God alone determines the course of history. His naming of people is significant, and the book of Ruth can be studied through the lens of the characters' names.
Although many lessons of the book of Ruth allude to Old Covenant teachings, Ruth prefigures New Covenant principles such as mercy, Christ's care, and acceptance.
Jesus redeemed us with His shed blood from the penalty of our sins, but He also works as our High Priest, continually redeeming us until we are resurrected.
Richard Ritenbaugh, pondering why some authors chose the enigmatic titles of their books, observes that the name of Boaz (a type of Christ) appears many times more than Ruth (a type of the church), indicating Christ's intensive work on behalf of the church. . .
Richard Ritenbaugh reminds us that counting Pentecost should not be a thoughtless, mechanical act, but should involve deep reflection as to how God has steered our lives and as to how we are managing the spiritual resources He has graciously given each of . . .
When the mixed multitude came out of Egypt with Israel, God gave them an opportunity to join His chosen people. Charles Whitaker weaves together some vital lessons for us from this.
The cycles of Israel's history—idolatry, subjugation, repentance, deliverance—give us a pattern for understanding the present scattered condition of the church.
In this keynote address of the 2002 Feast of Tabernacles, John Ritenbaugh focuses upon the prophecy of Deuteronomy 28:42-49 concerning the curse of the stranger rising higher and higher above us, displacing our Israelitish culture with an alien Gentile cul. . .
Luke records four female ancestors of Christ: Tamar, Rahab, Ruth, and Bathsheba. Three out of the four were Gentiles and 3/4 also had glaring sexual problems
Richard Ritenbaugh, reflecting on the Hurricane Katrina disaster, ponders the inappropriate responses of some Americans and our responsibility to learn proper responses. Negative responses include: 1) The Blame Game, exemplified by Adam blaming Eve and Eve. . .
John Ritenbaugh ponders the qualifier "righteous" when applied to Lot. Unlike Abraham who separated himself from sinful society, Lot seemed to involve himself in the affairs of the perverted city, arrogating to himself the role of a judge, attemp. . .
John Ritenbaugh, on the opening chapter of Lamentations, Jerusalem, personified as a widow who has had to endure watching the destruction of her family, must also endure the mocking, derisive scorn from the captors. Although the United States, like Jerusal. . .
God displaced the Amorites because they had defiled the land; not one righteous person existed. Israel was warned not to defile themselves with demonism.
Balaam illustrates the paradox of someone who knows God's will, but willfully and deliberately disobeys, presumptuously thinking he could manipulate or bribe God.
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