Profiles in FaithRuth — An Example of Faith and Devotion

Wherever you go, I will go; and wherever you lodge, I will lodge; your people shall be my people, and your God, my God" (Ruth 1:16).
For centuries, men and women uniting in holy matrimony have looked to Ruth's famous words as a standard of unfailing devotion to each other. Although we live more than 3,000 years after Ruth, we can almost feel her emotions as we hear these words repeated in the modern marriage ceremony. Truly her words are timeless.
Few examples can compare to that of Ruth's devotion to Naomi. Ruth's loyal devotion can inspire us to remain faithful to God, His truth and His Church.
Blessing out of affliction

Ruth's story begins in Bethlehem, in Judah, when a father and mother and their two sons strike out for greener pastures. Their homeland and people were suffering from a severe shortage of food and water.
This famine didn't come upon the land just by chance. There were reasons for these dark days in Israel, then ruled by judges: "In those days there was no king in Israel; everyone did what was right in his own eyes" (Judges 21:25).
One Bible scholar describes this epoch: "The period of the judges was between the initial conquest of Palestine under Joshua and the establishment of the monarchy under Saul. It was a time of moral and political chaos in Israel with no strong central government or leader. The people repeatedly turned away from God and neighboring peoples constantly harassed and invaded the disorganized nation" (F.B. Huey, Jr., The Expositor's Bible Dictionary, Vol. 3, p. 509).
God had warned that, if the Israelites forgot His covenant, He would allow persecution and starvation and other physical deprivations (See Deuteronomy 28).
It was during such a stressful time that the members of a humble family in Israel decided they must live as aliens in a foreign land, Moab, on the other side of the Jordan River.
There was little food in Bethlehem and bleak prospects of garnering any. On the other hand, Moab was a fertile region with plenty of rain, and that land provided a haven for many who were hungry.
So it was that Elimelech, Naomi, Mahlon and Chilion, all members of an Israelitish family, packed their belongings and headed east to a fertile garden in Moab. There they settled and were blessed to find food and shelter.
More misfortune
But time and chance take their toll on everyone, even faithful Elimelech's family. Tragedy struck. First Elimelech died, apparently before his time.
Suffering from the shock of life's frailty, at the same time bearing the weight of responsibility of carrying on the family name, both sons took Moabite wives. Mahlon wed Ruth; Chilion married Orpah (Ruth 1:4, 4:10).

Misfortune struck again, and Naomi lost her two sons. Naomi was disheartened and determined to return to Bethlehem, for "she had heard in the coun-try of Moab that the LORD had visited His people in giving them bread" (Ruth 1:6). She also realized that, in a foreign land, a wife without her husband as provider would find herself in desperate straits.
At first, Naomi assumed her daughters-in-law should return with her (Ruth 1:7). But then, as she considered her plight and options, she realized that her faithful Moabite daughters-in-law would undergo extreme difficulty finding new husbands in Israel. She urged them to remain in their land with their kinsmen and religion (Ruth 1:8, 9).
Ruth and Orpah both could have returned to Bethlehem with Naomi. But only Ruth chose to remain with her, even though her prospects of finding a husband were not good and she would live as a widow in a foreign land. Ruth's determination to stay with Naomi was eloquent testimony to the sterling example Naomi had set for her daughters-in-law.
Naomi's heartfelt urging that Ruth and Orpah return to Moab had to be a touching scene. Naomi told Ruth: "'Look, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law.' But Ruth said: 'Entreat me not to leave you, or to turn back from following after you; for wherever you go, I will go; and wherever you lodge, I will lodge; your people shall be my people, and your God, my God. Where you die, I will die, and there will I be buried. The LORD do so to me, and more also, if anything but death parts you and me'" (Ruth 1:15-17).
Orpah returned to her homeland while Naomi and Ruth continued on the road to Bethlehem. Upon their arrival, the town buzzed with excitement, recognizing that one of the two women was Naomi. The women exclaimed, "'Is this Naomi?' But she said unto them, 'Do not call me Naomi [meaning "pleasant"]; call me Mara ["bitterly dealt with"], for the Almighty has dealt very bitterly with me. I went out full, and the LORD has brought me home again empty. The Almighty has afflicted me'" (Ruth 1:19-21).
So it was that faithful Naomi returned to Bethlehem with her Moabite daughter-in-law as the barley harvest was in full swing. Although Ruth couldn't know it then, her future blessings would spring from these afflictions.

Finding favor at harvesttime

The time of the return of Naomi and Ruth to Bethlehem was providential, for it was harvesttime and they had no food. The barley harvest and subsequent wheat harvest were their best chance for finding sustenance. It was during these gatherings that Ruth labored in Boaz's field. Ruth's attitude while laboring in the fields, gathering and winnowing grain, served as a model for later generations of Israelite women.
Little wonder that the book of Ruth would be read in synagogues centuries later during the Feast of Weeks, a yearly festival that concluded the wheat harvest (A.S. Geden, The International Standard Bible Encyclopaedia, Vol. 4, p. 2528). This celebration was also known as Pentecost ("fiftieth [day]") to the New Testament Church (Acts 2), and it prophetically symbolized Jesus Christ's harvest of Christian lives (Matthew 9:36-38).
Ruth, in deference to her mother-in-law Naomi, requested permission to go alone into the fields to gather leftover grain: "Please let me go to the field, and glean heads of grain after him in whose sight I may find favor."
Naomi replied to Ruth: "Go, my daughter" (Ruth 2:2).

The Scripture provided a precedent for the custom of gleaning. "The law expressly allowed the poor the right to glean in the fields (i.e., in the corners of the fields; Leviticus 19:9, 10; 23:22; Deuteronomy 24:19-21), but the owners of the fields were not always cooperative. A hard day's work under the hot sun frequently netted only a small amount of grain" (F.B. Huey Jr., The Expositor's Bible Commentary, Vol. 3, p. 527).
God had guided Ruth to the field of Elimelech's kinsman, Boaz. Boaz's neighbors well knew his character, holding him in high esteem (Ruth 2:4). The very word Boaz means "in him is strength" or "man of strength." He lived up to his name.

Good advice

So it was that Boaz met Ruth, and would protect her and provided for her. "Then Boaz said to Ruth, 'You will listen, my daughter, will you not? Do not go to glean in another field, nor go from here, but stay close by my young women. Let your eyes be on the field which they reap, and go after them.'
"Then she fell on her face, bowed down to the ground, and said to him, 'Why have I found favor in your eyes, that you should take notice of me, since I am a foreigner?'
"And Boaz answered and said to her, 'It has been fully reported to me, all that you have done for your mother-in-law since the death of your husband, and how you have left your father and your mother and the land of your birth, and have come to a people whom you did not know before. The LORD repay your work, and a full reward be given you by the LORD God of Israel, under whose wings you have come for refuge" (Ruth 2:8-12).
Boaz had instructed the young men working for him to let Ruth glean not just in the corners but even among the sheaves, where she could gather much more grain than was otherwise possible. He also told them to drop some wheat on the ground for her to find.
Gleaning turned out to be far more productive for Ruth than she had imagined possible. She brought home to Naomi a good supply of winnowed grain, enough for several weeks. In those times, someone could expect to glean only a few pounds of grain per day. Her amount from gleaning shows the regard the young men had for Boaz and his instructions to allow some of their harvested grain to fall to the ground in Ruth's path. It also speaks well of Ruth's diligence.
Naomi was pleased with such favor shown by Boaz to her daughter-in-law Ruth: "Blessed be he of the LORD, who has not forsaken His kindness to the living and the dead! The man is a relative of ours, one of our near kinsmen" (Ruth 2:20).
Ruth honored Naomi's words of encouragement and gleaned "until the end" of the barley and wheat harvests (Ruth 2:23).

Redemption and blessings

Naomi began to see, once again, that God had not forgotten her. This was a critical time for her and Ruth, one that held exciting promise, especially for the daughter-in-law. Boaz was indeed a kinsman of Elimelech, Naomi's dead husband.
"Under the Levirate law (referred to by Naomi in Ruth 1:1-13), when a man died childless his brother was bound to raise an heir to him by the widow. This law extended to the next of kin, hence Naomi's plan. Ruth, by her action in verse 7, was claiming this right" (David and Pat Alexander, Eerdmans' Handbook to the Bible, pp. 227, 228).
Naomi's plan included careful instructions for Ruth, and her words enhanced the aura of romance: "My daughter, shall I not seek security for you, that it may be well with you? Now Boaz, whose young women you were with, is he not our kinsman? In fact, he is winnowing barley tonight at the threshing floor. Therefore wash yourself and anoint yourself, put on your best garment and go down to the threshing floor; but do not make yourself known to the man until he has finished eating and drinking.
"Then it shall be, when he lies down, that you shall notice the place where he lies; and you shall go in, uncover his feet, and lie down; and he will tell you what you should do. And [Ruth] said to her, 'All that you say to me I will do'" (Ruth 3:1-5).
What a trusting attitude Ruth had. Remember, she was not an Israelite; she was a Moabite, a gentile. God was working out His great purpose through Ruth, whose heart and mind were those of a spiritual Israelite led by God's Holy Spirit (compare Romans 2:29 with 2 Corinthians 3:3).

Boaz would not dishonor Ruth

Let's understand the literal meaning of "uncover his feet" (Ruth 3:4). The reader should be aware that the sexually permissive society in which we live is a far cry from the social values of Ruth's time.
"Those who interpret a sexual relation in the events reflect their twentieth-century cultural conditioning of sexual permissiveness. They fail to appreciate the element of Ruth's trust that Boaz would not dishonor her whom he wanted for his wife. They fail to appreciate the cultural taboos of Ruth's time that would have prevented a man of Boaz's position from taking advantage of Ruth, thereby destroying her reputation and perhaps endangering his own" (Huey, p. 538).

The moral character of Boaz and Ruth remains intact.

Boaz knew of another kinsman more closely related to Ruth than he. Boaz, manifesting exemplary integrity, addressed the situation straightforwardly: "There is a kinsman nearer than I," he told Ruth. "Stay this night, and in the morning it shall be that if he will perform the duty of a near kinsman for you-good; let him do it. But if he does not want to perform the duty for you, then I will perform the duty for you, as the LORD lives!" (Ruth 3:12, 13).
The unfolding drama starkly contrasts the two men. The nearer relative reacted agreeably to Boaz's mention of Naomi's land of inheritance, but, when Boaz noted the added responsibility of redeeming Ruth's inheritance, the man quickly declined. "And the near kinsman said, 'I cannot redeem it for myself, lest I ruin my own inheritance. You redeem my right of redemption for yourself, for I cannot redeem it. Buy it for yourself'" (Ruth 4:6, 8).
Today, as we read the account of Ruth, we know that the closest relative unknowingly denied himself a great opportunity. Boaz not only redeemed all of Naomi's inheritance, he claimed Ruth's as well.
"Moreover, Ruth the Moabitess, the wife of Mahlon, I have acquired as my wife, to raise up the name of the dead on his inheritance, that the name of the dead may not be cut off from among his brethren and from the gate of his place. You are witnesses this day. And all the people said, 'We are witnesses. The LORD make the woman who is coming to your house like Rachel and Leah, the two who built the house of Israel; and may you prosper in Ephrathah and be famous in Bethlehem. May your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring which the LORD will give you from this young woman'" (Ruth 4:10-12).
So God blessed Naomi and Ruth through Boaz. Boaz took Ruth as his wife, and she bore him a son. Then Naomi's friends said to her: "Blessed be the LORD, who has not left you this day without a near kinsman [redeemer]; and may his name be famous in Israel!" (Ruth 4:14).
Ruth became a forebear of Jesus
God blessed Ruth's faithfulness with her son, whom she named Obed. It was through Obed that Ruth became the great-grandmother of King David and direct ancestor of our Savior, Jesus Christ.
Who would have thought Naomi would return to Bethlehem with only her Moabite daughter-in-law, Ruth? Who could have guessed that Ruth would figure in the lineage of Jesus Christ? No human being could have worked out this scenario. Faith in God and God's purpose contribute to such miraculous results.
Had Ruth, a Moabitess, not proved faithful to her Israelite mother-in-law, she would not have returned with her, nor would Ruth have met and married Boaz, nor would she have had a son, Obed, who would become an ancestor of David and Jesus Christ.
Think for a moment all that worked against such an extraordinary outcome. By chance, Ruth met Naomi's son, Mahlon, whose family was forced by hardship to live as resident aliens in her country of Moab. By chance, she married Mahlon. By chance, her father-in-law, her brother-in-law and her husband all died in her homeland.
By chance, she insisted on returning with Naomi to Israel, to live as an alien in a strange land, away from her family, relatives, religion, homeland. By chance, she met Boaz and gained the opportunity to be redeemed and married.
By chance, Boaz married her, and together they had a son who figured in the direct lineage of the very Son of God.
Or did all of this occur by chance? To the casual observer, it might seem as if this all happened by chance. But, for those who live by faith-the same faith that Jesus Christ exercised here on earth-it becomes obvious that these miraculous events were directed by Almighty God. Ruth defied all the odds, and, even though she was a gentile, figures directly in the physical lineage of our Savior.
Ruth's faithful example extends far beyond her physical lineage. She figures prominently as a forerunner of spiritual Israel, the Church of God. She typifies the Old Testament prophecy to Abraham of the New Covenant Church, which would include gentiles and Israelites alike: "And in you all the families of the earth shall be blessed" through Jesus Christ (Genesis 12:3).

Ruth's example acknowledged

Ruth's relationship to God while living among Israelites is aptly described by Peter in the New Testament when God gave the first gentiles His Holy Spirit: "In truth I perceive that God shows no partiality, but in every nation whoever fears Him and works righteousness is accepted by Him" (Acts 10:34, 35).
God's impartiality is a bountiful blessing that neither Ruth, Boaz, nor Naomi could know during their time. But we are privileged to know such inspiring truths.
Ruth's example of faith was customarily recited in the temple and later in the synagogues during the Feast of Weeks, or Pentecost. Her example helps to signify our role and salvation in God's Church.
For instance, in Leviticus 23, God identifies two loaves of leavened bread offered during the Feast of Weeks: "You shall bring from your habitations two wave loaves of two-tenths of an ephah. They shall be of fine flour; they shall be baked with leaven. They are the firstfruits to the LORD" (Leviticus 23:17).
These two loaves of leavened bread represent, at once, God's faithful disciples in both the old and new dispensations, but they also represent the two separate and now fused races of people who comprise the Church: gentiles and Israelites.
The leaven signifies our human nature, in a general sense, and the sin that so easily besets us (compare 1 Corinthians 5:6, 7 with Matthew 16:12 and Hebrews 12:1). The baked loaves show that all God's people, whether gentile or Israelite, whether part of the old or new dispensation, will have their faith forged through the fiery trials experienced in this life (1 Corinthians 3:11-15; 1 Peter 1:7).
The focus of the book of Ruth highlights the barley and wheat harvests in Palestine, a time of reaping rewards from hard work and a foretaste of humanity's spiritual redemption. Even Bethlehem means "the house of bread." This motif shows God's strict adherence to detail. But, in a broader sense, God's prophetic plan is revealed through the story of Ruth and its correlation to the entire New Testament.
It is inspiring to read the contrast of Ruth's faith to that of the Israel of her time. Her undying devotion to Naomi and her redemption by Boaz attest to her humble obedience that transcends time, race and culture.

Profiles of Faith...Shadrach, Meschach & Abed-Nego

The powerful guards began binding Shadrach, Meshach and Abed-Nego with ropes, and within seconds they threw the young men into the furnace. One moment they were relatively safe, even held in great esteem as officials in the government of Babylon. The next moment they were brutally tossed headlong into what seemed certain death in an inferno.
What went wrong? These three had faithfully obeyed their God, but their obedience was not being rewarded. They faced an ignominious death in the prime of their lives, with no one there to plead their cause. What a waste for such talented young men to lose their lives at such an early age.
What lessons, if any, are we to find in this tragic scenario? What can we learn from the example of these young men?
The Scriptures vividly picture this event and describe the events leading up to it. King Nebuchadnezzar found himself in a psychological and political struggle to protect his pride and power as ruler of Babylon.
Some were determined to rid the kingdom of the influence of the young Jewish captives—Daniel, Shadrach, Meshach, Abed-Nego and anyone else like them—who had been conscripted to serve their Babylonian captors when the kingdom of Judah fell. They would stop at nothing to see these young men removed from Nebuchadnezzar's government, even if it meant killing them.
By all appearances, their enemies had succeeded. These men knew that King Nebuchadnezzar had decreed the death penalty for any who refused to worship the enormous golden idol he had set up (Daniel 3:1-7). They knew that the young Jewish men remained faithful to their God and refused to bow to any idols. They brought to the attention of the monarch the three young men's disobedience to his decree.

Facing their fate

Addressing the young men, Nebuchadnezzar demanded: "Is it true, Shadrach, Meshach, and Abed-Nego, that you refuse to serve my gods, or to worship the golden image which I have caused to be set up? Although I've been told this, it is simply too hard for me to believe. Therefore I will give you another opportunity. You may save your lives if, after you hear my royal musicians begin to play, you bow down to the golden image and worship my gods. Your only alternative is to be cast alive into a burning fiery furnace. Now what god, including yours, can deliver you out of my hands?" (Daniel 3:14-15, Amplified Bible).
King Nebuchadnezzar was not one to be trifled with. He was a proud ruler with a temperamental and ambitious streak. Raising his anger could bring certain, painful death according to such Jewish sources as the Haggadah (narrative material in the Talmud and other rabbinical literature). This and other sources mention examples of his cruelty and brutality.
Shadrach, Meshach and Abed-Nego knew the king's temperament. They also knew they could obey the king and live or disobey him and die.

Setting the stage

God had taken a direct hand in the events leading to the captivity of Judah and the circumstances enveloping Shadrach, Meshach and Abed-Nego. God had forewarned Judah through Jeremiah of the Jews' future captivity (Jeremiah 37). God had also mercifully provided two righteous kings to turn Judah back to Him: Hezekiah (ca. 715-687 B.C.) and Josiah (ca. 639-608 B.C.). Judah was fully aware of Assyria's captivity and removal of Israel (ca. 721 B.C.). Nebuchadnezzar's invasion of Judah had occurred after ample warning (Jeremiah 37:6-10).
It was during the first of three invasions that Nebuchadnezzar took Daniel and the three other young Jews captive, removing them and others to Babylon (Herbert Lockyer, All the Kings and Queens of the Bible, 1961, p. 144). The time of Shadrach's, Meshach's and Abed-Nego's great trial had to be after Daniel's interpretation of King Nebuchadnezzar's dream, found in Daniel 2, in 603 or 602 B.C. (Gleason L. Archer, Jr., The Expositor's Bible Commentary, 1985, Vol. 7, p. 39). After that year the great crisis of the three young Hebrews took place (Daniel 3).
God's employ of Shadrach, Meshach and Abed-Nego should remind us that God possesses absolute sovereignty over all. God used the three young Jews to reveal this truth to King Nebuchadnezzar. The record shows the king habitually forgot that God was greater than any earthly ruler (Daniel 4:34-37). Shadrach (whose Hebrew name was Hananiah), Meshach (Mishael) and Abed-Nego (Azariah) were selected by King Nebuchadnezzar and prepared by God, as the apostle Peter later wrote, to "proclaim the praises of Him who called [them] out of darkness into His marvelous light" (1 Peter 2:9).
The three young Jews were among the best and the brightest of the kingdom of Judah, and they soon caught the attention of Babylonian officials. "Then the king instructed Ashpenaz, the master of his eunuchs, to bring some of the children of Israel and some of the king's descendants and some of the nobles, young men in whom there was no blemish, but good-looking, gifted in all wisdom, possessing knowledge and quick to understand, who had ability to serve in the king's palace, and whom they might teach the language and literature of the Chaldeans" (Daniel 1:3-4).

God provides and protects

They were to be trained as administrators and assistants to serve in the Chaldean, or Babylonian, government. During their training, they were to receive a daily provision of the king's delicacies, including his wine. After three years they were to personally serve the king (verse 5).
Their selection for this training program brought about their first trial: They refused to eat the food placed before them. The biblical account does not tell us whether the meats were unclean according to biblical standards or if some other problem was evident. Regardless of the exact circumstances, with Ashpenaz's help they lived on an alternative diet for 10 days. The steward removed their assigned portion of the king's cuisine and served them vegetables and water instead. As a result they grew healthier than those who consumed the royal delicacies. In their circumstances they began to see that their faith could triumph even in relatively minor trials.
Archer comments on this first trial facing the three: "At the very beginning of their career in a three-year program, the young Yahweh worshipers were faced with a clear-cut issue of obedience and faith. They were doubtless subject to intense social pressure from their classmates and teachers to do what everyone else was doing. Should they not accept the royal diet and thus avoid giving needless offense to their classmates or to the officials of the king himself? Worldly wisdom pointed in that direction. By their compliance they would please everybody. But they would not please God, to whom they were surrendered body and soul.
"So at the start of their career, they faced squarely their priorities and determined to trust God to see them through the perils of noncompliance and possible forfeiture of all that they had gained. By their early refusal to disobey God, they prepared themselves for future greatness as true witnesses for the one true God in the midst of a degenerate pagan culture" (The Expositor's Bible Commentary, 1985, Vol. 7, p. 34).
Not only did God honor their obedience to Him and His laws, He also rewarded them with great favor in the king's eyes. When the king interviewed them, they proved far wiser and of better understanding than all the magicians and astrologers in the realm (Daniel 1:15-17, 19-20). God had prepared Shadrach, Meshach and Abed-Nego for the great trial that would soon test their belief, faith and obedience.

Facing the fire

As the three men faced Nebuchadnezzar's interrogation, they naturally wondered about their fate. However, they lost no time responding to the king's demand that they either worship the image or be thrown into the flaming furnace.
"O Nebuchadnezzar, we have no need to answer you in this matter," they replied. "If that is the case, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us from your hand, O king. But if not, let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up" (Daniel 3:16-18).
Their response serves as a striking example of faith. They knew God could deliver them from the certain death they faced, but they didn't know if He would extend their physical lives. They relied on God's wisdom and judgment and placed their fate in His hands.
They were firm in their determination to obey God's command not to bow to an idol (Exodus 20:4-5). They would risk their lives before they would disobey God. They knew they were figuratively signing their own death warrant with their unapologetic response to the king's demands.
The king didn't know it at the time, but the three young Jews had a stronger power on their side than any power Nebuchadnezzar could yield. Nebuchadnezzar had made the mistake of defying God, boasting, "Then what god will be able to rescue you from my hand?" (Daniel 3:15, New International Version). He had unwittingly transformed his confrontation with these young men into a contest with God.
Nebuchadnezzar had much to learn. Ungrateful, he had scoffed at the very One who had allowed him success in battle; therefore he was to undergo one humiliation after another until he was forced to acknowledge Israel's God (Daniel 4). Still, facing public defiance in the name of the God of the Jews, Nebuchadnezzar apparently felt he had no choice but to order the immediate execution of the three men.
Furious at their rebuff, Nebuchadnezzar commanded their execution in the furnace: "He spoke and commanded that they heat the furnace seven times more than it was usually heated" (Daniel 3:19). The three Jews were firmly bound and thrown like logs into the furnace. The flames blazed so hot that the guards who threw them in perished from the heat.

Unexpected events

The three young men were lost from sight as they tumbled into the flames. But, then, what could this be? The bewildered Nebuchadnezzar saw not three but four men walking unbound and unburned in the flames. Even more astounding, in Nebuchadnezzar's own words, the fourth person was "like the Son of God"!
Nebuchadnezzar came as close as he dared to the mouth of the burning furnace. "Shadrach, Meshach, and Abed-Nego, servants of the Most High God, come out, and come here," he cried (verse 26). The three men walked out of the furnace and stood before the astonished king and the crowd of officials. Not only were the three not harmed, but not a hair on their heads was even singed. Their clothing was undamaged, "and the smell of fire was not on them" (verse 27).
Nebuchadnezzar had witnessed a miracle. The Jewish fellows' divine companion in the flames had delivered them from all harm. God had protected them in their literally fiery trial.
Nebuchadnezzar made a quick about-face: "Blessed be the God of Shadrach, Meshach, and Abed-Nego, who sent His Angel and delivered His servants who trusted in Him, and they have frustrated the king's word, and yielded their bodies, that they should not serve nor worship any god except their own God! Therefore I make a decree that any people, nation, or language which speaks anything amiss against the God of Shadrach, Meshach, and Abed-Nego shall be cut in pieces, and their houses shall be made an ash heap; because there is no other God who can deliver like this" (verses 28-29).

Faith forged in flames

Almighty God had allowed King Nebuchadnezzar to learn another lesson of humility. He was educating Nebuchadnezzar to know that he was dealing with the King of the universe Himself (Daniel 4:37).
"Then the king promoted Shadrach, Meshach, and Abed-Nego in the province of Babylon," concludes the biblical account (Daniel 3:30). In the New Testament, Hebrews 11:34 looks back on them as heroes of faith who "quenched the violence of fire."
Like Shadrach, Meshach and Abed-Nego, we can exercise that same conquering faith, an assurance that leads to eternal life. The apostle Paul notes that, when we live by this kind of faith, "we are more than conquerors through Him who loved us" (Romans 8:37).
Like these three young worshipers of the true God, in our own way we can exercise that same conquering faith that leads us successfully through life's present problems-and ultimately to eternal life.
These courageous young men were willing to forfeit their lives for what they believed. The determination to live by faith, striving to resist and conquer sin in our own daily lives, is equally esteemed in God's sight. The apostle Paul tells us that, when we live by faith, "we are more than conquerors through him that loved us" (Romans 8:37).The story of Shadrach, Meshach and Abed-Nego is a dramatic testimony to some who truly were conquerors, willing to risk all for their love of—and faith in—God.

More Profiles on the way!

Profile of Faith: Abraham, God's Friend

Son, let's go to the mountaintop and offer a sacrifice to God." Abraham believed his son would be that sacrifice, but Isaac assumed they would sacrifice a lamb. Fully trusting his father, Isaac might have even reached for his father's hand.

The touch of his son's hand must have sent shock waves through Abraham's body. Abraham's mind was whirring; his thoughts alternated from deliberate, studied obedience and faith to passionate resistance, hoping that God might rescind this almost unthinkable directive.
Although the biblical narrative doesn't directly reveal Abraham's feelings until Genesis 22:8, we can speculate on the probable thoughts and emotions of Abraham. Abraham's faith is in evidence; the reader, unlike Abraham, can know how the story will end. God didn't want Abraham to kill his son; He was testing Abraham's faith in Him.
"All right, Father, let's go. May I help carry the wood?"
Abraham could only nod consent, for the lump in his throat blocked the sound that would otherwise have offered a simple, "Yes, you may, my son."

"God will provide"
Off they went, a sad father, his trusting son and two servants, toward the mountain on which Abraham believed he would sacrifice the only son whom God, in their old age, had given him and Sarah (Genesis 18:10, 11).
Three days later the travelers arrived at their destination, tired but aware this was the mountain God had chosen for them.
"Stay here while my son and I worship, then we will return to you," Abraham told his servants.
Up the side of the mountain father and son trudged, Isaac with the wood for the sacrifice and father Abraham with the fire and knife.
"Father, we have the wood and fire, but where is the lamb for our burnt offering?"
"God will provide, my son. God will provide."
This is the first hint of the rest of the story and the remarkable faith of Abraham. When they reached the precise spot for the burnt offering, Abraham laid down the fire and knife and began building an altar for the sacrifice. He neatly laid the wood and gently but firmly took hold of his son and began binding him. Then he laid Isaac on the altar on top of the carefully placed wood. At that point, Abraham dutifully, obediently, raised his knife to slay his son.
"Abraham! Abraham!" cried an angel in a strong voice.
"Here I am! I hear you!" Abraham responded to the angel.
"Do not touch your son Isaac, for now I know that you fear God, seeing you have not held back your son, your only son from Me" (Genesis 22:12).

Abraham had passed his supreme test of faith. In his mind and heart, Abraham had already followed through with his obedience to God's command (Romans 4:17).
It was faith of this magnitude that inspired others to write that Abraham is the father of the faithful (Romans 4:12, 16). He was a man who believed and had total, complete trust and faith in God.
Abraham: God's Friend
Their bond was so close that God called Abraham "My friend" (Isaiah 41:8). Besides just being an interesting concept, this idea of Abraham as a friend of God points to some fascinating and far-reaching implications. We might ask why would God pay Abraham the great compliment of calling him His friend?
The answer can be found in comparing Abraham's relationship with God to our Christian calling. Although we may never have thought of it this way, Jesus Christ also views us as His friends. He said to His disciples, "No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard of My Father I have made known to you" (John 15:15).

But there is more. For Jesus to call His disciples "friends" requires a precondition. "You are My friends if you do whatever I command you" (John 15:14).
That was the key for Abraham to be known as God's friend. Obedience to God was and is the prerequisite to faith and qualifying as God's friend. Paul highlighted Abraham's faithful obedience (Hebrews 11:8-10; 17-19).

Abraham's faithful obedience

Let's consider Abraham's faith from three perspectives:
Abraham's call: By faith when he was called he went out (Hebrews 11:8)
Abraham's sojourning: By faith he sojourned in a strange country (Hebrews 11:9)
Abraham's trial: By faith, when he was tried, he offered up his only begotten son (Hebrews 11:17).
From the beginning, Abraham obeyed God (Genesis 26:5). Hebrews 11:8 tells the story briefly: "By faith Abraham obeyed when he was called to go out to the place which he would afterward receive as an inheritance. And he went out, not knowing where he was going."
In the Greek, the thrust of Abraham's obedience is emphatic: "By faith being called out Abraham obeyed to go out . . ." (The Englishman's Greek New Testament).
This is an important aspect of faith. Abraham was not called because of his faith (Genesis 12:1-4). He was called because God willed to call him. His faith is to be understood in relation to Abraham's obedience. It was Abraham's immediate obedience that proved his faith and justified him (James 2:21-24).

Hebrews 11:8 tells us that Abraham went out to obey God, not knowing where he was going. That is an important and difficult step for a Christian to take, because human beings desire independence. However, God wants us to learn to depend on Him forever. Abraham looked to God for guidance, direction and protection. Had Abraham lived by sight, he would never have obeyed God's call to go into a foreign land.
Another element of Abraham's obedience is evident in his sojourning: "By faith he sojourned in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise" (Hebrews 11:9). The Englishman's Greek New Testament shows that the Greek is emphatic about how Abraham lived: "In tents dwelling" highlights that he did not live in a permanent abode.

Obedience without reservation

Like you and me, Abraham would surely have preferred a permanent, stable home and life. However, Abraham knew he was a stranger and pilgrim in a strange land; and because he knew his citizenship was reserved in a heavenly city built by God (Hebrews 11:10), he remained faithful to God and did not return to his homeland (Hebrews 11:13-16). Little wonder God called Abraham His friend. God's friends obey Him; Abraham obeyed God without reservation.
Finally, God supremely tested Abraham's faith when He commanded him to offer his only son as a sacrifice. Scripture indicates that Abraham somehow knew, that he deeply believed that God would raise his son from the dead (Hebrews 11:19). God was so moved by Abraham's faith and obedience that He guaranteed His blessings to be upon Abraham and his descendants from then on, both physically and spiritually (Genesis 22:15-18).
We must remember that Abraham and Sarah had Isaac when they were old. Bearing a son beyond their time was a tremendous blessing in itself. God had promised Abraham He would bless his descendants through Isaac.
What a shock it would be to a father that someone, anyone, would demand that he take his only son's life. All of the hopes of two older parents, all of their desires to see their son grow up to father his own children, all of these emotions and more would have discouraged anyone of lesser faith.
Abraham's response to this trial is why God says that He is not ashamed to be called Abraham's God (Hebrews 11:16). This is also why God is preparing a city for His faithful disciples. You and I can exhibit this same faith.

Our faithful obedience

The lessons of Hebrews 11 are written for you and me. They are treasure troves of faith stored up for our spiritual enrichment. Paul encourages Christians to walk in the steps of Abraham, the father of the faithful (Romans 4:12, 16). Your Bible makes plain that we can and must exercise the same faith that Abraham had-and that kind of faith is within our reach.
We must remember the clear teachings of James 2, that faith without works is dead. For faith to be alive and well, for faith to be active, it must be seen as alive in the actions of the person who professes it.

Don't let anyone deceive you into thinking otherwise. The works that prove our faith result from obedience to God and Christ's plain and direct commands. Such scriptural commands are either the Ten Commandments themselves, as obeyed in the Spirit, or principles based on the Commandments (James 2:8).
The tools we need to exercise Christ's faith are all readily available. Jesus Christ is on the job 24 hours a day to help us experience the faith we need to weather the storms of life. With God's help we can obey God's commands. This proves our faith and pleases God.
"But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him" (Hebrews 11:6).
Our exercise of faith toward God pleases Him. "And whatever we ask we receive from Him, because we keep His commandments and do those things that are pleasing in His sight" (1 John 3:22).
To please God, one must believe that God is alive and all-powerful. Abraham believed God existed. You believe God exists. Abraham diligently sought God, for he knew God would reward him for his diligence. You and I can diligently seek God, and we know He will reward us for studying and obeying His will.
Yes, we can please God. Yes, we do please God, and we do so through the same faith that Abraham exhibited.
This is not to say that we obey perfectly, that we show perfect faith. We do not. But our faith can grow through daily overcoming (that is, through daily contact with God in prayer, study of His Word and application of His law of love). What we lack God will provide (2 Corinthians 4:16; Philippians 3:14-16).
And so the story ends. God called Abraham His friend. In the same way, Christ calls us His friends. We are God's friends because of our faith in Him, proven by our obedience to His holy commands.
Let us all continue to follow an excellent example of obedient faith, like that of God's friend, Abraham.

stay connected for more profiles!