Snapshots of Jesus 11: The Great Sermon, Part 2

Posted by Worldview Warriors On Friday, February 14, 2025 0 comments


by Charlie Wolcott

Last week I started examining Jesus’ most famous teaching: the Sermon on the Mount, but I definitely ran out of space. So let me quickly highlight the major points in the message and continue examining why Jesus said what He said and what He was seeking in doing so.

Again, to refresh, here are the themes I noticed in no particular order:

  1. True happiness is not about the pursuit of temporal things.
  2. Our motives and dreams behind what we do have the same weight as actually doing it.
  3. Our trust and security need to be in the Lord and not in our comforts and possessions.
  4. Don’t seek popularity or to be seen.
  5. The Law’s purpose does not go away with Jesus, but it finishes its purpose.
  6. Beware of false teachers and make sure you are a true believer yourself.

Last week, I addressed the first two, and I’ll finish the other four topics this week.

Jesus emphasizes to build treasure in heaven, not treasure on earth. In the Beatitudes, Jesus emphasizes the spiritual need for Him first and foremost, and now He addresses the physical needs, too. We are not to seek earthly wealth, pleasure, or comfort. That does not make them inherently wrong. Jesus did not tell EVERY rich man to give up his wealth, just one. He didn’t even tell Zacchaeus to do it; he simply did it. But those of us who have it need to give up control over it and not depend on those things. God uses rich and wealthy people all the time for His Kingdom, and they have submitted their resources to be used for God’s purposes.

I have been blessed with a more than sustainable income, and I don’t use it for lavish living (as though a teacher’s income could be lavish). In doing so, I am in a position to help people with bigger needs. I do not view my resources as “mine” for me to control. I view them as God’s resources, and I should be ready to use them for a need when that time comes. And in doing so, I am building treasures in heaven. That said, there is still room for improvement. The point Jesus is making and seeks to hammer down is that if you are going to pursue God, you can’t do that while pursuing your own dreams and your own desires. Instead, we are to seek the Lord in all things first and foremost and let God deal with the temporal things of this world.

We are not to seek popularity or to seek men’s attention. And, oh, do we crave that! That is why peer pressure works so well. We want to be liked, to be esteemed. The Pharisees loved having attention where they could walk through the streets with their noses held high while people bowed before them as though they deserved respect for being a “holy man.” The Pharisees wanted the attention, the respect of men, and even more, the respect of their community. Part of that was they thought that being the best “law-obeying” person made you the closest to God, and in reality, all it did was make them proud, arrogant, and totally blind. As Jesus said, they got their reward. They will get nothing but shame for such haughtiness.

But don’t think we don’t have that issue today. Regardless of what circles you are in, there is the praise of man: academic, entertainment, sports, churches, you name it. Some of our church leaders cannot handle not being in the spotlight, and I am talking about good preachers here, too. Some hate that people idolize them. I went to the Shepherd’s Conference in 2022, and I got to hear some of the preachers I have loved to listen to. But after that, I had no interest in going again because I’d be going to practically fawn over them. I don’t need that. I still haven’t even finished the books I got from 2022, so why do I need to be loaded with even more?

Jesus didn’t merely raise the stakes on how to obey the spirit of the law; He also pointed out that it wasn’t going away. He didn’t come to get rid of the law but to complete its purposes. All the ceremonial laws are no longer applicable to us, not because Jesus got rid of them but because they were designed to showcase the coming Messiah. When the Messiah came, there was no need for further sacrifice; that was done once and for all. But when it comes to the moral standards, those didn’t go away; they were revealed to be even tougher than what the Jews thought. Jesus, here as well as in other instances, went after the spirit of the Law, the actual point and purpose of it.

Lastly, Jesus gave a warning about false teachers, describing them as wolves in sheep’s clothing. I often take it a step further and watch out for wolves in shepherd’s clothing, too. It’s the same issue. They will look like sheep and talk like sheep, but they will not produce what sheep produce. He then gives a firm warning that just saying the right words and doing the right deeds is not going to cut it, but those who do things God’s way. Jesus finishes with His first recorded parable, the wise and foolish builders. I won’t say much on that here because I’ll have a whole post on parables and what Jesus was aiming at with them.

In these posts, I did not address everything Jesus said in the Sermon on the Mount. I would need more posts to deal with being a light in a dark world, the model prayer, not worrying about daily needs, and judging. This is not a comprehensive study. What I saw in Jesus’ thinking in the Sermon on the Mount is a huge emphasis on seeing our need for God in everything. Our own efforts to keep the Law or even for appearances are ultimately worthless. We should beware of anyone who would teach or practice the things that go against God’s intended way of doing things. I have only scratched the surface of these issues, but I hope these past two weeks have given you new insights behind this great sermon.

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Ruth 1:9b-13

Posted by Worldview Warriors On Monday, February 10, 2025 0 comments


by Katie Erickson

Then she kissed them goodbye and they wept aloud and said to her, “We will go back with you to your people.”
But Naomi said, “Return home, my daughters. Why would you come with me? Am I going to have any more sons, who could become your husbands? Return home, my daughters; I am too old to have another husband. Even if I thought there was still hope for me—even if I had a husband tonight and then gave birth to sons— would you wait until they grew up? Would you remain unmarried for them? No, my daughters. It is more bitter for me than for you, because the LORD’s hand has turned against me!”
- Ruth 1:9b-13

This passage continues the deeply emotional exchange between Naomi and her daughters-in-law, Ruth and Orpah. For the context before this, check out last week’s post. Naomi’s raw honesty about her situation and her insistence that they leave her paints a vivid picture of her grief and hopelessness. It also sets the stage for the monumental choices Ruth and Orpah must make.

Naomi’s words are layered with cultural context, theological undertones, and human vulnerability. Naomi’s reference to sons becoming husbands highlights the ancient practice of levirate marriage, outlined in Deuteronomy 25:5-10. This custom ensured the preservation of a deceased man’s lineage by requiring his brother (or closest male relative) to marry his widow. The children from this union would inherit the deceased man’s name and property.

Naomi laments her inability to fulfill this role for her daughters-in-law. She is too old to remarry and bear sons, and even if she could, it would take years for the boys to grow up. By emphasizing the impossibility of their situation, Naomi seeks to release Ruth and Orpah from any perceived obligation to her.

Widowhood in the ancient Near East was a precarious position. Without a husband or male offspring, a woman faced economic insecurity and social marginalization. Naomi’s continuing pleas for her daughters-in-law to return home reflects her concern for their well-being, knowing that their chances of remarriage and stability were far greater in Moab.

Naomi’s declaration, "It is more bitter for me than for you, because the Lord’s hand has turned against me” (verse 13), reveals her deep sense of despair and her belief that her suffering is a direct result of divine action. This statement reflects a common worldview in the ancient Near East, where calamity was often interpreted as evidence of divine displeasure or judgment.

Naomi’s grief has shaped her perception of God. Having lost her husband and both of her sons, she feels abandoned and cursed. Her lament mirrors the language of other biblical figures, such as Job, who grappled with the apparent absence of God’s favor amid suffering. Naomi’s bitterness is not just about her personal pain but also about her perceived alienation from God’s blessing.

Naomi’s emotional struggle raises timeless questions about the nature of God’s presence in times of suffering. Why do bad things happen to good people? Does God’s silence mean He is absent? While Naomi feels forsaken, the unfolding narrative reveals that God’s providence is still at work, even in ways she cannot yet see. This tension between human perspective and divine purpose invites readers to trust in God’s unseen plan, even when circumstances seem bleak.

We witness a great emotional weight in this passage. Naomi’s act of kissing Ruth and Orpah goodbye (verse 9b) is a poignant gesture of love and finality. In the ancient Near East, a kiss symbolized not only affection but also a farewell. This moment underscores the emotional bond between the women, forged through shared experiences of loss and survival.

Ruth and Orpah’s initial response is to reject Naomi’s suggestion. They declare, "We will go back with you to your people" (verse 10). This shows their loyalty and unwillingness to abandon Naomi in her time of need. Their weeping reflects the deep sorrow they feel at the thought of separation, as well as their recognition of the gravity of the situation.

Naomi’s insistence that Ruth and Orpah return home highlights her selflessness. Despite her own need for companionship and support, she prioritizes their futures over her own. This sacrificial love mirrors God’s hesed (steadfast love, mercy, lovingkindness), which is a central theme of the book.

Naomi understands that Ruth and Orpah’s chances of a secure future are greater in Moab. By releasing them from any sense of duty to her, Naomi acts as a protector and advocate for their well-being. Naomi addresses Ruth and Orpah as "my daughters," not “daughters-in-law” (verse 11), emphasizing the depth of their relationship. Her words are not those of a bitter widow seeking to cling to her daughters-in-law but of a loving mother figure who desires their happiness and security.

The passage leaves the reader on the edge of a pivotal decision: will Ruth and Orpah heed Naomi’s plea and return to Moab, or will they accompany her to Bethlehem? Naomi’s heartfelt plea and her daughters-in-law’s emotional responses highlight the complexities of human relationships and the challenges of navigating grief and transition. As the narrative continues, we will see how these choices lead to transformative outcomes, demonstrating that God’s grace often meets us on the road of uncertainty.

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Snapshots of Jesus 10: The Great Sermon, Part 1

Posted by Worldview Warriors On Friday, February 7, 2025 0 comments


by Charlie Wolcott

Jesus’ most famous sermon is recorded in full from Matthew 5-7 but with parts recorded in Luke 6. This is the longest single sermon in the entire Bible outside of Deuteronomy, which is Moses’ final speech to Israel before passing the baton to Joshua where most of the whole book is this speech. The Sermon on the Mount contains a wide variety of topics so let’s quickly go through them, from Matthew’s account.

  • The Beatitudes: Jesus confronts the lust for possessions and positions to gain happiness and replaces those desires with humility and the seeking of the Lord.
  • Your witness: Jesus calls us to be light in a dark world, but the Law is not going away either.
  • The true meaning of the Law: The fine print behind the commandments, namely on murder and adultery, and it summarized by true Biblical love.
  • Giving, tithing, and prayer: All good, but do not do them to be seen, but rather do them secretly; what real prayer looks like.
  • Fasting and true treasure: Fasting is not about show but about getting right with God. Seek God’s treasures because ours here will perish.
  • Dealing with anxiety: Don’t chase wealth and security; instead, trust the Lord and He will take care of our needs.
  • True judging and warning against hypocritical judging.
  • True disciples, warning against false teachers, and warning against false conversion.

There is a lot to unpack here, but this series is not about the exegetical teachings of the texts. Why did Jesus address these issues? What kind of response did Jesus seek to instigate? And what were His intentions in saying what He was saying?

In looking at each of these topics, we can see several themes in no particular order:

  1. True happiness is not about the pursuit of temporal things.
  2. Our motives and dreams behind what we do have the same weight as actually doing it.
  3. Our trust and security need to be in the Lord and not in our comforts and possessions.
  4. Don’t seek popularity or to be seen.
  5. The Law’s purpose does not go away with Jesus, but He finishes its purpose.
  6. Beware of false teachers and make sure you are a true believer yourself.

This is going to take two weeks to unpack these. No worries because I have no time limit for how long this series will go. So let’s get into this.

Jesus opens up with a series of blessings and happiness not for those who live lives of luxury but for those who are poor, those who are needy, and those who in the long run, acknowledge their need for God. In each of the Beatitudes, the types of people Jesus addresses are those who saw their need for help and their need for God; they would be happy because their needs would be met. I have read the Beatitudes numerous times and heard sermons on them, but just reflecting on what I literally just wrote led me to a moment of worship. Let me summarize what Jesus is saying through them: “Blessed are those who see their need for God, for God will come and be their sustenance and they will lack nothing.”

Take notice that Jesus never once appealed to anyone or any type of person who found their solace in money, pleasures, entertainment, position, prestige, or any temporary thing of man. He referenced those who are going without those things on this earth because they will get a true reward in heaven. Jesus reiterated this point when He spoke about treasure in heaven. This was a sermon unlike any other, and this opening was a teaching that these people never heard before. And that’s just the opening.

Jesus confronted the teachings of the Pharisees and how they misappropriated the Law and made it a monster of slavery. He started by saying that just being physically obedient to the commandments isn’t sufficient but just doing it in your heart and mind is enough to count you guilty of doing the actual crime. I know I am guilty of “murder of the heart,” and I have received the “death stare” from those who would rather have me dead than dare tell them they are wrong. That’s not an exaggeration. There is no greater demonstration of the issue of adultery than pornography. And we aren’t talking about just actually opening the web pages or flipping through magazines. We are talking about just imagining the acts in your mind, too. It’s a war in the mind and Jesus is pointing out what our true nature is in all this.

One thing I have pointed out when teaching about the nature of sin is that we all know our sinful tendencies. We know what our draws are towards sin. Imagine if God turned that nature totally loose and let it run wild. I know my tendencies. If I were to act on those desires with no regard to the law or consequences and knowing I would get away with it in this life, I would be the most sadistic, evil monster the world has ever known. People would be coming for my head if God turned that sinful nature totally loose, and it would be the same for any of us.

Jesus is saying this to take our self-righteousness down much more than just a notch. He is actually telling us that any of us who think we have actually obeyed the Law have, in fact, broken it and done so many times. We didn’t merely “oops;” we have repeatedly and intentionally done that which we knew we should not be doing. Again, this all ties into Jesus’ theme that the only really happy people are those who see their total and utter dependence upon Christ and are empty of themselves.

Come back next week for more on this.

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Ruth 1:6-9a

Posted by Worldview Warriors On Monday, February 3, 2025 1 comments


by Katie Erickson

When Naomi heard in Moab that the LORD had come to the aid of his people by providing food for them, she and her daughters-in-law prepared to return home from there. With her two daughters-in-law she left the place where she had been living and set out on the road that would take them back to the land of Judah.
Then Naomi said to her two daughters-in-law, "Go back, each of you, to your mother’s home. May the LORD show you kindness, as you have shown kindness to your dead husbands and to me. May the LORD grant that each of you will find rest in the home of another husband."
- Ruth 1:6-9a

As with any time you’re reading the Bible, it’s important to understand the context of this passage. In the 5 verses before this section, there has been a famine in Bethlehem, Naomi and Elimelech moved their family to the foreign land of Moab, Elimelech died, their two sons married foreign women, and then those sons died. Naomi and her two daughters-in-law were left with no one to care for them economically.

This passage introduces us to the deep relationships between Naomi and her Moabite daughters-in-law, Ruth and Orpah. It also raises questions about cultural norms, family loyalty, and the pressures facing women in the ancient Near East. While it appears that Naomi first starts out bringing Ruth and Orpah on the journey back to Bethlehem (verse 7), she then changes her mind and instructs them to go back to their families of origin (verse 8). Why should Ruth and Orpah have stayed in Moab with their families, as Naomi suggested?

The story takes place during a patriarchal era when a woman’s identity, security, and social standing were intricately tied to her family and husband. In Moab, as in much of the ancient Near East, women typically relied on male relatives for protection and provision. Ruth and Orpah, as widows, faced significant challenges: loss of financial support, diminished societal status, and uncertainty about remarriage. Without husbands to provide for them, widows’ survival often depended on the charity of relatives or the community. Returning to their families in Moab would have allowed Ruth and Orpah to access the support of their kinship networks. These networks were essential for widows, providing food, shelter, and the possibility of remarriage within the family or clan.

Naomi’s appeal to Ruth and Orpah to return to their "mother’s home" highlights this cultural expectation. While men were usually the heads of households, widowed daughters often found refuge with their mothers. This phrase might also suggest the possibility of remarriage, as mothers played a crucial role in arranging marriages for their daughters.

Naomi’s plan to return to Bethlehem introduced another layer of complexity. Ruth and Orpah were Moabites, a group often viewed with suspicion and hostility by the Israelites. According to Deuteronomy 23:3, Moabites were excluded from "the assembly of the Lord" because of their ancestors' actions against Israel during the Exodus. This cultural and religious divide would have made it challenging for Ruth and Orpah to integrate into Israelite society, where they risked being marginalized as outsiders.

Remaining in Moab, where they shared language, customs, and religion, would have been a safer and more logical choice. Naomi’s suggestion for them to stay underscores her awareness of the difficulties they would face in Judah. She did not want to impose further hardship on her daughters-in-law, whose loyalty and kindness she deeply appreciated.

Naomi, too, was a widow who would have had difficulty providing for herself. Her decision to return to Bethlehem was driven by the news that "the Lord had come to the aid of his people by providing food for them" (verse 6). She hoped to find sustenance and perhaps kinship support in her homeland. However, Ruth and Orpah’s situation was different. As Moabites, they could not expect the same welcome or resources in Judah.

While Naomi’s advice to Ruth and Orpah to stay in Moab was practical, it also reflected her understanding of God’s hesed – a Hebrew word that we don’t have a good English translation for. It’s often translated as mercy, love, or lovingkindness; see this post for more on that concept. She invoked God’s blessing on them, saying, "May the Lord show you kindness, as you have shown kindness to your dead husbands and to me" (verse 8). Naomi’s prayer acknowledged their past loyalty and expressed hope for their future well-being, even if they chose to part ways.

This passage challenges us to consider the tension between practicality and faith. Naomi’s advice to Ruth and Orpah reflects the wisdom of her time, prioritizing their immediate security and prospects. Yet Ruth’s eventual decision to accompany Naomi (spoiler alert!) demonstrates a willingness to step into the unknown, trusting in God’s provision.

Even though today’s culture and society are very different from the ancient Near East, we should recognize that following God’s calling on our lives still requires sacrifices and risks. At the same time, it’s important to respect diverse paths and choices, as Orpah’s return to Moab was not condemned but understood within the context of her circumstances.

While Naomi’s advice for Ruth and Orpah to remain in Moab was practical and compassionate, Ruth’s choice to journey to Judah demonstrates extraordinary faith and commitment. The historical context enriches our understanding of these women’s choices and invites us to reflect on the ways God’s hesed can guide and sustain us in life’s uncertainties.

This forum is meant to foster discussion and allow for differing viewpoints to be explored with equal and respectful consideration.  All comments are moderated and any foul language or threatening/abusive comments will not be approved.  Users who engage in threatening or abusive comments which are physically harmful in nature will be reported to the authorities.

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