Land. Evidently Ammon participated with Moab in resisting Israel's passage, in seeking to curse the Israelites with Balaam's assistance, and or in corrupting the Israelites through sacred prostitution (Num 22–25)."[4]      As Israel traveled toward Canaan, they were met with hostility and opposition as Balak, the king of Moab (Num 22:4), hired Balaam to curse the Lord's people (Num 22:5-6). The word curse translates the Hebrew verb קָלַל qalal, which means to treat as small, little, or insignificant. This same word was used by God when He set forth the promises pertaining to the Abrahamic covenant, saying He would bless or curse others depending on how they treated Abraham and his descendants. God told Abraham, the progenitor of Israel, “I will bless those who bless you, and the one who curses [קָלַל qalal] you I will curse [אָרָר arar]” (Gen 12:3). Allen Ross sates, “Those who blessed Abram would receive blessing from God; that is, those who supported and endorsed him in his faith would actually find enrichment. Conversely, if anyone treated Abram lightly, he must be cursed.”[5] God's promise to bless or curse was based on an unconditional covenant that started with Abraham and extended to his descendants forever (Gen 17:7; Num 24:9). Concerning the curse in Genesis 12:3, Arnold Fruchtenbaum states: "The first word for curse is kalal, which means “to treat lightly,” “to hold in contempt,” or “to curse.” To merely treat Abram and the Jews lightly is to incur the curse of God. The second word for curse used in this phrase (him that curses you will I curse) is aor, from the Hebrew root arah, which means “to impose a barrier,” “to ban.” This is a much stronger word for curse than the first one in the phrase…Therefore, even a light curse against Abram or against the Jews will bring a heavier curse from God."[6]      This cursing from God is seen in His opposition the Ammonites and Moabites when they sought to curse His people. Moses tells us, “Nevertheless, the LORD your God was not willing to listen to Balaam, but the LORD your God turned the curse into a blessing for you because the LORD your God loves you” (Deut 23:5). God's people were under His divine protection, and no satanically inspired curse would penetrate the wall of fire around them. Solomon wrote, “Like a flitting sparrow or a fluttering swallow, an undeserved curse goes nowhere” (Prov 26:2 CSB). In fact, not only did God prohibit Balaam from cursing the Israelites, He directed him to bless them instead (Num. 23:7-10, 18-24; 24:3-9). Balaam's actions angered Balak, who said, “I called you to curse my enemies, but behold, you have persisted in blessing them these three times!” (Num 24:10). God's protection from opposing military and spiritual forces was because He loved His people and desired their best. For Israel, knowing God's blessing was tied to their obedience to His directives (Deut 11:26-28). When they stepped outside God's will, they opened themselves up to all forms of evil as well as divine discipline.      Because the Ammonites and Moabites sought Israel's harm at the time of their journey from Kadesh Barnea into the land of Canaan, God said, “You shall never seek their peace or their prosperity all your days” (Deut 23:6). Here was the boomerang effect, in which those who sought to curse God's people wound up bringing a curse upon themselves. This verse should be understood as referring to those who continued in hatred and hostility toward God's people and were excluded from treaty relationships. Daniel Block writes: "Previously Moses had noted Yahweh's love as the motivating force behind his election and rescue of Israel from Egypt (Deut 4:37; 7:8) and his lavish blessing (Deut 7:12), but here it underlies Yahweh's protection from hostile military and spiritual forces. Because the Moabites and Ammonites had opposed Yahweh and his agenda regarding the Israelites, the Israelites are never to seek their peace or their welfare. Since “a treaty of friendship” functions as a general expression for well-being in covenantal contexts, this may be a ban on treaties with Ammonites and Moabites."[7]      But God's dealing with Ammonites and Moabites did not exclude displays of grace. Remember, God had previously given the Ammonites and Moabites land south of Israel, and His people were to leave them alone (Deut 2:9, 19). Though the Ammonites and Moabites were collectively under divine judgment, and this because of their negative volition and hostility toward Him, He knew there would be descendants who would trust in Him and become part of the blessed community. This was the case with Ruth the Moabitess, who loved God and His people (Ruth 1:16-17), and was even included in the line of Christ (Ruth 4:13; Matt 1:5). Eugene Merrill writes: "Disbarment from the assembly was not synonymous with exclusion from the covenant community itself as the one example of Ruth the Moabite makes clear. Having determined to return with her Israelite mother-in-law to Bethlehem, she vowed: “Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God” (Ruth 1:16). This was more than mere wishful thinking or personal resolve, for Ruth went on to marry a leading citizen of Bethlehem (4:13), and she eventually became a great-grandmother of King David (4:21). There can be no doubt that Ruth was welcomed among the people of the Lord as one of their own though presumably never with access to the assembly."[8]      In contrast to the hostility of Ammonites and Moabites, Moses said, “You shall not detest an Edomite, for he is your brother; you shall not detest an Egyptian, because you were an alien in his land” (Deut 23:7). The Edomites were the descendants of Esau (Gen 36:1, 8), who was born to Isaac and Rebekah (Gen 25:21-25), and therefore in the Abrahamic line and biologically related to Israel as a “brother.” Furthermore, Israel was not to detest the Egyptians. Though Israel had lived in Egyptian captivity for four centuries, their basic needs of safety, shelter, and food were met. Though Pharaoh and his administration were hostile to Israel, it does not appear this was the case with the Egyptian people themselves. As a result, Israelites were not to treat the Egyptians in a negative way. God Himself opened the door for the Egyptians, saying, “The sons of the third generation who are born to them may enter the assembly of the LORD” (Deut 23:8). This meant that after a time of exclusion, Egyptians could be allowed to worship in Israel alongside Israelites, assuming they had trusted in Yahweh and were willing to abide by His directives in the covenant community. Present Application      All Christians are called to walk with the Lord and to submit ourselves to Him for service. This means, in part, devoting ourselves to the study of Scripture (2 Tim 2:15; 1 Pet 2:2), offering our bodies for service to the Lord (Rom 12:1-2), living holy lives (1 Pet 1:15-16), regularly confessing our sins to God (1 John 1:6-9), sharing the gospel with others (Mark 16:15; Rom 15:15-16), assembling for worship (Heb 10:25), offering praise to God (Heb 13:15), doing good works (Gal 6:10; Heb 10:24), sharing our resources with others (Heb 13:16; cf. Phil 4:18), living selflessly for the benefit of others (Phil 2:17; cf. Phil 1:21-26; 2:3-4), praying constantly (1 Th 5:17), giving thanks (1 Th 5:18), and walking in love (Eph 5:1-2; cf. 1 Pet 1:22). These are just a few of the Christian duties that are to be obeyed by all believers.      However, apart from the general duties of all Christians, there are specific qualifications for some who would serve in a special way. For example, serving as a church elder or deacon means meeting certain qualifications; specifically, church elders are appointed by God (Acts 20:28; cf. Eph 4:11), consist of men only (1 Tim 3:2; Tit 1:6; cf. 1 Tim 2:12-14), and must be doctrinally, morally, and spiritually mature (1 Tim 3:1-7).[9] Failure to meet these qualifications disqualifies one to serve as a church elder or deacon within the local church.      Furthermore, there are some Christians who should be excluded from Christian fellowship, and these include believers who are continually teaching false doctrines or pursuing sin (this is not the occasional sin, but ongoing sin that harms the spiritual walk of others). The reason we should avoid such persons is partly because “bad associations corrupt good morals” (1 Cor 15:33). When writing to Christians in Corinth, Paul said, “I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler—not even to eat with such a one” (1 Cor 5:11). Disassociation was for the purpose of maintaining personal holiness with the Lord. We always hope the sinning Christian will come to his/her senses and come back into fellowship; however, we must maintain distance until they do. In another place Paul wrote, “I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them” (Rom 16:17). And, “We command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us” (2 Th 3:6). Such actions are never easy, for we love fellow believers and desire friendship with them. However, our walk with God must always take priority, for He is our greatest Friend, and allegiance to Him secures for us all that is strong and good and meaningful in life. And if/when the erring believer turns back to the Lord and resumes their walk-in-the-Word, then all will be as it should, and fellowship within the Christian community can be restored.     [1] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 534–535. [2] Earl S. Kalland, “Deuteronomy,” in The Expositor's Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 140. [3] Francis Brown, Samuel Rolles Driver, and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (Oxford: Clarendon Press, 1977), 561. [4] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Dt 23:1. [5] Allen P. Ross, Creation and Blessing: A Guide to the Study and Exposition of Genesis (Grand Rapids, MI: Baker Books, 1998), 263. [6] Arnold G. Fruchtenbaum, Ariel's Bible Commentary: The Book of Genesis, 1st ed. (San Antonio, TX: Ariel Ministries, 2008), 242. [7] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 536. [8] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 309. [9] The function pastors is to solve doctrinal problems in the church through biblical discussion and research (Acts 15:4-11, cf. Acts 16:4), work with “the whole church” on ministry matters (Acts 15:22), shepherd the church through general oversight (Acts 20:17; 28), guard against false teachers and their false doctrines (Acts 20:28-32), guide believers to spiritual maturity (Eph 4:11-14), be servant-leaders (1 Th 5:12; 1 Tim 5:17; Heb 13:7, 17), work hard at “preaching and teaching” (1 Tim 5:17; cf. Gal 6:6; Eph 4:11-14; 1 Th 5:12), receive financial support from those who benefit from their ministry (Gal 6:6; 1 Tim 5:17-18), and offer support and prayer for those who suffer (Jam 5:14).

Anthony reading Ruth 1:1-5 8 Go, return each of you to her mother's house. May the Lord deal kindly (hesed) with you, as you have dealt with the dead and with me. 9 The Lord grant that you may find rest, each of you in the house of her husband!” Then she kissed them, and they lifted up their voices and wept.” (Ruth 1:8-9) HESED: “hesed is a challenging word to translate because it combines the ideas of love, generosity, and enduring commitment. Hesed has been translated into English a number of ways, including “mercy,” “lovingkindness,” “unfailing love,” and “steadfast love.” Ultimately, hesed describes an act of promise-keeping loyalty that is motivated by deep personal care, which is why most translate it as “loyal love.” Hesed is the kind of love demonstrated by someone determined to keep a promise and motivated to endure and maintain a covenant through self-giving generosity. It's concrete, action-taking love. It's the difference between saying the words “I love you” and acting in honor of your commitment to another person by serving them. Seventy-five percent of the occurrences of hesed in the Hebrew Bible refer to God's loyal and generous commitment to his often undeserving people.” - Tim Mackie 14 Then they lifted up their voices and wept again. 15 And Orpah kissed her mother-in-law, but Ruth clung to her. And she said, “See, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law.” 16 But Ruth said, “Do not urge me to leave you or to return from following you. For where you go I will go, and where you lodge I will lodge. Your people shall be my people, and your God my God. 17 Where you die I will die, and there will I be buried. May the Lord do so to me and more also if anything but death parts me from you.” 18 And when Naomi saw that she was determined to go with her, she said no more. (Ruth 1:14-18) “In the days of the Judges when Israel was forsaking YHWH and following other gods, a Moabite woman (Ruth) is forsaking her gods to follow YHWH.” —Carissa Quinn “May he be blessed by the Lord, whose kindness has not forsaken the living or the dead!” …“The man is a close relative of ours, one of our redeemers.” (Ruth 2:20)  8 "At midnight the man was startled and turned over, and behold, a woman lay at his feet! 9 He said, “Who are you?” And she answered, “I am Ruth, your servant. Spread your wings over your servant, for you are a redeemer.” 10 And he said, “May you be blessed by the Lord, my daughter. You have made this last kindness (hesed) greater than the first in that you have not gone after young men, whether poor or rich. 11 And now, my daughter, do not fear. I will do for you all that you ask, for all my fellow townsmen know that you are a worthy woman. 12 And now it is true that I am a redeemer. Yet there is a redeemer nearer than I. 13 Remain tonight, and in the morning, if he will redeem you, good; let him do it. But if he is not willing to redeem you, then, as the Lord lives, I will redeem you. Lie down until the morning.” (Ruth 3:8-13) 13 So Boaz took Ruth, and she became his wife. And he went in to her, and the Lord gave her conception, and she bore a son. 14 Then the women said to Naomi, “Blessed be the Lord, who has not left you this day without a redeemer, and may his name be renowned in Israel! 15 He shall be to you a restorer of life and a nourisher of your old age, for your daughter-in-law who loves you, who is more to you than seven sons, has given birth to him.” 16 Then Naomi took the child and laid him on her lap and became his nurse. 17 And the women of the neighborhood gave him a name, saying, “A son has been born to Naomi.” They named him Obed. He was the father of Jesse, the father of David.  18 Now these are the generations of Perez: Perez fathered Hezron, 19 Hezron fathered Ram, Ram fathered Amminadab, 20 Amminadab fathered Nahshon, Nahshon fathered Salmon, 21 Salmon fathered Boaz, Boaz fathered Obed, 22 Obed fathered Jesse, and Jesse fathered David (Ruth 4:13-22) “It shows how God is constructing his grand story out of the small, seemingly inconsequential stories of everyday people. This little story is intentionally framed at the beginning and end by the larger storyline of the Bible. Ruth shows how God is at work in the day to day activities of average people. All the characters face life's normal challenges (death, moving, lack of financial resources, familial responsibilities, etc.) and find God is weaving a story of redemption out of all the details. The Book of Ruth encourages us to view our day-to-day lives as part of God's bigger plan for our lives and world.” —Tim Mackie  

Ruth 2

Today we are diving into ruth and Naomi. As we embark on our singleness journey we must be content and secure within this season. Ruth was a loyal woman. when she cleaved to Naomi, her mother-in-law a "Your people will be me people, and my God will be your God" (Ruth 1:16), it showed another level of loyalty and trust. I hope you all enjoy this podcast. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

We get to know our main characters a little bit better and see what kind of person Ruth is. Follow us on Facebook and Instagram @thecommuterdevotional Music by scottholmesmusic.com