Sunday Sermonette

Handfuls of Purpose
June 24, 2012

"And let fall also some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not." (Ruth 2:16)

This verse contains the unusual instruction of Boaz to his servants concerning Ruth, after she asked if she could glean after the reapers in his field of barley. Not only did Boaz allow her to do so, but also commanded his servants to "let fall some of the handfuls of purpose" for her, thus making her task easier.

It is interesting that the same Hebrew word, basically meaning "take a spoil," is used twice in this verse, once translated "let fall" and once as "of purpose." The word for "handfuls," used only this once in the Bible, evidently refers to a hand's "grip." Although all the translations seem to have difficulty with it, Boaz seems actually to be saying, in effect, to his servants: "Grab as though you were taking a spoil for her from the bundles of sheaves, and leave them as a spoil for her." This was to be a deliberate and purposeful gift on Boaz's part, but Ruth was not to know, so that she could assume she had gleaned it all on her own.

Boaz, therefore, like his distant descendant (through his soon-to-be bride, Ruth), Jesus Christ, provided that which represented the bread of life as a gracious gift to his coming bride. In this, as in other ways, Boaz is a type of Christ, and Ruth is a type of each believer destined for union with Him.

But the sheaves also represent the Word of God from which we daily can glean life-giving food for our souls. Our God has been pleased to leave us many "handfuls of purpose" along the way in the fruitful field of Scripture which we can stoop to gather as we go. Our heavenly "Boaz" has paid the price to take the spoil for us, but as we kneel down to glean each morsel, we "rejoice at thy word, as one that findeth great spoil" (Psalm 119:162). HMM

h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH

Sunday Sermonette

The Father Of Spirits
Jun. 17, 2012
"Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?" (Hebrews 12:9)

In these days when parents are urged by special interest and political groups not to discipline their children, and children's rights are championed at the expense of parental authority, it is comforting to read in Scripture that the normal response to parental discipline is reverence. Thankfully, even most secular "experts" today recognize the child's need for parental guidelines, reinforced by physical discipline as appropriate.

But this passage is primarily discussing the role of chastening father that God plays in the lives of His spiritual children. "My son, despise not thou the chastening of the Lord . . . for whom the Lord loveth he chasteneth. . . . But if ye be without chastisement . . . then are ye . . . not sons" (vv. 5-8). This discipline is "for our profit" (v. 10) and "yieldeth the peaceable fruit of righteousness" (v. 11) in our lives. The natural response should be both "reverence" and "subjection" (v. 9).

In our text, God is identified as the "Father of Spirits," reminding us that God is Creator. "The Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him" (Zechariah 12:1). He who created all things, including the spiritual side of mankind (Colossians 1:16), recreated each spirit at the time of salvation (2 Corinthians 5:17; Ephesians 2:10; etc.). His wise and timely chastening is "for our profit" and has as its goal "that we might be partakers of his holiness" (Hebrews 12:10).

On this day of special honor for fathers, let us not forget to honor our heavenly Father. JDM

h/t: J D MORRIS, INSTITUTE FOR CREATION RESEARCH

Sunday Sermonette

God-Hardened Hearts
June 10, 2012

"For it was of the LORD to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour, but that he might destroy them, as the LORD commanded Moses." (Joshua 11:20)

One of the most bitter complaints of critics against the Bible is its portrayal of the severity of God, especially in His command to Moses to destroy all the Canaanites. "When the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them" (Deuteronomy 7:2). This seems more severe than ever when we read in our text that God Himself hardened the hearts of the Canaanites so that Joshua could destroy them.

But the notion that God is merely a kindly grandfather figure is a self-serving figment of man's sinful imagination. The New Testament reminds us that "our God is a consuming fire" and "the wages of sin is death" (Hebrews 12:29; Romans 6:23), and God doesn't change. "The Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ" (2 Thessalonians 1:7-8).

As far as the Canaanites were concerned, God had given them 400 years to repent (Genesis 15:13-16), but each new generation had gone further away from God than the one before, and they were practicing (as archaeology has revealed) every form of debauchery known to man. It was an act of mercy by God toward all those who would come in contact with them in future generations to decree their destruction now. They had already irrevocably hardened their hearts toward God, so God now hardened their hearts against Israel. Thinking they could destroy God's people, they only hastened their well-deserved end. HMM

h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH

Sunday Sermonette

Secret Faults vs. Presumptuous Sins
June 3, 2012

"Cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression." (Psalm 19:12-13)

David, the author of this majestic psalm of praise to God for His revelation of Himself and His nature to man, voices his own frustration at his inability to mold his life totally in accordance with God's revealed plan. He recognizes and asks for God's forgiveness for his failure to measure up, and asks for strength to avoid habitual sin patterns and willful rejection of God's way.

God had already made a careful distinction between these types of sins. "The priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him; and it shall be forgiven him. . . . But the soul that doeth ought presumptuously . . . the same reproacheth the LORD; and that soul shall be cut off from among his people. Because he hath despised the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him" (Numbers 15:28, 30-31).

Paul also recognized such a difference. Keep in mind that all sin is abhorrent to God and must be repented of, resulting, of course, in His forgiveness. But Paul claimed that even his blasphemous, murderous persecution of the church was done "ignorantly in unbelief" (1 Timothy 1:13). His plea of ignorance did not excuse his guilt, but through it he "obtained mercy" (v. 13) and "grace" (v. 14).

This is a "pattern to |us| which should hereafter believe on him to life everlasting" (v. 16). Let us not be guilty of willful, presumptuous sin, but on these occasions when we do fall, we can be thankful that our "longsuffering" (v. 16) Savior still affords us such mercy. JDM

h/t: J D MORRIS, INSTITUTE FOR CREATION RESEARCH

Sunday Sermonette

Lazarus and the Rich Man
May 27, 2012

"And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried." (Luke 16:22)

Many scholars believe that the episode reported in Luke 16:19-31 actually happened; that it is a true story. If it is a parable, it is not identified as such, and it is the only one in which the name of a participant is given. Christ related the story as if it were true. But whether history or parable, we can learn much from the contrast between these two dramatically different men, their deaths and destinies.

The rich man, of course, surrounded himself with luxury (v. 19) while Lazarus struggled each day just to survive until the next poverty-filled and pain-wracked day (vv. 20-21).

No one can escape the grave, however, and in the passage of time, both died. But, rather than reducing those two different individuals to the commonality of death, their differences actually are heightened. The rich man, "being in torments" (v. 23), was aware of the comfort of Lazarus in "Abraham's bosom" (v. 22). The interchange between the rich man and Abraham, and the timeless instruction Christ gave, are well known.

Note also the contrast between "carried" and "buried" in our text. The beggar's body was no doubt unceremoniously dumped into a pauper's grave, while the rich man's corpse was placed in a costly sepulcher, and his funeral attended by many friends and mourners. But look beyond the earthly spectrum. While the rich man begs for mercy and relief from torment, the poor man's eternal spirit is "carried" (literally, "carried off" or "borne away") by a convoy of angelic beings into the presence of God, where "now he is comforted" (v. 25). For Lazarus, and indeed for all who die in the Lord, "death is swallowed up in victory" (1 Corinthians 15:54). JDM

h/t: J D MORRIS, INSTITUTE FOR CREATION RESEARCH

Sunday Sermonette

In-Law or Outlaw?
May 20, 2012

"To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law." (1 Corinthians 9:21)

The preaching of the gospel weighed heavily on Paul, and in this passage (vv. 5-23), as well as surrounding chapters (8:1-11:1), he explained the lengths to which he would go to be able to preach and to avoid being a stumbling block to potential hearers. Since he closes the section with the exhortation "Be ye followers of me, even as I also am of Christ" (11:1), we would do well to observe his methods.

The message of the work of Christ Jesus burned within Paul. "Woe is unto me, if I preach not the gospel!" (9:16). He would preach willingly or unwillingly (v. 17), for no financial gain (v. 18), or personal glory (v. 16), but he had to preach. "I made myself servant unto all, that I might gain the more" (v. 19), he said. He would even make himself acceptable to the Jews (v. 20) by not breaking their law, even though he knew he was no longer bound by it.

In our text, Paul explains his approach to the Gentiles, those who were "without law." He could not behave in a licentious, sinful, lawless manner, for God's holy nature demands holiness. The Greek word anomos, translated four times in this verse as "without law," is contrasted in the parenthetic comment to ennomos, "under the law." Paul was not lawless. Even though not under the Mosaic law, he had voluntarily, out of a heart of love for the Savior, placed himself under a set of new and better restraints, that of the law of Christ, "that I might by all means save some" (v. 22).

Christians of today have, to a great extent, benefited from Paul's unquenchable thirst for souls. He had partaken of the sweet fruits of the gospel and preached "that I might be partaker thereof with you" (v. 23). Should we not willingly follow his example? JDM

h/t: J D MORRIS, INSTITUTE FOR CREATION RESEARCH

Mother's Day, Sunday Sermonette

The Mother of Us All
May 13, 2012

"And Adam called his wife's name Eve; because she was the mother of all living." (Genesis 3:20)

Sarah, Abraham's wife, was called the mother of all "the children of promise" (Galatians 4:28), and the wife of Noah was the mother of all post-Flood mankind, but Mother Eve, alone, was "the mother of all living." "Adam was first formed, then Eve," Paul said in 1 Timothy 2:13, and so-called "Christian evolutionists" have never yet been able to explain God's unique formation of Eve's body in any kind of an evolutionary context.

Eve, as our first mother, experienced all the great joys and great sorrows that all later mothers would know. She evidently had many "sons and daughters" (Genesis 5:4), and probably lived to see many generations of grandchildren. With Adam, she had even known paradise, but sin had entered their lives when they rebelled against God's Word, and God had to say: "In sorrow thou shalt bring forth children" (Genesis 3:16). The greatest sorrow was no doubt when Cain slew Abel, and as with another mother whose Son's innocent blood was shed many years later, it was like a sword piercing her own soul (Luke 2:35).

Nevertheless, as near as we can tell, after her first great sin, Eve trusted God's Word henceforth, and received His forgiveness and salvation. Later, as the mother of Seth, she taught him and her grandson, Enos, about the Lord and all His promises. "Then began men to call upon the name of the Lord" (Genesis 4:26).

Most Christian believers are looking forward to seeing their own mothers again someday--restating their love and appreciation for all they did in bearing them, and in caring, teaching, and praying for them. But it will be a wonderful experience to meet our first mother, also, as well as Sarah, Hannah, Mary, and all the other godly mothers of old. HMM

h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH