“For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat to offer” (Heb. 8:3).

The writer is making a great case for the priesthood of Christ in the need to offer sacrifices.  Such was a major work of the priests under the law and it is equally true of the Christian’s high priest: Jesus Christ.  There are several things that the Bible states that Jesus sacrificed in order for man to have all spiritual blessings in Christ (cf. Eph. 1:3).  Appreciating what he sacrificed should cause the saved to love him more and give to everything he would ask.  Consider three of his sacrifices.

1. His Lofty Place in Heaven. The Holy Spirit through Paul stated, “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich” (2 Cor. 8:9).  Jesus often stated that he came from heaven to do the will of the Father.  John recorded as Jesus said to Nicodemus, “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven” (John 3:13).  Again, Jesus said of himself, “For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38).  Jesus left the very place where all Christians seek to go.  Surely, such a sacrifice for man should be appreciated.
2. His Lordly Position to be Served. Paul wrote to the Philippians concerning Jesus, “Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men” (Phil. 2:6-7).  Jesus not only left heaven, he came to earth to serve, not to be served.  Jesus said to his apostles, “And whosoever will be chief among you, let him be your servant: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matt. 20:27-28).  He whom God would tell the angels to worship (cf. Heb. 1:6) lived a life of servitude that man might have the proper example to live his own life and see how great a sacrifice Jesus would give in his life and death.  Jesus deserved in life all the adoration that the Son of God could receive.  Nevertheless, Jesus gave up such a position to humbly do the will of God.  Here is the model for all Christians today and forever.
3. His Life’s Blood on the Cross for Sin. While Jesus sacrificed his place in heaven and his position to serve, man would still be lost if Jesus had not made the ultimate sacrifice.  This is exactly what the book of Hebrews addresses when it comes to Jesus and his priesthood.  It is written, “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing in many sons unto glory, to make the captain of their salvation perfect through sufferings” (Heb. 2:9-10).  Again, “But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (Heb. 9:11-12).  His life was “better sacrifices” (Heb. 9:23-25).  Understanding what he sacrificed is essential for a proper life response to the service of God.

Jimmy Clark

“Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal? Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent and turn yourselves from all your transgressions; so iniquity shall not be your ruin” (Eze. 18:29-30).

Ezekiel was told of a people who saw themselves as victims.  They used the proverb, ”The fathers have eaten sour grapes, and the children’s teeth are set on edge” (Eze. 18:2).  In other words, the blame was put on the previous generation while the next generation claimed innocence claiming unfair treatment.  The eighteenth chapter of Ezekiel is a classic explanation of how the Lord deals with sin and righteousness.  Consider the three aspects of God’s righteous ways.

1. Treatment of the Righteous. The first example is that of a person who strives to follow the will of God.  Ezekiel wrote, “But if a man be just, and do that which is lawful and right, . . . Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord God” (Eze. 18:5-9).  While doing what is lawful and right does not mean sinless perfection in that he would be walking in the statutes that would involve sacrifices for sin, he would not be practicing the sinfulness outlined in verses six through eight.  In other words, he would be seeking to walk in the light of God’s revelation.  This would be illustrated by Abel, Enoch, Noah, Abraham, etc. (cf. Heb. 11:2ff).  Ezekiel further illustrated a righteous one in a son who saw his father’s sins “and considereth, and doeth not such like” (Eze. 18:14).  Since the son refused to follow the wickedness of his father’s ways and “hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live” (Eze. 18:17).  Therefore, following God’s righteous laws brought blessing, not a curse.
2. Treatment of the Rebellious. Ezekiel follows the example of a righteous father with a rebellious son (cf. Eze. 18:10-13).  Though the father practiced the will of the Lord, the son would not benefit such blessings if he did not personally follow the same course.  It is clearly stated, “he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him” (Eze. 18:13).  Following up with a son that sees the father’s wickedness and does not walk in such ways, there is still the emphasis that the father who would not turn from his wickedness “lo, even he shall die in his iniquity” (Eze. 18:18).  Therefore, personal sin brings personal judgment (cf. Eze. 18:20).
3. Treatment of the Repentant.  The heart of the message of chapter eighteen is in the emphasis on the need for repentance.  If the wicked would turn from his sins and keep the statutes and what is lawful and right, then “he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live” (Eze. 18:21-22).  Note also if a righteous one turns from righteousness and pursues wickedness, he shall die (cf. Eze. 18:24).  God’s righteous way is clearly set forth to bless the pursuit of obedience and to punish the way of the wicked who will not repent.  While sin must be punished where not repented, God does not desire to punish (cf. Eze. 18:31-32).                                                        

Jimmy Clark

“My tears have been my meat day and night, while they continually say unto me, Where is thy God?” (Ps. 42:3). 

“As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?” (Ps. 42:10).

Psalm 42 is a song of great emotion.  It addresses the deep longing to “come and appear before God” (Ps. 42:2).  It addresses the deep yearning of the soul for the only one who can satisfy; namely, God (cf. Ps. 42:1).  The soul of the psalmist is suffering from the oppression of the enemy (cf. Ps. 42:9).  The enemy is cutting deep “as with a sword in my bones” (Ps. 42:10) with words that challenge the very faith of the faithful.  The question of “where is thy God” (Ps. 42:3, 10) does not cause the faithful to lose his faith but only to know that God will answer in the proper time.  Consider three types of people who would ask such a question to the faithful.

1. The Question of the Skeptic. Skepticism is the philosophy that holds to doubt even in the face of evidence.  The Pharaoh of Egypt who would not let Israel go until his nation was almost destroyed is a prime example of this kind of thinking.  When Moses first approached Pharaoh about letting Israel go, Pharaoh stated, “Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go” (Ex. 5:2).  Such would change in a matter of time (cf. Ex. 12:31) only to bring about more destruction to his army in the Red Sea.  The agnostic and atheistic circles of today would easily fit into the thinking of such a questioning Pharaoh.
2. The Question of the Scoffer. The psalms and the prophets are filled with the question of “where is thy God?”  It is written, “We are become a reproach to our neighbours, a scorn and derision to them that are round about us” (Ps. 79:4).  Then follows these words, “Wherefore should the heathen say, Where is their God? let him be known among the heathen in our sight by the revenging of the blood of thy servants which is shed” (Ps. 79:10).  Read also Psalm 115:1-3; Joel 2:17; Micah 7:10 in their contexts.  Peter wrote of some like unto these, where he wrote, “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation” (2 Peter 3:3-4).  Scoffing is a low form of indirectly criticizing God while challenging God’s people.
3. The Question of the Simple. Here is the bottom line of skepticism and scoffing: ignorance.  Ignorance coupled with impatience causes one to ask questions that are foolish in nature.  Sometimes people ask where God is when human suffering arises.  Sometimes people ask where God is when they do not get what they ask for from God.  Sometimes people ask where God is when they are looking for a “sign” as to what direction to go.  When Jesus was hanging on the cross, God was in heaven ready to care for his life in the resurrection.  When Jesus was hungry in the wilderness, God was in heaven ready to send angels to minister to his needs after the temptation by Satan (cf. Matt. 4:11).  The more one has an overview of the scope of the Bible concerning God, the more confident one is in knowing that God does not leave nor forsake (cf. Heb. 13:5).

Jimmy Clark

“And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of my years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage” (Gen. 47:9).

The word here translated “pilgrimage” is from a term meaning to sojourn.  It denotes that there are things about life that are kept in proper perspective.  A pilgrimage involves a beginning and an ending destination in a place that is not home.  Consider three thoughts about this pilgrim life.

1. Each Day is a Step. Jacob spoke of “the days of the years of my pilgrimage” and “the days of the years of the life of my fathers in the days of their pilgrimage” (Gen. 47:9).  Hence, each day in a life is a step on this pilgrim journey.  The Bible often uses the metaphor of walking to describe living one’s life.  It is written in the Psalms, “Blessed are the undefiled in the way, who walk in the law of the Lord” (Ps. 119:1).  Paul wrote, “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called” (Eph. 4:1).  John wrote, “If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7).  As each step leads to the end of the journey then each day leads to the end of the pilgrimage.
2. Every Difficulty is viewed with the End in Mind. Jacob continued to say, “few and evil have the days of my years of my life been” (Gen. 47:9).  Truly, the faithful know that the path of their life is described as “strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matt. 7:14).  Peter wrote to Christians who were suffering for righteousness’ sake, “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation” (1 Peter 2:11-12).  Paul wrote of the Christian walk, “Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: (For we walk by faith, not by sight:)” (2 Cor. 5:6-7).  The end of the pilgrimage makes all the struggle worth it.
3. Eternal Destination for the Faithful is Heaven. While there are thousands of people who have walked earthly pilgrimages to specific geographical locations, there is but one destination for the pilgrimage of the faithful.  “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth” (Heb. 11:13).  This point closes with the words, “But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city” (Heb. 11:16).  This life is temporary like a pilgrimage and leads to the great resting place of the soul: heaven.  Being strangers and pilgrims here leads the faithful to long to be in that eternal rest (cf. Heb. 4:9, 11).

Jimmy Clark

“And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself” (Luke 24:27).

Jesus showed here by using the scriptures from Moses on down through the history of the prophets that there were inspired statements that foretold of his coming and his work.  When one begins reading the Bible starting at Moses (as people often start in Genesis in the New Year to read the Bible through in a year) he finds that there are some fundamental things to be seen as background material to an entire year’s reading of the Bible.  Consider three things found to be important from the book of Genesis.

1. Material World’s Origin. Genesis chapters one and two give answer to some basis questions that men ask.  Some of these questions are “Where did the universe come from?”, “What is the place of mankind in the world?”, etc. The very first passage addresses the questions of time, cause, force, space and matter.  “In the beginning God created the heaven and the earth” (Gen. 1:1).  The first three days give the habitations for the next three days created objects.  The mind of intelligence is clearly at work here.  It is stated in the Psalms, “By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth. He gathered the waters of the sea together as an heap: he layeth up the depth in storehouses. Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast” (Ps. 33:6-9).  All of nature seen through special revelation of the Bible declares the glory of God (cf. Ps. 19).
2. Man’s Free Moral Agency. The nature of man is clearly declared in the book of Genesis.  Mankind is made in the image of God (cf. Gen. 1:26-27).  The dual nature of man is clearly manifested in that the body was formed from the dust and became a living being (cf. Gen. 2:9).  Jesus gave testimony to the dual nature of man when he said, “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell” (Matt. 10:28).  God also gave man the right to choose his own course of living.  Moses also wrote concerning man, “And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Gen. 2:16-17).  The sovereignty of God did not mean that man had to choose the will of God.  Man is given the power to choose.  God’s love and the loyalty to him would not be forced.
3. Manifestation of the Problem of Sin.  The third chapter of Genesis shows how sin came into the world.  “Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?” (Gen. 3:1).  Here is the agency of Satan deceiving the woman to entice her to eat what was forbidden (cf. Gen. 3:2-6).  Sin truly comes as James wrote, “But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death” (James 1:14-15).  The record of Genesis shows those words to be historically true.  Genesis is fundamental to Bible study.  

Jimmy Clark

“And the whole earth was of one language, and of one speech. . . . And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city” (Gen. 11:1, 6-8).

The divine record of the confusing of the languages due to the purpose of building a city and a tower for making “a name” (Gen. 11:4) for themselves shows some interesting details about the power of a common language.  The principles of this power can be seen in the importance of knowing the word of God and the blessings from it.  Consider three principles of this power.

1. The Power of Understanding. The text specifically states concerning the confounding of the languages that its purpose was that “they may not understand one another’s speech” (Gen. 11:7).  Understanding is an essential product of a common language.  If one cannot understand what another is saying, then confusion arises and no edification.  Moses wrote concerning the curses that would befall the nation if it disobeyed the Lord, “The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand;” (Deut. 28:49).  The nation of Israel would be held captive by more than the power of military might.  They would be held captive by the power of a lack of understanding of what is being said around them.  Anyone who has ever visited a place whose language is not his own native language knows how helpless one becomes if he does not know the language.
2. The Power of Unity. Having one language and one speech (cf. Gen. 11:1) was a means toward the unity of the people.  Moses wrote of the Lord’s word, “Behold, the people is one, and they have all one language” (Gen. 11:6).  Unity was achieved from understanding and conforming to that understanding.  Consider the words of Paul about unity.  “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:10).  While Paul is not specifically addressing a common language like Greek, English, etc., he is addressing the importance of a common communication that produces and maintains unity.  Hence, the principle of holding to division of teachings can never produce a unity of people.
3. The Power of Utility.  A common language was a tool that made useful the activities of men.  Moses again wrote, “this they begin to do: and now nothing will be restrained from them, which they have imagined to do” (Gen. 11:6).  Clear communication produces a utilitarian effect.  Consider how frustrating it is when a project is hindered by poor or ineffective communication.  The construction of the city and tower ended with the scattering of the people to regions where they would hold to their own language.  The miraculous power of speaking in the different tongues or languages brought about the understanding and unity of converts (cf. Acts 2:8-41).  All languages become spirituality useful when in the one faith (cf. Eph. 4:5).

Jimmy Clark

“Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom” (Prov. 18:1, KJV).

Another translation gives the wording, “He that separateth himself seeketh his own desire, and rageth against all sound wisdom” (Prov. 18:1, ASV).  In addition, another translation gives the wording, “Whoever isolates himself seeks his own desire; he breaks out against all sound judgment” (Prov. 18:1, ESV).  It should be seen from this that the translation is difficult.  Even commentaries differ on whether the passage is teaching a good principle like separating oneself from the world to seek the wisdom from God or is the passage teaching a bad principle like being aloof from God believing that he is smarter than the wisdom of God.  When looking into the Hebrew text, the first word of the verse centers on desire.  This same word is found in Genesis 3:6 with reference to how the woman desired the fruit of the tree of the knowledge of good and evil.  Therefore, it appears that Proverbs 18:1 is indicating a prohibitive thought and not a pleasing one.  Seeking to make oneself what he is not is a danger among men throughout time.  Presumptuous pride personified in elitism is unbiblical and ugly to the core.  Consider three matters that hold true with this selfish ambition.

1. Self-absorbed. The very next passage in Proverbs 18 states, “A fool hath no delight in understanding, but that his heart may discover itself” (Prov. 18:2).  Another translation states, “A fool hath no delight in understanding, but only that his heart may reveal itself” (Prov. 18:2, ASV).  There is no question that this passage is destructive in its import.  The self-confident fool cares nothing for true understanding.  He only delights to tell anyone who would listen all that he knows.  He himself is his greatest topic of discussion.  He would fit well in the “me-generation.”  The whole world revolves around him and his feelings, wishes, thinking, etc.  True biblical love is the opposite of this.  Paul wrote of agape love, “charity vaunteth not itself, is not puffed up” (1 Cor. 13:4) and “seeketh not her own” (1 Cor. 13:5).
2. Self-assessed. Solomon wrote further in Proverbs, “He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him” (Prov. 18:17).  Again, “There are many devices in a man’s heart; nevertheless the counsel of the Lord, that shall stand” (Prov. 19:21).  The self-absorbed evaluate things according to their own eyes.  Solomon wrote of the fool, “The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise” (Prov. 12:15).  Faulty standards make for confusion and corruption.  This type of person is illustrated in Luke 18:11-12.
3. Self-approved. Solomon wrote, “It is not good to eat much honey: so for men to search their own glory is not glory” (Prov. 25:27).  Again, “Seest thou a man wise in his own conceit? there is more hope of a fool than of him” (Prov. 26:12).  Paul warned of those in Corinth who evaluated things improperly and thus were not wise (cf. 2 Cor. 10:12).  He closed the thought-provoking paragraph with the words, “For not he that commendeth himself is approved, but whom the Lord commendeth” (2 Cor. 10:18).  Elitism blinds and ultimately dooms the soul.  May God help all to see such dangers and act wisely.

Jimmy Clark

“Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core” (Jude 11).

Whatever may be said of the three particulars given as warnings to these readers, such needs exploring by Christians since this is written in the New Testament for the “beloved” (Jude 3, 17, 20).  This article will explore the last of the three in the “gainsaying” (Jude 3, KJV) or “rebellion” (Jude 3, ESV) of Korah, particularly as it relates to the question “What is to be believed about the adding of instrumental music with the singing in worship today?”

1. The Dissatisfaction with God’s Divine Arrangement. Moses wrote of the words of Korah and his associates, “And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? And when Moses heard it, he fell upon his face: And he spake unto Korah and unto all his company, saying, Even tomorrow the Lord will shew who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him” (Num. 16:3-5).  While they challenged the authoritative positions of Moses and Aaron, Moses declares that God would show “whom he hath chosen” (Num. 16:5).  This is a clear indication that God had authorized whom he had authorized and Korah and his companions were dissatisfied with it.  Whenever anyone becomes dissatisfied with what God has chosen and revealed, the path down the road likened to the rebellion of Korah lies ahead.
2. The Decision to Add Thus Challenging God’s Arrangement. Moses further explains their rebellion, “Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them?” (Num. 16:9).  Notice again the despising or taking lightly of what God had given them in the service.  Again, “And he hath brought thee near to him, and all thy brethren the sons of Levi with thee: and seek ye the priesthood also?” (Num. 16:10).  Herein is the heart of the problem.  They were safe in what God had authorized for them, but they wanted to add the priesthood as well.  Here is a classic example of the warning, “Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you” (Deut. 4:2).  Going above that which is written (cf. 1 Cor. 4:6) is precisely the objection to adding instrumental music with the authorized music of singing (cf. Heb. 2:12).
3. The Determination to Follow Through While Having Been Warned.  In spite of the warning, Moses was going to let God do the showing of who are holy and authorized to serve in the burning of incense (cf. Num. 16:6-19).  God’s destruction of this rebellious group was a clear message “that these men have provoked the Lord” (Num. 16:30).  Where is the Biblical authority for adding instrumental music to the singing (cf. Eph. 5:19, Col. 3:16-17)?  To add such without Biblical authority, being determined to have it anyway, is to equally provoke the Lord.  Jude’s warning holds true to all generations.     

Jimmy Clark

“Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Phil. 2:5-8).

These four verses are all one sentence in both the Greek and English texts.  The major thought is in the words “Let this mind be in you” (Phil. 2:5).  In other words, think like this.  Jesus left heaven and became human doing the work of a servant to be obedient even to death on a cross.  Such is the epitome of getting out of one’s comfort zone.  This challenge is followed up with the words, “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Phil. 2:12).  Therefore, the point of this section is having Jesus as the example, keep on obeying no matter what.

Continual obedience is tough.  It means getting out of one’s comfort zone time and time again.  Consider three areas of getting out of one’s comfort zone that some may not think about in the realm of serving like Christ.

1. Focusing on the Little Things. While there is a tendency for some to want to focus on activities that attract the eyes of men (cf. Matt. 6:1-18), Jesus would concentrate on things people would leave unnoticed.  Jesus spoke up about a widow who gives two mites (cf. Mark 12:41-44).  Jesus speaks up about people who do basic things for the “least of these my brethren” (Matt. 25:40).  Jesus gave attention to little children where others would seek to hinder (cf. Mark 10:13-16).  Jesus would wash the disciples’ feet where others would not serve (cf. John 13:4-17).  Over and over Jesus pointed out small things as being important.  One sheep among a hundred (cf. Luke 15:4), one coin among ten (cf. Luke 15:8), one penitent, prodigal son returning home (cf. Luke 15:12-24) all show that Jesus is concerned with the individual as much as for the whole world.
2. Friendly to New Faces. Here is an area where every congregation can improve.  Anyone who travels knows what it is like to worship with a congregation where one is unknown.  While all congregations have the words “everyone welcome,” such can be very hollow if actions do not back up those words.  Jesus, while not a participant in sinful behavior (cf. 1 Peter 2:22) was a “friend of publicans and sinners” (Luke 7:34).  Jesus befriended a woman from Samaria (cf. John 4:7-9).  Jesus, as the greatest friend to all humanity, laid down his life for his friends (cf. John 15:13).  Some people are very uncomfortable speaking to strangers, even fellow members of the church.  All need to treat each other by the “golden rule” (cf. Matt. 7:12).
3. Facing Challenges Optimistically. Pessimism was not the mind of Christ.  He said himself, “be of good cheer; I have overcome the world” (John 16:33).  It is the rare person indeed who does not get “caught up” in the negative.  One can get comfortable in “murmurings and disputings” (Phil. 2:14) fashioned by the world’s thinking and practice (cf. Phil 2:15).  Developing great thinking habits (cf. Phil. 4:8) can create a positive mindset that benefits now and eternally.

Jimmy Clark

“And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse” (Matt. 1:5).

The name of Ruth brings special thoughts to those who know the history of this great woman.  While some would consider marriage to a Moabite something disagreeable (cf. Ruth 4:5-6), Boaz did not see her in such light.  Prejudice can cause people to misinterpret God’s will for mankind.  Ruth is an example of how an outsider became one of the great people of the line of Christ.  Consider three lessons from her life.

1. Her Devotion. The name Ruth in Hebrew means friendship.  There was not a better friend that Naomi had than Ruth.  The first chapter of the book of Ruth finds her in distressing circumstances with the death of his husband (cf. Ruth 1:5).  A “fair weather” friend would not have been like Ruth to Naomi when things looked as bleak as they did (cf. Ruth 1:3-13).  While one of Naomi’s daughters-in- law, Orpah, returned to Moab (cf. Ruth 1:14), Ruth stayed with her as some might say “Through thick or thin.”  Her well-known words, “Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me” (Ruth 1:16-17) reveal her devotion.  Her devotion led her to do what Boaz would later say, “The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust” (Ruth 2:12).
2. Her Diligence. When Ruth and Naomi came back to Israel it was the time of the barley harvest (cf. Ruth 1:22).  Ruth happened to glean in the field belonging to Boaz (cf. Ruth 2:3).  Her work ethic was not one of laziness or half-hearted effort.  The text states, “so she came, and hath continued even from the morning until now, that she tarried a little in the house” (Ruth 2:7).  The amount gleaned and beat out “was about an ephah or barley” (Ruth 2:17).  She gleaned “unto the end of barley harvest and of wheat harvest; and dwelt with her mother in law” (Ruth 2:23).  After Naomi found out that Boaz was a near kinsman who might raise up descendants, Ruth was diligent to do what her mother-in-law told her to do (cf. Ruth 3:5-18).  She had truly demonstrated to all that she was a “virtuous woman” (Ruth 3:11).
3. Her Destiny. This friend of the house of Elimelech would ultimately be in the family line of the Messiah.  The promise to Abraham that of his seed “shall all the nations of the earth be blessed” (Gen. 22:18) would ultimately have one originally from Moab in the genealogy (cf. Matt. 1:5).  Ruth would be a blessing and also be blessed.  Women from Israel would say to Naomi, “Blessed be the Lord, which hath not left thee this day without a kinsman, that his name may be famous in Israel. And he shall be unto thee a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him” (Ruth 4:14-15).  Her biography could declare some of the great men of Israel to come through her.  Truly, God brought about a greatness that started with one who overcame great obstacles.

Jimmy Clark