No Fear

What makes one susceptible to believing a false teacher and embracing a false gospel? More specifically, what would make a Christian susceptible to believing a false teacher and embracing a false gospel? What is the entry point for a false gospel? What door does it sneak through? Paul’s letter to the Colossians gives us some insight.

Paul gives three parallel warnings, by way of three commands, to the Colossians about the danger of the false gospel that false teachers peddle in their midst.

  1. First, in Colossians 2:8 Paul commands the Colossians, “See to it that no one takes you captive” with a false gospel.
  2. Second, in Colossians 2:16 Paul commands the Colossians, “Therefore let no one pass judgment on you” with a false gospel.
  3. Third, in Colossians 2:18 Paul commands the Colossians, “Let no one disqualify you” with a false gospel.

How do these three commands relate to one another? How do they inform one another?

The overarching command here is Paul’s command for the Colossians to “See to it” or we might say, “Watch out!” or “Beware! that no one takes you captive!” (Colossians 2:8). Paul sees a very real possibility that the Colossian Christians could be taken captive by a false teacher among them with his false gospel. This might be surprising to us, but it doesn’t surprise Paul. The next two commands Paul gives unpack this general command and reveal to us what he means by a false teacher taking them captive.

Paul commands the Colossians to let no one pass judgment on you and let no one disqualify you. The Greek word for judge here can have a fairly wide range of meaning (semantic range). It can describe anything from simply expressing an opinion, to rendering a decision in a legal or civil case, to divine judgment. How should we take it here? Well, in this case, the Greek word for disqualify, which Paul parallels judge with, informs our understanding. The Greek word for disqualify conveys the idea of robbing of a prize. Well, what is the ultimate prize for Christians if not the prize of eternal life and joy with God in Christ? Given the immediate context of this passage with the presence of a false gospel and Paul’s articulation of the true gospel, what Paul essentially exhorts the Colossians to by saying (1) See to it that no one takes you captive, (2) let no one pass judgment on you, and (3) Let no one disqualify you is let no one condemn you with a false gospel. Paul doesn’t want the Colossians to be condemned. This likely has a twofold meaning.

First, how can the Colossians keep people from hurling condemnation at them because they refuse to accept and embrace a false gospel? They can’t. But what Paul means by issuing the Colossian church this command is, “Colossian Christians, don’t let that condemnation stick. Don’t take it to heart.” Second, what Paul means by issuing the Colossian church this command is, “Colossian Christians, don’t come under eternal condemnation by accepting and embracing a false gospel.” Now, with the our refined knowledge of Paul’s command to the Colossians in hand, let’s get back to our original question.

What is it that would tempt a Christian to accept and embrace a false gospel? We find the answer in Paul’s warning. A Christian could be tempted to accept and embrace a false gospel because of fear of condemnation even in Christ. Let’s explore.

The Colossians find themselves tempted to accept and embrace a false gospel because, by taking their eyes off of Jesus and his gospel work, they have allowed fear of condemnation to creep in. In other words, why would the Colossians embrace a false gospel? Because the false teacher tells them that even though they are in Christ, they still stand guilty and condemned before God. And what does the false offer? The false teacher prescribes the false gospel as a means to solve the problem. If the Colossians take this condemnation pronounced over them to heart, if they fear that they still stand under condemnation even in Christ, then they will not hold fast to Jesus and instead cling to a false gospel (Colossians 2:18–19). And then, the Colossians will find themselves actually condemned. This is true for you and for me as well.

We cannot take the possibility of believing and embracing a false gospel lightly. This is because the person who is most likely to peddle a false gospel to us is ourselves. In our ongoing battle with sin as Christians there is always the live possibility that, because of our clinging, sinful flesh and because of the spiritual warfare that rages, we will find ourselves tempted to fear that we remain under condemnation even in Christ. And as a result, we will find ourselves tempted to preach to ourselves a false gospel. That false gospel will look a lot like the false gospel that tempted the Colossians. It offers to remedy the situation by prescribing legalistic, manmade regulations and the pursuit of empty religious experiences (Colossians 2:16–19). This prescription may look wise and productive but it doesn’t actually solve the problem of sin and our embrace of sin (Colossians 2:23). The bottom line is, when we fear condemnation in Christ we diminish who he is and what he has done for us in the gospel. We release him, our only hope of salvation, and we begin to cling to false hopes that will actually lead to our condemnation. But the true gospel says, “Fear not! There is no condemnation in Christ! And nothing will separate you from God’s love when you are in him!” I can’t say it better than Paul does to the Romans.

 

There is therefore now no condemnation for those who are in Christ Jesus…What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord (Romans 8:1, 31–39).

 

Fear of condemnation in Christ is the open door to believing and embracing a false gospel. But in the gospel of Jesus, there is no fear. Fear not, Christian, there is no condemnation for you and nothing will separate you from the love of God in Christ Jesus our Lord.

Be Taken Captive

Have you ever been taken captive? Chances are most of us have not, at least not in the way we may be thinking (i.e. being abducted and held against our will). But, chances also are that most of us have some shared universal past experiences that felt like or revealed to us what it is like to taken captive. Consider a couple of lighthearted examples.

Many of us at one time or another probably felt like a captive during the school day. (Perhaps some who are still in school feel this even now. Enjoy your summer freedom. Captivity is coming soon in late August, early September). I can certainly remember the feeling. At times, all I wanted was to be free from having to go to class, be free from the next assignment, be free from the next test. But there I was, along with my friends, held seemingly against my will, conditioned like Pavlov’s dog to shuffle off to my next class and my next assignment at the sound of a bell. Now, don’t take this to heart. I actually enjoyed school and learning for my part most of the time, and you probably did too. But, for the sake of example remember those moments when you truly did feel captive. Perhaps it wasn’t school, but a day at work or some social function you were obligated to attend. Many of us at some point have been a captive to something in a negative way. But is it possible to be taken captive in a positive way?

Perhaps some of us can relate to this with regard to our relationship with our spouse. Many of us often do things for our spouses that we would never do for anyone else. This is especially true in those early days of love. For my part, when Amy came into my life, I suddenly found myself staying up to the wee hours on a work night just to have a phone or Zoom conversation with her while we were separated by two time zones. I went to great lengths to craft hand-written letters complete with some shoddy calligraphy. The sappy list could go on, but the point is I did things I hadn’t done and wouldn’t for anyone else. Why did I do these things? Because I had been taken captive by her in the most positive sense.

So what’s the point of all of this being taken captive talk? Well, often times in our Christian walk, when we find ourselves drifting from God it is due to the fact that something else is beginning to take us captive: an idol, a sin, a false teaching, the wisdom or values of the world. The double danger here, though, is that we don’t realize we have been or are being taken captive. And, the reason we those things take us captive is because we are not taken captive by who God has revealed himself to be for us in Jesus.

Paul gets at this idea with the Colossians in Colossians 2:8 where he warns the Colossians about being taken captive by false teachings:

 

See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ (Colossians 2:8).

 

Paul makes clear to us that the threat of someone taking us captive by false teaching is real and to be expected (And for the Colossians it was very much a present reality, as the epistle makes clear). What makes false teaching so tricky is that, as in the Colossians’ case, it may not deny Jesus but simply seek to add to him and his gospel work as if what we really need is Jesus plus something else to know and experience the fullness of God. But Paul makes clear that only through Jesus are we filled with the fullness of God (Colossians 2:9). According to Paul, any teaching that would try to supplement Jesus and his gospel in our pursuit of growing in the knowledge of God is hollow, deceitful philosophy. Such philosophy comes from two places: sinful man and his traditions and demonic spiritual influences in the material world. This is what Paul gets at when he says this empty, deceitful philosophy is according to human tradition, according to the elemental spirits of the world. A Jesus-plus teaching produced by sin, worldly wisdom, and demonic powers would seek to take us captive. It is not a philosophy, Paul says, according to Christ. And here we can infer the positive, flipside of the coin for Paul.

If we should keep a watchful eye out so as to prevent ourselves from being taken captive by false teaching, then at the same time we should allow ourselves to be taken captive by philosophy that is not according to human tradition but heavenly tradition. We should allow ourselves to be taken captive by philosophy that is not according to elemental spirits of the world but according to the fullness of God dwelling bodily in Jesus Christ. We should allow ourselves to be taken captive by Christ and his gospel.

It’s no wonder that Paul goes on from this point to herald the gospel to the Colossians yet again (Colossians 2:11–15). He does it so that they might be taken captive by Jesus Christ. And Paul’s aim is not only preventative. It is also meant to induce action.

The first and overarching command that Paul gives to the Colossians is this:

 

Therefore, as you received Christ Jesus the Lord, so walk in him, (Colossians 2:6).

 

Paul’s undergirds his call to holy, Christlike living with the call to be held captive by Jesus. This is because when we are held captive by Jesus, who he is—“in him the whole fullness of deity dwells bodily, and you have been filled in him who is the head of all rule and authority” (Colossians 2:9–10)—and what he has done for us—“God made (you) alive together with him having forgiven us all our trespasses, by canceling the record of debt that stood against us…This he set aside, nailing it to the cross” (Colossians 2:13–14)—then we suddenly find ourselves doing things we never thought possible. We find ourselves empowered to live holy lives before God. We find ourselves forsaking false teaching. We find ourselves eschewing sin. We find ourselves laying aside legalism. We find ourselves running in righteousness. We find ourselves standing firm in the faith even in the midst of trial and failure and suffering. We find ourselves walking in Jesus all because we are held captive by him, the Son of God, Jesus Christ, the Lord.

So I ask again, have you ever been taken captive? If not, you need to be. Be taken captive by Jesus.

Paul’s Passion for Others

Paul says some pretty remarkable things, theologically speaking, to the Colossians. Here’s a few bits that often catch our eye.

  • He praises Jesus the Son of God for his preeminence in creation, salvation, indeed, all things. All things were created through him. He holds all things together. And he reconciled all things (Colossians 1:15–20). There is no one higher. He is supreme.
  • He declares that Jesus in his people is the mystery hidden for ages but now revealed to his saints (Colossians 1:26–27). Christ in man is the hope of glory—the hope of salvation (Colossians 1:27).
  • He says that Jesus is the treasure trove, the repository of riches of all godly wisdom, knowledge, and understanding (Colossians 2:3).

Colossians is a theological gold mine for studies in Christology.

But Paul also says some things to the Colossians that reveal a little about himself. He says things like,

  • Now I rejoice in my sufferings for your sake (Colossians 1:24).
  • Him (Christ) we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. For this I toil, struggling with all his energy that he powerfully works within me (Colossians 1:28–29).
  • For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face (Colossians 2:1).

These are some bits that could easily get engulfed by the wake of Paul’s high Christology. However, these passages give us a glimpse under Paul’s hood, so to speak. They reveal to us in part what drives Paul’s ministry engine. Namely, they reveal that Paul’s passion for others and his passion to see others sanctified together propel his gospel ministry. In other words, his ministry aims to see people grow in spiritual purity and in purity with regard to understanding the gospel of Jesus. Paul desires to see the Colossians increase in their purity in Jesus and in their passion for Jesus and the gospel. In short, Paul’s passion for the Colossians is a passion to see them sanctified. An added benefit of this, that Paul exemplifies, is that sanctification begets sanctification. That is, when we seek others sanctification in love for them, this lends to our personal sanctification. First, consider Paul’s desire to see the Colossians sanctified.

 

Paul’s Passion for the Colossians

In Colossians 1:24–2:5, Paul gives the Colossians a glimpse into his ministry. Paul deems it necessary that they know what it is that drives him. Paul wants them to know why he would write and proclaim the gospel of Jesus to them. So why? What is Paul’s overall goal in sharing his joy and pain in ministry? It’s this:

  • That we may present every mature in Christ (Colossians 1:28).
  •  That their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ (Colossians 2:2).
  • That they might be a people of unwavering passion for Christ and the truth of the gospel (Colossians 2:5).

In sum, everything Paul says (Colossians 2:1, 5) is for this purpose: the Colossians’ sanctification in life and belief—their purity in Christ and passion for Christ as revealed in the truth of gospel.

Amazingly, this is Paul’s desire for a people whom he has never even met (Colossians 2:1). Paul is concerned for their personal holiness. Paul is concerned for their personal assurance as it relates to their belief and understanding of the gospel. This is why he ministers to them, suffering, toiling, and struggling. And this itself is Christlike and leads to greater Christlikeness.

 

Passion for Others and Christlikeness

We often have a hard enough time suffering, toiling, and struggling in ministry for the sake of those we know—those who are in our lives and those who are in our church—those we love! Indeed, we often think of and apply the ideas of suffering, toiling, and struggling for the purpose of sanctification only personally. We say, “I suffer, toil, and struggle enough in my own sanctification. I cannot even think of expanding that suffering, toiling, and struggling outward to include caring for others in their sanctification. I don’t have the bandwidth!” But here, Paul’s disposition admonishes us. He gives his life for the sake of others’ sanctification. Where did he learn this? Well, he tells us: “Be imitators of me, as I am of Christ” (1 Corinthians 11:1).

Indeed, Christ considered others more significant than himself, looked to the interest of others, took on the form of a servant, humbled himself in obedience even to death (Philippians 2:3–8). Jesus suffered, toiled, and struggled for the sake of the salvation and the sanctification of others. So this is what Paul aims to do, and this is what his life and ministry encourages us to do. We might be tempted to say, “What about me and my sanctification!” Well, in this is the genius of the gospel.

When we begin to consider and care for others more, when we begin to love our neighbor as ourself, we grow in Christlikeness. When we become willing to suffer, toil, and struggle on behalf of others for their joy and growth in Christlikeness, for their purity and passion, we find that we begin to look more and more like Christ ourselves. Our pursuit of others’ sanctification goes hand-in-hand with and often leads to our own sanctification.

 

Conclusion

Paul teaches us that passion or love for others and the desire to see them grow in purity in Jesus and passion for Jesus should drive our ministry and service to others. And, by divine design, our ministering to others in their sanctification is bound up with our own personal sanctification. Paul knew this and he exemplifies it. His heart, ministry, and passion is for the Colossians, for the church, for people. He wants them reach full maturity in purity of holiness. He wants them to have the joy and full assurance of understanding of Jesus. He wants them to taste and see the riches of glory in Jesus. He wants them to increase in their passion for Jesus. He wants them to know God and experience his glory and joy. This is what drives him. This is a Christlike passion. And this should be our passion as well.

Song as a War Strategy

Last Sunday we heard a powerful sermon from Pastor Jacob about Jesus – the Supreme Son of God from Colossians 1:15-20. An early insight shared in that sermon was that Colossians 1:15-20 is believed to be one of the oldest hymns we have from the early Church. We see another example of an early hymn like this in Philippians 2:6-11. In the context of orderly worship, Paul mentions in 1 Corinthians 14:26, “…When you come together, each one has a hymn…” In a few weeks, we’ll see in Colossians 3 that one of the ways we remember our identity in Christ (3:1, 3) and keep our minds set on things above (3:2) as we await Christ’s return (3:4) is to together “sing psalms and hymns and spiritual songs with thankfulness to God in your hearts,” (3:16). Notice the refrain here? In all of these verses, Christ’s bride has always been a singing church. Why is that?

Songs certainly weren’t unique to the New Testament. We see many references to songs and their various types sung throughout the Old Testament as well. Take for instance the two Songs of Moses in the Old Testament. One is found in Exodus 15 as a victory song of God, detailing how the LORD overcame Pharaoh’s army by bringing back the parted waters of the Red Sea over top of them. It is bookended by the chorus, “Sing to the LORD, for He has triumphed gloriously; the horse and his rider He has thrown into the sea,” (Exodus 15:1, 21). The second song of Moses in Deuteronomy 32 is a song Moses had the people memorize and teach their children. It was meant to serve as a warning and witness for them. It was to be in their hearts as a continual reminder to trust and obey God’s law and good purposes to them as their very life, or receive deadly consequences.  In addition, we’ve seen in Pastor Coty’s Psalms series that there are groupings of Psalms sung for specific purposes within the calendar year. One example are the Songs of Ascent (Psalms 120-134) sung as God’s people walked up to Jerusalem each year during the Feast of Tabernacles. Another set of songs are the Hallel songs of praise to the LORD sung at Passover (Psalms 113-118).

Throughout the Bible we see many reasons why God’s chosen and redeemed people have always been a singing people. Singing songs of praise to God about His character and past faithfulness certainly glorifies God. It also pleases Him to see His redeemed children seeing and savoring their almighty God. It serves as a way to verbally cry out and demonstrate His matchless worth (the essence of worship) through belting out who our triune God is and what He has done.

But I want to suggest to you today that singing Psalms and hymns and spiritual songs both individually (and especially collectively) is a means by which the Spirit enables us to wage spiritual warfare against our threefold enemy: our sinful flesh, the fallen world, and the Satanic powers of darkness. Yes, there are other means for spiritual warfare God has given us. These include regular reading of God’s Word in public gatherings and private settings. It includes private and corporate prayer, memorizing and meditating on God’s Word, regular meeting together for worship and fellowship, the Lord’s Supper and baptism, and fasting, among others. But I want us to briefly ponder in a few passages the purposeful power of singing to God while in the battle.

A classic case of this is in 2 Chronicles 20. King Jehoshaphat of Judah finds the southern kingdom facing the combined forces of a 3 nation army. Feeling fearful and weak, Jehoshaphat wisely calls for all of Judah to fast (2 Chronicles 20:3), and he seeks the Lord in dependence, admitting to God, “We do not know what to do, but our eyes are on you,” (2 Chronicles 20:12). The LORD hears and graciously responds with the familiar answer to “not be afraid…or dismayed” (2 Chronicles 20:15). He then uses words reminding them of past victories He’s won for them. Just as David once had yelled out to Goliath, now the LORD reminds Jehoshaphat and the people, “the battle is not yours but God’s,” (2 Chronicles 20:15).  And similar to Moses’ words to the people trapped at the Red Sea, now God says, “You will not need to fight in this battle. Stand firm, hold your position, and see the salvation of the LORD on your behalf,” (2 Chronicles 20:17).

The response of the people is elation and boldness and faith and worship. It says, “Jehoshaphat bowed his head with his face to the ground, and all Judah and the inhabitants of Jerusalem fell down before the LORD, worshipping the LORD. And the Levites, of the Kohathites and the Korahites, stood up to praise the LORD, the God of Israel, with a very loud voice,” (2 Chronicles 20:18-19). The people rose up early, the King encouraged them to believe the LORD, and then after meeting with the singers something shocking happened. The singers went before the army and began to sing a chorus of praise to Yahweh, “Give thanks to the LORD, for His steadfast love endures forever,” (2 Chronicles 20:21).

Note, the battle lines of the enemy were not weakened, and the circumstances had not changed. The people had simply heard, received, and believed that the LORD was mighty, that He’s with them, and that He’s for them. And they worship! And what’s the result? Verse 22, “And when they began to sing and praise, the LORD set an ambush against the men of Ammon, Moab, and Mount Seir, who had come against Judah, so that they were routed.” We see in verse 23 the LORD turned the enemy against themselves. God’s presence turned the sin of fear to bold faith in Him, and used the bold faith as a means to turn their worldly enemies and Satan’s plans for evil to total defeat. The people plundered the spoil of their completely annihilated foe. It took three days to haul off. The valley of enemies that had just evoked fear became after that moment Beracah (the Valley of Blessing).

Two other quick New Testament examples of songs of praise being lifted up in the middle of the battle.

  1. Acts 16 – Paul and Silas went to Philippi and Paul, by God’s power, freed a fortune-telling, slave girl from spiritual possession. In anger, the slave’s owners seized Paul and Silas, raised up a mob, and they ended up being beaten with rods by the authorities. They were then sent to an inner prison and their feet were fastened in stocks. “About midnight,” the text tells us in v. 25, “Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them,” They were singing in the spiritual battle. Suddenly, an earthquake hit, all the prisoners’ chains were released, but none left. Paul saved the jailer who was about to commit suicide and then the jailer and his entire family received Christ and are baptized. Singing in the midst of the storm was instrumental for both Paul and Silas to keep their focus and perspective on their loving, unchanging, all-powerful God. It also was a means that fallen people around them heard the Gospel, and for more of Satan’s territory to be plundered.

 

  1. Then we see our LORD on His last night. He’d just eaten the Last Supper with His disciples. He’d just washed the feet of His closest friends who would all abandon Him. Jesus was about to break the news of this to His disciples and Peter. He knew, Peter would answer that he’d stay with Jesus till death, but that He’d actually deny three times he even knew Him. Another He knew, had just left the dinner to betray Him. So what does Jesus do as He’s leaving the dinner table, about to have these conversations, with the weight of the world on His shoulders? Matthew’s Gospel tells us as an aside, “And when they had sung a hymn, they went out to the Mount of Olives.” Just before Jesus takes the path headed straight towards what He knows is His certain death towards the Mount of Olives, likely on the same trail David took when he was weeping while fleeing from Absalom, He sings! He’s singing to God and then He’s praying to God. He alone took the path and made the decision in that Garden to go forward to the cross. He alone willingly took the path that didn’t lead to God’s encouragement that He’d be with Him, but led to Him becoming sin and the Father’s wrath. But on the way, He sang and then He prayed. And the result of His finished work on the cross and empty tomb was to set up a new kingdom. He defeated sin’s penalty and power over all who would believe in Him. He came to overturn and make right again this fallen world. And He came, and will come again, to finally crush and defeat Satan and his evil forces by fully plundering his kingdom of darkness and bringing people into the light of the kingdom of God!

 

So brother and sisters, in your homes, and as we come together this weekend, recognize one of the means of grace at your disposal – singing songs of praise to our God. When you do, know that it is a means to fight against the war we’re all involved in – against sin, against the fallen world, and against Satan Himself. Remind yourselves in Psalms, and hymns, and spiritual songs how great our triune God is. How loving our Savior is. Remind yourself how powerful the Spirit of God is within us and of the kingdom in which Christ has made us heirs, ready to fully inherit at His return. Sing with joy in God, knowing that He’s won our victory, He’s with and for us, and He’s using our song as a means through which our enemies camp is plundered.

Praise to the Son in Colossians 1:15–20

Colossians 1:15–20

15 He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together. 18 And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. 19 For in him all the fullness of God was pleased to dwell, 20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

Why is Jesus worthy of praise? Colossians 1:15–20 counts the ways. These ways can be neatly divided into two broad categories: (1) Jesus’ Supremacy in Creation and (2) Jesus’ Supremacy in Salvation.

Jesus’ Supremacy in Creation

  1. Jesus is the image of the invisible God (Colossians 1:15). The Son of God is the perfect reflection of the unseen God. All his unrivaled beauty, all his radiant glory is displayed perfectly in the Son of God. And God delighted for all his fullness imaged in the Son to dwell in the man Jesus of Nazareth (Colossians 1:19). Thus, he is the radiance of the glory of God and the exact imprint of his nature (Hebrews 1:3). So when we desire to see and praise the glory of the unseen God who dwells in unapproachable light (1 Timothy 6:16), we look at Jesus of Nazareth, because we behold “the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). We praise Jesus because Jesus is God.
  2. Jesus is the firstborn of all creation (Colossians 1:15–17). The uncreated Son of God existed eternally in joyful fellowship with his Father before creation breathed its first breath. He was before all things. The Son of God created all things in concert with the Father and the Holy Spirit. All things were made by him and all things were made through him (John 1:3). The Son of God bears up the universe by the word of his power, keeping it from flying apart (Hebrews 1:3). In him all things hold together. And the Son of God is the goal of all creation. All things were made for him. We praise Jesus because we only exist through him and for him.

 

Jesus’ Supremacy in Salvation

  1. Jesus is the head of the body, the church (Colossians 1:18). Jesus nourishes us in our faith, unites us together in our faith, and grows us in our faith (Colossians 2:19). We praise Jesus because he has united us in him, who is the head, source, and object of our faith.
  2. Jesus is the beginning and the firstborn from the dead (Colossians 1:18). Jesus is the Last Adam who is the beginning of a new creation (2 Corinthians 5:17). Jesus is the firstborn of the dead in that though all died in Adam, Jesus is the firstfruits of the resurrection so that all in him are made alive (1 Corinthians 15:20–22). While the first Adam was a living being, Jesus, the Last Adam, became a life-giving spirit (1 Corinthians 15:45). In him the old has passed away and the new has come (2 Corinthians 5:17). We praise Jesus because he makes us new and gives us resurrected life.
  3. Jesus the Son of God reconciled all things, making peace by the blood of his cross (Colossians 1:19–20). Jesus through his death has given us peace with God. Through the cross of Jesus, God reconciled sinful man to him, not counting our trespasses against us (2 Corinthians 5:19). Through the cross of Jesus, God transferred us from the domain of darkness and transferred us to the kingdom of his beloved Son in whom we have redemption, the forgiveness of sins (Colossians 1:13–14). Jesus through his cross has given us peace with one another. He has broken down the dividing wall of hostility, making us one body, killing the hostility (Ephesians 2:14–16). Through the cross of Jesus, God brought all things back under the rightful rule of his Son by disarming all rulers and authorities (Colossians 2:15), and then bestowing on Jesus the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord (Philippians 2:9–11). We praise Jesus because of the cross.

Jesus is worthy of praise because of his supremacy in creation and his supremacy in salvation. Jesus created and Jesus renewed. Thus, Jesus is worthy of praise because in all things, creation and salvation, whether in heaven or on earth he is preeminent (Colossians 1:18). Praise his name.

Thankfulness in Colossians

The book of Colossians reveals that our walk as Christians hinges on our thankfulness to God for what he has done for us in Jesus, what he is doing for us in Jesus, and what he promises to do for us in Jesus. Even so, we might not instinctually connect Colossians to the concept of thankfulness. Rather, Colossians is most well-known, and rightly so, for having some of the most stunning christological language in all of Scripture. I mean, who can keep themselves from being swept up into the mind-boggling wonder of descriptions like this in Colossians 1:15–18,

 

He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.

 

We’re truly breathing the rarefied air of pristine alpine peaks here. But what is Paul’s aim in soaring to these spectacular heights? Well, it is certainly authentic worship on his part, so that would be the ultimate end. But why invite the Colossians into this worship? What gift does Paul seek to impart here? To answer this question, it helps to consider what seemed to be the climate in Colossae.

It seems that some false teaching had recently clouded the Colossians’ view of this christological summit. Given a few of Paul’s commandments, this false teaching was on the order of a strange mix of asceticism, mysticism, and pagan and/or Jewish rituals that all billed themselves as a means to grow in wisdom and knowledge of God. In response, Paul issued instructions such as these:

 

 Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath (Colossians 2:16).

Let no one disqualify you, insisting on asceticism and worship of angels (Colossians 2:18).

If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations— “Do not handle, Do not taste, Do not touch” (referring to things that all perish as they are used)—according to human precepts and teachings? (Colossians 2:20–22).

 

But to all these, Paul says “These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh. If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.” (Colossians 1:23–3:1).

In short, false teaching tempted the Colossians to add to the gospel of Jesus some legalistic measures or practices in order to make themselves worthy of God and to increase their knowledge of God. So that was the situation at Colossae. And, that is why Paul’s entire message to the Colossians from the beginning is this:

Jesus the Son of God, who is your life, is supreme; therefore, just as you received Jesus, so walk in him (Colossians 1:18; 2:6).

So, to return to the top, what is Paul’s aim in highlighting Jesus’ supremacy? Well, according to the message I just articulated, Paul aims to spur the Colossians to right obedience. But we might say, how does Jesus being supreme inspire obedience? How are the two connected? We find the connection in the relative clause, who is your life.

See, essential to Jesus’ preeminence is that he is the first born from the dead (Colossians 1:18). It is through supreme Jesus’ cross and resurrection that sinful man has been reconciled to God (Colossians 1:20). It is through supreme Jesus that the Father qualified sinful man to share in the inheritance of the saints in light (Colossians 1:12), which is their hope laid up in heaven (Colossians 1:5). It is through supreme Jesus that the Father delivered sinful man from the domain of darkness and transferred him to the kingdom of his beloved Son (Colossians 1:13). It is through supreme Jesus that sinful man has redemption, the forgiveness of sins (Colossians 1:14). And, it is through supreme Jesus that sinful man is being renewed in knowledge after the image of his creator (Colossians 3:10). Jesus is supreme. And, his supremacy, his preeminence, goes hand-in-hand with his redemption of sinful man, whom he makes new and to whom he promises eternal, resurrected life. He is the first born from the dead, that in everything he might be preeminent. Paul ascends to such apexes to remind the Colossians that this is their present spiritual condition. Supreme Jesus has made them alive and new, and he is making them alive and new. And because of Supreme Jesus, this is also the Colossians’ future. He will resurrect them alive and new to live with God for all eternity.

What should such a reality inspire in the Colossians? Thankfulness. And here we’ve arrived at the main point of this post. Notably, Paul does something more in Colossians, than he does in any other epistle. What is that? He exhorts his audience to thanksgiving.

 

…we have not ceased to pray for you, asking that you may be filled with the knowledge of his…so as to walk in a manner worthy of the Lord, fully pleasing to him…giving thanks to the Father…(Colossians 1:9–12).

Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving (Colossians 2:6–7)

And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful (Colossians 3:15).

Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God (Colossians 3:16).

And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him (Colossians 3:17).

Continue steadfastly in prayer, being watchful in it with thanksgiving (Colossians 4:2).

 

Colossians is a short book. The density of exhortations to thankfulness is impressive and noteworthy. What does this reveal to us? It reveals this: Our walk as Christians hinges on our thankfulness to God for what he has done for us in Jesus, what he is doing for us in Jesus, and what he promises to do for us in Jesus.

Colossians reveals to us that we must stoke the flames of thankfulness in our hearts. To do that, let’s follow Paul. Let’s take his invitation to try as we might to summit the peaks of Jesus’ supremacy. We must be fascinated by and stand in wonder at who Jesus is and what he has done for us. We must see Jesus as supreme. And, when we see him thus, we cannot help but be thankful.

3 Ways to Pray to a Passionless God

One common objection to the doctrine of impassibility which states that God does not suffer or feel the actions of creatures upon himself is that it implies that God’s love for us is inferior in someway. We can be tempted to think that God lacks of passion means he doesn’t care about our circumstance (particularly our suffering), and so it appears that God’s love is cold and distant. This cannot be further from the truth. God being revealed as a God who does not have passion actually means that he cannot love you more than he already does. His care and intention toward you is superior to human care and intention because it does not require a first cause or stimuli. As we heard proclaimed during our time in the book of Mark, God loves you because he loves you and all of his acts toward you are filled with his khesed.

I’ve been encouraged by the response I’ve received since I preached on this topic. The questions, challenges, and conversations have led to deeper study of the doctrine and confirmed my belief that these doctrines matter. I want to continue the dialogue by applying God’s impassibility to our prayer life. How does understanding Yahweh as a passionless God impact our prayer life? If God is impassible why should we pray? And, what is the impact of my prayer on God? So here are 3 ways to pray to a passionless God.

When we follow Gods command to pray we are more able to see him as the infinitely loving God in all of life’s circumstances.

Pray with the knowledge that Christ is your Lord

When we focus on a particular attribute of God whether it is his impassibility or omniscience, we can lose sight of the other things that God has revealed himself to be. God has revealed himself fully in the life of Christ who prayed often to the same Father we have. Christ is not only our model but our Lord who commands that we pray (Matthew 26:41), so we pray to follow the lead of our master who forever lives to intercede for us. We do well to humble ourselves under a God who seeks to serve and build us up through our prayers.

Pray as a means of Gods grace and glory

Imbedded in the question “If God is impassible why should I pray?” is the implication that our prayers are not a result of God’s attributes. This may be easier to see if we replace impassibility with sovereignty. God has revealed himself to be sovereign over all things and this can lead us to ask the same question, “Why pray?” The answer is the same for both questions, our prayers are means of God’s sovereignty and an act of God’s unchanging love toward us. God’s unchanging emotional state is not a reason to pray less but more. We pray for forgiveness knowing that our sins do not change God’s redemption love toward us in Christ, and he is zealous to redeem us as we have seen in the book of Ruth. We pray that God shows his glory through our words and deeds to those arounds us, which he is committed to do. He uses our prayers as a conduit to accomplish his good and perfect will for us. This is an act of his unchanging love for us. Our prayers are the means of grace that he uses because he is impassible not in spite of it.

The Psalmist is praying not to change God but to be changed by God because he knows God loves him despite his circumstance (42:8)

Pray in times of suffering knowing that God loves you

Psalm 42 is great example of how we should pray in light of Gods passionless love for us. The psalmist is in despair and he feels that God has forgotten him. His enemies take note of his condition as well and taunt him. At first glance, knowing that God’s love for him has not changed and cannot increase may not seem to be the best encouragement. We are tempted to think “if this is how God shows his love then no thanks.” This is not the psalmist’s response to his circumstance. Instead he prays for his soul to put its hope in God (Psalm 42:5,11). The psalmist is praying not to change God but to be changed by God because he knows God loves him despite his circumstance (42:8). This is a great example for us because our petitions to God should be informed by who he has revealed himself to be and not simply how we would like him to act on our behalf. This is not to say we should not pray that our suffering be removed—this is a good and worthy petition to God. However, what we ultimately need is to see God for who he is even when we suffer so that our faith In him increases even in our times of suffering. Nothing will separate us from his love, even life’s trials (Romans 8:31-39).

So our prayer life should not be hindered but enhanced by who God has revealed himself to be. He wants us to cast our cares onto him because of his unchanging love for us (1 Peter 5:6-7). When we follow God’s command to pray we are more able to see him as the infinitely loving God in all of life’s circumstances.

 

God Delights to Redeem His People

“Praise our triune God, who delights to redeem us!” That was our service theme last Sunday. Through Jacob’s sermon and our reading of Ruth chapter 3, we saw Boaz’s delight in serving as Ruth’s redeemer – and subsequently recognized the picture of God’s delight in redeeming His people.

We face constant temptations to think differently about God. When we sin, when we fail, when we neglect prayer or Bible reading, we often feel as if God is annoyed with us, frustrated with us, ready to have nothing more to do with us.

But our God is the happy God. Whatever He pleases, He does (Psalm 135:6). He overflows with joy within the Trinity.

God is pleased to spread His joy by redeeming a people for His own possession, who will receive and then display and proclaim His love and mercy, His grace and truth (1 Peter 2:9-10). We His people become His intimate family, sharing in His joy (Psalm 16:11, Matthew 25:21, 1 Peter 1:8-9).

But we all are sinful, are fallen, while God is holy; He is “light and in Him is no darkness at all” (1 John 1:5). He thus is the God of perfect justice; every sin must be paid for. So if we are to be in His family, there must be a payment for our sins – the redemption price.

So Jesus provides that payment. Indeed, through the sorrow and pain of the cross, Jesus knew the “joy set before Him” (Hebrews 12:2), the joy of redeeming God’s people for His glory.

Thus, our redemption is God’s work from beginning to end. He delights to accomplish that redemption. He knows our frame; He remembers that we are dust, that we are fallen (Psalm 103:14). And so through the Gospel He provides a way for us, sinful as we are, to be His delight. We become like Him in hating sin – we must be holy, for He is holy (Leviticus 11:45). Yet when we commit sin, we come to Him in confession and repentance, relying on Jesus’ sacrifice, knowing that in Him the Father accepts us completely (1 John 1:9-2:2, Romans 8:1).

Reflect on these great truths. Meditate on the God who delights to redeem His people. And – whatever you do, however you fail – know that God delights to redeem you for Himself.

To help you in those reflections and meditations, here are additional Scriptures on this theme. (Unless otherwise indicated, all Scriptures are ESV. Emphasis added.)

  • Micah 7:18-20 Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? He does not retain his anger forever, because he delights in steadfast love. 19 He will again have compassion on us; he will tread our iniquities underfoot. You will cast all our sins into the depths of the sea. 20 You will show faithfulness to Jacob and steadfast love to Abraham, as you have sworn to our fathers from the days of old.
  • Jeremiah 32:37-41 Behold, I will gather them from all the countries to which I drove them in my anger and my wrath and in great indignation. I will bring them back to this place, and I will make them dwell in safety. 38 And they shall be my people, and I will be their God. 39 I will give them one heart and one way, that they may fear me forever, for their own good and the good of their children after them. 40 I will make with them an everlasting covenant, that I will not turn away from doing good to them. And I will put the fear of me in their hearts, that they may not turn from me. 41 I will rejoice in doing them good, and I will plant them in this land in faithfulness, with all my heart and all my soul.
  • Psalm 35:27 Let those who delight in my righteousness shout for joy and be glad and say evermore, “Great is the LORD, who delights in the welfare [shalom] of his servant!”
  • Psalm 147:10-11 His delight is not in the strength of the horse, nor his pleasure in the legs of a man, 11 but the LORD takes pleasure in those who fear him, in those who hope in his steadfast love.
  • Psalm 149:4 For the LORD takes pleasure in his people; he adorns the humble with salvation.
  • Isaiah 43:25 “I, I am he who blots out your transgressions for my own sake, and I will not remember your sins.”
  • Isaiah 1:18 “Come now, let us reason together, says the LORD: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool.”
  • Psalm 103:13 As a father shows compassion to his children, so the LORD shows compassion to those who fear him.
  • Psalm 130:7-8 O Israel, hope in the LORD! For with the LORD there is steadfast love, and with him is plentiful redemption. And he will redeem Israel from all his iniquities.  (NET 7b-8: [He] is more than willing to deliver. 8 He will deliver Israel from all the consequences of their sins.)
  • Ephesians 2:4-7 But God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ– by grace you have been saved– 6 and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7 so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.
  • Mark 1:40-42 NET Now a leper came to [Jesus] and fell to his knees, asking for help. “If you are willing, you can make me clean,” he said. 41 Moved with compassion, Jesus stretched out his hand and touched him, saying, “I am willing. Be clean!” 42 The leprosy left him at once, and he was clean.

So join the leper in saying to Jesus, “If you are willing, you can make me clean!” He will gladly say to you: “I am willing! Be clean! Welcome to my intimate family!”

The Efficacy of Prayer in Ruth

Have you ever noticed the prayers that the different characters pray in the book of Ruth? In their book, Unceasing Kindness: A Biblical Theology of Ruth, Peter H.W. Lau and Gregory Goswell point us to John Berquist, who highlights “the efficacy of the many prayers in the book of Ruth.”[1] Specifically, they identify the prayers in Ruth 2:11–12, 2:20; 3:10, 4:11–12, and 4:14–15. They helpfully point out that these prayers help us see that God is providentially working in the background of Ruth’s narrative to bring about his desired end.[2]

Let’s draw from Lau and Goswell while looking at these prayers to see how God answers them.

 

The Prayers in Ruth

Naomi prays in Ruth 1:8–9 that God would show kindness and grant rest to her daughters-in-law:

But Naomi said to her two daughters-in-law, “Go, return each of you to her mother’s house. May the Lord deal kindly with you, as you have dealt with the dead and with me. The Lord grant that you may find rest, each of you in the house of her husband!” Then she kissed them, and they lifted up their voices and wept.

 

In Ruth 2:12, we see Boaz pray that God would reward Ruth for sticking by Naomi and seeking refuge in the Lord:

“The Lord repay you for what you have done, and a full reward be given you by the Lord, the God of Israel, under whose wings you have come to take refuge!”

 

Naomi prays a blessing over Boaz for having regard for Ruth and for being a means of the Lord’s kindness in Ruth 2:19–20:

And her mother-in-law said to her, “Where did you glean today? And where have you worked? Blessed be the man who took notice of you.” So she told her mother-in-law with whom she had worked and said, “The man’s name with whom I worked today is Boaz.” And Naomi said to her daughter-in-law, “May he be blessed by the Lord, whose kindness has not forsaken the living or the dead!” Naomi also said to her, “The man is a close relative of ours, one of our redeemers.”

 

Boaz prays another blessing over Ruth, once again, for seeking redemption through him, a kinsman redeemer in Ruth 3:10

And he said, “May you be blessed by the Lord, my daughter. You have made this last kindness greater than the first in that you have not gone after young men, whether poor or rich.”

 

The elders and people at the gates of Bethlehem pray in Ruth 4:11–12 that the Lord would bless Ruth in marriage to Boaz with offspring, offspring that would lead to building up the house of Israel, and that Boaz would be renowned.

Then all the people who were at the gate and the elders said, “We are witnesses. May the Lord make the woman, who is coming into your house, like Rachel and Leah, who together built up the house of Israel. May you act worthily in Ephrathah and be renowned in Bethlehem,  and may your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring that the Lord will give you by this young woman.”

 

And finally, the town’s women bless the Lord for what he has done for Naomi, praying that her grandson, Obed, would lead to her complete restoration and redemption in Ruth 4:14–15.

Then the women said to Naomi, “Blessed be the Lord, who has not left you this day without a redeemer, and may his name be renowned in Israel! He shall be to you a restorer of life and a nourisher of your old age, for your daughter-in-law who loves you, who is more to you than seven sons, has given birth to him.”

 

Prayers Answered

So here we have six prayers. And by the time the book of Ruth comes to a close, we see either explicitly or implicitly that God sovereignly answered each and every one of them. What is noteworthy is how God answers them.

First, after having prayed for the Lord to show kindness and grant rest for Ruth (1:8–9), we see Naomi initiate and orchestrate this very thing. Naomi first recognizes that in Boaz, a kinsman redeemer, God has provided a means of his kindness (Ruth 2:20). Therefore, she seeks rest for Ruth in that kindness by having her go to Boaz and request that he redeem her (Ruth 3:1–5). And, Boaz does. He marries Ruth, and Ruth experiences the kindness and rest of the Lord.

Second, after having prayed that the Lord would bless Ruth for seeking refuge under the wings of the Lord (Ruth 2:12), Boaz as a kinsman redeemer becomes the manifest wings of the Lord under whom Ruth takes refuge (Ruth 3:9).

Third, after praying that the Lord would bless Boaz who took notice of Ruth (Ruth 2:19–20), Naomi formulates a plan by which Ruth works a great kindness to not only her but the elder Boaz as well, who gets to marry the young, worthy Ruth and have children (Ruth 3:10; 4:13).

Fourth, after having prayed that Ruth would be blessed for her selfless kindness (Ruth 3:10), Boaz, once again as a redeemer, becomes a blessing for Ruth by redeeming her in marriage and providing children for her (Ruth 4:13).

Fifth, after all the people at the gates of the town pray for Ruth’s fertility and offspring to build up the house of Israel and the renown of Boaz (4:11–12), we see that through their marriage, Boaz and Ruth do produce offspring. And their offspring leads to the eventual birth of King David. And, the Lord ultimately covenants with David to build a house through him and to establish an everlasting kingdom over which David’s son will reign (Ruth 4:17–22; 2 Samuel 7:11–16). And, David, of course, give rise to Jesus the Messiah. Through Boaz’s offspring, then, an eternal house is built, and Boaz is ever remembered and renowned as not only the ancestor of King David but of the Messiah.

Sixth, after the women pray that Obed would become renown and that he would be a restorer of life for Naomi (Ruth 4:14–15), Obed goes on to become the grandfather of King David from whom the Messiah, Jesus, the one who restores all life, would come.

 

Lesson Learned

What’s the payoff here? Well, what we see is that in the story of Ruth, God delighted to use his people as a means to answer prayers and carry out his sovereign plans. And in Ruth, God often delighted to use the active faith of his people as a means to grant even their own prayer requests. We should be joyfully aware, then, that when we pray for God to advance his kingdom and his gospel, or when we pray for a co-worker, friend, or family member to come to know Christ, or when we pray that a suffering person would feel the comfort of God, the way God often delights to answer these prayers is through his Holy Spirit empowered people. He might even tap you to be the conduit of his grace, kindness, and blessing that answers the very prayer you were praying. Thus, we should pray with an expectation that God will not only work through our prayers, but that he will work through us to perhaps bring about some of the very things we pray. God delights to use the prayers of his people and their faithful actions as a means to carry out his sovereign plans.

 

Conclusion

We should recognize that our faithful praying and our faithful actions are not divorced from the sovereignty of God. Rather, the reality of God’s sovereignty and his delight to use his people as a means to advance his kingdom should bolster our prayer life and bolster our works of faith. Indeed, God has given us the Holy Spirit for this very reason, to carry on the work of Jesus through us. So let’s take our cues from the book of Ruth. Our prayers are effective, and this is by divine design. We should be a people of great faith who recognize that God delights to use us and our prayers for the advance of his glory.

 

[1] Peter H.W. Lau and Gregory Goswell, Unceasing Kindness: A Biblical Theology of Ruth, NSBT, ed. D. A. Carson (Downers Grove, IL: InterVarsity Press, 2016), 15. FN Cf. Berquist 2008: 55.

[2] Lau and Goswell, Unceasing Kindness, 104. Here, Lau and Goswell point us to Gow (2000:176)—M.D. Gow, ‘Ruth’ in New Dictionary of Biblical Theology, eds T.D. Alexander and B.S. Rosner (Leicester: Inter-Varsity Press, 2000), 176–78.

Ruth’s Faith

[I’ve adapted this devotional from a portion of my sermon that I will preach this Sunday, May 12, 2024, as an encouraging foretaste of what is to come.]

 

At DGCC, we have just begun a sermon series focused on the book of Ruth. When we engage the OT, it is vital for us, the new covenant people of God, to recognize that the OT was written for us (Romans 15:4; 1 Corinthians 10:1–11; 2 Timothy 3:16; Hebrews 4:12). So when we see characters in the OT, we should see them in two ways: as examples for us to emulate or not emulate and as pointers to Jesus, who fulfills all the OT. Well, in this short book of Ruth, we get to know two great historical figures that we cannot help but love in Ruth and Boaz. And when we look at Ruth, we see a person of great faith that we would do well to imitate. Let’s consider her faith.

 

The Starting Place and Context of Ruth’s Faith

The starting place of Ruth’s faith is this: she seeks refuge in the Lord, Yahweh (Ruth 1:16; 2:12). Ruth was not of Yahweh’s people. In fact, she was a Moabite, a people who, according to Scripture, were perpetually cursed (Deuteronomy 23:3). However, Ruth in faith forsook her people, forsook her mother and father, forsook her gods, and sought refuge in Yahweh (Ruth 1:15; 2:11–12). Here, Ruth is a great example of faith for us. The starting place for authentic faith is seeking refuge in Yahweh. And as we will see from Ruth, it is in this context—refuge in Yahweh—that we actively exercise our faith in him.

 

Ruth’s Active Faith

It doesn’t take long in the narrative for Ruth to begin to actively exercise her faith in Yahweh, which we see in Ruth 2:2—

And Ruth the Moabite said to Naomi, “Let me go to the field and glean among the ears of grain after him in whose sight I shall find favor.” And she said to her, “Go, my daughter.”

Let’s make some observations about Ruth’s faith here…

 

Ruth’s Faith Initiates

Ruth’s faith initiates action. Here in verse 2, we first see Ruth’s faith initiates going to glean. We say, how is this an example of Ruth exercising faith in Yahweh? Well, because Yahweh built this provision into his law.

In both Leviticus 19:9–10 and Leviticus 23:22 we read this: 

Leviticus 19:9–10—“When you reap the harvest of your land, you shall not reap your field right up to its edge, neither shall you gather the gleanings after your harvest. And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the sojourner: I am the Lord your God.”

And

Leviticus 23:22—“And when you reap the harvest of your land, you shall not reap your field right up to its edge, nor shall you gather the gleanings after your harvest. You shall leave them for the poor and for the sojourner: I am the Lord your God.”

God has built into his law a means by which the poor—often widows—and sojourners from other nations (à la Ruth the Moabite who has sought refuge in Yahweh) would be able to have food to survive. And Ruth in faith intends to take advantage of this provision. Why? Because Ruth’s faith to glean banks on something. This leads to our second observation of Ruth’s faith.

 

Ruth’s Faith Banks on Yahweh

Ruth’s faith banks on Yahweh and his word. The reason Ruth exercises faith to glean is because her faith rests on Yahweh in whom she has sought refuge. It rests on his character, his promises, and his ability to deliver on those promises. Yahweh has made a provision in his Law (Lev 19:9–10; 23:22), and Ruth’s faith to find refuge in Yahweh now says, “Okay, I have sought refuge in you. Now let me put my faith in you to work because of who you are and what you have said in your Word. Ruth’s faith banks on Yahweh and his word. Because Ruth banks her faith on Yahweh, her faith also takes on another characteristic.

 

Ruth’s Faith Is Bold

Ruth’s faith is bold. How do we come to this conclusion. Well, for one, Ruth is a woman. And for two, she is a Moabite. Both factors work against her in this context. Indeed, we will see Boaz feel the need to command his young men not to touch her, reproach her, or rebuke her (Ruth 2:9, 15–16). And Naomi confirms later that the danger of assault exists (Ruth 2:22). But Ruth, with faith banking on Yahweh, despite inevitable prejudice and inherent risk based on the fact that she is a Moabite woman, boldly goes to glean anyway. This is because Ruth in faith expects something.

 

Ruth’s Faith Looks For and Expects Yahweh’s Grace

Ruth’s faith looks for and expects Yahweh’s grace. You say, “Where do you see grace here.” Look at what Ruth says again in verse 2. She says she will glean “after him in whose sight I shall find favor.” The word for favor in verse 2 is the same Hebrew word for grace. When God gives unmerited grace, we experience it as favor. Ruth’s faith hopes for and anticipates that she will find Yahweh’s grace coming through the farmer or owner of the field she ends up working behind.

 

Ruth’s Faith, an Example for Us

In sum, Ruth’s faith to first seek refuge in Yahweh is, in that context of refuge, an active faith that (1) initiates, (2) banks on Yahweh, (3) is bold, and (4) looks for and expects Yahweh’s grace. Ruth is an example of faith for us. Our faith should move us to always be seeking refuge in Yahweh, and it should be an active faith that initiates action, rests completely on Yahweh and his Word, is bold and risk-taking for his glory, and looks for him to give grace upon grace.

 

Conclusion

As the story goes, Ruth’s active faith ends up being rewarded. Yahweh gives her grace upon grace through her redeemer, Boaz, who prefigures Jesus. Thus, we, with full knowledge and assurance of God’s grace—which is his kindness to redeem us through Jesus—should have an active faith that matches and even surpasses Ruth. Thank God for giving us Ruth as an example to us. But thank God even more for Jesus our redeemer who ensures that our active faith is not in vain.