Podcasts about Levirate marriage

The Sadducees mock the resurrection and those who believe in it. Jesus rebukes them for being ignorant of Scripture and ignorant of the power of God. Life in the resurrection will be similar to but different from life here and now. 

One day, as Jesus was approaching Jericho, a blind beggar on the roadside, heard Jesus was passing close by. Immediately, he began crying out, “Jesus, Son of David, have mercy on me! His boldness offended everyone around him. They rebuked him. You’re rude! Leave Jesus alone! Be quiet, shut up! His bold desperation was seen by others as inappropriate, but he wouldn’t be silenced. He cried out even louder! Jesus stopped, called him forward, & asked, “What do you want me to do for you?” “Lord, let me recover my sight.” Jesus was impressed by his desperate, bold faith! He loved It! He commended his faith & healed him on the spot! Have you ever been so spiritually desperate for Jesus that you became so bold you didn’t care what others might think? I’m not talking about selfish desperation or arrogant boldness driven by a desire for something in this world. I’m talking about a bold, spiritual desperation for something this world could never provide even in its best moments. Would you be humble & bold enough to risk earthly misunderstanding in pursuit of grace, mercy, and redemption? What brings a soul to a place where they take such audacious steps that others might see as ridiculous, or even rude? Imagine a moment of desperation for redemption that leads to a humble boldness that risks others misjudging you. Could it be that the redemption you’re desperate for will require humble boldness? Would you take that step?

SHOW NOTES: - Learn more at our Start Page - Become a RECAPtain - Shop the TBR Store - Show credits FROM TODAY'S RECAP: - Matthew 21:33-46 - Matthew 17:24-27 - Article: What is a Levirate Marriage? BIBLE READING & LISTENING: Follow along on the Bible App, or to listen to the Bible, try Dwell! SOCIALS: The Bible Recap: Instagram | Facebook | Twitter/X | TikTok D-Group: Instagram | Facebook | Twitter/X TLC: Instagram | Facebook D-GROUP: D-Group is brought to you by the same team that brings you The Bible Recap. TBR is where we read the Bible, and D-Group is where we study the Bible. D-Group is an international network of Bible study groups that meet weekly in homes, churches, and online. Find or start one near you today! DISCLAIMER: The Bible Recap, Tara-Leigh Cobble, and affiliates are not a church, pastor, spiritual authority, or counseling service. Listeners and viewers consume this content on a voluntary basis and assume all responsibility for the resulting consequences and impact. Links to specific resources and content: This is not an endorsement of the entire website, author, organization, etc.. Their views may not represent our own.

A new MP3 sermon from Woodland Christian Church is now available on SermonAudio with the following details: Title: God’s Care for Widows Through Levirate Marriage in the Bible Subtitle: Topical Messages Speaker: Scott LaPierre Broadcaster: Woodland Christian Church Event: Sunday Service Date: 8/11/2024 Bible: Deuteronomy 25:5-10; Ruth 3:9-4:14 Length: 53 min.

A new MP3 sermon from Woodland Christian Church is now available on SermonAudio with the following details: Title: God’s Care for Widows Through Levirate Marriage in the Bible Subtitle: Topical Messages Speaker: Scott LaPierre Broadcaster: Woodland Christian Church Event: Sunday Service Date: 8/11/2024 Bible: Deuteronomy 25:5-10; Ruth 3:9-4:14 Length: 53 min.

Send us a Text Message.In this episode we look at another "shotgun argument" from a Torah-keeper. This time it's a cut-and-paste list of 12 OT verses intended to show that the old covenant law pre-dates Sinai. The thesis we put to the test is this: “The giving of the law at Sinai is the complete revelation of the old covenant law which was introduced at various levels of detail in Genesis 1 forward.” Why does it matter? Those who hold to the theology of Torahism, and consider themselves a Torah-keeping follower of Jesus (aka Torah-observant, Hebrew Roots, Pronomian) are interested in finding a way to show that the old covenant law applies to everyone, not just Israel. And some believe the best way to do that is to try to show that the law has always applied to everyone, not just Israel. Mainstream Christianity, on the other hand (and for that matter, mainstream Judaism as well) teaches that those old covenant commands were never given to anyone other than the nation of Israel. Gentiles were never expected to keep those laws. And further, followers of Jesus today, whether they're Jewish or Gentiles, aren't bound by them either. For Christians keeping those things is permitted, but it's not required. Soli Deo Gloria!Links Mentioned in This EpisodeAddressing 17 Hebrew Roots QuestionsA Case for Sabbath-keeping Part 1 (OT)A Case for Sabbath-keeping Part 2 (NT)Defending the Biblical Roots of ChristianityOur websiteOur YouTube ChannelProf. Solberg's BlogSupport our Ministry (Thank you!)Chapters00:00 Introduction03:21 Establishing Context18:01 Examining the Claims18:27 The Feasts introduced in Gen. 120:29 Sabbath introduced in Gen. 222:07 Animal sacrifices in Gen. 4.25:27 Clean/unclean animals known by Noah29:30 Abraham tithed to Melchizedek31:17 Abraham kept God's laws 33:46 Levirate Marriage in Gen. 3835:12 Moses judged by God's laws before Sinai37:47 Garden blessings and curses 39:11 Don't intermarry with animals/nations 40:41 Don't touch what you don't eat 42:46 Wrap it up, Solberg.

In this episode of Bible Backdrop, we start the narrative of Joseph and his sale to the Ishmaelites. Then we talk about a side story with Judah and about how that fits into the Joseph narrative. Why was Joseph sold so cheaply? What was Reuben's motive to rescue Joseph? What does the Bible include the story about Judah in the middle of the Joseph narrative? Listen to this episode to find out more.If you are enjoying Bible Backdrop, please leave a 5 star rating and review. You can also contact the show by using the e-mail in the episode.

Torah is absolutely vast. It is a veritable ocean. And we are privileged to be able to study it and immerse ourselves in it. Those of us who have had the great privilege of studying in Yeshiva know that there's nothing as delightful and as wonderful as the intensive study of Torah. But how practical is the material? How much of what we study can we implement on a daily basis? Very little. I spent a year and a half of my life studying the Talmudic book of Yevamos which deals with Levirate Marriage, a completely non-practical subject. Why is so much time and effort dedicated towards the study of matter is that or not practical and relevant? In this enjoyable Parsha podcast we examine this question amongst several others.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

The team is back in the Book of Deuteronomy discussing 25:5-10. _____ Get the new Theopolis App! app.theopolisinstitute.com/menu Use Code "theopolitan" to get your first month free! ________ Sign up for In Medias Res mailchi.mp/0b01d726f2fe/inmediasres

In this episode, Heather and Jonathan delve into the intriguing concept of "levirate marriage" or kinsman redeemer, as outlined in the Bible, particularly in Deuteronomy 25. This ancient practice served as a safety net for widows and ensured the preservation of family names and property.Heather shares a personal touch, reminiscing about her wedding and a rap her sister performed, cleverly titled the "Pregnant Lady Rap," tying it humorously to the theme of levirate marriage.The hosts explore the biblical roots of this practice, emphasizing its cultural significance in an era where marriage was more about survival and familial continuity than romantic love. They navigate through the text, discussing the responsibilities of the husband's brother, who, if of marriageable age, would step in to marry the widow and secure the family lineage.The hosts highlight the biblical accounts of Ruth and Boaz, showcasing a positive example of this practice, as well as providing a teaser for the upcoming episode featuring the story of Tamar and Judah, where the practice goes awry.To conclude, Heather adds a unique and lighthearted touch to the episode by wrapping up with her original rap on levirate marriage. The hosts express the importance of understanding this concept within its cultural context and its relevance to biblical narratives. The episode provides valuable insights for teaching this complex topic to a modern audience, offering a blend of humor, personal anecdotes, and scholarly exploration.Join us at www.firstcenturyyouthministry.comBecome part of our growing Facebook community Join our "closed" group: https://www.facebook.com/groups/firstcenturyouthministryLike our fan page! https://www.facebook.com/FirstCenturyYouthMin

Series: N/AService: Sun AMType: SermonSpeaker: Justin Dobbs

SHOW NOTES: - Head to our Start Page for all you need to begin! - Join the RECAPtains - Check out the TBR Store - Show credits - Find fun and meaningful content featuring TLC on the NEW Hope Nation.   FROM TODAY'S PODCAST:  - Matthew 21:33-46 - Matthew 17:24-27 - Article: What is a Levirate Marriage?   SOCIALS: The Bible Recap: Instagram | Facebook | Twitter D-Group: Instagram | Facebook | Twitter TLC: Instagram | Facebook | Twitter   D-GROUP: The Bible Recap is brought to you by D-Group - an international network of discipleship and accountability groups that meet weekly in homes and churches: Find or start one near you today!   DISCLAIMER:  The Bible Recap, Tara-Leigh Cobble, and affiliates are not a church, pastor, spiritual authority, or counseling service. Listeners and viewers consume this content on a voluntary basis and assume all responsibility for the resulting consequences and impact.

SHOW NOTES: - Head to our Start Page for all you need to begin! - Join the RECAPtains - Check out the TBR Store - Show credits - Find fun and meaningful content featuring TLC on the NEW Hope Nation.   FROM TODAY'S PODCAST:  - Matthew 21:33-46 - Matthew 17:24-27 - Article: What is a Levirate Marriage?   SOCIALS: The Bible Recap: Instagram | Facebook | Twitter D-Group: Instagram | Facebook | Twitter TLC: Instagram | Facebook | Twitter   D-GROUP: The Bible Recap is brought to you by D-Group - an international network of discipleship and accountability groups that meet weekly in homes and churches: Find or start one near you today!   DISCLAIMER:  The Bible Recap, Tara-Leigh Cobble, and affiliates are not a church, pastor, spiritual authority, or counseling service. Listeners and viewers consume this content on a voluntary basis and assume all responsibility for the resulting consequences and impact.

“You shall not muzzle an ox when it is treading out the grain. Deuteronomy 25:4 This Episode's Links: (All timestamps offset by 24-seconds) 00:00 – Deuteronomy 25 03:05 – Thoughts on the Reading 32:59 – Levirate Marriage – Wikipedia 39:29 - Joe Biden appointed a major Democrat donor to a top government position who also just happened to buy some of Hunter's "artwork" – Harris Rigby, NTB 47:26 - McConnell Freezes Up During Press Conference, Trolls Biden After Returning – Ryan Saavedra, DW 54:39 - 'Not you again': Elon Musk responds as Elizabeth Warren presses SEC to investigate Tesla – Alex Nitzberg, The Blaze 1:00:19 - An Arkansas doctor has been accused of holding over two dozen patients against their will in his psych ward – Jesse James, NTB --- Send in a voice message: https://podcasters.spotify.com/pod/show/garrett-ashley-mullet/message

In this shortcast, Kerry explains the question the Savior was asked about a woman who married seven brothers. He helps us see how understanding the cultural elements of a Levirate Marriage explains what this question was about and what the Savior's answer was. Many people misunderstand the Savior's answer because they don't understand Levirate Marriage. Understanding just a few things helps all of this make sense.We are grateful for our sponsor, Lisa Spice, and for our editor, Alexia Muhlestein, and for Rich Nicholls, who composed and plays the music for the podcast.

Anyone heard of the Levirate Marriage where a widow marries their brother-in-law if their husband dies?

Emmanuel Enid, where Dr. Shonn serves as the Lead Pastor, has been going through a study on the book of Ruth. When talking about the Levirate marriage law, the question was asked, "What is that? And why does it matter?" The doc is in to answer this great question! If you'd like to listen to Dr. Shonn's sermons on the book of Ruth, you can find them here: https://open.spotify.com/show/0VhojUe1mHNoTHPP8CJd6l?si=bf6629801292412d If you have any questions for Dr. Shonn, you can email him anytime at shonnkeels@gmail.com!

Deuteronomy Chapter Twenty-five, 39 lashes, care of animals, levirate marriage, Ruth and Boaz, miscellaneous laws, destroy the Amalekites, Scarlet Threads, Jesus Christ

This weeks questions include: I had 3 psychoses and I heard voices like pray me not as long as you don't know it by heart (the bible) and that I had killed my parents etc. lots of good things disturbing but what worries me is that I saw my soul come out of me went into a loudspeaker and heard a voice tell me you're also worse than me and then a motorcycle noise and an accident I had I felt like it was my death that I had just been shown and since then I can't repent I had just refused my sister's testimony some time before and it's like I'm too late now I I had exhausted all the chances that the Holy Spirit had given me I am not convinced of being a fisherman despite the fact that I know it by logic with what is written in the bible the same thing for my salvation I believe in god with my head but not convinced in my heart I know what to do thank you in advance for your answer Is it possible a person can not be saved Are there seven types of heaven? How did God use the prophet Joel? Was a Levirate Marriage compulsory in First Century Galilee and Israel to Pharisees too? Is sex before marriage is recommended according in the Bible?

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SHOW NOTES:  - All the info you need to START is on our website! Seriously, go there. - Join our PATREON community for bonus perks! - Get your TBR merch - Show credits   FROM TODAY'S PODCAST:  - Matthew 21:33-46 - Matthew 17:24-27 - Article: What is a Levirate Marriage? - Subscribe to The Pour Over    SOCIALS: The Bible Recap: Instagram | Facebook | Twitter D-Group: Instagram | Facebook | Twitter TLC: Instagram | Facebook | Twitter   D-GROUP: The Bible Recap is brought to you by D-Group - an international network of discipleship and accountability groups that meet weekly in homes and churches: Find or start one near you today!   DISCLAIMER: The Bible Recap, Tara-Leigh Cobble, and affiliates are not a church, pastor, spiritual authority, or counseling service. Listeners and viewers consume this content on a voluntary basis and assume all responsibility for the resulting consequences and impact.

SHOW NOTES:  - All the info you need to START is on our website! Seriously, go there. - Join our PATREON community for bonus perks! - Get your TBR merch - Show credits   FROM TODAY'S PODCAST:  - Matthew 21:33-46 - Matthew 17:24-27 - Article: What is a Levirate Marriage? - Subscribe to The Pour Over    SOCIALS: The Bible Recap: Instagram | Facebook | Twitter D-Group: Instagram | Facebook | Twitter TLC: Instagram | Facebook | Twitter   D-GROUP: The Bible Recap is brought to you by D-Group - an international network of discipleship and accountability groups that meet weekly in homes and churches: Find or start one near you today!   DISCLAIMER: The Bible Recap, Tara-Leigh Cobble, and affiliates are not a church, pastor, spiritual authority, or counseling service. Listeners and viewers consume this content on a voluntary basis and assume all responsibility for the resulting consequences and impact.

The family structure in the Bible was extremely important. Extended families were large and tied to the land. What did this mean for people during this time? What laws protected the family and their tie to the land? In this episode of Bible Backdrop, I look at the family structures and how this affected people during this time. I also look at how the establishment of the monarchy changed this dynamic. Bible Backdrop looks at the history and culture surrounding the Bible. If you are enjoying this podcast, please put in a 5-star rating and review. If you wish to contact the show, you can do so by the e-mail in the episode.

Levirate Marriage (3) --- Send in a voice message: https://anchor.fm/levi-greenberg/message

Levirate Marriage (2) --- Send in a voice message: https://anchor.fm/levi-greenberg/message

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Archive.org version, including handout: link

     In this section, Moses addresses how corporal punishment was to be meted out by the courts (Deut 25:1-3), how fairness applied to work animals (Deut 25:4), and the specifics of levirate marriage (Deut 25:5-10). Fair Punishment for Crime      In ancient Israel, like any nation, there were certain crimes that warranted punishment. In this particular case, Moses set a limit on the number of blows a man could receive as punishment for his crime. Moses said, “If there is a dispute between men and they go to court, and the judges decide their case, and they justify the righteous and condemn the wicked, 2 then it shall be if the wicked man deserves to be beaten, the judge shall then make him lie down and be beaten in his presence with the number of stripes according to his guilt” (Deut 25:1-2).      In Moses' example, a dispute arose between two men who could not resolve their case by themselves and needed to bring it before a court. In this instance, the judges heard and ruled on the case and declared one righteous (צַדִּיק tsaddiq – righteous, just) and the other wicked (רָשָׁע rasha – wicked, criminal). This assumes God's law had been given, that the judges objectively understood the law based on God's intent, that they properly evaluated the case, and rendered a verdict that declared one to be justified and the other a criminal (Deut 25:1). All of this assumes God as the absolute moral Lawgiver who had revealed His will in objective language that could be understood and applied. If there is no absolute moral Lawgiver, then there are no absolute moral laws, and if there are no absolute moral laws, then right and wrong are reduced to arbitrary absolutes manufactured by those in power.      Here, Moses mentions a case, which is vague and probably intended to leave its application open to multiple instances where the judgment might apply. If the wicked person had committed a crime worthy of a beating, it was to be executed right away in the presence of the judge, and the beating was to be in proportion to the crime. Furthermore, Moses set a limit on the number of lashes a criminal could receive, saying, “He may beat him forty times but no more, so that he does not beat him with many more stripes than these and your brother is not degraded in your eyes” (Deut 25:3). The purpose of the limitation was to prevent the criminal from being degraded by excessive punishment. After all, he was still a person with intrinsic value.      The ancient Law Code of Hammurabi (ca. 1750 B.C.) directed a man to be beaten 60 times, saying, “If a seignior has struck the cheek of a seignior who is superior to him, he shall be beaten sixty (times) with an oxtail whip in the assembly.”[1] This shows that public beatings were a common practice in the ancient world. Peter Craigie states: "The substance of this legislation makes it very clear that corporal punishment was subject to many safeguards designed to avoid its abuse. Corporal punishment could be inflicted only after proper trial, and then it was to be carried out, within the specified limit, under the supervision of the judge. In this way, care was taken to see that the punishment was appropriate to the crime, on the one hand, and that the criminal was not grossly maltreated on the other hand; the guilty party was still your brother (v. 3b; a fellow Israelite) and was not to be publicly humiliated."[2]      In the New Testament we learn this particular law was reduced to thirty-nine blows, likely as a safeguard to prevent Jewish judges from going beyond what the law demanded. The apostle Paul had been wrongly beaten with a whip, saying, “Five times I received from the Jews thirty-nine lashes” (2 Cor 11:24), adding, “Three times I was beaten with rods” (2 Cor 11:25). Here was an abuse of this law by corrupt Israelites who sought to suppress Paul and his Christian ministry. Fair Treatment of Work Animals      Moses then addressed the just treatment of an ox while it is threshing wheat, saying, “You shall not muzzle the ox while he is threshing” (Deut 25:4). Moses' point in adding this statement seems to expound on the previous verses. If God required just treatment of animals, how much more the just treatment of people. But it also demonstrated an economic principle that the animal that worked had the right to benefit from its labor. Daniel Block states: "Oxen used for threshing grain must not be muzzled. The ordinance assumes the ancient practice of threshing grain by having oxen trample the stalks or pull rock-studded sledges over the stalks spread out on the threshing floor. Greedy farmers muzzled their oxen or donkeys to prevent them from eating instead of working, or simply eating that which he hoped to harvest for himself (cf. Prov 14:4)."[3] Eugene Merrill adds: "The animal is nowhere “brother to the man” in Scripture but always sharply distinguished from humans. Nevertheless, the animal world, like all nature, is part of the divine creation entrusted to humankind as a stewardship. To abuse animal life is to fail to discharge that stewardship, and to fail to show mercy to God's lowest creatures is to open the door to disregard of human life as well."[4]      Moses had previously addressed humanitarian treatment of animals that were used for work (Deut 5:14; 22:1-4, 6-7). Elsewhere, the Bible reveals a theology of animals that reveals God personally cares for the animals He's created (Psa 104:10-29; 147:9; Matt 6:26), and He expects His people to do the same. Solomon states, “A righteous man has regard for the life of his animal, but even the compassion of the wicked is cruel” (Prov 12:10).      The apostle Paul used this verse in Deuteronomy as an analogy for compensating pastors for their work, saying, “The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching. For the Scripture says, ‘You shall not muzzle the ox while he is threshing', and ‘The laborer is worthy of his wages'” (1 Tim 5:17-18; cf., 1 Cor 9:9-10). In this way, believers help support their pastors for the work they do. Such support is honored by God. The Law of Levirate Marriage      Moses then issued the law of levirate marriage, saying, “When brothers live together and one of them dies and has no son, the wife of the deceased shall not be married outside the family to a strange man. Her husband's brother shall go in to her and take her to himself as wife and perform the duty of a husband's brother to her” (Deut 25:5).      Marrying a sister-in-law was forbidden under the Mosaic Law (Lev 18:16). However, Moses here gave an exception in which he directed the brother of the deceased to take his sister-in-law as his wife in order to bring forth a son (child) in his brother's place. Apparently, this practice existed in ancient Israel (Gen 38:6-10), and Moses here codified it as law. The passage assumes 1) the living brother is not married (or at least willing to take a second wife), 2) that the brothers had lived on the same property together (perhaps sharing adjacent land), and 3) his sister-in-law had no children. Some see the heir as being a son only; however, Moses had previously ruled that a daughter could inherit the land (see Num 27:1-11). If the living brother took his sister-in-law to be his wife, then he 1) had a wife for life, 2) he would raise her firstborn under his brother's name, and 3) the firstborn would inherit his brother's property. This was a sacrifice that cost the brother financially, as he would need to raise his biological child until he was an adult, at which time the child would inherit the land. If the surviving brother refused to marry his sister-in-law, and she died childless, then his brother's property would likely become his own. Earl Radmacher states: "The ancients greatly feared having no heirs to carry on the family's name. Furthermore, a widow with no children to take care of her would quickly become a beggar. Taking a brother's widow as a second wife protected her and preserved the name, memory, and interests of the deceased brother. The dead brother would be acknowledged as the legal father of the firstborn son of that marriage. This practice is called levirate marriage, from the Latin word for brother-in-law."[5] Thomas Constable adds: "The Israelites were to practice levirate marriage only in cases where the brothers had lived together (v. 5) and the remaining brother was not already married. Living together meant sharing the same estate, not necessarily residing under the same roof. When another kinsman voluntarily assumed the responsibility of the surviving brother, that brother was apparently under no obligation to marry his sister-in-law (cf. Ruth 4)."[6]      Moses gave the reason for the levirate marriage, saying, “It shall be that the firstborn whom she bears shall assume the name of his dead brother, so that his name will not be blotted out from Israel” (Deut 25:6). The firstborn child would be the biological offspring of the living brother, but would eventually become the legal heir of his deceased brother, thus perpetuating the dead brother's name in Israel.      However, though this was the honorable thing to do, it was not commanded of the living brother. Moses described a scenario in which the living brother refused to perform his levirate duty, saying, “But if the man does not desire to take his brother's wife, then his brother's wife shall go up to the gate to the elders and say, ‘My husband's brother refuses to establish a name for his brother in Israel; he is not willing to perform the duty of a husband's brother to me.” (Deut 25:7). Though Moses does not give a reason why the brother refused to marry his sister-in-law, it could be the brother was motivated by greed to get his deceased brother's property. If so, this would be a violation of the command, “You shall not covet” (Deut 5:21a). Daniel Block states: "The reason why a brother might refuse to marry the widow probably is to be found in a desire for personal gain. If he married the woman and there was a male child, that child, who would legally be the son of the deceased man, would inherit his “father's” property. In the absence of such a child, however, the surviving brother might hope to inherit the property of his deceased brother (Num. 27:9; this would apply only if the widow had no children at all, male or female). If such were the motive, it deserved the reprobation of the community."[7]      However, the widow was not without recourse to persuade her brother-in-law to marry her and to give her a child, as she can take the matter to the elders of the gate of the city and plead her case. Daniel Block writes: "Moses authorizes the bereaved widow to present her complaint before the elders at the town gate (v. 7b). As a legally competent plaintiff, he invites her to present her case before the body responsible for applying Israel's family laws. Having lost her husband, who would otherwise defend her interests, she may appeal to the elders to stand up for her. In addition to authorizing women to take their cases to the elders, he also advises the women on how to present their case."[8]      After the widow made her case, Moses directed the elders, saying, “Then the elders of his city shall summon him and speak to him. And if he persists and says, ‘I do not desire to take her,' then his brother's wife shall come to him in the sight of the elders, and pull his sandal off his foot and spit in his face; and she shall declare, ‘Thus it is done to the man who does not build up his brother's house'” (Deut 25:8-9). Here was social pressure applied to the man to coerce him to perform his levirate duty, which was the selfless act of marrying his deceased brother's widow and raising up a child to carry on his name. However, if the elders of the city could not persuade the man, then the widow was permitted to publicly humiliate him by taking his sandal, spitting in his face, and publicly declaring how the man had failed to behave honorably. Keil and Delitzsch state: "The taking off of the shoe was an ancient custom in Israel, adopted, according to Ruth 4:7, in cases of redemption and exchange, for the purpose of confirming commercial transactions. The usage arose from the fact, that when any one took possession of landed property, he did so by treading upon the soil, and asserting his right of possession by standing upon it in his shoes. In this way the taking off of the shoe and handing it to another became a symbol of the renunciation of a man's position and property. … But the custom was an ignominious one in such a case as this, when the shoe was publicly taken off the foot of the brother-in-law by the widow whom he refused to marry. He was thus deprived of the position which he ought to have occupied in relation to her and to his deceased brother, or to his paternal house; and the disgrace involved in this was still further heightened by the fact that his sister-in-law spat in his face."[9]      Though we cannot be certain, it's likely the taking of the sandal served as a receipt of the transaction in which the widow took possession of her deceased husband's property, albeit without a husband or son to take ultimate inheritance of the land after she died. Daniel Block states: "The action represented a symbolic action of shame, but it also symbolized the transfer of the brother-in-law's rights to the deceased's widow and to that portion of the patrimonial estate that her husband would have received when it was divided. Since the woman would take the sandal home, it would function like a receipt, providing concrete proof of the present legal proceedings (cf. Ruth 4:7–8)."[10]      If this is the case, it could be that when the widow died, the land would return to the brother who refused to execute his levirate duties. However, until then, and throughout his life, the man would bear the public shame of his selfish act. So, Moses stated, “In Israel his name shall be called, ‘The house of him whose sandal is removed'” (Deut 25:10). Here was a legacy of shame that carried on for many years, all because a man would not live honorably and selflessly as God directed. One action can have lasting consequences that can carry on for years. No doubt, his other relatives and children would be marked by the man's selfish actions. We must realize that every moment is an opportunity for integrity. The Example of Ruth      Ruth was married to an Israelite man who died and left her a widow (Ruth 1:1-5). Ruth became a believer in Yahweh and committed herself to caring for Naomi, her mother-in-law (Ruth 1:16-17). After going to Bethlehem with Naomi, Ruth happened to glean from the field of Boaz (providentially), who was a kinsman to her deceased husband (Ruth 2:20), and he was amenable to caring for her (Ruth 2:1-8). Under Naomi's guidance, Ruth came to Boaz as her kinsman redeemer and sought levirate marriage (Ruth 3:1-11). However, being an honorable man who desired to live according to God's law, Boaz informed Ruth there was another man who was a kinsman closer to her (Ruth 3:12), and Boaz was willing to approach the man concerning his duty (Ruth 3:13). When Boaz approached the man at the city gate, he explained the situation concerning their dead relative, Elimelech, and the need to purchase the land for Naomi, who needed the resources (Ruth 4:1-4). However, Boaz also informed his relative that he would need to take Ruth as his wife and to fulfill his levirate duty (Ruth 4:5). Upon hearing this from Boaz, the nearest kinsman declined the offer, fearing it would impact him in such a way so as to jeopardize his own inheritance (Ruth 4:6). Having executed a legal transaction (Ruth 4:7-8), Boaz agreed to purchase the land from Naomi and to take Ruth to be his wife in order to raise up a descendant to inherit the deceased relative's land (Ruth 4:9-10). Boaz' actions were acknowledged and praised by the elders and citizens who witnessed the transaction (Ruth 4:11-12). Boaz and Ruth married and bore children who eventually led to the birth of King David (Ruth 4:13-22), and Jesus the Messiah (Matt 1:5-6, 17).      The marriage of Boaz to Ruth adhered to the law of the levirate marriage, in which Boaz would father a biological son that would eventually not be his son, but the son of his deceased relative, Elimelech. Gary North states: "Boaz became the biggest covenantal somebody in his generation only because he was willing to become a covenantal nobody in the extension of Elimelech's line. The land that he presumably bought from Naomi became the family inheritance in another man's line. Any improvements that he made in this land became another family line's property. By abandoning his own name covenantally, he thereby became the greatest name of his generation, a name that is listed in both of the messianic genealogies in the New Testament (Matt 1:5; Luke 3:32)."[11]     [1] James Bennett Pritchard, ed., The Ancient Near Eastern Texts Relating to the Old Testament, 3rd ed. with Supplement. (Princeton: Princeton University Press, 1969), 175. [2] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 312. [3] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 580. [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 326. [5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 259. [6] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Dt 25:5. [7] Peter C. Craigie, The Book of Deuteronomy, 315. [8] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 583. [9] Carl Friedrich Keil and Franz Delitzsch, Commentary on the Old Testament, vol. 1 (Peabody, MA: Hendrickson, 1996), 954–955. [10] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 583–584. [11] Gary North, Inheritance and Dominion: An Economic Commentary on Deuteronomy; Chapter 62, Levirate Marriage and Family Name, https://www.garynorth.com/freebooks/docs/html/gnde/Chapter62.htm.

In this episode, we learn positive mitzvah #45, which is to perform yibum, or levirate marriage.

What can levirate marriage teach us about ancient Jewish family structures?  Why start Seder Nashim with death? Dvora Weisberg is the Rabbi Aaron D. Panken Professor of Rabbinics, HUC-JIR Rabbinical School Director and Rabbinical Program Director in Los Angeles. She is the author of Levirate Marriage and the Family in Ancient Judaism, which explores the ancient rabbis' understanding of family and familial relationships. Rabbi Dr. Weisberg also teaches frequently in informal settings, including adult education programs in congregations, several summers at the URJ Kallah and sessions for the CCAR and its regional conventions.Special thanks to our executive producer, Adina KarpView a source sheet for this episode here.Keep up with Interleaved on Facebook and Twitter.Music from https://filmmusic.io"Midnight Tale" by Kevin MacLeod (https://incompetech.com)License: CC BY (http://creativecommons.org/licenses/by/4.0/)

This week we will begin learning Masechet Yevamot. We will learn about the mitzvah of Yibum, Levirate Marriage, and who needs to fulfill this mitzvah. The Masechet begins by teaching us who is exempt from Yibum and why. We will learn several fundamental Talmudic principles in this week's review.

1. Seeking- What--2. Seeking- How--3. Seeking- With What Result-

SHOW NOTES:  - All the info you need to START is on our website! Seriously, go there. - Join our PATREON community for bonus perks! - Get your TBR merch - Show credits   FROM TODAY'S PODCAST:  - Matthew 21:33-46 - Matthew 17:24-27 - Article: What is a Levirate Marriage?   SOCIALS: The Bible Recap: Instagram | Facebook | Twitter D-Group: Instagram | Facebook | Twitter TLC: Instagram | Facebook | Twitter   D-GROUP: The Bible Recap is brought to you by D-Group - an international network of discipleship and accountability groups that meet weekly in homes and churches: Find or start one near you today!

The Zohar, the great Kabbalistic work of Rabbi Shimon Bar Yochai, makes a fascinating comment. It states that two great Jewish women, Tamar and Ruth, merited having the Messiah, Mashiach, come through their lineage because they both did kindness with those that had deceased. What did Tamar and Ruth both do that merited them to be the Matriarchs of the lineage of Mashiach? Join me as we explore the inner meaning of this Zohar, as well as other fundamental concepts, such as the role of man in this world and why did G-d create an imperfect world? Happy Listening! Rabbi Moshe thethinkingjew.com To sponsor a podcast or make a tax-deductible donation to support this podcast and DATA of Richardson: https://thethinkingjew.com/support-us/ Feel free to reach out with any questions or feedback: thethinkingjewpodcast@gmail.com Sources: Zohar, Vol. I, 118b, linking Tamar and Ruth with King David and Mashiach - https://www.sefaria.org/Zohar.1.188b.2?lang=bi&with=all&lang2=en Story of Tamar in Genesis Chapter 38 - https://www.sefaria.org/Genesis.38?lang=bi&aliyot=0 Megillah of Ruth - https://www.sefaria.org/Ruth?lang=bi Deuteronomy 25:5-10, discussing the Mitzvah of the Levirate Marriage, Yibum - https://www.sefaria.org/Deuteronomy.25.5?lang=bi&with=all&lang2=en Rabbeinu Bachya, Deuteronomy 25:9, Yibum is a great merit for the soul of the deceased - https://www.sefaria.org/Deuteronomy.25.6?lang=bi&aliyot=0&p2=Rabbeinu_Bahya%2C_Devarim.25.9.4&lang2=bi&w2=all&lang3=en Isaiah 11:9, Mashiach will make G-d known to the world - https://www.sefaria.org/Isaiah.11.9?lang=bi

Kyle Worley is joined by Dr. Dominick Hernández to answer the question, “how does understanding levirate marriage help us understand the story of Judah and Tamar?”Gust Bio:Dr. Hernández currently serves as an assistant professor of Old Testament Interpretation and the Director of the Online Hispanic Program at the Southern Baptist Theological Seminary (Louisville, KY). Helpful Definitions:Levirate Marriage: If a man dies his brother was able to take the man’s wife and have children with his brother's wife to raise up seed for his brother's name. Levir: Latin word for “husband's brother”Resources Mentioned in This Episode:Genesis 38, Deuteronomy 25:5-10“Proverbs Pathways to Wisdom” by Dominick HernándezSponsors:To learn more about the Southern Seminary PhD mentioned in this podcast, please click this link.Follow Us:Twitter | Instagram | Facebook | WebsiteSupport Knowing Faith and Become a Patron:patreon.com/knowingfaith

Mitzvah 45 And 46

Can you explain to me what levirate marriage is? The post Levirate Marriage – FAQ appeared first on Messianic Apologetics.

Today's (lengthy) episode deals with the setting of Ruth and what is probably going on behind the scenes. We discuss whether or not the levirate …

Boaz has obtained the right to redeem Naomi's property and to take Ruth as a wife, formally sealing the deal with an interesting sign and in front of the elders of the city.

Boaz approached a closer relative about being a redeemer and he accepted, but he didn't know what all that entailed! Today we see Boaz tactfully handle this as he solidifies his future with Ruth.

Psalm 128 Hymn Evening and Morning  LSB 726 Scripture Reading    Deuteronomy 25:5-10 Canticle  The Benedictus LSB 226 Hymn  Now the Light Has Gone Away    LSB 887

The Faithfulness of Ruth, of Boaz, of God Fr. John Wallace October 27, 2019   Today we’re going to look at the Book of Ruth. At its core it’s a beautiful story of redemption. And in it we encounter Amazing Faithfulness! The Faithfulness of Ruth. The Faithfulness of Boaz. And the Faithfulness of God. The book of Ruth takes place at a dark time in Israel’s history. It’s near the end of the time of the Judges. A time marked by lawlessness, by war, and by famine. A time in which the people allowed their hearts to wander far from God. In fact, the last few chapters of the Book of Judges end with this refrain: “In those days there was no king in Israel; all the people did what was right in their own eyes.” It was a time that needed hope! That needed people of faith to do the right thing! It was a time that needed God. Ruth in a way is like an Abraham figure. In Genesis 15 it was Abraham’s faith in God - his belief - his trust - that was counted as righteousness. If you remember, Abraham was called out of the Land of Ur - to leave his home and his family and his land - to follow God and begin a new age of faithfulness to him. And Ruth is also called out of her own land - the land of Moab. And she leaves her home and her family and through an act of faith begins a new chapter for the people of Israel. But why was this story recorded about a Moabite widow? What makes her story so special? Why are we talking about her faithfulness 2,500 years later? We find out in the last chapter of the Book that Ruth was the Mother of Obed - who was the father of Jesse - who was the father of David - who became Israel’s greatest king. And the Gospel of Matthew starts like this - “This is the genealogy of Jesus the Messiah the son of David, the son of Abraham.” And Matthew lists Ruth as one of Jesus’s ancestors. Which means Ruth the Moabite - is the great, great, great - (29 greats) grandmother of Jesus. OK - So let’s look at Ruth’s Faithfulness. Then Boaz’s faithfulness. And finally - God’s faithfulness. First - Ruth’s faithfulness. The story starts with hardship. It’s a time of famine in Bethlehem. So Naomi (who will become Ruth’s mother-in-law) moves with her family to Moab - a sworn enemy of Israel - to try to make a life there. When they get there, Naomi’s husband, Elimelech, dies. Then her sons get married to some Moabite women. One marries a woman named Orpah, and the other marries Ruth. But then her sons also die - leaving Naomi widowed - without a husband and without her sons - in a foreign land. When she hears that God has blessed her homeland with rain and a harvest - she decides to return to Bethlehem. Better to be a widow in your hometown than to be a widow in the land of your enemy! And she tells her daughters-in-law to stay in Moab, return to their father’s houses where they will be cared for - and find husbands for themselves among their own people. But Ruth refuses to leave Naomi and speaks some of the most beautiful and faithful words in all of Scripture. She says: Don’t tell me to leave you! 16 … Where you go, I will go; where you lodge, I will lodge; your people shall be my people, and your God my God. Isn’t that beautiful?! That’s Ruth’s faithfulness. She wants to remain with Naomi. She wants to serve Naomi’s God. No matter what it costs! She’s going to leave everything she has known, her family, her homeland, her everything - to make Naomi’s people her own people. And Naomi’s God - her God. And you know what? God can use that kind of faithfulness! And he does! And so Ruth comes with Naomi to Bethlehem. And when they get there, Ruth tells Naomi - “let me go into the fields to glean - so we can have food.” Back then, in Israel there was a law about gleaning. It was the law that landowners couldn’t harvest everything from their land. They had to leave gleanings for the poor. It was how the poor were cared for at the time. They could go in after the harvesters and collect whatever had fallen or wasn’t harvested. That’s what Ruth wanted to do. And so she did. And the field she began to glean in happened to belong to a man named Boaz - a relative of Elimelech - Naomi’s husband who had died. Let me read this from chapter 2 2 And Ruth the Moabite said to Naomi, “Let me go to the field and glean among the ears of grain, behind someone in whose sight I may find favor.” She said to her, “Go, my daughter.” 3 So she went. She came and gleaned in the field behind the reapers. As it happened, she came to the part of the field belonging to Boaz, who was of the family of Elimelech. 4 Just then Boaz came from Bethlehem. He said to the reapers, “The Lord be with you.” They answered, “The Lord bless you.” 5 Then Boaz said to his servant who was in charge of the reapers, “Who is this young woman?” 6 The servant answered, “She is the Moabite who came back with Naomi from the country of Moab. 7 She said, ‘Please, let me glean and gather among the sheaves behind the reapers.’ So she came, and she has been on her feet from early this morning until now, without resting even for a moment.” We learn several things here: One: Boaz was a close relative of Elimelech - Naomi’s late husband. And he was wealthy. We also learn that he’s an honorable and faithful man. When he got to the field he greeted the workers: The Lord be with you! and they replied - The Lord bless you. Ruth has found herself in the field of a good man. And the last thing we learn is that Ruth is a hard worker. She worked and gleaned in the field all day - without taking a break. Listen to what happens next: 8 Then Boaz said to Ruth, “Now listen, my daughter, do not go to glean in another field or leave this one, but keep close to my young women. 9 Keep your eyes on the field that is being reaped, and follow behind them. I have ordered the young men not to bother you. If you get thirsty, go to the vessels and drink from what the young men have drawn.” 10 Then she fell prostrate, with her face to the ground, and said to him, “Why have I found favor in your sight, that you should take notice of me, when I am a foreigner?” 11 But Boaz answered her, “All that you have done for your mother-in-law since the death of your husband has been fully told me, and how you left your father and mother and your native land and came to a people that you did not know before. 12 May the Lord reward you for your deeds, and may you have a full reward from the Lord, the God of Israel, under whose wings you have come for refuge!” I love that. Boaz is so impressed by Ruth’s faithfulness to Naomi and he wants to protect her. And he prays that she will be rewarded by the Lord, the God of Israel - under whose wings she has come for refuge! When she comes home that night with her gleanings, Naomi is amazed by how much she has brought. And she asks, “who’s land were you gleaning in” When Ruth says that she was gleaning in Boaz’s land - and that Boaz had been kind to her, Naomi rejoices! Boaz is a relative! And a good man! And best of all - He can act as a redeemer for them! Let me explain what it meant to be a Redeemer in Israel. Redemption was a beautiful thing! And Redemption had a very specific meaning. To redeem something meant to buy it back! You could redeem a piece of property or a field that had fallen into the hands of another family. Or you could redeem (or buy) a family member to get them out of prison or out of slavery. Sometimes families would lose their property. Maybe they fell on hard times. And so they’d have to sell it to pay debts. Or maybe they didn’t have land - so they had to sell themselves into servitude for a set amount of time - or until the debt was paid. Property, or people, in that condition could be redeemed. But that’s not the beautiful thing about redemption. The beautiful thing is who was able to perform the redemptions… Who was able to act as redeemer! The laws about the redeemers were very clear in Old Testament times. In Israel there was something called a go-el, a Kinsman-Redeemer. And In order to be able to redeem a field, or a person who is in prison or in indentured service, you had to be a relative. You had to be family. And not just any family, but close family. The Go-el (the kinsman-redeemer) had to be the nearest relative. And the reason is - The whole idea was to keep the family land in the family! If someone else bought the land - They were just buying it for themselves. But if the Go-el - the nearest relative redeemed it - it kept the land in the family. And it turned out that Boaz was a close relative of Elimelech - and so he could be the redeemer - to buy back Elimelech’s land - and provide for Naomi and Ruth. When Naomi realized all of this - she rejoiced! God was showing them favor! And she told Ruth that she should propose to Boaz. Because that was the other thing about redeeming the land. If Boaz redeemed the land - because the heir to the land was dead (Naomi’s son / Ruth’s husband) he would also have to marry Ruth - the heir’s widow. So she could have a son who could inherit the land. and keep it in the family. That was another law at the time called Levirate Marriage. It was about preserving the lineage of a close relative that had passed away. But here’s the thing - when Ruth asked Boaz to act as redeemer - this is what she said to him: she said “spread your cloak over your servant, for you are go-el.” She was asking him to protect her, to cover her with his cloak, to be the redeemer of their family, and to make her his wife. And he gladly agreed. He had noticed her. She had been kind to him. And he saw how she had been gracious to Naomi. And even though she was a foreigner in his field - in his eyes, she was a treasure. But there was one problem - there was another who was closer in relation to Elimelech - so before Boaz could act as redeemer, he had to give this other man the option to do so. But when the other man found out that he would have to marry Ruth, the moabite, he refused. So Boaz was free as the nearest willing relative to act as Go-el and to redeem Naomi’s land. And as kinsman-redeemer, he also got a bride named Ruth. And soon she gave birth to a son, named Obed. The father of Jesse, the father of David. That’s Boaz’s faithfulness. And all of that is beautiful! But what’s even more beautiful - is God’s faithfulness. So let’s go all the way back to the Exodus when God is promising to save his people from Egypt. Listen to this from Chapter 6 2 God spoke to Moses and said to him, I am the LORD. 3 I appeared to Abraham, to Isaac, and to Jacob… and I established my covenant with them to give them the land of Canaan, the land in which they lived as sojourners. 5 Moreover, I have heard the groaning of the people of Israel whom the Egyptians hold as slaves, and I have remembered my covenant. 6 Say therefore to the people of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from slavery to them, and I will redeem you with an outstretched arm and with great acts of judgment. 7 And I will take you to be my people, and I will be your God, and you shall know that I am the LORD your God, who has brought you out from under the burdens of the Egyptians. “I will redeem you with an outstretched arm and I will take you to be my people, and I will be your God.” You know what God was saying? He said - I will redeem you. I will be your Go-el. I will be your redeemer. And remember - The Go-el had to be the nearest relative! And God says to Moses - I want to be your Go-el! In Matthew 13 Jesus tells his disciples that 44 “The kingdom of heaven is like treasure hidden in a field, which a man found and covered; and then in his joy went and sold all he had and bought that field.” I used to think that that was about us selling everything we have in order to get the kingdom of heaven. And it might be! And if it is the kingdom of heaven is totally worth it! We absolutely should sell everything we have to buy the field and get the treasure that is the kingdom of heaven. It’s totally worth it! But now I’m not sure that’s what it is anymore! What if instead - the man who found a treasure in a field - is Jesus? Like Boaz who found Ruth in a field. And what if the treasure in the field is us? And what if the man covered the treasure to protect it? Just like Boaz covered Ruth to protect her with his cloak? And what if the man in his joy sold all he had, and gave up everything so he could buy the field like Boaz bought and redeemed Naomi’s field? And what if buying the field / redeeming the world meant - like Boaz - that he could marry his bride? 44 “The kingdom of heaven is like treasure hidden in a field, which a man found and covered; and then in his joy went and sold all he had and bought that field.” What if the treasure is us and the field is the world. And the man is Jesus who in his joy gave up everything and bought that field? Some commentators say that the Scroll in Revelation 5 - the one with the seven seals - the one that only Jesus, the Lamb of God, was worthy to open - some commentators say that it contains the unfolding of all of history. Other commentators say it’s the deed to all creation. Like a deed to a piece of land - or a field - in need of redemption. We don’t know for sure! But we do know that only Jesus was worthy. Only Jesus was able to break the seal and open the scroll. And we also know that Only Jesus could be our go-el. Only Jesus - who was both God and Man - could pay the price to redeem the world and marry his treasured bride! Listen to this from Revelation, Chapter 5. No one was found worthy to open the scroll. Only Jesus, the Lion of the tribe of Judah was worthy. And then it says: 6 Then I saw between the throne and the four living creatures and among the elders a Lamb standing as if it had been slain… 7 And He went and took the scroll from the right hand of the one who was seated on the throne. 8 When he had taken the scroll, the four living creatures and the twenty-four elders fell before the Lamb, each holding a harp and golden bowls full of incense, which are the prayers of the saints. 9 And They sang a new song, saying, “You are worthy to take the scroll and to open its seals, for you were slain (and listen:) and by your blood you redeemed for God people from every tribe and language and people and nation; 10 and you have made them to be a kingdom and priests serving our God, and they will reign on earth.” Why was he worthy to break the seals and open the scroll? Because he was our Go-el! Because he paid the price of redemption. Because he redeemed us by his blood. That’s the faithfulness of God. Back in Genesis God promised Moses that he would redeem his people. That he would do what only our nearest relative could do. And so when the time was right he came as one of us. And became a full member of the human family - became our nearest relative - so he could be our Go-el! And he was Born - the Son of Mary, the Son of David, the Son of Ruth and Boaz, the Son of Abraham, the Son of God. And he paid the price of redemption with his blood on the cross. Thanks be to God! Thanks be to God for his faithfulness, for the faithfulness of Ruth and Boaz. And for the faithfulness of his Son Jesus - our Savior and our Redeemer. Amen.

In this episode we continue our study in the fascinating book of Ruth, learning a bit more of the back story and some of the motivation of why Orpah and Ruth might have wanted to accompany Naomi back to Bethlehem.

Ruth 4 gets into the weeds of redemption and marriage in ancient Israel. But there's a message for us: Boaz sees hope in the future, rather than in the past. He works to help Ruth, a foreign woman without status. How do we express the hope that Jesus gives us that we can build the sovereign realm of God together?

Have you ever read the book of Ruth?  Though it’s only four chapters, it contains timeless truths that can help us today.  Our culture puts an incredible amount of pressure on spouses to never change, be perfectly compatible, and fulfill our deepest longings that it’s no wonder that singles often can’t seem to find the Read more about 134 Finding the Love of Your Life (Book of Ruth)[…]

For the only time in the book of Ruth, main characters Naomi and Ruth are nowhere to be seen, but their redemption is the main point. Boaz is redeeming them through the Law. It reminds us of another Redeemer...

There is no demographic characteristic, be it race, ethnic background, or national origin, that can separate a believer from God.

Love is something that everyone wishes to experience, but what is true love? Join us as we examine pictures of love from Ruth chapter 3.

God does not give us His Divinely inspired Word to condemn others, but to show them the error of their ways so that they might be saved. But we forget and allow our arrogance to lead us away from Christ and from personal purity into the judgment of others because it is far easier and more satisfying to point out the sins of others than to look at our own.

In Heaven, God will wipe away all tears. Man will not have an emotional deficiency because in Heaven, there is no more death, sorrow, crying or pain, for the former things have passed away. Heaven is a different environment. We will not only be responsible; we will also be in control, as was Jesus.