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Ruth the Moabitess

Ruth the Moabitess
Excerpt


‎Ruth’s story is cast against the backdrop of an ancient patriarchal culture, where a woman’s identity and security depended on her relationships with men (especially her father and/or husband). Her value as a wife and contributor to society was measured by counting her sons. Under these cultural standards, it is puzzling that a Gentile outsider like Ruth—who for most of the story is widowed, childless, and barren—became a luminary of biblical history. Yet she is unquestionably one of the most significant women in the Bible.

‎Ruth’s story forms a historical and theological bridge from the era of the judges (Ruth 1:1), when the people of Israel did evil in God’s sight (Judg 2:10–19), to Israel’s monarchy. In contrast to Israel’s unfaithfulness to God, Ruth embodies the courageous, sacrificial character that God’s image bearers are supposed to possess. …


Barry, John D. et al. Faithlife Study Bible. Bellingham, WA: Logos Bible Software, 2012. Print.

Jesus Quotes the Proverb to the People

Jesus Quotes the Proverb to the People
Excerpt


In response, Jesus assaulted their “acceptance” of him: “Jesus said to them,‘Surely you will quote this proverb to me: “Physician, heal yourself! Do here inyour home town what we have heard that you did in Capernaum.” I tell youthe truth,’ he continued, ‘no prophet is accepted in his home town’ ” (vv. 23,24). Jesus said exactly what the pious worshipers, the good people of Nazareth, were thinking. “If he’s a prophet, I’m Isaiah! How about a few tricks? It’s not to much to ask of a real prophet. Blind? Poor? Prisoners? Oppressed? Who does he think he is?”

The fact is, they already had enough evidence to believe in him—the objective evidence of the miracles in Capernaum Jesus had alluded to. All Galilee, which was only twenty-five by forty miles, was talking about what had happened. Their difficulty in accepting him did not come from the lack of objective evidence. As David Gooding writes:


Hughes, R. Kent. Luke: That You May Know the Truth. Wh…

Christian Symbol, Philippi

Christian Symbol, Philippi ‎ A Christian symbol scratched in paving stone at Philippi—viewed as multiple crosses or a combination of all the Greek letters in “Ichthys,” a Greek acronym denoting “Jesus Christ, God’s Son, Savior.”

Abu Hummus, possible Tishbe

Abu Hummus, possible Tishbe ‎Abu Hummus, possible Tishbe, from north

Seventy Times Seven

Seventy Times Seven
Excerpt


It was a settled rule of Rabbinism that forgiveness should not be extended more than three times. Even so, the practice was terribly different. The Talmud relates, without blame, the conduct of a rabbi who would not forgive a very small slight of his dignity, though asked by the offender for thirteen successive years, and that on the day of atonement; the reason being that the offended rabbi had learned by a dream that his offending brother would attain the highest dignity; whereupon he feigned himself irreconcilable, to force the other to migrate from Palestine to Babylon, where, unenvied by him, he might occupy the chief place (Edersheim). It must, therefore, have seemed to Peter a stretch of charity to extend forgiveness from three to seven times. Christ is not specifying a number of times greater than the limit of seven. He means that there is to be no limit. “Forgiveness is qualitative, notquantitative.” More


Vincent, Marvin Richardson. Word Studies in th…

The Nilometer

The Nilometer ‎ The often repeated saying that, “Egypt is the gift of the Nile,” is really true. But for the bounteous gifts bestowed by this river Nile what is now a garden of fertility would be a wilderness of rock or sand. The rains falling in the mountains among which the Nile has its sources, occasion the annual inundation, which begins about the end of June and reaches its highest point at the end of September. It then gradually subsides, and by the end of January the country begins again to dry up. By the inundation a thin coat of mud or slime not more than the twentieth of an inch in thickness is everywhere left after its subsidence. At its height the natives stay in their houses on the highest lands, travel on the dikes or swim across from point to point. When it subsides the farmer makes haste to scatter his seed on the oozy, half-liquid mud. He literally “sows his bread upon the waters.” Thus it requires neither plow nor harrow. Pigs and goats tread it into the land thus c…

Gordon’s Calvary rocky escarpment

Gordon’s Calvary rocky escarpment

Connect the Testaments

February 3: Wisdom Can Quickly Become Folly
Exodus 7–8; John 1:35–51; Song of Solomon 1:8–14

What we need to hear and what we want to hear are rarely the same thing. Leaders who encourage honesty, allow for errors, and establish an environment of trust usually hear what they need to hear. A dictator, on the other hand, will never learn what they really need to know. People shield them or stay away from them; an environment of fear is only destructive. It’s with this point in mind that the story of Moses, Aaron, and Pharaoh becomes even more intriguing.
Pharaoh surrounded himself with people who would tell him what he wanted to hear (Exod 7:22), not what he needed to hear: “You’re oppressing the Hebrew people and they will rise up against you. And furthermore, we’re afraid of their God and we can’t really do what He can do. We’re small-time dark magic; their God is the big time.” Instead of speaking this truth, Pharaoh’s advisers went on pretending and conjuring up cheap tricks.
Plague …

Chambers, Oswald. My Utmost for His Highest

February 3rd
The recognized ban of relationship


We are made as the filth of the world. 1 Cor. 4:9–13 .

These words are not an exaggeration. The reason they are not true of us who call ourselves ministers of the gospel is not that Paul forgot the exact truth in using them, but that we have too many discreet affinities to allow ourselves to be made refuse. “Filling up that which is behind of the afflictions of Christ” is not an evidence of sanctification, but of being “separated unto the gospel.”
“Think it not strange concerning the fiery trial which is to try you,” says Peter. If we do think it strange concerning the things we meet with, it is because we are craven-hearted. We have discreet affinities that keep us out of the mire—‘I won’t stoop; I won’t bend.’ You do not need to, you can be saved by the skin of your teeth if you like; you can refuse to let God count you as one separated unto the gospel. Or you may say—‘I do not care if I am treated as the offscouring of the earth as l…

Spurgeon, Charles H. Morning and Evening: Daily Readings

Morning, February 3      Go To Evening Reading
         “Therefore, brethren, we are debtors.”           — Romans 8:12
As God’s creatures, we are all debtors to him: to obey him with all our body, and soul, and strength. Having broken his commandments, as we all have, we are debtors to his justice, and we owe to him a vast amount which we are not able to pay. But of the Christian it can be said that he does not owe God’s justice anything, for Christ has paid the debt his people owed; for this reason the believer owes the more to love. I am a debtor to God’s grace and forgiving mercy; but I am no debtor to his justice, for he will never accuse me of a debt already paid. Christ said, “It is finished!” and by that he meant, that whatever his people owed was wiped away for ever from the book of remembrance. Christ, to the uttermost, has satisfied divine justice; the account is settled; the handwriting is nailed to the cross; the receipt is given, and we are debtors to God’s justice no lon…

Thoughts for the Quiet Hour

February 3

  Love not the world
        1 John 2:15
Love it not, and yet love it. Love it with the love of Him who gave His Son to die for it. Love it with the love of Him who shed His blood for it. Love it with the love of angels who rejoice in its conversion. Love it to do it good, giving your tears to its sufferings, your pity to its sorrows, your wealth to its wants, your prayers to its miseries, and to its fields of charity, and philanthropy, and Christian piety, your powers and hours of labor. You cannot live without affecting it, or being affected by it. You will make the world better, or it will make you worse.
God help you by His grace and Holy Spirit so to live in the world as to live above it, and look beyond it; and so to love it that when you leave it, you may leave it better than you found it.

Guthrie

Hardman, Samuel G., and Dwight Lyman Moody. Thoughts for the Quiet Hour. Willow Grove, PA: Woodlawn Electronic Publishing, 1997. Print.