Shorter Catechism Q & A # 19

Q. What is the misery of that estate whereinto man fell?

A. All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all miseries in this life, to death itself, and to the pains of hell for ever.

Memorize Q & A—Exposition

Communion with God is nothing less than that covenant relationship established when man was first created in the image of his Creator, when man, male and female, were to have dominion over all things created (Gen. 1:26–31). God’s wrath is known through the broken relationship between man and God, and through man’s authority over creation.

What does it mean?

Define Communion with God: 2 Cor. 13:14. Koinonea = participation, fellowship. Acts 2:42.

Define wrath and curse: Eph. 2:2–3; Gal. 3:10. Wrath = Anger; Curse = sentence of divine judgment and ruin inflicted (Heb. 3:11–12).

Discuss made liable to: Lam. 3:39; Rom. 6:23; Matt. 25:41, 46.

What is our practice?

Acknowledging that sin is the transgression of God’s moral law, that we are declared guilty, deserving the wrath of the divine Judge, we come to God through Christ alone, knowing that our relationship with our Father in heaven resides in the Son’s redemptive act on our behalf. By the Spirit we are able to repent, turn away from our sinful acts, and come to the Father as his redemptive children.

Quotes for thought and discussion:

“See our misery by the fall. Heirs of wrath. And is this estate to be rested in? If a man be fallen under the king’s displeasure, will he not labour to re-ingratiate himself into his favour? Oh let us flee from the wrath of God! And whither should we fly, but to Jesus Christ? There is none else to shield off the wrath of God from us. ‘Jesus hath delivered us from the wrath to come.’ 1 Thess. 1:10.” (Thomas Watson, A Body of Divinity)

“And were by nature children of wrath. All men without exception, whether Jews or Gentiles, (Galatians 2:15,16,) are here pronounced to be guilty, until they are redeemed by Christ; so that out of Christ there is no righteousness, no salvation, and, in short, no excellence. Children of wrath are those who are lost, and who deserve eternal death. Wrath means the judgment of God; so that the children of wrath are those who are condemned before God.” (John Calvin, Eph. 2:3 Commentaries)

Shorter Catechism Q & A #18

Q. Wherein consists the sinfulness of that estate wherein man fell?

A. The sinfulness of that estate where into man fell, consists in the guilt of Adam’s first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called Original Sin; together with all actual transgressions which proceed from it.

Memorize Q & A—Exposition

The corrupt or immoral nature produces thoughts and acts of evil, establishing a world view that is in opposition to the Biblical world view. The transgressions of sinful man produce corrupt homes, churches, and nations.

What does it mean?

What are the three characteristics of that estate into which man fell? What is this estate commonly called? What proceeds from this estate to which man fell?

1. Define the words “guilt,” “righteousness,” and “corruption.”

2. Discuss:

How is sin characterized in the following verses; and how did sin enter into the world? Genesis 6:5; Rom. 5:12; Rom. 8:7–8; Rom. 3:10–20; Matt. 15:19; James 1:14–15; Psalm 51:5, 58:3.

How does the relationship between Adam and Christ encourage our faith in that our sins are forgiven? Rom. 5:6, 19; Eph. 2:1–3.

What is our practice?

We should humble ourselves before God, giving us strength to fight the pride that would turn us again to sin.

We should be driven to prayer, seeking help from our Father in heaven, as well as helping others find strength in time of temptation, etc.

In what ways can we be watchful and find moral strength in all activities of the day?

Quotes for thought and discussion:

“All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell forever.” (Thomas Watson)

“Does this original corruption produce actual transgression? Yes: for a corrupt tree cannot bring forth good fruit, Matt. 7:18. Does it produce it betimes? Yes: for the wicked are estranged from the womb, they go astray as soon as they are born, speaking lies, Ps. 58:3. Does it produce it naturally? Yes: as a fountain casteth out her waters, Jer. 6:7. Does all sin begin in the heart? Yes: for when lust hath conceived, it bringeth forth sin, James 1:15. Is it not necessary therefore we should have a new nature? Yes: Marvel not that I said unto you, Ye must be born again, John 3:7. Can we get to heaven without it? No: for flesh and blood cannot inherit the kingdom of God, 1 Cor. 15:50.” (Matthew Henry, on the Shorter Catechism)

March 14, 2010

Lesson: Jonah 4:1–11

Key Verse: Jonah 4:2

Introduction

The grace of God is an elusive doctrine to many Christians because they define this grace by their own views or experiences. How could God show grace to those who have denied him, or have openly refused to obey him? We are more willing to show grace to those who positively respond to our hopes for them. Certainly grace is easier, and should be given, when someone does well. A child receives a special love from the parent when he or she is obedient. However, that same special love, which is of grace, should also be given to child who has disobeyed. Yes, that disobedient child may need discipline, but Christian love is not measured by the circumstance, but by the heart. It is true that, as the grace of Christ ought to be shown in the grace we communicate, the grace of Christ is God’s communication of his love in the fullest: “Grace in the saints is as water in a vessel, grace in Christ is as water in the spring. ‘Of his fullness have all we receive and grace for grace.’ John 1:16” (Thomas Watson).

The grace which Christ gives is poured out from its original source: the heart of God; John Calvin commented: “True, indeed, the fountain of life, righteousness, virtue, and wisdom, is with God, but to us it is a hidden and inaccessible fountain. But an abundance of those things is exhibited to us in Christ that we may be permitted to have recourse to him; for he is ready to flow to us, provided that we open up a channel by faith.” And to further know the wonder of the grace of God, this faith, by which we look to Christ alone for our salvation, is also a gift of grace: “For by grace are ye saved through faith; and that not of yourselves; it is the gift of God” (Eph. 2:8).

Anger Against God: Jonah 4:1–4

It displeased Jonah very much that God would show such compassion on an evil city. He was very angry. Let us not, though, cast the first stone. There are times when the Christian holds back the praise that God should receive, wondering why God should bless someone we believe does not deserve such mercy. The compassion of the Lord irritated Jonah to the extent that he thought of it as a great evil. Jonah had preached destruction for Nineveh. The Lord’s mercy brought him discontent.

Jonah’s displeasure is seen in his prayer: “O Lord, was not this my saying, when I was yet in my country? Therefore, I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil.” Jonah seems to hate Nineveh so much that he does not wish to see God’s giving of compassion. He wanted the prophecy of destruction to hold true, not the truth of God’s kindness and mercy. He is so irritated that he prays that the Lord would take his life, “for it is better for me to die than to live.”

Take note of the fourfold nature of the Lord God Almighty which Jonah so clearly knows: That the Lord is:

1. a gracious God
2. a merciful God
3. a God who is slow to vent his anger
4. a God who is abundant in lovingkindness
5. a God who repents or relents from doing evil or harm (revealing that it is in his will and purpose to show mercy on whomever he chooses to show mercy)

Why then would it better for Jonah to die? Jonah had a zeal for his nation and his God. However, he would be like the apostles, James and John, when they saw the evil of a Samaritan village. They said to Jesus, “Lord, wilt thou that we command fire to come down from heaven, and consume them?” Jesus answered, “Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men’s lives, but to save them” (Luke 9:54–56).

This question comes from the Lord to Jonah: “Doest thou well to be angry?” God’s question is the same as the statement of Jesus to his disciples. What is your spirit, Jonah? Are you justified to speak as you do? Instead of seeing the spirit of saving grace, Jonah dwelt only upon the message of wrath. Jonah had forgotten the purpose of the message of destruction, to bring men to repentance.

Discussion: How is the nature of God revealed in His dealing with Nineveh?

God Prepares a Worm: Jonah 4:5–8

Jonah leaves the city and makes himself a booth, a small campsite, “and sat under it in the shadow, till he might see what would become of the city.” Jonah sits in anger, a prophet who knows his Lord, who has faith in the word of God. But his anger clouds his view.

God, however, loves his prophet and teaches him a lesson. The Lord prepares a covering over his servant that he might be delivered from his grief. This makes Jonah very happy. The next morning “God prepared a worm,” and the worm struck the gourd and it withered. The sun became hot in the sky as the Lord prepared a strong hot east wind. The sun beat against the head of Jonah. He fainted from the heat, and wished himself to die, saying, “It is better for me to die than to live.”

With the loving understanding of a Father, God draws Jonah to himself. These acts of the Creator were to teach Jonah that the compassion which he witnessed in the Lord toward Nineveh, was the same compassion that was always his. Adversity and affliction certainly test our faith. But they are given to the child of God for teaching and admonishment in how to live as children of God. The depth of the trouble is seen in Jonah’s wish to die. Both the severest and lightest of trouble may bring such a wish to our lives. However, Elohim, the God of Creation, the God who is personally involved in our lives, draws us to himself.

Discussion: What was Jonah’s reaction to the gourd and the worm?

Pity the Gourd: Jonah 4:9–11

Jonah is now ready for this question: “Doest thou well to be angry for the gourd?” Should he not be angry that his comfort died with the plant? Jonah replied, “I do well to be angry, even unto death.” Jonah had been pleased with the miraculous growth which gave him pleasure. If he expressed such compassion upon a tree, should he not have seen and rejoiced in the compassion of the Lord upon Nineveh? For here was a city with thousands of souls destined to God’s wrath. The Lord proceeds to teach Jonah, saying, “Thou hast had pity on the gourd, for the which thou has not laboured, neither madest it grow; which came up in a night, and perished in a night: And should I not spare Nineveh, that great city?”

Jonah showed pity on the gourd, which he did not plant, nor did he have anything to do with its growth. Shall not God, who created the inhabitants of Nineveh, who also sustained them through the years, show pity, have mercy upon which he shall have mercy? Why, there were even oxen in the city, are they not much more important than a plant? Jonah grieves over a plant. Yet he is heartless in grieving over souls who must face eternal life, either in hell or in heaven.

The story ends without a remark from Jonah. The purpose of the book has been clearly set forth. Both Israel and the Church must learn the true meaning of God’s compassion. Christ testifies to the compassion of our Father in heaven, saying, “The men of Nineveh shall rise in judgment with this generation, and shall condemn it; because they repented at the preaching of Jonah; and, behold, a greater than Jonah is here” (Matt. 12:41).

Christ has loved with the compassion of a father, of a shepherd who would give up his life for his sheep. We give thanks for the love revealed to us in the shedding of his blood on Calvary. We also give thanks that our preaching will not be in vain; for the Word of God will not return to the Lord without those souls for which he gave his Son. We must praise God for the repentance sown in the soul of the greatest sinners. Were we not once one of them? “For all have sinned and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus” (Rom. 3:23–24).

Discussion: To whom does Christ show his compassion?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

March 21, 2010

Lesson: Ruth 1:1–18

Key Verse: Ruth 1:16

Introduction

It was the time of the Judges that Elimelech and his family traveled to Moab because of the famine in their land. The Judges (shophetim) were “men who procured justice or right for the people of Israel, not only by delivering them out of the power of their foes, but also by administering the laws and rights of the Lord (Judges 2:16–19). Judging in this sense was different from the administration of civil jurisprudence, and included the idea of government such as would be expected from a king… as a rule the judges of Israel were called directly by the Lord, and endowed with miraculous power for the conquest of the enemies of Israel” (Keil & Delitzsch, Comm.).

Ruth, a Moabite woman, finds honor both in being known in a book which bears her name, and in an ordained place in the covenant of God. In God’s redemptive plan, He chose Ruth to become an ancestress of David, of the royal house of Judah. Her words continue to echo the Christian’s response of faith, “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” (Ruth 1:16). This verse is certainly a key verse both to our lesson and to our understanding of the covenant relationship our heavenly Father has established between us him, and between one another, in Christ Jesus. This relationship is seen as a household of God. Ruth entered, by the Spirit of God, into a relationship with the people of God which brought blessings to both her and Naomi. We experience this relationship of a family too: “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Gal. 6:10). Having been born of the Spirit and having embraced, by grace through faith, Christ as our Savior, we are as adopted children in the household of God: “Now therefore ye are no more strangers, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone” (Eph. 2:19–20).

Migration to Moab: Ruth 1:1–5

Ruth  finds an honored place in the covenant of God, as he chose her to become an ancestress of David, of the royal house of Judah. A son, who was named Obed, would be born to Boaz and Ruth, assuring the continuation of Naomi’s house and family. Obed would become the grandfather of David through his son Jesse. Their city, Bethlehem, would be the birthplace of the King of kings (Matt.1:1, 2:6).

Ruth’s journey to Bethlehem begins with God’s providential work of a great famine in the land of Israel. Elimelech and Naomi traveled from Bethlehem to Moab with their two sons, Mahlon and Chilion; while in Moab Elimelech died. The two sons took for them “wives of the women of Moab.” The name of one was Orpah, and the other Ruth. Ruth became the wife of the eldest son, Mahlon (Ruth 4:10). They dwelt in Moab for about ten years. God, by his own counsel, brought famine upon a disobedient people. This same famine would be one of the means by which he would keep his covenant that he would be the God of his people, and his people would be his. The Lord spoke through Isaiah (Isaiah 55:10–11), saying, “For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my word be that goeth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” So we look at our trials, both small and large, as truly being in the hands of our Lord, that we might know his providential care and eternal glory.

Bethlehem is located west of the Dead Sea and Moab is to the east. God, in his providential care for those whom he loves, directs Elimelech and his family to Moab during the time of famine. They find blessing in the midst of the pagan Moabites. What God records, in his Word, are not the chance meetings of events, but are acts in history, that his covenant would be kept by him and known by his people. The family of Elimelech was sent to Moab, for God had a chosen child through which David would be born; for Boaz and Ruth had Obed, and “Obed begat Jesse, and Jesse begat David” (Ruth 4:22). Then through the line of David came Jesus.

Both Mahlon and Chilion died and Naomi was left alone with her two daughters-in-law.

Discussion: How is God’s covenant kept in this time of famine?

Naomi’s Advice: Ruth 1:6–13

After ten years, Naomi went to her daughters-in-law and told them that she would return to Bethlehem, for she had heard that the “Lord had visited his people in giving them bread.” Naomi began her journey with Orpah and Ruth: “They went on the way to return unto the land of Judah.”

It is during this journey that we begin to understand Naomi’s love for her Lord, the love which she passed on to her daughters-in-law. Naomi had been waiting for that day when the Lord would end the famine and give his people bread. Because of their love for Naomi, her daughters-in-law were willing to leave with her for Bethlehem. Naomi speaks to them, saying, “Go, return each to her mother’s house; the Lord deal kindly with you, as ye have dealt with the dead, and with me.” Naomi then asks the Lord’s blessing on each one.

Naomi knows the burden that her daughters-in-law carried, how they showed their love for her sons and her. Her prayer for them was, “The Lord grant you that ye may find rest, each of you in the house of her husband.” She then kissed them as Orpah and Ruth wept. They both questioned Naomi, saying, “Surely we will return with thee unto thy people.” Naomi answered, “why will ye go with me? Are there yet any more sons in my womb, that they may be your husbands?” She could not offer Orpah and Ruth sons for husbands, and if they were to wait for her to bear sons, it would be a foolish wait.

Naomi felt the grief that she had received when her husband and sons died. Her grief is not selfish. It is for her daughters-in-law as well. It is a grief that rests upon her Lord. Naomi testifies, “For it grieveth me much for your sakes that the hand of the Lord is gone out against me.” Here is a real test of faith. Naomi believes that what has taken place is a result of the hand of the Lord. If our sorrow is not in the hands of the Lord, then the victory and joy cannot be certain.

Our Lord is the Potter and we are the clay. All things work together for his glory, for his good pleasure and eternal purpose, and for our good. Each circumstance is moved toward the end which our Lord so desires. Therefore, we put our faith in the King of kings, the Lord Jesus our Savior, who carries us in his hand. We know, even when he brings sorrow into our lives, that he is able to deliver us and give us rest.

Discussion: How would you describe the love of Naomi for her Lord and daughters-in-law?

Ruth Embraces Faith: Ruth 1:14–18

Orpah kissed Naomi and returned to her people. But it was Ruth who cleaved to Naomi. Naomi told Ruth to look to her sister-in-law who is returning to her people, “and to her god: return thou after thy sister-in-law.” The Lord sets up the opportunity for Ruth to either follow after the gods of her people or the God of Naomi. Ruth, having learned of the Lord God of Israel from Naomi during those ten years, responded, “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.” Ruth was drawn to the true God whose presence was testified in the life of Naomi. God would provide for Ruth a husband faithful to him that would find fulfillment in the coming of Christ Jesus.

A great love had reached into the heart of Ruth that would commit all to the God and people of Naomi. Ruth goes on to say, “Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if aught but death part thee and me.” This is the love of which the beloved apostle spoke: “Beloved, let us love one another: for love is of God… Herein is love, not that we loved God, but that loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another” (1 John 4:7–11). Naomi saw that Ruth was steadfast in her determination to go with her to Bethlehem (Ruth 1:18).

Discussion: How should our faith in Christ be shown to others?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

March 7, 2010

Lesson: Jonah 1:1–6; 3:1–6

Key Verse: Jonah 3:5

Introduction

The Lord God of Israel spoke through Jonah, the son of Amittai, the prophet, during the time of Jeroboam (2 Kings 14:23–25). The Lord sent his prophet to Israel that they might repent. “For the Lord saw the affliction of Israel that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel” (2 Kings 14:26). Jonah knew what it meant to preach the Word which was given him by the Lord. He also knew that God was merciful, and he preached with the hope of Israel’s repentance and restoration. However, Israel was not repentant. Jonah’s heart must have been heavy because of Israel’s sin.

Now the Lord would have Jonah go to a heathen city, the great city of Nineveh. It had walls about 100 feet high, with bricks some 50 feet thick. It is said that if Jonah 4:11 is recording the number of children to be 120,000, then there could have been a population of 600,000. The population probably overflowed outside the city wall. Jonah also records the greatness of the city, saying that it would take three days to walk through Nineveh” (Jonah 3:3).

Jonah, a prophet of the Lord God Almighty, was called to preach to a city which the prophet thought was not worth saving. They were not of Israel but of Assyria. They were pagan in nature. What if God would do the same to Nineveh as he desired for Israel: that if they repent they would witness the great mercy of God? Jonah had to learn the depth of God’s grace that he will have mercy upon whom he chooses to have mercy.

A Great Wind: Jonah 1:1–6

The Word of the Lord came to Jonah, the word which he must bring to those to whom he is sent. Jonah was to travel the sea to the foreign land of Nineveh. There is urgency in this commission, for the wickedness of Nineveh had come before the Lord. The prophet is not to hold back in his preaching. He will cry! He will roar! He will call out with the urgency of keeping one from running off a cliff. Jonah is called to proclaim the Word of God as one summoning people to a court of the King. At this court, they will come face to face with the Lord who holds the cords of death and life.

Jonah knew what it meant to obey the will of the Lord. He knew how to preach the message of repentance. Yet he rose from that commission “to flee unto Tarshish from the presence of the Lord.” Jonah was not afraid to travel. Tarshish was further away than Nineveh. He was not afraid of Nineveh. He was afraid of God and what he would do. He wanted no part of this commission. He wanted no part of God’s plan for Nineveh; all this in the face of the truth that he could not escape from the presence of the Lord. We too act as fools in the presence of our Lord, acting against that which we believe in our hearts.

Jonah follows his own foolish will and goes to Joppa and finds a ship on which to sail to “Tarshish from the presence of the Lord.” It is repeated again that Jonah is fleeing from the Lord’s presence. Remember this very important truth that, when we sin, when we disobey our Lord, we are running away from his presence, a presence which we cannot escape, and a presence which we really do cherish very much. Obedience should stamp this promise upon our hearts: “Thou wilt show me the path of life: in thy presence is fullness of joy; at the right hand there are pleasures for evermore” (Psalm 16:11). The Lord had his plan for Jonah. He would not escape his responsibility of a chosen prophet. God’s will and purpose will be done, as it is in heaven. As a teaching elder or under-shepherd of Christ, we are his chosen; not the other way around that we have chosen to serve God in these particular deeds.

The Lord sent out a “great wind into the sea.” The sailors were afraid as the ship felt like it would fall apart beneath their feet. They cried out, “every man to his god.” They tried to lighten the load by throwing cargo overboard. In the meantime, Jonah was fast asleep in the hold of the ship. The ship master soon came to Jonah, asking, “What meanest thou, O sleeper? Arise, call upon thy God, if so be that God will think upon us, that we perish not.” There will come a time when men will have to come before the true God and turn away from the gods who neither talk nor walk.

Discussion: From what, not who, was Jonah fleeing?

The Mercy of God: Jonah 3:1–6

“The word of the Lord came unto Jonah the second time, saying, Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee.” Jonah went to Nineveh, in obedience to the word of the Lord. He walked into the city, summoning them to come into the court of the Almighty God. Having heard the preaching of the word of the Lord, “the people of Nineveh believed God.” God saw their works, “that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not” (Jonah 3:10). To repent is to turn away. God did as he promised: he turned away from destroying them as they turned away from their evil ways. Was this not a judgment upon Israel who declared their union with God and yet turned away unrepentant when they heard his Word? Are we not taught to pray for God’s forgiveness as we show to others the same spirit of forgiveness (which reveals the spirit of repentance)?

It is the Lord who is most compassionate. His Word teaches us, “But though he cause grief, yet will he have compassion according to the multitude of his mercies” (Lam. 3:32). The Biblical word compassionate means to cherish, to love as good parents deeply love their children. It means an inmost love of the heart rooted firmly in a special bond between two people. This bond is known by the Psalmist who called upon the Lord to deliver his soul: “Gracious is the Lord, and righteous; yea, our God is merciful” (Psalm 116:4–5). “Like a father pitieth his children, so the Lord pitieth (has compassion on) them that fear him” (Psalm 103:13). The prophet knows the love of God as he asks, “Who is God like unto thee, that pardoneth iniquity?” The answer is that he will turn again, he will have compassion upon us; he will subdue our iniquities: “and thou wilt cast all their sins into the depths of the sea” (Micah 7:18–20).

Jonah was willing to accept God’s compassion and mercy for himself and his people, but not for those across the sea. Can we really know the compassion of Christ for and in us if we do not see his compassion toward others? Remember God’s redeeming grace is in us to incite us to his redeeming grace and mercy in others; “For while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled we shall be saved by his life” (Rom. 5:8–10).

Discussion: What is the meaning of God’s compassion?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

March 28, 2010

Lesson: Ruth 2:1–16

Key Verse: Ruth 3:11

Introduction (Ruth 3:11)

At Bethlehem, Ruth was sent to the field to glean during the harvest. Boaz, who owned the field and was a near kinsman of Elimelech, gave Ruth permission to glean throughout the harvest season. Ruth lived with her mother-in-law and helped provide for the household. Boaz was pleased with the conduct of Ruth and let her glean from the fields with his maidens. “So she kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest” (Ruth 2:23). Naomi would find Ruth a husband in the person of Boaz. Boaz found Ruth to be a kind and virtuous woman (Ruth 3:10–11). A virtuous woman is one of spiritual wealth and strength. She is defined in God’s book of Proverbs (Proverbs meaning what it is like—such as what it is like to be a child of God). What is a virtuous woman? “Her price is far above rubies. The heart of her husband doth safely trust in her, so that he shall have no need of spoil. She will do him good and not evil all the days of her life. She seeketh wool, and flax, and worketh willingly with her hands” (Prov. 31:10–13); and in verses 25–26 it is recorded that “Strength and honor are her clothing; and she shall rejoice in time to come. She openeth her mouth with wisdom; and in her tongue is the law of kindness.” May husbands be worthy of such a woman and love our wives as Christ loves his Church.

Ruth was this virtuous woman. She would perform the part of a kinsman to both Ruth and Naomi. Boaz would be the redeemer-kinsman who would restore a household to Naomi, to purchase back the inheritance she had lost. Boaz testifies to the people that they are witnesses that he has bought all that belonged to Elimelech: “Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance” (Ruth 4:10). Boaz married Ruth and they had a son. The women said to Naomi, “Blessed be the Lord, which hath not left thee this day without a kinsman” (Ruth 4:14).

We have not been left without a kinsman. Our Lord is our Redeemer-Kinsman. He has purchased us from the wrath of the Father through His own precious blood. He has given us an inheritance reserved in heaven for the children of God. “Forasmuch as ye know that ye were… redeemed… with the precious blood of Christ, as of a lamb without blemish and without spot… being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever” (1 Peter 1:18–23).

The Kinsman: Ruth 2:1–7

Naomi had a kinsman of her husband’s, “a mighty man of wealth, of the family of Elimelech; and his name was Boaz.” Ruth came to the field of Boaz in order to find help for herself and Naomi. She found more in Boaz, for he was a kind man who gave her food and drink and the protection of his reapers throughout the day. Ruth asked for the blessing of Naomi that she might glean the field of Boaz: “Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace.” Naomi said, “Go, my daughter.” The loving relationship between Naomi and Ruth grew as they saw each other as mother and daughter.

Ruth began to glean in the field, following after the reapers. What the reapers had left behind she was allowed to take. She then happened to come to the field belonging to Boaz; a happening which belongs to the providential care of God and not to the hand of chance. Boaz comes to the field from his home in Bethlehem, saying to the reapers, “The Lord be with you.” And they answered, “The Lord bless thee.” This exchange between Boaz and his reapers can carry a sincere desire for the Lord’s benevolent presence, or it can be just a word of greeting. The intent of the heart comes from the measure of grace that one receives from Christ. May Christians, when they ask God’s blessing upon another, ask with much feeling and expectation.

Boaz approaches the reapers and asks about this girl who is following them. Boaz’ servant answers, “It is the Moabitish damsel that came back with Naomi out of the country of Moab.” Ruth then speaks: “I pray you, let me glean and gather after the reapers among the sheaves.” Ruth had asked the foreman of the reapers for permission to glean throughout the day that she might support Naomi and herself. Boaz welcomed the poor to his fields that they may glean after his reapers, so he would approve of this permission. Also, his concern for Ruth reveals his kindness toward those around him. The kinsman that the Lord had for Naomi and Ruth was one who had compassion.

Discussion: How would you describe the compassion of Boaz?

Grace is Found: Ruth 2:8–16

Surely Boaz had already known about Ruth. He was a kinsman of the husband of Naomi and most likely had welcomed her back. It would seem that he had already developed a feeling toward Ruth. Boaz responds to Ruth in the field, saying, “Hearest thou not, my daughter? Go not to glean in another field, neither go from hence, but abide here fast by my maidens.” He calls her to glean only from his field. There he can keep watch over her. He further admonishes her to follow after his reapers, claiming that he has already charged the young men not to harm her. He further encourages her in telling her that she may freely drink of his vessels.

Ruth falls on her face, bowing herself to the ground, saying to Boaz, “Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger?” Ruth had received an unexpected kindness. Boaz answers, “It hath fully been shown me, all thou hast done unto thy mother-in-law since the death of thine husband and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore.” Boaz and Naomi must have had quite a talk about their sojourn to Moab. Ruth’s love for Naomi was shown in her help toward her, and in the giving up of her own people to embrace the people of God. The character of Ruth as a true child of the Lord comes out in her actions, toward both her newfound mother and the people with whom she now dwells.

Therefore, the response of Boaz can be nothing less than this: “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 was now a child of God who could claim with the Lord’s people. “How excellent is thy lovingkindness, O God! Therefore the children of men put their trust under the shadow of thy wings” (Psalm 36:7). Ruth would learn more of this kindness from Boaz.

Ruth replies to Boaz “Let me find favour in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens.” The Christian can learn from the response. First, that kindness must be shown to the new child of God, with no thought of the place where one comes from. Second, that the new Christian receives the grace of God and his people with much thanksgiving. There must be in the congregation a desire to love one another as Christ loves us.

Boaz continues to bless Ruth with kindness, asking her to come to eat with his people. She did so and was satisfied. As she was about to leave, Boaz commanded his young men to let her “glean even among the sheaves.” Boaz further instructed them to let some fall from their hands purposefully, leaving them on the ground for Ruth to glean. This reveals his kindness toward Ruth, and his kindness toward the poor of Bethlehem, or the sojourner among them. His kindness toward Ruth grew for he saw in her the love she had for Naomi and her people.

Discussion: How would you describe the character of Ruth?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

Shorter Catechism Q & A #17

Q. Into what estate did the fall bring mankind?

A. The fall brought mankind into an estate of sin and misery.

Memorize Q & A—Exposition

Sinning against God and his moral law brings unhappiness and despair to all areas of life. The transgressor also desires that others follow his immoral way of life.

What does it mean?

1. Define the words “sin” and “misery.”
2. Discuss: Romans 5:12–13; Galatians 3:10–11

What is the nature and purpose of the law?

What is the result of transgressing the law of God?

Explain the meanings of original and actual sin.

What is our practice?

Read Galatians 3:22–26. How does this passage help us understand the use of the Law and the promise of salvation? How does this help us in our prayers and teaching in relationship to others, especially to our children? What responsibilities do the elders of the church have as under-shepherds of Christ?

Quotes for thought and discussion:

“Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner; whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal.” (Westminster Confession of Faith 6.6)

“What sad thoughts should we have of this primitive original sin, that hath created so many miseries! What honey can be got out of this lion? What grapes can we gather off this thorn? It sets heaven and earth against us. While we choose this bramble to rule, fire comes out of the bramble to devour us.

“How are all believers bound to Jesus Christ, who has freed them from the misery to which sin has exposed them! ‘In whom we have redemption through his blood.’ Eph. 1:7. Sin has brought trouble and a curse into the world: Christ has sanctified the trouble, and removed the curse. Nay, he has not only freed believers from misery, but purchased for them a crown of glory and immortality. ‘When the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.’ 1 Peter 5:4.” (Thomas Watson)

Shorter Catechism Q & A #16

Q. Did all mankind fall in Adam’s first transgression?

A. The covenant being made with Adam, not only for himself, but for his posterity; all mankind, descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression.

Memorize Q & A—Exposition

At the time that Adam became a covenant breaker all mankind became covenant breakers. A new covenant was established, “a solemn compact and agreement made between God and fallen man, wherein the Lord undertakes to be our God, and to make us his people” (Thomas Watson).

What does it mean?

Discuss Creation in light of Acts 17:26.

Discuss sin in light of Genesis 2:17.

Discuss death in light of 1 Corinthians 15:21–22.

Discuss the term ‘original sin.’

Define ‘covenant.’ To whom was it made, and what were the results?

What is our practice?

1. It should humble us.
2. It is like a thorn to wake us up to turn to the Bible and Spirit.
3. It pulls down our pride.
4. “Though grace cannot make sin not to be, yet it makes it not to reign; though grace cannot expel sin, it can repel it. And for our Comfort, where grace makes a combat with sin, death shall make a conquest” T. Watson

What other things can we do? (Mark 13:37; Rom. 6:6, 11)

Quotes for thought and discussion:

“The two great objectives to be accomplished by Jesus Christ in His mission to this world were, first, the removal of the curse under which mankind labored as a result of the disobedience and fall, and second, the restoration of men to the image and fellowship of God. Both of these were essential to salvation. The work of Christ in reconciling God and men we call the Atonement; and this doctrine, we believe, lies at the very heart of the Christian system.” (Loraine Boettner, Studies in Theology, 270)

“God leaves original corruption to make us long after heaven, where there shall be no sin to defile, no devil to tempt. When Elias was taken up to heaven his mantle dropped off; so, when the angels shall carry us up to heaven, this mantle of sin shall drop off. We shall never more complain of an aching head, or an unbelieving heart.” (Thomas Watson, Body of Divinity)

Shorter Catechism Q & A #15

Q. What was the sin whereby our first parents fell from the estate wherein they were created?

A. The sin whereby our first parents fell from the estate wherein they were created, was their eating of the forbidden fruit.

Memorize Q & A—Exposition

God created man upright, from this estate he fell (Eccl. 7:29). Man was created to do right, love truth, do his duty, be honest; in other words, he was given a moral character. He rather chose immorality and became a covenant breaker (Prov. 2:13). Therefore, be directed to the right path (Prov. 4:11), and preach righteousness (Eccl. 12:10).

What does it mean?

1. Discuss Genesis 3:6–8, 13.
   What was the nature of the sin committed by Adam and Eve?
   What was the initial result of that sin?
   What was their response in hearing the voice of God?
2. Discuss 2 Corinthians 11:3.
   How are we like Adam and Eve in our sinful state?

What is our practice?

What should the response be as we are convicted of the sin in our lives? How is the saving grace of God active in our daily living? How does this help us in dealing with sin in the lives of others?

Quotes for thought and discussion: The Fall = Disobedience

“As a pure test of obedience man was given permission to eat of every tree of the garden except of the tree of the knowledge of good and evil. In regard to that tree he was told: ‘In the day thou eatest thereof thou shalt surely die.’ But man deliberately and defiantly disobeyed that command. Through that disobedience he not only corrupted his moral nature, but made necessary the infliction of the prescribed penalty. In view of God’s previously expressed good will toward man, the large degree of liberty granted to him, and his full knowledge of the consequences, this disobedience was especially heinous; because through it man in effect transferred his allegiance from God to the Devil.” (Loraine Boettner,  Studies in Theology, 271)

“And what is more, even as we do grow in years, so by wicked thoughts, words, and deeds, committed against the law of God, we bring forth corrupt fruits, worthy of an evil tree: in which respect we through our own desert, being subject to the wrath of God, are in danger of just punishment, so that we had all been cast away from God, had not Christ, the Deliverer, brought us back again.”  (Second Helvetic Confession, Of Man’s Fall…)

Shorter Catechism Q & A # 14

Q. What is sin?

A. Sin is any want of conformity unto, or transgression of, the law of God.

Memorize Q & A – Exposition

Every sin or transgression is the heart’s purposeful disobedience and opposition to the righteous law of God; and therefore against God. Sin is nurtured first in the heart; from which proceed evil thoughts and deeds (Matt. 15:18–19).

What does it mean?

Discuss the meaning of ‘conformity’ and ‘transgression.’

Discuss the nature of sin revealed in the following Scriptures:

• 1 John 3:4–5: What does it mean to commit sin? How is sin defined? How does sin affect our lives?
• James 4:16–17: How is sin defined? What does “such rejoicing is evil” mean?
• Romans 3:22–24: How is sin defined? How does the grace of God reveal the nature of sin?

What is our practice?

How does knowing the nature of sin help us in our relationship at home or in other social relationships? How do we deal with sin in our lives, or in the lives of our children or fellow Christians? What is our attitude toward those who practice evil?

Quotes for thought and discussion:

“A minister explaining the distinction between sins of omission and sins of commission, made use of the following simile by way of illustration: ‘Behold yonder fire which lately burnt with so much brightness; it is now dull; let it alone, and it will soon go out; but if you pour water on it, you will put it out. The first is an act of omission, the second of commission.’” (John Whitecross)

“The law of God is not the law of an inferior prince, but of Jehovah, who gives laws as well to angels as men; it is a law that is just, and holy, and good (Rom. 7:12). It is just, there is nothing in it unequal; holy, nothing in it impure; good, nothing in it prejudicial. So that there is no reason to break this law, no more than for a beast, that is in a fat pasture, to break over the hedge, or to leap into a barren heath or quagmire.” (Thomas Watson)