In this issue:
i)    A Country not my own - J. Carattini
ii)   Principles of Spiritual Growth - Faith (1/2) - M.J. Stanford
A Country not my own
Jill Carattini
 
Traveling through the fields of her own country, Ruth found herself a widow in the midst of a great famine. Yet though her family would have been nearby to help, she chose to follow her mother-in-law to Judah. To her already diminished role as widow, she added the disparaging status of foreigner.

I have not spent much of my life as a foreigner, though my short bouts with being a cultural outsider remind me of the difficulty and frustration of always feeling on the outside of the circle. Just as the distance between outside and inside seems to be closing, something happens or something is said and you are reminded again that you don't really belong. It can be both humbling and humiliating to always carry with you the sober thought: I am out of place.

The book of Ruth scarcely neglects an opportunity to point out this reality. Long after hearers of the story are well acquainted with who Ruth is and where she is from, long after she is living in Judah, she is still referred to as "Ruth the Moabite" or even merely "the Moabite woman." Her perpetual status as an outsider brings to mind the vision of Keats, and the "song that found a path/ through the sad heart of Ruth, when, sick for home/ She stood in tears amid the alien corn."

And yet, while she was undoubtedly as aware of being a foreigner as much as those around her were aware of it, Ruth did nothing to suggest a longing to return to Moab. Her words and actions in Judah are as steadfast as her initial vow to Naomi: "Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried" (Ruth 1:16-17a).

In these early pages of the story, little is known about Naomi's God or her people. The brief mention of both comes as a distant report: "Then she arose with her daughters-in-law to return from the country of Moab, for she had heard in the fields of Moab that the LORD had visited his people and given them food" (1:6). Moreover, Naomi's first mention of the God of her people holds a similar sense of detachment. Though she recognizes God's sovereignty over her situation, it is blurred with bitterness: "The Almighty has dealt very bitterly with me. For I went away full, and the LORD has brought me back empty" (1:20-21). Her description was hardly a compelling one for the outsider looking in.

And yet, Ruth clearly embraces all of Naomi: the people who clearly saw her as a foreigner, and a God who was not her own. In fact, it is Ruth the Moabite, who is first to call on the divine name. After her resolute declaration of loyalty to her mother-in-law, Ruth adds the plea, "May the LORD deal with me, be it ever so severely, if anything but death separates you and me" (1:17b). Furthering the irony of Naomi's own distant words, it is the foreigner who has taken Yahweh to be her God and calls on Him accordingly. It is Ruth whose adoption into God's presence can be traced in blood to the throne of King David and the reign of Christ.

It is often in the moments when I am feeling most isolated, displaced with pain or burdened with the reminder that I am out of place, that I somehow find myself most aware of belonging. The psalmist cries with the identity of one who belongs elsewhere, "Hear my prayer, O LORD, listen to my cry for help; be not deaf to my weeping. For I dwell with you as an alien, a stranger, as all my fathers were" (39:12). The stories of Scripture give voice to my nagging sense of homelessness, reminding me in comfort and in pain that I am a stranger in a country not my own. We are men and women moving toward a greater kingdom. The life of a foreigner named Ruth illustrates how great is the longing of God to see each of us make it in.
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[Copyright(c) 2005 Ravi Zacharias International Ministries (RZIM). Reprinted with permission. A Slice of Infinity is a ministry of Ravi Zacharias International Ministries.]

 
Principles of Spiritual Growth
Faith (1/2)
Miles J. Stanford
 
The aim of this book is to carefully bring out some of the more important principles of spiritual growth in order to help build on a sound biblical foundation in Christ. He can honor no other.
 
The Holy Spirit has Paul write to each of us: “Examine yourselves, whether ye be in the faith” (II Cor. 13:5), and the recommendation is certainly not out of order at the very inception of this series of studies. First of all, we must remind ourselves that “without faith it is impossible to please him” (Heb. 11:6) Moreover, and this is all important, true faith must be based solely on scriptural facts, for “faith cometh by hearing, and hearing by the word of God” (Rom. 10:17). Unless our faith is established on facts, it is no more than conjecture, superstition, speculation or presumption.
 
Hebrews 11:1 leaves no question about this: “Faith is the substance of things hoped for, the evidence of things not seen.” Faith standing on the facts of the Word of God substantiates and gives evidence of things not seen. And everyone knows that evidence must be founded on facts. All of us started on this principle when we were born again—our belief stood directly on the eternal fact of the redeeming death and resurrection of our Lord and Saviour Jesus Christ, as recorded in I Corinthians 15:1-4. This is the faith by which we began, and it is the same faith by which we are to “stand” (16:13), “walk” (II Cor. 5:7) and “live” (Gal. 2:20). “As ye have therefore received Christ Jesus the Lord, so walk ye in him” (Col. 2:6).
 
Since true faith is anchored on scriptural facts, we are certainly not to be influenced by impressions. George Mueller said, “Impressions have neither one thing nor the other to do with faith. Faith has to do with the Word of God. It is not impressions, strong or weak, which will make the difference. We have to do with the Written Word and not ourselves or our impressions.”
 
Then, too, probabilities are the big temptation when it comes to exercising faith. Too often the attitude is: “It doesn’t seem probable that he will ever be saved.” “The way things are going, I wonder if the Lord really loves me.” But Mueller wrote: “Many people are willing to believe regarding those things that seem probable to them. Faith has nothing to do with probabilities. The province of faith begins where probabilities cease and sight and sense fail. Appearances are not to be taken into account. The question is—whether God has spoken it in His Word.”
 
Alexander R. Hay adds to this by saying, “Faith must be based upon certainty. There must be definite knowledge of God’s purpose and will. Without that there can be no true faith. For faith is not a force that we exercise or a striving to believe that something shall be, thinking that if we believe hard enough it will come to pass.” That may be positive thinking but certainly not biblical faith.
 
Evan Hopkins writes: “Faith needs facts to rest upon. Presumption can take fancy instead of fact. God in His Word reveals to us the facts with which faith has to deal.” It is on this basis that J.B. Stoney can say, “Real faith is always increased by opposition, while false confidence is damaged and discouraged by it.” There can be no steadfastness apart from immovable facts. Peter’s burden was: “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ” (I Pet. 1:7).  [To be concluded] 
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[Courtesy: Bible.org]

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