Ruth Bible Quotes

I studied every page of this book, and I didn't find enough love to fill a salt shaker. God is not love in the Bible; God is vengeance, from Alpha to Omega.

Entreat me not to leave thee, or to return from following after thee: For wither thou goest, I will go; and where thou lodgest, I will lodge: Thy people shall be my people, and thy God my God. ~Book of Ruth~

Down through the years, I turned to the Bible and found in it all that I needed

Every life is different because you passed this way and touched history. Even the child Ruth May touched history. Everyone is complicit. The okapi complied by living, and the spider by dying. It would have lived if it could. Listen: being dead is not worse than being alive. It is different, though. You could say the view is larger.

The natural is so awesome that we need not go beyond it.

I am now convinced that children should not be subjected to the frightfulness of the Christian religion [...]. If the concept of a father who plots to have his own son put to death is presented to children as beautiful and as worthy of society's admiration, what types of human behavior can be presented to them as reprehensible?

Personally, I think the 'Christian family' should be called a Christian fantasy.

Where in the Bible does the young woman initiate a marriage?' Nobody asked bitterly. 'Ahem, well, now that you mention it, in the book of Ruth.

When my husband had an affair with someone else I watched his eyes glaze over when we ate dinner together and I heard him singing to himself without me, and when he tended the garden it was not for me. He was courteous and polite; he enjoyed being at home, but in the fantasy of his home I was not the one who sat opposite him and laughed at his jokes. He didn't want to change anything; he liked his life. The only thing he wanted to change was me. It would have been better if he had hated me, or if he had abused me, or if he had packed his new suitcases and left. As it was he continued to put his arm round me and talk about being a new wall to replace the rotten fence that divided our garden from his vegetable patch. I knew he would never leave our house. He had worked for it. Day by day I felt myself disappearing. For my husband I was no longer a reality, I was one of the things around him. I was the fence which needed to be replaced. I watched myself in the mirror and saw that I was mo longer vivid and exciting. I was worn and gray like an old sweater you can't throw out but won't put on. He admitted he was in love with her, but he said he loved me. Translated, that means, I want everything. Translated, that means, I don't want to hurt you yet. Translated, that means, I don't know what to do, give me time. Why, why should I give you time? What time are you giving me? I am in a cell waiting to be called for execution. I loved him and I was in love with him. I didn't use language to make a war-zone of my heart. 'You're so simple and good,' he said, brushing the hair from my face. He meant, Your emotions are not complex like mine. My dilemma is poetic. But there was no dilemma. He no longer wanted me, but he wanted our life Eventually, when he had been away with her for a few days and returned restless and conciliatory, I decided not to wait in my cell any longer. I went to where he was sleeping in another room and I asked him to leave. Very patiently he asked me to remember that the house was his home, that he couldn't be expected to make himself homeless because he was in love. 'Medea did,' I said, 'and Romeo and Juliet and Cressida, and Ruth in the Bible.' He asked me to shut up. He wasn't a hero. 'Then why should I be a heroine?' He didn't answer, he plucked at the blanket. I considered my choices. I could stay and be unhappy and humiliated. I could leave and be unhappy and dignified. I could Beg him to touch me again. I could live in hope and die of bitterness. I took some things and left. It wasn't easy, it was my home too. I hear he's replaced the back fence.

Not only is this not love; I think it is the most diabolical unfairness that was ever taught or devised.

And Ruth said, Entreat 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:

Officially, the New Testament church at an early stage took seriously their responsibility for widows who lacked family or other resources. The office of deacon was instituted initially to address this pressing need.

First and foremost, God is the true hero of the story. No matter how captivating the other characters may be, our top priority is to discover what the Bible reveals about God.

No problem can hide from a relentless student of the Bible. The book of Ruth is a remedy for the 21st Century. Michael Ben Zehabe, Ruth: a woman’s guide to husband material, Introduction

My wife Ruth once said, “If our children have the background of a godly, happy home and this unshakeable faith that the Bible is indeed the Word of God, they will have a foundation that the forces of hell cannot shake.

While we watched without comprehension, she moved away to where none of us wanted to follow. Ruth May shrank back through the narrow passage between this brief fabric of light and all the rest of what there is for us: the long waiting. Now she will wait the rest of the time. It will be exactly as long as the time that passed before she was born.

Are there more hidden messages in the book of Ruth? Of course. The Bible wasn’t written by a human. Welcome to the mind of Yahweh. George Washington Carver said, “All learning is understanding relationships.” Michael Ben Zehabe, Ruth: a woman’s guide to husband material, Introduction

Who you pretends you is, you comes to be. The bigger what bows to the Master on the street, who acts the fool, who forgets who he am, that man a slave. He shuts his bible, he deserves to be a slave

Who you pretends you is, you comes to be. The nigger that bows to the Master on the street, who acts the fool, who forgets who he am, that man a slave. He shuts his bible, he deserves to be a slave

The book of Ruth is all about husbandry, in the form of numeric patterns, word play, scribal irregularities, and Bible codes. At the very least, this short story will teach you that marriage covenants are sacred gifts—even in strained marriages. (Ru 2:12) Michael Ben Zehabe, Ruth: a woman’s guide to husband material, Introduction

Regarding the Bible codes: Ge 38 tells the story of Judah and Tamar. Tamar gave birth to Perez and Zerach. As the book of Ruth points out, Perez started a lineage that led to Boaz. Does Ge 38 connect to the book of Ruth, in other ways? As expected, the names Boaz, Ruth (beginning at Ge 38:11), Obed (beginning at 38:20), Jesse, and David (beginning at Ge 38:28), are spelled out with identical numeric skips (minus 49) . . . and, they appear in chronological order! Michael Ben Zehabe, Ruth: a woman’s guide to husband material, pg 19

I will be a good wife," she thought, "that all the earth will know there is a God in Israel.

Intellectual questions and doubts naturally arise when we read Bible stories because to our rational minds they often seem so utterly unbelievable. Perhaps we need a new frame of reference. When we open the Bible we should enter its pages with an attitude of Bring it on! Only then will we see the power of this incredible book.

I suppose you wish to know what I am going to say to President Roosevelt on my return,” he said. This was an understatement. Churchill was desperate to know how well his courtship of Hopkins was progressing, and what indeed he would tell the president. “Well,” Hopkins said, “I’m going to quote you one verse from that Book of Books in the truth of which Mr. Johnston’s mother and my own Scottish mother were brought up—” Hopkins dropped his voice to a near whisper and recited a passage from the Bible’s Book of Ruth: “Whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God.” Then, softly, he added: “Even to the end.

Too often as women, we have restricted ourselves to the “pink” parts of the Bible. When we identify first and foremost as women, we can begin to believe that knowledge of ourselves will come primarily through passages that speak to women’s issues or include heroines like Ruth or Esther. But when we do this, when we craft our learning and discipleship programs around being “women,” we make womanhood the central focus of our pursuit of knowledge instead of Christ.

The central fact of biblical history, the birth of the Messiah, more than any other, presupposes the design of Providence in the selecting and uniting of successive producers, and the real, paramount interest of the biblical narratives is concentrated on the various and wondrous fates, by which are arranged the births and combinations of the 'fathers of God.' But in all this complicated system of means, having determined in the order of historical phenomena the birth of the Messiah, there was no room for love in the proper meaning of the word. Love is, of course, encountered in the Bible, but only as an independent fact and not as an instrument in the process of the genealogy of Christ. The sacred book does not say that Abram took Sarai to wife by force of an ardent love, and in any case Providence must have waited until this love had grown completely cool for the centenarian progenitors to produce a child of faith, not of love. Isaac married Rebekah not for love but in accordance with an earlier formed resolution and the design of his father. Jacob loved Rachel, but this love turned out to be unnecessary for the origin of the Messiah. He was indeed to be born of a son of Jacob - Judah - but the latter was the offspring, not of Rachel but of the unloved wife, Leah. For the production in the given generation of the ancestor of the Messiah, what was necessary was the union of Jacob precisely with Leah; but to attain this union Providence did not awaken in Jacob any powerful passion of love for the future mother of the 'father of God' - Judah. Not infringing the liberty of Jacob's heartfelt feeling, the higher power permitted him to love Rachel, but for his necessary union with Leah it made use of means of quite a different kind: the mercenary cunning of a third person - devoted to his own domestic and economic interests - Laban. Judah himself, for the production of the remote ancestors of the Messiah, besides his legitimate posterity, had in his old age to marry his daughter-in-law Tamar. Seeing that such a union was not at all in the natural order of things, and indeed could not take place under ordinary conditions, that end was attained by means of an extremely strange occurrence very seductive to superficial readers of the Bible. Nor in such an occurrence could there be any talk of love. It was not love which combined the priestly harlot Rahab with the Hebrew stranger; she yielded herself to him at first in the course of her profession, and afterwards the casual bond was strengthened by her faith in the power of the new God and in the desire for his patronage for herself and her family. It was not love which united David's great-grandfather, the aged Boaz, with the youthful Moabitess Ruth, and Solomon was begotten not from genuine, profound love, but only from the casual, sinful caprice of a sovereign who was growing old.

Well,” Hopkins said, “I’m going to quote you one verse from that Book of Books in the truth of which Mr. Johnston’s mother and my own Scottish mother were brought up—” Hopkins dropped his voice to a near whisper and recited a passage from the Bible’s Book of Ruth: “Whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God.” Then, softly, he added: “Even to the end.” This was his own addition, and with it a wave of gratitude and relief seemed to engulf the room. Churchill wept.

These simple words reveal Rahab’s amazing destiny: Salmon the father of Boaz, whose mother was Rahab (Matthew 1:5). In other words, Salmone and Rahab were married and had a son. The Bible gives us a glimpse into Salmone’s background through several genealogies (1 Chronicles 2:11; Ruth 4:20–21). Clearly, he comes from a highly distinguished family in the house of Judah; his father Nahshon is the leader of the people of Judah, and his father’s sister is wife to Aaron (Numbers 2:3–4). Of Salmone’s own specific accomplishments and activities nothing is known. But the verse in Matthew is still shocking. How could a man who is practically a Jewish aristocrat, significant enough to get his name recorded in the Scriptures, marry a Canaanite woman who has earned her living entertaining gentlemen? Much of this novel deals with that question. Needless to say, this aspect of the story is purely fictional. We only know that Salmone married Rahab and had a son by her, and that Jesus Himself counts this Canaanite harlot as one of His ancestors. On how such a marriage came about or what obstacles it faced, the Bible is silent.

When my personal world is falling apart and something or someone precious is at stake, it is frightening when God doesn't show up to hold things together, especially when I'm begging him to come....Christians are great pretenders. We tell ourselves it's not supposed to be this way for Christians, and so we resort to a cover-up....God won't and doesn't participate in this kind of masquerade. ....On every page of the Bible there is recognition that faith encounters troubles. We are broken ourselves and can't escape the brokenness and loss of our fallen world. ....An honest reading [of Job and Naomi's stories] reveals a God who doesn't explain himself. He didn't tell Job about his earlier conversation with Satan and he didn't give Naomi three good reasons why her world fell apart. Both sufferers went to their graves with their whys unanswered and the ache of their losses still intact. But somehow, because they met God in their pain, both also gained a deeper kind of trust in him that weathers adversity and refuses to let go of God. Their stories coax us to get down to the business of wrestling with God instead of chasing rainbows and to employ the same kind of brutal honesty that they did, if we dare.

A further difference between the 1611 printing of the work and the 1613 reprint is of interest. Their variant translations of Ruth 3:15 led to the earlier printing being known as the “Great He Bible” (1611) and the later one as the “Great She Bible” (1613) respectively. The passage in question describes how Boaz measured out “six measures of barley,” and gave it to Ruth. The “Great He Bible” then has Boaz going off to a nearby city whereas the “Great She Bible” reports that it is Ruth who made this journey. The “Great She Bible” also caused bewilderment to some of its readers by confusing Jesus and Judas at one point (Matthew 26:36).

In the stories of faith I grew up with, men were allowed a full range of emotion: King David, who calls on God to destroy his enemies. Absalom rising up against his father the king. Jonah stewing under his tree, looking out on the city God saved but he hates. Job crying out to God for his miserable fate. But the rage of good women in the Bible is all in the subtext. Nowhere is there an Eve angry for being removed from Eden and the loss of her two sons. Where is Esther, where is her horror and pain watching the genocide of her people? Or Ruth, who followed her miserable mother-in-law to a foreign land and had to listen to that lady bitching as if she felt nothing? The women allowed to have feelings in the Bible are always the villains. Michal sneering at David that he ought to put his clothes on and stop dancing like a naked fool. She is indicted for her words, but hadn’t she just been married, abandoned, and then taken back by this man? Used as a political pawn, then ignored for Bathsheba. Then there is Sarah, who beat her maidservant Hagar, blaming her for what should have rightly fallen on the shoulders of Abraham. And Job’s wife, who Biblical scholars condemn for telling her husband to curse God and die. But wasn’t she just wishing him a swift end to the suffering that they had walked through hand in hand?

Rewriting the baseball record book must be very fulfilling. Or maybe not. Yankees outfielder Roger Maris knew firsthand the fickle nature of success. After an MVP season in 1960—when he hit 39 homers and drove in a league-high 112 runs—Maris began a historic assault on one of baseball’s most imposing records: Babe Ruth’s single-season home run mark of 60. In the thirty-three seasons since the Bambino had set the standard, only a handful of players had come close when Jimmie Foxx in 1932 and Hank Greenberg in 1938 each hit 58. Hack Wilson, in 1930, slammed 56. But in 1961, Maris—playing in “The House That Ruth Built”—launched 61 home runs to surpass baseball’s most legendary slugger. Surprisingly, the achievement angered fans who seemed to feel Maris lacked the appropriate credentials to unseat Ruth. Some record books reminded readers that the native Minnesotan had accomplished his feat in a season eight games longer than Ruth’s. Major League Baseball, due to expansion, changed the traditional 154-game season to 162 games with the 1961 season. Of the new home run record, Maris said, “All it ever brought me was trouble.” Human achievements can be that way. Apart from God, the things we most desire can become empty and unfulfilling—even frustrating—as the writer of Ecclesiastes noted. “Whoever loves money never has enough; whoever loves wealth is never satisfied with their income,” he wrote (5:10). “Everyone’s toil is for their mouth,” he added, “yet their appetite is never satisfied” (6:7). But the Bible also shows where real satisfaction is found, in what Ecclesiastes calls “the conclusion of the matter.” Fulfillment comes to those who “fear God and keep his commandments” (12:13).

Did you come here alone, Kitten?' 'No, Maria is with me. She is my maid, and oh, I never knew how much she liked me until to-day, for she never seemed to like me at all! But- but she came to me when Sherry had gone away, and she said a piece out of the Bible, about Ruth and Naomi, in the most touching way, and she is in the hall now, with my baggage, for I could not carry anything besides my clock and the canary, and those I had to bring!' Ferdy surveyed these two necessary adjuncts to a lady's baggage rather doubtfully. 'Dare say you're right,' he said. 'Very handsome timepiece.' 'Gil gave it to me for a wedding present,' Hero explained, her tears beginning to flow again. 'I have your bracelet too, and how could I bear to leave Gil's dear little canary? It is named after him! And Sherry- Sherry does not love it as I do, and perhaps he might give it away.' 'Quite right to bring it,' said Ferdy firmly. 'Company for you.

But even though Naomi was at her lowest point, Ruth somehow saw a glimmer of hope in her mother-in-law—who had a relationship with the true God. (Remember: People are watching you when you are going through tough times, and even if you feel discouraged they can see how you trust Him.)

That’s why I’m waiting on my Boaz.” I nodded and smiled. “He’s the epitome of my Mr. Right. I figure, if God can make a Boaz for Ruth, He can make another one for me.” “Who’s Boaz?” Deniessa asked. “Boaz was a man in the Bible—the Book of Ruth, to be exact,” I explained. “The original knight in shining armor. Boaz was an honorable, compassionate, rich man.

Prayer is spending time with God. ~ Sharon Espeseth         Covered     “And pray in the Spirit on all occasions with all kinds of prayers and requests” (Ephesians 6:18).     Looking back, I recall the many times that I had done stupid things, yet somehow I didn’t get hurt. Specifically, I remember my university days as being full of stupidity. For instance, one cold November evening I decided to leave a house party and walk home. This wouldn’t have been so bad, however, it was 2:00 in the morning, I hadn’t told anyone I was going, and I had to walk 45 minutes to get home. When I think back, I shudder. Any number of bad things could have happened to me.   I made some poor choices, and although I suffered the consequences I sometimes felt as if the consequences were not as bad as they could have been. It recently occurred to me that I was being watched over and protected. I now know that my family frequently prayed for me.   Although I wasn’t serving God at the time, I was being covered in prayer by those who were. I am now led to believe that people I didn’t even know were praying for me. I make this assumption, not because I now know these people, but because I witnessed people praying for complete strangers.   In church and at Bible studies, prayer requests are often made for those we do not know. As part of a Christian writer’s group, I receive prayer requests via email for people I may never meet in my lifetime. Listening to Christian radio stations, prayer requests are voiced for others throughout the country and the world. As a member of many Christian associations, I receive newsletters and phone calls requesting prayer for strangers.   More recently, I witnessed first hand the outpouring of love for strangers through prayer. I was traveling east with a van full of women. We were excited about the conference we were going to together. However, on our drive we saw a slowdown of traffic on the opposite highway. There were police cars, ambulance, and fire truck lights flashing. In the centre of it all was a car, overturned on its roof. Another car was near with a smashed front end. The accident scene looked horrible. We automatically stopped our chatter and took a moment to pray aloud for the victims in the accident. We prayed for complete strangers. Although we may never know who they were, we followed Jesus’ directive to love our neighbours.   It’s comforting to know that my family and I are being prayed for. And I will continue to pray for people I don’t even know.       Prayer is my "alone" time with God. ~ Ruth Smith Meyer        

Making the Right Decisions Now if any of you lacks wisdom, he should ask God, who gives to all generously and without criticizing, and it will be given to him. James 1:5 HCSB Some decisions are easy to make because the consequences of those decisions are small. When the person behind the counter asks, “Want fries with that?” the necessary response requires little thought because the aftermath of that decision is relatively unimportant. Some decisions, on the other hand, are big … very big. If you’re facing one of those big decisions, here are some things you can do: 1. Gather as much information as you can: don’t expect to get all the facts—that’s impossible—but get as many facts as you can in a reasonable amount of time. (Proverbs 24:3-4) 2. Don’t be too impulsive: If you have time to make a decision, use that time to make a good decision. (Proverbs 19:2) 3. Rely on the advice of trusted friends and mentors. Proverbs 1:5 makes it clear: “A wise man will hear and increase learning, and a man of understanding will attain wise counsel” (NKJV). 4. Pray for guidance. When you seek it, He will give it. (Luke 11:9) 5. Trust the quiet inner voice of your conscience: Treat your conscience as you would a trusted advisor. (Luke 17:21) 6. When the time for action arrives, act. Procrastination is the enemy of progress; don’t let it defeat you. (James 1:22). People who can never quite seem to make up their minds usually make themselves miserable. So when in doubt, be decisive. It’s the decent way to live. There may be no trumpet sound or loud applause when we make a right decision, just a calm sense of resolution and peace. Gloria Gaither The Reference Point for the Christian is the Bible. All values, judgments, and attitudes must be gauged in relationship to this Reference Point. Ruth Bell Graham The principle of making no decision without prayer keeps me from rushing in and committing myself before I consult God. Elizabeth George If you are struggling to make some difficult decisions right now that aren’t specifically addressed in the Bible, don’t make a choice based on what’s right for someone else. You are the Lord’s and He will make sure you do what’s right. Lisa Whelchel We cannot be led by our emotions and still be led by the Holy Spirit, so we have to make a choice. Joyce Meyer

Entreat me not to leave you, Or to turn back from following after you; For wherever you go, I will go; And wherever you lodge, I will lodge; Your people shall be my people, And your God, my God. Where you die, I will die, And there will I be buried. The LORD do so to me, and more also, If anything but death parts you and me. (Ruth 1:16–17 NKJV)

The Haunt The haunt walks counting the bodies held in cubicle chambers; each night the rattle of his keys reminds one of the living dead who are keyless. The Turnkey continues his nightly watch to ensure none of the living dead commits suicide. To be truly dead is forbidden, unless the State sanctions the kill. This ritual first began as a means of penitence, and Auburn was the first N.Y.S. penitentiary and silence was the means to repentance, silence and reading the bible. Back then, the penitent memorized the portions of the bible: when Cain killed Abel, Joshua’s war on Jericho, and all about Ruth, Mary, and Esther — with little thought of God. Over 100 years, the haunt walks with the sanctimonious sentiments of a sentinel, with self-righteous indignation which the living dead attempt to repel with false braggadocio — but when the lights go out, the sudden screams, and all- night talk to prohibit nightmares — awaiting the dawn — permit the haunt to smile with arrogant knowing. The torture of the night is the haunt’s pleasure, making the rounds smelling the decay of dreams deferred, the putrid stench of justice, like the full bowels of slave ships. Gun towers stand reminiscent of the hanging trees with its strange fruit that the haunt picks at leisure appraising its ripeness in terms of life sentences. As steel bangs against steel, chains clang with the echoes of gangs dressed in strips of day and night, black and white; the fright prohibits flight as jail cells constrict and severely depict the absence of liberty. The haunt of Auburn, year by year decade by decade, in a century has never escaped the nightly count of tormented souls, himself chained to the ball of the imprisoned — a spirit’s horror of lost freedom.

But you can’t let Charlie marry someone without letting her know.” “Know what?” “That you’re in love with her.” Lydia hugged her Bible to her chest, sporting a faraway look, as if she were imagining him saving the heroine at the end of a novel by declaring his undying love. “Love isn’t always enough, Miss King.” “I know that. My parents say they married for love, but . . .” She looked toward the pulpit. “Reverend McCabe’s right when he preaches on that. It’s the type of love that matters—sacrificial love. Boaz and Ruth, Christ for his bride, Darcy and Elizabeth—that’s the kind of love that lasts.” He

The Song of Songs, the book of Ruth, and the cycle of stories associated with King David demonstrate that biblical perspectives on sexual desire and family ties remain much more complicated than is often thought. The appropriate expression of desire is not limited to marriage between a man and a woman, but can include the love of a son of a king for his charismatic ally, the love of rabbis and theologians for God, their “husband,” and the love of a faithful Moabite for her Israelite mother-in-law. The nuclear family is also not idealized: Naomi, Ruth, and Obed are a family, bound together by their common love for one another, and, in the Song of Songs, the woman’s mother supports her daughter’s premarital encounters over the objections of her sons, who seek to control their sister’s sexuality and are overruled. King David never even bothers to pursue marriage as commonly envisioned today. His

She thought of the story of Ruth in the Bible: “Whither thou goest, I will go.” Their sons would be taught to treat women as equals, and their daughters would grow up independent and strong-willed. Perhaps they would eventually settle in a town house in Berlin, so that their children could go to good German schools. At

Biblical desire refuses to be limited to marriage: the lovers of the Song consummate their longing before any marriage ceremony takes place, Ruth “uncovers Boaz’s feet” before Boaz has established his “right to redeem,” and David fathers a child with Bathsheba while she is still married to Uriah. In other words, when all the biblical books are taken into account, no simple message regarding the meaning and limits of desire can be found. In fact, the passages considered in this chapter suggest that nonmarital desire can be both limitless and productive. If Ruth, Naomi, Boaz, Jonathan, David, or Bathsheba had listened to Christian educator Bonnie Park, Obed and Solomon would never have been born. As

Whither thou goest I will go, and whither thou lodgest I will lodge; thy people shall be my people..." Ruth 1:16

The blessing proved to be prophetic. Boaz and Ruth were married , and the Lord soon blessed them with a son. At the birth of this child, the women of Bethlehem gave a blessing to Naomi as well: Bless be the Lord, who has not left you this day without a close relative; and may his name be famous in Israel! And may he be to you a restorer of life and a nourisher of your old age; for your daughter-in-law, who loves you, who is better to you than seven sons, has borne Him.

E-17 We look today and see that the church has taken its pattern not out of the Bible, out of Ruth, and out of Naomi, and out of Sarah, and the ones in the Bible; but they're patterning, even the women of the church, after Hollywood and the very dregs of the Devil. It's how that our people who call themselves Christians, go out there and get this evil man's ways, these records of Elvis Presley, ever what his name is, one of the most deluded, devil possessed people I've ever heard of in my life. Arthur Godfrey and such as that... And listen to them kind of nonsense on your radios and refuse to hear the Gospel sermon preached and the Bible, God have mercy on you. What kind of a spirit have we got among us. That is right. No wonder the prophet of God blushed before the--the Lord. He knew that was unrighteous. And he stood and pleaded the case, and said to God, "We're unrighteous." And we are, friends. ( "A Blushing Prophet" Preached on Sunday evening, 25th November 1956 at the Branham Tabernacle in Jeffersonville, Indiana, U.S.A. - See Paragraph E-17 ).

I have never read anything in the Bible that made me feel that my sexuality excluded me from the kingdom of God. I have never read anything that made me feel that my love for women, not men, should be suppressed and denied. The Bible did not make me feel less than, just because I am a lesbian. There is too much about love in the Bible to feel the opposite.

When Ruth spots a man she likes, she gets him drunk, strips off his clothes, and hops into bed with him. When he wakes up the next morning, he has no choice but to marry her. And

Quand la Bible corrige la Bible Aux messages intolérants d’Esdras 10 et Néhémie 13. 23-27 répond le livre de Ruth. Donc, sous l’apparence d’un récit un peu à l’eau de rose, le livre de Ruth est aussi une polémique discrète, une réaction contre les conservateurs. L’exemple de Ruth est là pour montrer qu’une étrangère, une Moabite de surcroît, est une femme assez fidèle pour entrer non seulement dans le peuple élu, mais aussi pour s’inscrire dans la lignée du futur David. Le livre demande un peu plus d’ouverture et d’accueil à l’égard des étrangères. C’est là son principal message.

In this weaving together of the story of the Old Testament, four simple categories help identify how each part points to Jesus in the New Testament: 1. The easiest category is made up of passages or verses that offer prophecies of the coming Messiah, such as the Genesis 3:15 reference to Eve’s seed defeating Satan. Isaiah 53 and 61 are other examples. 2. Then we find stories that show God’s work to preserve the lineage of Christ, such as Joseph’s actions in Egypt that kept Abraham’s descendants from dying out. Esther, Rahab, and Ruth’s stories fall into this category as well. 3. We also see pictures of the coming Christ, His work, and His kingdom. The Old Testament sacrificial system clearly illustrates this. The story of Hosea and Gomer pictures Jesus’s coming redemption of His bride, as God instructed Hosea to pursue and restore Gomer despite her adultery (see Hosea 1:2–3). Boaz and Ruth’s story reflects aspects of the gospel as well, as Boaz took his place as Ruth’s kinsman-redeemer (see Ruth 2–3), foreshadowing Jesus’s redemption of His bride, the church. 4. Many stories simply reinforce our need for a Savior. Stories such as the rape and dismemberment of the concubine of an unnamed Levite in Judges 19 reinforce the Israelites’ warped sense of right and wrong, inability to be righteous on their own, and need for salvation through Christ. Most parts of the Old Testament will fit one or more of these four categories.

What modern Christians don’t seem to get is that God’s love is found in one person: Jesus Christ (Rom. 8:39); it is found in one place: at Calvary (Rom. 5:8). Just because God is good, merciful, and longsuffering to a sinner doesn’t mean He loves him enough to keep him out of Hell if that sinner rejects the payment God requires for that sinner’s sins.

It was some time before Hero came downstairs, but after about half an hour she put in an appearance, still wearing her silk and gauze ball-dress, but with her jewels discarded and her curls a little ruffled. She came quickly into the room, a look of great distress in her face, and went towards Sherry with her hands held out, and saying impetuously: 'Oh, Sherry, it is so shocking! She has told me the whole, and I never thought anyone could be so wicked! It is all too true! That dear little baby is indeed Sir Montagu's own child, but he will not give poor Ruth a penny for its maintenance, no, nor even see Ruth! Oh, Sherry, how can such things be?' 'Yes, I know, Kitten. It's devilish bad, but- but we have only the girl's word for it, and I dare say, if we only knew-' 'Might be a mistake,' explained Ferdy, anxious to be helpful. She turned her large eyes towards him. 'Oh no, Ferdy, there can be none indeed! You see, she told me everything! She is not a wicked girl- I am sure she is not! She is quite simple, and she did not know what she was doing!' 'They all say that,' said Mr Ringwood gloomily. 'How can you, Gil? I had not thought "you" would be so unjust!' Hero cried. 'She is nothing but a country maid, and I can tell that her father is a very good sort of a man- respectable, I mean, for no sooner did he discover the dreadful truth than he cast her out of his home, and will not have anything to say to her, which always seems to me shockingly cruel, though Cousin Jane says it is to be expected, because of the wages of sin, which comes in the Bible! Indeed, she is quite an innocent girl, for how could it be otherwise when she believed in Sir Montagu's promise to marry her? Why, even I know better than that!

Further south again, and to the east of the Dead Sea, lies Moab, through which flows the River Arnon. The biblical narrative records that Moab was known as a sheep-breeding centre (2 Kgs. 3: 4), and the Book of Ruth opens with a reference to people of Judah seeking refuge there in time of famine (Ruth 1: 1). Separated from Moab by the valley of the Zered and south of the Dead Sea is the rugged region of Edom.

According to Julian Ramirez, his youngest son was in El Paso for the communion party of Ruth’s daughter Gloria during the time he was supposed to have attacked Mrs. Bell, Nettie Lang, and Carol Kyle. Julian told Daniel over the phone he would be willing to come up to Los Angeles, take the stand, and swear on a stack of Bibles it was true. Julian insisted he had a picture with Richard, himself, Mercedes, and his granddaughter in her communion dress standing in the front yard of the Hacienda Heights house. When Daniel and Ray Clark went to the jail to tell Richard of his father’s willingness to help, and about the photographs, Richard threw a fit, saying he didn’t want to put his father through that. He yelled and screamed in a temper tantrum. Ruth came up to Los Angeles with Joseph and they tried to convince Richard to put up a fight, but Richard yelled and screamed at them, too. Ruth begged him, but he stayed adamant and unmoving. “There will be no defense!” he said. Monday morning Ray Clark, with large circles from stress under his eyes, asked Judge Tynan for an ex parte meeting in the judge’s chambers with defense counsel and the defendant. Halpin objected, saying at this juncture the prosecution had the right to be privy to all proceedings. Tynan disagreed and moved the proceedings to his chambers, minus the prosecutor.

Pharasaical tendencies in all of us make the walk of faith doable. We can be moral, go to church, read our Bibles, and give our 10 percent. Jesus and Ruth knock down the walls of that kind of thinking. Real kingdom living is clostly. It will stretch, bend, and break us. Following Jesus isn't the path to a tame or easy life. It is about taking up a cross--which means laying down our lives as Jesus did for the sake of others.

Ruth taught us to follow our heart to find our hope. Sarah said we shouldn't complicate God's promise with our solution. Rahab told us that God's story is full of surprises. Hannah explained that God blesses the promises we keep to Him. Abigail said that a single act of wisdom can change our destiny. Miriam told us that comparison with others can change our destiny. Mary exhorted us not to miss our moment with God. Martha taught that when Jesus is in the house, we should give Him our full attention. The Samaritan Woman said that God will always go out of His way for us.

At the end of our days, when we cross over into glory, we'll have questions that won't seem to matter anymore, and earthly sorrow will pass away. But we won't bring along our resumes, and that stunning career accomplishment will look dingy against the white-hot glory of God's holiness. The number of boxes you checked off next to your Bible reading plan won't be your badge; the seal of the Holy Spirit on a surrendered heart will tell of your arrival. And in the presence of our Holy God, what will keep us from incinerating on the spot will be our safekeeping in the cleft of the Rock-- the covering of grace through the blood of Christ-- that shelters us now and holds us fast into eternity.

The worst were the Christians who would try to have ‘a quiet word’ with him before the meeting, trotting out the usual shit. They based the twelve steps of recovery on the Bible. He needed to say his prayers every morning. Fire and brimstone. Nothing worse than a converted alcoholic who then becomes a bullying AA zealot.

Know that the best relationships in our lives are the relationships where God's love is shown in our love for one another. These truly loving relationships are also our best witness to the world.

If you are married, or single hoping to marry, remember this: every marriage is comprised of two sinners. The best marriage is one where those sinners are united in their love of God, their commitment to serve one another, and a spirit of humility. Through marriage you can expect to learn how much sacrifice is involved in loving a sinner through all the ups and downs of life: this is a picture of how Christ loves us.

We squatted over the hole and waited. The ant struggled in the soft, sandy trap until a pair of pincers suddenly reached up and grabbed it, thrashed up a little dust, and pulled it under. Gone, just like that. “Don’t do any more of them, Leah,” Ruth May said. “The ant wasn’t bad.” I felt embarrassed, being told insect morals by my baby sister. Usually cruelty inspired Ruth May no end, and I was just desperate to help her get her spirits back.

Book of Judges, God has designated

It will be exactly as long as the time that passed before she was born. Because I could not stop for death he kindly stopped for me, or paused at least to strike a glancing blow with his sky-blue mouth as he passed. A lightning that cannot strike twice, our lesson learned in the hateful speed of light. A bite at light at Ruth a truth a sky-blue presentiment and oh how dear we are to ourselves when it comes, it comes, that long, long shadow in the grass.

Highlight – Genesis 24:3 Marrying Foreigners From this earliest period of Israelite history, there was an emphasis on not marrying foreigners. The reason had to do with religion, not race—in many cases foreigners were distant relatives, but they worshiped false gods. When foreigners were willing to worship Israel’s God, they were welcomed (see the book of Ruth, for example).

The Faith of Jimmy Carter Carter grew up in the Southern Baptist Church that had dominated many parts of the South since the Civil War. As a child, he regularly attended Sunday school, worship services, and the Royal Ambassadors, an organization for young boys that focused on missions, at the Baptist church in Plains, Georgia. At age eleven, Carter publicly professed his faith in Jesus Christ as his personal Savior and Lord, was baptized, and joined the church. Thereafter, he participated faithfully in the Baptist Young People’s Union. Carter’s religious convictions and social attitudes were strongly shaped by his mother, Lillian. In 1958, Carter was ordained as a deacon, the governing office in Southern Baptist congregations, and he ushered, led public prayers, and preached lay sermons at his home church. His failure to win the Democratic nomination for governor in 1966 prompted Carter to reassess his faith. Challenged by a sermon entitled ‘‘If You Were Arrested for Being a Christian, Would There Be Enough Evidence to Convict You?’’ and conversations with his sister, evangelist Ruth Carter Stapleton, he vowed to make serving Christ and others his primary aim. During the 1966 governor’s race, he had spent sixteen to eighteen hours a day trying to convince Georgians to vote for him. ‘‘The comparison struck me,’’ Carter wrote, ‘‘300,000 visits for myself in three months, and 140 visits for God [to witness to others] in fourteen years!’’ Carter soon experienced a more intimate relationship with Christ and inner peace. He read the Bible ‘‘with new interest’’ and concluded that he had been a Pharisee. He went on witnessing missions, attended several religious conferences, and oversaw the showing of a Billy Graham film in Americus, Georgia.

it is possible to hang around other Christians a lot, meet regularly for worship, study our Bibles, join a church and even call ourselves a community but not change at all in ways that count.

When Naomi (her name means “sweet” or “pleasant”) had her breakdown in the desert, and even when she claimed to be Mara (this name means “bitter”), she sat in her pain and owned it. In the silence, in the pain, in the trauma, she vulnerably shared who she honestly was. In the midst of her breakdown, she was able to still live out the calling placed on her life to connect Ruth with Boaz, not only their kinsman-redeemer, but also the great-great-grandfather to the Lord Jesus Christ. The willingness to be known awakens the calling to be used. And once you’ve allowed yourself to be known, you have the ability to speak jibberish, to grab someone’s hand, look at them face-to-face, eye-to-eye and say, “I see you.” You are known.

But Ruth replied: Do not persuade me to leave you or go back and not follow you. For wherever you go, I will go, and wherever you live, I will live; your people will be my people, and your God will be my God. 17 Where you die, I will die, and there I will be buried. May •Yahweh punish me, p, q and do so severely, if anything but death separates you and me.

Let's look at one such creative counterpart described many years ago in the book of Proverbs. There are many outstanding, godly women mentioned throughout the Bible, but this woman received special praise: "Many daughters have done well, But you excel them all" (Proverbs 31:29). Who was this woman who did more than Deborah, the military adviser, or Ruth, the woman of constancy, or Esther, the queen who risked her life for her people? She was a wife and mother like you and me!

God blessed the relationship between male and female—not only in marriage but in every male/female collaboration. The Creator underscores the strategic importance of strong relationships between men and women when he says, “It is not good for the man to be alone. I will make an ezer kenegdo for him.” Ezer is a Hebrew noun that in the Bible always appears in a military context and is recognized as a military term.6 Considering the challenges the first man and woman faced and that a deadly Enemy was plotting an attack, it shouldn’t surprise us that YHWH would use a military word to describe the female.7 Kenegdo is another important Hebrew word that indicates the woman is the man’s full partner. She is not his inferior or his superior. She is his match.8

consider my name Ruth.” At her confused look, he elaborated. “From the Bible. ‘Whither thou goest, I will go.

When we've lost someone close to us and choose to move forward, there is fear in the unknown. We get to choose to run toward something healthy or unhealthy. There are roadblocks to hurdle, challenges to conquer, and painful emotions to sort through. But God, in His tenderness, waits for us. He tries to settle our hearts and when we are ready, He steps with us.

I find it exceptionally moving that the Bible should cast in these heroic roles two figures at the extreme margins of Israelite society: women, childless widows, outsiders. Tamar and Ruth, powerless except for their moral courage, wrote their names into Jewish history as role models who gave birth to royalty – to remind us, in case we ever forget, that true royalty lies in love and faithfulness, and that greatness often exists where we expect it least.

We must not suppose these marks shine equally and in the same degree in all the books of the Bible. For as one star differs from another star in light, so in this heaven of Scripture, some books send out brighter and richer rays of light; others far more feeble and fewer in proportion to their being more or less necessary to the church and as containing doctrines of greater or lesser importance. Thus the gospels and Paul’s epistles shine with far greater splendor than the book of Ruth or Esther; but yet it is certain that in all are these arguments of truth and majesty, which by themselves prove a book divine and authentic (or at least that nothing can be found in them to make their authenticity [authentian] doubtful). Neither is it necessary that all these marks should occur in every chapter or verse of a canonical book to distinguish it from an apocryphal or in each part of Scripture detached from the whole. It is sufficient for them to be given in the divine writings considered collectively and as a totality.

The mistake we so often make is to assume patriarchy – at least some softer version of it – is the Bible’s message for us. But patriarchy is not the Bible’s message. Rather, it is the cultural backdrop against which the gospel message of Jesus stands out in the sharpest relief.