“Your people will become my people, and your God will become my God.”

(Ruth 1:16)

Ruth is a vignette of love, devotion and redemption set in the historical context of the darkest period in Israel’s history, the days of the judges. Part of the second major unit within the seventeen Historical Books, the Conquest or Pre-Kingdom Period, it’s a heartwarming story of compassion, devotion, and faithfulness. Ruth is a Moabite widow who leaves her homeland to live with and care for her widowed Jewish mother-in-law, Naomi, in Bethlehem. Ruth not only embraces Naomi’s people but her God.

The contrast to Judges underscores the remarkable faithfulness of Ruth and Boaz. Ruth is a woman who lives above the norm of her day. A virtuous woman (3:11), Ruth shows loyal-love to both her mother-in-law Naomi and her near-kinsman Boaz. In a time when all of Israel is forsaking God for idols, Ruth forsakes her idols for the true God:

Ruth is one of the most important “bridge” books in the Old Testament. Chronologically—Ruth advances the genealogy of King David. Historically—Ruth links ruined Israel (Judges) with restored Israel (Samuel). Doctrinally—Ruth illustrates redemption. Morally—Ruth demonstrates purity is possible even in a polluted moral environment. The theme of Ruth is God’s care for those who trust in Him. The story illustrates the truth of Hebrews 11:6: Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him:

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“In those days Israel had no king. Each man did what he considered to be right.” (Judges 21:25)

The book of Judges is a jarring sequel to Joshua. In Joshua an obedient people conquer the land, as they trust God enough to follow Joshua’s leadership. By contrast, in Judges, an untrusting and disobedient people turn to idols. God disciplines them and delivers them again and again. The epitaph on the book of Judges exposes the root of the problem, “Each man did what he considered to be right” (21:25).

When Joshua died, God did not appoint a new national leader. Instead, God directed each tribe to conquer its allotted portion of the land. In the same way God had raised up Moses and Joshua, and as He would later raise up David (1 Samuel 16:13), God also raised up judges. The judges were different than today’s concept of judges. The Hebrew word “Judges” (Shophetim) means “bringer of justice.” The office of judge wasn’t new to Israel. Moses had ordered the people to appoint judges of every tribe during the years of wandering in Moab (Deuteronomy 19:17).

In seven distinct cycles of sin-discipline-repentance-deliverance, Judges demonstrates how Israel so quickly declined as it refused to learn to trust God. The judges were more local than national and their stories cover a period of about 350 years. From time to time God would appoint a judge to rescue His hurting people from corruption from within or oppression from without. The book was probably written by Samuel, a critical link between the period of the judges and the kings, after the ark was removed from Shiloh (18:31; 20:27; cf. 1 Samuel 4:3-11).

The theme of Judges is God’s faithfulness to His disobedient people demands discipline. In His patient love, God forgave His people every single time they repented. Israel repeatedly acted in foolishness, ingratitude, stubbornness, and rebellion. But God never stopped loving them and leading them. The lesson for God’s people of every generation is clear: God never stops loving His people, but count on it—sin always leads to suffering, and repentance always leads to deliverance.

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“This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper and be successful. I repeat, be strong and brave! Don’t be afraid and don’t panic, for I, the Lord your God, am with you in all that you do” (Joshua 1:8-9). 

In the historical book that bears his name, Joshua succeeds Moses and leads the descendants of Abraham, Isaac, and Jacob across the Jordan into the Promised Land. The Book of Joshua transitions the story of God’s people Israel from the Pentateuch to the rest of their history.  The author’s purpose is to give an official account of the fulfillment of God’s promises to the patriarchs. Most conservative scholars feel Joshua wrote the book (24:26). As with several other Old Testament historical books, some later editor added a few statements and updated a few names.

Joshua leads the nation on three military campaigns spanning a period of seven years in the first half of the book (1:1-13:7). His forces meet and defeat over 30 enemy armies. The second half documents the settlement of the land of Canaan (13:8-24:33). This conquest and settlement is the dramatic fulfillment of God’s promise to Abraham. Born a slave in Egypt, Joshua is God’s choice to lead His people.

To ensure that no Israelite would falsely conclude that the victories were due to Joshua’s abilities, Joshua’s name underscores the message of his book—the Lord is the Conqueror. Moses had changed his name from the Hoshea, “salvation” (Numbers 13:16 to Yehoshua (Numbers 13:16), “Yahweh Is Salvation.” He is also called Yeshua, a shortened form of Yehoshua. This is the Hebrew equivalent to the Greek name Iesou (Jesus)—a constant reminder that deliverance comes only through the Lord.

The theme of Joshua is victory through obedient faith (1:8). We learn the importance of believing and acting on God’s Word. Of all the historical books only Joshua does not record a massive failure by Israel or its leadership. Joshua did everything the Lord told him to do (Joshua 11:15) and the Lord blessed the nation with complete victory (Joshua 11:23).

Joshua is the most positive book of the Old Testament. The reason is clear: This is the generation that believed and applied God’s Word to their lives. To the extent that they entrusted themselves to their God and His covenantal promises, they succeeded and prospered. .

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“If you indeed obey the Lord your God and are careful to observe all his commandments I am giving you today, the Lord your God will elevate you above all the nations of the earth. All these blessings will come to you in abundance if you obey the Lord your God” (Deuteronomy 28:1-2).

The second major unit within the seventeen Historical Books is called either the Conquest Period, Pre-Kingdom Period. Since there is no king in Israel during the events recorded they are also referred to as the theocratic books. These three books—Joshua, Judges, and Ruth—record the conquest of Canaan under Joshua, the division of Israel into the twelve tribes, the period of the judges, and the story of Ruth. After the death of Moses and then Joshua there were a series of minor leaders in Israel. In the next section, the Kingdom era we will meet the great King David. The events cover a time period of just over 350 years from the death of Moses (c. 1405 BC) to after the death of Samson (c. 1079 BC).

The narrative bridges the gap between Israel’s great lawgiver—Moses, and her first king—Saul. This is a period of great contrasts. Joshua is the most positive book of the Old Testament; Judges is the most negative. The history begins with great faith in Israel; it closes with almost no faith in Israel. But amazingly, there is faith in Moab!

Most of the events recorded in these books occurred in Israel and Moab.

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“For I am the Lord who brought you up from the land of Egypt to be your God,

and you are to be holy because I am holy” (Leviticus 11:45).

Leviticus records the teaching of God through Moses at the foot of Mount Sinai during the month between God’s occupation of the tabernacle (Exodus 40:16, 34-38) and the taking of the census at Sinai (Numbers 1:1-3). The descendants of Jacob had learned that they were God’s special people (Genesis), and they had experienced the delivering power of their redeeming God (Exodus). Now, in an intense one-month course on holiness, God will teach the Exodus generation about His holy character and how to relate to their holy God.  The account is selective according to Moses’ purpose to teach Israel how to fulfill the responsibility of the Mosaic Covenant by becoming a kingdom of priests and a holy nation (Exodus 19:6; Leviticus 26:5). (See Sailhamer, The Pentateuch as Narrative, p. 323)

Leviticus is God’s handbook for his newly redeemed people, instructing them how to worship and serve Him. Unlike the gods of Egypt or the gods of the pagan peoples they are set apart from, their God is holy. Relating to a holy God creates a problem—sin is a barrier to ongoing intimacy with a holy God. The chapters naturally divide into two sections. The first section (1-17) teaches how a sinful people are to approach a holy God—through the blood sacrifice that atones for their sin. The word atonement occurs 45 times in the book. The second section (18-27) shows them how to walk with a holy God—by trusting Him enough to do what He says. It’s called obedience.

The theme of Leviticus is holiness: “You are to be holy because I am holy (11:45; 19:2). The word holiness occurs 87 times in 27 chapters! The object lessons for God’s redeemed people of the church age are clear: Sin is horrible; God is holy. Those approaching a holy God need a sacrifice to cleanse them from sin (1 John 1:5-10). Those walking with a holy God need to worship Him through obedience (1 Peter 1:15-16; Romans 12:1-2):

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“Then Abram believed the Lord, and the Lord considered his response of faith

 as proof of genuine loyalty (evidence of steadfast commitment, righteousness).” (Genesis 15:6) 

Genesis provides the historical foundation for the entire Bible and the basis for the Pentateuch. Moses, the author (Matthew 19:8; Mark 7:10), traces the history of the universe from God’s perspective. The account is selective according to Moses’ purpose to encourage the Israelites assembled on the Plains of Moab to trust in their faithful and omnipotent God enough to conquer the Promised Land.

The events Moses records in Genesis take the reader from Eden to Egypt and cover thousands of years from Creation to Abram’s family (1-11) and then the 300 years from Abram’s covenant with God to the death of Joseph (12-50).

Moses moves the story forward through the phrase “the generations of” (toledot in Hebew, and translated “the account” or “record). It divides the book 10 times (36:9 repeats 36:1) beginning with the person named, who may not be the primary character of the section, and closes with that persons death (2:4; 5:1; 6:9; 10:1; 11:10; 11:27; 25:12; 25:19; 36:1; 37:1).

Genesis introduces the Abrahamic Covenant (Genesis 12:1-3) as God’s solution to a self-destructing humanity bent on devastating destruction. The first eleven chapters surface the desperate need of the Covenant. The remaining chapters unfold the outworking of the covenant through the lives of the four Patriarchs of the Hebrew faith—Abraham, Isaac, Jacob, and Joseph.

God is the luminary of Genesis as the narrative reveals His place in the origin of the universe and the birth and life of the believing community He powerfully and faithfully delivers. Of His own choice and due only to His love and mercy, He established Israel as the means of blessing the undeserving families of the earth in response to Abrahams’ faith.

Imagine the impact this view of history had on the children of the generation that refused to believe God at Kadesh-barnea (Numbers 14). Far more than a gaggle of slaves slinking back home. Moses wanted them to see themselves as the chosen people of the living God with a glorious and eternal destiny! Genesis, the book of beginnings, has encouraged believers since the post-Exodus generation by providing God’s exciting perspective on their role in history:

Genesis is a theological presentation of selected facts and stories from history to expose humanity’s disastrous revolt against our Creator and His merciful response.

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“For everything that was written in former times was written for our instruction,

 so that through endurance and through the encouragement of the scriptures

 we may have hope” (Romans 15:4).

We’re all born with questions in our heart that the two most basic sources of human knowledge—reason and experience—cannot answer: Who am I? Why am I here? Does anyone care about me, I mean really? History seems out of control, where is this world headed?

God in His grace has provided another source of knowledge—revelation—to answer the questions of humanity concerning meaning and significance in life. The Bible claims to be God’s special revelation to the beloved centerpiece of His creation—men and women, boys and girls.

Though God demonstrates that He’s there through the general revelation of His creation (Psalm 19:1-6) and has given every human heart the knowledge that He exists (Romans 1:18), His special revelation is His more direct communication to humanity. This may involve dreams, angels, and visions, but we receive special revelation primarily and most clearly through His Son, Jesus Christ (Hebrews 1:1-2) and in the written words, paragraphs, and stories in the 66 Books of the Bible.

Many people, even sincere Christians, struggle as we read through the Bible. We may be familiar with a few of the stories and we may have heard sermons about a number of passages. But we find it difficult to put the pieces of the Bible together and feel lost when we’re trying to read through an entire Book of the Bible.

What we need is the big picture of the Bible—a broader understanding of how the Bible is put together and how the events, people, and places connect. This is what Bible students call a synthetic study of the Scriptures. We’re dedicating two years to a synthetic study of the Word of God—all 66 Books. And it begins today with this overarching sentence on the Bible:

The Bible contains 66 Books, 39 of those comprise the Old Testament, which begins with the 5 Books of the Pentateuch:

I. The Old Testament was written to instruct us and give us enduring and encouraging hope (Romans 15:4).

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This is the second half of a piece I read to the church on Easter of 2011: the raw truth about Church of the Open Door.

We’re Here to Tell You

We’re here to encourage you by telling you over and over again that the life you’ve been living is not the life Jesus wants you to have. To help you believe that you are worth far more than what the voices of this world tell you you’re worth.

We’re here to tell you that life is more than the weekly lineup of reality shows, the vacations you go on, the restaurants you eat in, the fine wine you drink, the golf courses you play on or the sports teams you follow.

We’re here to tell you that your worth is not limited or even defined by the car you drive, the home you live in, your fitness factor, your significant career, your education in a prestigious university, your political party, or your status in some sick codependent performance-based religious tradition.

We’re here to tell you that you do not need to medicate the pain of life with booze, drugs, exercise, materialism, portfolios, education, career, control, or even theology.

What We Know!

We know that we live in a world where few people keep their promises or remain faithful to anything or anyone. We want to introduce you to Jesus, who does keep His promises and will remain faithful. And we beg Him to strengthen us so that we can become the exception to your experience by keeping our promises to Him, you, and one another.

We know that you need a new vision for your life. We know from God’s Word and from personal experience with Christ that you do not have to hang onto this hurtful world with the death grip of someone who isn’t aware of a better option.

We know that you may feel like the better options are for others.

Donald Miller, in one of my favorite books, Blue Like Jazz, tells the story of a group of hostages taken by terrorists in a remote corner of the world and held there in a dark room for over a year. When the Navy Seals got to the building, opened the door and announced, “You’re rescued; you’re free. Come out into the light!” Not one of the hostages, huddled in a mass on the floor, moved a muscle. They had been in the dark for so long they didn’t believe in the light anymore. Or, like most of those who live outside the grace and mercy of God, didn’t think it was for them. So one of the seals took off his gear, got down on the floor, wrapped himself around the nearest hostage, held onto them tightly, whispering over and over and over, “It’s all right. You have been rescued. You’re safe. You’re free. You can walk out into the light.”

What We Want To Do

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The Holy Spirit in Sanctification

“And I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him, but you know Him because He abides with you forever” (John 14:16-17).

These words from the Lord Jesus raised the expectations of His discouraged disciples. Something new and wonderful was about to happen. In just a few days, when the Spirit would come, He would live inside them. Unlike their Master who was about to leave them, the Spirit’s presence would be permanent. This had never happened before. Note even with the greatest leaders of the Old Testament.

The Holy Spirit’s ministry in our lives can be confusing. The religious lingo seems so unfamiliar—indwelling, sealing, baptism, gifting, filling, walking. How do you know if any of these have happened? When should I expect it? How will I know?

Dividing the ministries of the Holy Spirit into three primary categories helps us appreciate their importance in our Christian experience:

¨      The Holy Spirit and eternal life—indwelling and sealing.

¨      The Holy Spirit and everyday life—filling by and walking in the Spirit.

¨      The Holy Spirit and body life—baptizing and gifting.

When it comes to everyday life, an understanding of the filling of the Spirit is absolutely critical to experiencing the joy and confidence of living by (walking in) the Spirit

Here’s the link to the sermon, study notes, and discussion notes from my exposition of the Holy Spirit and Everyday Life:

The Holy Spirit Filling and Walking