Truth Magazine

By Bobby L. Graham

The Book of Ruth stands as a monumental reminder of the possibility of practicing goodness, even when most around us are doing evil. Set in the days of Israel’s judges (1:1) – a time when moral and spiritual degeneracy was the rule (Judg. 21:25) – the narrative depicts the contrasting virtues of moral uprightness, familial loyalty, and spiritual devotion.

During this checkered period of ancient history, a famine forced Naomi to go to Moab with her husband and two sons, where all of the males in the family died. Though she lost these loved ones, she gained the loyal attachment of two daughters-in-law from Moab, one of whom returned with her to Bethlehem. There Ruth attracted the attention of Boaz, a wealthy relation of her dead husband’s family, whom she ultimately married.

Woven into the fabric of this inspired narrative is the record of a simple, happy, godly life. Such life forever proclaims a forceful example and exhibits the benefits of life in which love for both God and man are mingled. Let us explore some of the virtues here depicted in the domestic life of this family.

Devotion to God

Ruth’s resolve to follow Naomi back to Bethlehem makes it clear that a godly influence had been an important part of their association. Read about the effect of such influence upon this Moabitess in Ruth 1:16,17. Study also Naomi’s prayer on behalf of the two daughters-in-law in 1:8,9. Such faith on the part of this godly mother-in-law, combined with her genuine concern shown in prayer to God, surely has an influence that abides in minds and lives for generations. We do not know the religious associations of Ruth in Moab, but it is reasonable to associate her with the influence of idolatry among the departed family of Lot.

After Boaz had begun to extend helpful kindness to Ruth and Naomi, Naomi prayed that God would bless Boaz and indicated that the kindnesses shown the two women were really a bestowal from God to “the living and the dead” (2:20).

Love of Family

Ruth’s kindness to Naomi after the death of Elimelech – coming to a strange land after leaving father and mother – were cited by Boaz as influences on his decision to treat Ruth in a similar fashion. He insisted that she eat at his table and glean in his fields (2:8-14).

Ruth and Naomi’s discussion of the day’s activities and Ruth’s willingness to receive counsel from her mother-inlaw provide cheerful glimpses into the loving life of this family. The filial piety, the loving constancy, and the human kindness in their dealings are today too often absent from family life (1:8, 16-18, 15-22). It is urgent that adults impress upon the younger ones their responsibilities to parents in later years. Such financial aid is good and acceptable in God’s sight and constitutes repayment, according to 1 Timothy 5:4. That natural affection that should be strong is frequently non-existent, as seen in the abortions taking place, older parents being neglected at home or in nursing homes, and parental abuse of children in various ways (Rom. 1:31; 2 Tim. 3:3).

Liberality to the Poor

Permission to glean in the fields of Boaz was a part of God’s provision for the poor under the Mosaic economy. In addition to granting such permission, Boaz also instructed his workers to drop additional grain for the benefit of Ruth (2:14-17). Oppression of the poor was forbidden in Deuteronomy 24:14,15, and definite provisions were made for them in Deuteronomy 24:19-22.

“Blessed is he who considers the poor; the Lord will deliver him in the time of trouble. The Lord will preserve him and keep him alive, and he will be blessed on the earth; you will not deliver him to the will of his enemies. The Lord will strengthen him on his bed of illness; You will sustain him on his sickbed” (Psa. 41:1-3). “He who has pity on the poor lends to the Lord, and He will pay back what he has given” (Prov. 19:17). Both passages present principles that still operate today in a society of plenty.

Uncomplaining Toil

The younger Ruth went to the grain fields and worked without complaint. It is too often the case that many think themselves superior to manual work, viewing such as undignified. The God of our being dignified such work at the time when He assigned man his work. Ruth was not the kind of woman who would have stood in line at the welfare office. This is not to say that none should ever do so. The willing work of the virtuous woman, in Proverbs 3 1, for the benefit of her family and the poor, is a model deserving current study and effort.

True Chastity

All of Bethlehem’s residents knew Ruth to be a virtuous woman (3:11). Such a reputation had been earned through her circumspect conduct in relation to young men (3:10). Youthfulness was not then a justification for unwise actions like careless familiarity, nor should it be so used today. Ruth followed the advice of Naomi in conforming to the custom of her day and place as he proposed to her goel (near kinsman) in keeping with Levirate Law in Deuteronomy 25:5. The near kinsman bore the responsibility to redeem the dead relative’s inheritance and to raise up seed for him. This proposal is chronicled in 3:3-9.

The simple, yet stablizing virtues of this lesson must be instilled in the minds of us all, lest we forget them and disregard them. When we earnestly practice them, we shall speak “with double sway.” In the closing verses of the Book of Ruth, we learn that Naomi held in her arms an ancestor of Jesus Christ (Boaz, Obed, Jesse, David . . . Jesus; 4:16,17). How inconsistent it is for one claiming to be Jesus’ spiritual follower and joint heir to be unconcerned about such matters as these!

Guardian of Truth XXX: 23, pp. 714-715
December 4, 1986

By Larry Ray Hafley

“Then had the churches rest throughout all Judea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied” (Acts 9:31).

With the conversion of Saul of Tarsus, it appears that the church had a period of “rest.” The lack of persecution was not the reason for growth. The abatement and assuagement that came as the result of a lighter, temporary degree of opposition was not the cause of growth. The church has always shown an ability to thrive under intense assault. What, then, prompted the renewed vigor?

First, it was edified, built up. A church, like a body, begins to stagnate if it does not continue to receive nourishment. Churches are torn by personality conflicts, acrid bitterness, hatred and strife when they do not receive proper exercise in godliness. This growth is not an accident. It must be planned and purposed. Elders, watch for trouble, confusion and division if there are no efforts to increase the fruits of righteousness.

Second, they walked “in the fear of the Lord.” To serve God acceptably, we must act with “reverence and godly fear” (Heb. 12:28). There must be an awesome concept of the God we serve. We must know His might, power, purity, love, grace, truth, mercy and justice. We must be aware of our weakness, frailty, sin and hopelessness without Him. “How Great Thou Art” is not just a song. It is a reminder of the exalted majesty of the great God and our Savior, Jesus Christ. Where this attitude toward Him does not exist, man is crowned king and God is toppled from the throne of the heart. Failure is then made certain. Growth in grace is impossible.

Third, they walked “in the comfort of the Holy Ghost.” They were led by His word (cf. Rom. 15:4). The “fellowship of the spirit, ” the human spirit, is made possible by the word of the Spirit. Those who do not fear God do not walk in the truth and they are not comforted by the Spirit. The peace and comfort of the Spirit comes by walking in the truth with prayer and thanksgiving (Phil. 4:4-9).

These three items are the key to growth. Without them there is discord and spiritual retardation. Let us follow the Divine formula for growth here and for heaven there.

Guardian of Truth XXX: 23, p. 715
December 4, 1986

By Hoyt H. Houchen

Question: In Philippians 2.3, Paul states that one is to regard another better than himself. Does this mean that one is to underestimate self and overestimate others?

Reply: Paul had spoken to the saints at Philippi about proper conduct (1:27), and now in the first few verses of chapter two, he pleads for unity; that they “be of the same mind” (v.2). Paul also urged the brethren at Corinth to “be perfected together in the same mind and in the same judgment” (1 Cor. 1:10). First of all, brethren must desire unity and work toward it. Unity can only be achieved when brethren have the proper attitude toward one another. They must always be aware that God has been compassionate and merciful to them (v. 1), and in turn, they are to manifest this same spirit toward one another.

Division within the ranks of God’s people usually results from somebody wanting to have his own way. It is a “rule or ruin” attitude, and he will often resort to unscrupulous methods to get what he wants. This kind of person is not interested in unity, but rather in satisfying his own selfish interests. Congregations have been torn asunder because of such self-seeking persons. Selfishness usually lies at the root of discord. Paul wrote, “doing nothing through faction or through vainglory” (v.3).

Christians are to be humble. They should possess a meek and lowly mind as did Christ (Matt. 11:29). This kind of attitude will readily recognize the virtues in others. The Greek word for “lowliness” in verse 2 is also translated “humility” in other places (Col.2:18,23; 3:12; 1 Pet.5:5). Such was the mind of Christ (v.5f). Humility is not undue self-depreciation, but rather demonstrates itself in serving others. Unlike Diotrephes, who loved and sought preeminence (3 Jn.9), we are to have proper regard and respect for others. When Paul wrote, “each counting other better than himself” (v.3), he did not mean for one to down himself as such, but to be humble, show respect and serve others. Paul makes it clear in verse 4: “not looking each of you to his own things, but each of you also to the things of others.” Instead of only selfish interests, the interests of others should be considered. To the contentious or factious man, there are only two sides (his side and the wrong side). No reference is made to doctrinal matters, which of course, demand conviction.

To regard another more highly than himself does not denote weakness, but contrariwise it shows strength. It takes a strong person, for instance, to say to another, “I am sorry; you were right and I was wrong.” Regarding another higher than himself is seen when an individual, for the sake of peace and harmony, is willing to forfeit his own desire in some matter of judgment and yield to another, such as choosing the color of a carpet to be installed in the church building. One who has the right attitude is willing to submit to the desires of others for the sake of unity. His choice may be different from that of others but he will not hold out for what he wants, but will concede. It is tragic, that even among those not members of the church, more courtesy is shown to others than brethren sometimes demonstrate to each other. For instance, when approaching a door, one will step back and give way to another (not as often anymore), “go ahead, after you.” Counting others better than ourselves is the antithesis of selfishness. A proper relationship among brethren requires the proper regard for one another.

To sum it up, Paul is dealing with the proper attitude that will produce the unity for which he is pleading. It is humility of heart. Instead of selfishness, it is service. This is not the downgrading of self, neither is it the overestimation of others. Counting another better than himself will create the right relationship among brethren and solve many problems. In the local church it will promote unity and thus prevent the bitter heartaches which come from division.

Guardian of Truth XXX: 23, p. 709
December 4, 1986

By Irvin Himmel

Preparation And Priorities

Prepare thy work without, and make it fit for thyself in the field; and afterwards build thine house (Prov. 24:27).

The advice of this verse is expressed in terms of rural life. “Everything done in its proper order’ seems to be the theme” (George Kufeldt). The lesson can be applied in a modern setting.

Building A House

The word “house” (Heb. bayith) is used in a number of ways in the Old Testament. Frequently, it “denotes a fixed, established structure made from some kind of material.” Also, it is “used of those who live in a house, i.e., a ‘household'” (Nelson’s Dictionary of O.T. Words).

This proverb may refer to either to building a dwelling or to building a family. Delitzsch says it applies to “not only the building and setting in order of a convenient dwelling, but also the bringing home of a housewife and the whole setting up of a household.”

Let us study the verse with both these ideas in mind. In many cases the building of a dwelling house is closely connected with the building of a family.

Preparation

The proverb speaks of preparing one’s work and getting his field ready before building his house. No one is ready to build a house until certain arrangements have been made.

Preparation For A Dwelling

The following are among the necessary steps in anticipation of building a material house:

(1) Select a suitable location. A house on a hill cannot be hid. A house in a low spot may be flooded with heavy rains fall.

(2) Provide a plan. The size of the house must be determined, the layout drawn, the specifications outlined, and the design thought out.

(3) Consider the cost. Materials and labor will be required. Resources are essential. If one lacks the money, or else does not make satisfactory financial arrangements, he may be humiliated to see construction brought to a standstill after the house has been started (Lk. 14:28-30).

(4) Obtain the materials. Houses are not built of dreams and air. The availability of desired materials is a factor to consider.

(5) Lay a good foundation. It is a waste to put a good house on a flimsy foundation. Read Matthew 7:24-27.

Preparation For A Household

The following are among the steps which should be taken in anticipation of building a family:

(1) Lay the groundwork of a well-ordered life. “As, in a rural economy, well-worked fields justify and nourish the farmhouse, so a well-ordered life (in things material and immaterial) should be established before marriage” (Derek Kidner). The life that centers in serving God is well-ordered.

(2) Make financial provision. “It simply is not true that two can live as cheaply as one. Living on love is a time-tested way of destroying love, and installment buying follows close behind” (Andrew W. Blackwood, Jr.)

(3) Carefully choose a marriage partner. God ordained the marriage relationship, but a couple who fall in love may not be ready to marry within the next half-hour!

(4) Consider the responsibilities. Parenthood places one is a position of having serious decisions to make and duties to perform. Rearing children is no easy task.

(5) Plan to succeed. A marriage should never be entered on a trial basis. Be aware of the causes of wrecked homes and determine to build on a solid foundation. Don’t plan to build a family unless you intend to make it one of the most important aspects of your life.

Priorities

An important rule in life is to put first things first. The proverb suggests this principle. First give attention to the field which produces one’s living, then turn attention to building. This is good business advice. Provide the resources before building what will require resources. To a farmer, putting the land in good order before erecting a house is sound economics.

Sometimes a younger person, at the beginning of a career, desires to be where only years of dedicated service will permit. Hard work is not included in the list of priorities which some have set for themselves. They want the promised land without going through the wilderness.

Guardian of Truth XXX: 23, p. 716
December 4, 1986