I love the Old Testament book of Ruth. It is full of interest, shedding light on NT doctrines. When in Malawi, I found many of the background references needed no explanation. Listeners were familiar with the agricultural background, with the range of crops coming into harvest at different times; and with levirate marriages, where a man was required to marry the widow of his deceased relative. One pastor, who had hosted me, named Boaz, left corners of his land unharvested for the local poor to glean, and ended up marrying a lady who worked in his land; although she was called Miriam, not Ruth!

In chapter 1, Ruth makes the decision to follow Naomi to Bethlehem in Judah, leaving behind her family, with all its security. This was a costly decision, to leave behind all that was familiar to her. She chose to find shelter under the wings of the God of Naomi, the God of Israel.

In chapter 4, she is delivered again, this time from the claims of the law. The law is represented by the nearer kinsman, who had first legal claim over her (Lev 25.25-27). He was concerned lest his own estate be endangered (4.6). The law is inflexible and unforgiving and can only condemn.

Boaz, in contrast, brings grace. He represents Christ. Strictly, in marrying Ruth, a Moabitess, his own descendants would be excluded from the worship of God (Deut 23.3). Yet the great-grandson of Ruth, David, became king of Israel. Here is mercy triumphing over justice; grace over law.

There was a cost for Boaz, as his own reputation as a righteous man was at risk.  How much more for Christ, as He was called ‘friend of sinners.’ He died for the powerless, the ungodly, for sinners, (Rom 5.6-8).

The New Testament marks an explosion of God’s grace. On day of Pentecost the room was shaken; tongues of fire appeared on each of the 120. Great power was released. There were extraordinary miracles at the hands of Peter & Paul; ‘people brought the sick into the streets and laid them on beds and mats to that at least Peter’s shadow might fall on some of them’ (Acts 5.15). ‘Handkerchiefs and aprons that had touched him (Paul) were taken to the sick, and their illnesses were cured and evil spirits left them’ (Acts 19.12).

And, significantly, there was an overflow of generosity. For example, in Acts 4.32-35, no one was left in need; there was a generous sharing of material goods (might be argued that this specific approach was not replicated elsewhere – even so the principle of generosity does recur in the NT).

A key principle at work here is that the new covenant of grace involves community and a deep commitment to one another.

This response to share their goods came not from any external pressure (a form of ‘Christian communism,’ as some say), but the inner conviction of the Holy Spirit amongst the followers of Christ.

‘As a result of the resurrection of Jesus, a new community was formed in the world, a radical community of hopelessly diverse people who were so united in heart and soul that they held their possessions loosely.’ (Stan Mast, Centre for Excellence of Preaching)

Commenting on the concept of the local church as family, Andy McCullough says; ‘Family is invasive, comments on everything, admits no no-go areas.’ (Global Humility)

Turning to the words of Paul; in his major teaching on giving, he opens by referring to grace (2 Cor 8.1). Grace is the basis and motivation for our giving. We do not revert to law.  Here, in Paul’s longest single teaching on giving in these two chapters, there is no reference to tithing, nor any argument whether this is before or after tax! This is significant – he could have suggested using 10% as a basis. But the question is not to do with quantum, but a generous heart.

Paul commends the Macedonian Churches for giving ‘out of the most severe trial’ and from ‘their extreme poverty’ (2 Cor 8.2). This is reminiscent of the widow, who, Christ observed, gave two small copper coins, everything she had to live on (Mark 12.43-44).

One further detail here is that Paul references a willingness to accept a gift (8.4). Sometimes, an asceticism or false humility arises, as we refuse to accept a kindness from another. This is a form of godliness, but lacking power. Note that Christ Himself repeatedly received help and even asked for it! The incarnate Son of God, to whom all creation belonged and belongs, asked a woman for a drink of water, a small boy for his bread and fish, etc. This is profound and an example to us of receiving as well as giving.

Paul’s conclusion (9.15) refers to the God who gave an indescribable gift, even His Son. Whatever argument we may bring, whatever human logic or reservation we may have, God gave His Son. We do not and cannot attempt to out-give God, but we do give generously.

John 1.1-18 is one of the most profound sections of scripture. Indeed, one of the most wonderful pieces of writing in all history. And it has come to us from outside of time, from the Word, who was ‘in the beginning.’

At His coming, we read that the world did not receive Christ, nor did His people, the Jewish nation. Yet He made Himself known. To those who did receive Him, He made them sons of God. Here is divine persistence, grace that will be known, even when the recipients were unwilling. Christ was sent into a sinful and ungrateful and rebellious world, and to an ungrateful and rebellious nation. Christ gave His life for such as these. It was indeed while we were still sinners that Christ died for us; and, when we were His enemies, that He reconciled us (Romans 5.8,10).

On coming into the world, Christ became flesh; He became fully human. His glory, seen in this perfect humanity and perfect deity, was full of grace and truth.

And we have received the fullness of His grace, one blessing after another, or ‘grace upon grace’ (v16). Genesis 22.17 contains a similar use of repetition; ‘in blessing I will bless you’. Divine blessing is multiplied; such is the nature of grace. This grace comes from the Father through Jesus Christ.

Grace and truth came through Jesus Christ (the phrase is repeated in v14, 17). Such qualities run through all His words and His works and His relationships.  And, by implication, His followers walk in His ways of grace and truth.