One of the sermons that has left a lingering effect on me is David Wilkerson’s “The Hunter From Hell.” The sermon is about how the enemy goes after the “precious life,” especially those young people whom God has called from an early age. Throughout the sermon, Wilkerson gives example after example of these teens who he has ministered to and whose lives were totally wrecked through the gangs, drugs, drinking, violence, poverty, etc. and yet had a call from God early in life. He described a pastor who discovered his teenage sons were mainline heroin addicts and instead of receiving help, they just walked out stone cold. He describes Nikki Cruz, who was caught up in gangs, being a violent gang warlord, only to discover later that Cruz remembered a calling to ministry as a little boy. He described others who lived the “standard good kid” life of some who never amounted to much, but the one son of this family who was treated as a black sheep was the one who thrived. That has made me think that the enemy can sense when God is moving, and he is going to try to take that calling out while it is still young, but God is going to prepare that person for something powerful.
I am reminded of myself in that sermon. I am easily one who “the system” tried to push through the cracks and just move me along. They had no intention of actually helping me. But my parents would not let that happen, and they fought for me because they saw I was worth it. Early in my fencing career, I was NOT a good fencer by any means and yet my coaches were very patient with me for about 12 years before they finally retired (coinciding with my college graduation as well). But that sport has done wonders for me, and when I was planning to start the fencing program for my school, one demographic I had in mind all along was that “non-athlete” and the one that never had a program to belong to. With a number of kids on my team now, that has been the case. The administration of my school loves it, and teachers who were initially skeptical about the program are in total support after seeing what it has been doing.
All of this is an outflow of the heart of Jesus. It’s Jesus who loves the outcasts, the downtrodden, the societal rejects, the ones only deemed useful for the menial labor tasks no one wants to do. If they are not even useful for that, the view is that they should be “discarded.” The mindset of eugenics and seeking to reduce the world’s population sees anyone who will consume resources more than produce resources to be useless and deserving to die, especially the disabled and elderly. But Jesus does not do that; He treats such lives as precious in His sight. We see this in three different occasions (among others) in Scripture.
Jesus went to Sychar, a town in Samaria, a place where Jews would intentionally go around and avoid due to racial tensions. The Jews hated the Samaritans, and the Samaritans hated the Jews. Jesus went to the well of Jacob and met a woman there, a social outcast, because she couldn’t go with the other women. Jesus used small talk about the well to introduce true water and life and hope to her. He knew she had a very troubled life with marriages, and He told her the truth without condemning her, and she realized He was the Messiah. Jesus came to that little town just to meet her.
Later, Jesus went to Jerusalem and met a man at the pool of Bethsaida, hoping to get healed by the hot spring or whatever stirred the waters. This man had been paralyzed for 38 years, and he wanted to be healed. Jesus came to him and healed him. He didn’t heal anyone else; He came for that one man and that one man alone. Why no one else? We don’t know. But we know that of the group at that pool, Jesus went after this one.
In Luke 15, we get three parables about the searching for the one – the lost sheep, the lost coin, and the Prodigal Son. Each of these is about leaving the safe and secure ones and going after the lost one. It is also about welcoming the returning one back with open arms. And it is no coincidence that I am writing this when I am. I am writing this post on January 20, 2025, though you are reading it over a month later. Literally yesterday, we had a young man in our church return after a few years of going prodigal. I don’t know what he got caught up with or even if he was involved with sin, but he did no sin against my church and he was met with nothing but loving and open arms. While we may help him deal with past issues, we really don’t care what he did; we care that he came back. My church and I got to be the father of the Prodigal Son and welcome him back, without being the elder brother who despised the younger one for what he did. It was so cool to be on the welcoming side of that and be Jesus to those who think they are lost and worthless.
Jesus had compassion for the lost and the hurting. He knew that the one was worth going after. But it wasn’t everyone. He had specific people He was looking for, and when He found them, He brought them home. Some may have come kicking and screaming, but Jesus found them. Some of you have been among those whom Jesus has saved when many others around you were not. Some of you have seen others saved near you but may not have been saved yet. If you are reading this and your heart is being tugged at, it means you either have been through this or you have seen it before in others, or you are being the one Jesus is coming for. Come to Jesus. It doesn’t matter what you have done or where you have been, just come home. Come to Christ. He is worth it; He is so worth it. And unlike any sinful master we have had before, Jesus is a good master, and none will truly take care of us like He does. If you are one of those that the devil went after to devour, you are held as precious in God’s sight. Come home.
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So the two women went on until they came to Bethlehem. When they arrived in Bethlehem, the whole town was stirred because of them, and the women exclaimed, “Can this be Naomi?”
“Don’t call me Naomi,” she told them. “Call me Mara, because the Almighty has made my life very bitter. I went away full, but the LORD has brought me back empty. Why call me Naomi? The LORD has afflicted me; the Almighty has brought misfortune upon me.”
So Naomi returned from Moab accompanied by Ruth the Moabite, her daughter-in-law, arriving in Bethlehem as the barley harvest was beginning.
- Ruth 1:19-22
In the verses before this, we see Ruth clinging to her mother-in-law Naomi and making the journey back to Bethlehem with her. That meant leaving her people, her customs, and her gods, but Ruth declared loyalty to Naomi’s people and Naomi’s God instead. We don’t know anything about what occurred on that journey, as the narrative picks up here as they arrive in Bethlehem.
In verse 19, we read that “When they arrived in Bethlehem, the whole town was stirred because of them.” The verb “stirred” conveys more than mere curiosity. It suggests an emotional uproar or agitation. Naomi’s return after at least a decade, coupled with her altered circumstances of now being a widow and having a daughter-in-law with her, creates a ripple effect in the community. This phrase speaks to the communal nature of ancient Israelite life, where personal events often impacted the whole town.
The reaction of the women in the town calls out the role of community in our life stories. Naomi’s return prompts reflection and conversation, demonstrating how deeply her life was intertwined with the people around her, even after having been gone for at least ten years. Shared experiences and interactions with those around us are an important part of each of our stories. The women were initially shocked, but then they became witnesses to Naomi’s transformation throughout the rest of the narrative.
The question posed by the women of Bethlehem (“Can this be Naomi?”) highlights both recognition and disbelief. The name Naomi means “pleasant” or “delightful.” Her return, marked by grief and hardship, contrasts starkly with the identity her name conveys. This question implicitly underscores the transformative power of suffering, which can leave people unrecognizable—not just physically but emotionally and spiritually.
Naomi’s request to be called Mara (verse 20), meaning “bitter,” reflects her internal state. This renaming is significant in Hebrew culture, where names often symbolize one’s identity or destiny. By renouncing the name Naomi and embracing the name Mara, she articulates her perception of life’s harshness and God’s role in her suffering.
Her desire to go by the name Mara illustrates how suffering can reshape our sense of self. Her lament reveals the human tendency to interpret pain as a defining feature of identity. Yet, this renaming is not the final word in Naomi’s story. Her journey reminds us that while suffering may mark a season of life, it does not have to define who we are.
Naomi explains this further by stating that “the Almighty has made my life very bitter.” The word Almighty here is the word Shaddai in Hebrew, which emphasizes God’s sovereignty. Naomi’s lament attributes her suffering to God’s direct action of taking away her husband and two sons. She explains this in verse 21, blaming all of her sufferings on God.
Naomi’s perception of God as the cause of her misfortune reflects an honest grappling with divine sovereignty. While she attributes her hardships to God, the broader narrative of Ruth reveals a more nuanced picture. God’s providence is at work, even in the midst of her pain, orchestrating events that will lead to unexpected blessings.
The mention of the barley harvest beginning in verse 22 is more than a timestamp; it’s a subtle foreshadowing of hope. The harvest symbolizes provision and new beginnings. This detail prepares readers for the unfolding narrative of redemption and restoration, much of which is centered around the events of the harvest.
The connection of Naomi’s lament about suffering with the mention of the barley harvest illustrates the tension between bitterness and hope. Her words express despair, yet the setting points to the potential for renewal. This tension is a hallmark of the Christian journey, where lament and trust often coexist. Naomi’s raw honesty challenges us to bring our pain before God without pretense. Her example encourages us to articulate our struggles, trusting that God can handle our emotions. Lament is not a lack of faith; rather, it is an act of faith that acknowledges God’s presence in our pain.
Seasons of hardship are not permanent. God’s timing often unfolds in ways we cannot anticipate, bringing hope and restoration when we least expect it. As believers, we are called to trust in the unseen work of God, even when our circumstances seem bleak.
Even though there has been much hardship and suffering in this first chapter of Ruth, there is hope! God was at work in the lives of Naomi and Ruth to bring about redemption through the barley harvest and other events that would unfold, and He is also at work in our lives today. Even if you’re going through a difficult time right now, remember that your story is not over yet, and God’s faithfulness endures through every season of life.
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There is only one time in all of recorded Scripture that left Jesus stunned, shocked, and amazed. If there ever was a time that it ever be said Jesus was caught off guard, it was a single moment described in Matthew 8 and Luke 7: the healing of the servant of a Roman Centurion. It’s a famous passage and it is the only one at all in which Jesus was “astonished” at a human response. Jesus was amazed, wowed, and impressed. If the list of Hebrews 11 was extended to the entirety of Scripture, this centurion would be on the list of Hebrews 11 Hall of Faith. What impressed Jesus so much about this man?
This Roman officer had to have seen Jesus do things that were beyond human comprehension, and I think it was things he personally saw, not merely heard about. I would not be surprised if he witnessed the healing of the paralytic, heard some of the sermons, and saw how Jesus handled Himself with both people and enemies, holding an authority that was beyond any manmade authority. He realized that any time Jesus said something, it got done and it wasn’t just a show. Jesus spoke a word, and it was done. While there had to be some wrestling going on in his mind, this centurion finally came to a point where he believed Jesus could heal his servant, but he didn’t want Jesus to come to his home. He recognized Jesus was at a level of holiness above him that he could not comprehend, but also there was a general social rule held on both sides that Romans and Jews would not associate with each other. So, this officer knew Jesus could do the job but didn’t want him to come to his house for shame or public appearance or whatever. And so he went to Jesus.
This Roman officer knelt before Jesus and pleaded for Him to save his servant. Jesus gladly was willing to do that, especially when this Gentile, this Roman who would have only known of the Jewish God by being stationed there, made his request. The centurion held Jesus back from actually coming and told Jesus He didn’t even need to come in person. Jesus only needed to say the word. This officer understood authority and knew Jesus had it. All Jesus needed to do was say the word and it would get done. He didn’t know how, nor did he care how. Just as the orders issued to him were to get done, and the officers above him didn’t care how, as long as it got done. And when he issued orders, his concern was “get it done.” He saw this authority in Jesus. He didn’t understand the workings; he simply knew it would be done. This astonished Jesus. A Gentile, someone who did not have access to the works of God of the past or the hope of a coming Savior, understood how faith operated more than any Jew He had come across, and Jesus was blown away by this.
Jesus wasn’t this impressed with Peter claiming Him to be the Christ. Jesus knew it wasn’t Peter who figured it out. It was the Father revealing it. Throughout all of Jesus’ earthly ministry, His disciples were the least of those who ever understood the message, despite receiving so much direct instruction, living with Him, and seeing His actions. Jesus was used to seeing such total dullness and faithlessness, and it grieved Him. Yet here was a Roman embracing this faith – a Gentile, a man who was friendly towards the Jews, but definitely did not embrace their faith until that point. We don’t know why the Centurion helped out with the synagogue because it certainly wasn’t part of his job description. It may have been just to help keep the peace, and it also may have been orders, or to help the Romans with their job as occupiers. In either case, he knew of the true God from them, but he didn’t see much reason to believe He was the true God until Jesus came along. Everything about Jesus showed this Gentile that He was the real deal. He knew Jesus merely needed to say the word and the job would be done.
This amazed Jesus. He got it and showcased to the disciples that this was the kind of faith to go after. They are not to be presumptuous and declare that God will do something. But the faith that amazed Jesus is the kind that says, “God, if you give the word, it shall be done and I will plead with you until I get an answer.” Remember, Jesus is the Creator and when God spoke, the creation obeyed. Here, the Roman told Jesus to just speak, and it would be done.
When are we going to believe God’s promises? When will we set up our lives to submit to Christ to not only get our prayers answered, but to be an instrument to answer others’ prayers? Think about that. The centurion had soldiers ready to answer his orders that came from above him. Jesus not only has angels ready to obey Him, but He also has us, His bride, who is supposed to be ready to obey Him. How many prayers of others have gone “unanswered” because we didn’t listen or obey? God will still find someone who will if we don’t, but why let that delay someone’s blessing or cut us ours? If the faith of the centurion could amaze Jesus, how much more should we want to amaze our Father in heaven? Let us believe Him, truly believe Him.
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At this they wept aloud again. Then Orpah kissed her mother-in-law goodbye, but Ruth clung to her.
"Look," said Naomi, "your sister-in-law is going back to her people and her gods. Go back with her."
But Ruth replied, "Don't urge me to leave you or to turn back from you. 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. May the LORD deal with me, be it ever so severely, if even death separates you and me." When Naomi realized that Ruth was determined to go with her, she stopped urging her.
- Ruth 1:14-18
This passage is one of the most moving passages in the Bible, demonstrating the themes of loyalty, love, and faithfulness. It highlights Ruth's remarkable decision to stay with Naomi, a choice that would change the course of her life and ultimately place her in the lineage of King David and Jesus Christ.
For a refresher on the context, remember that this book begins with tragedy. Naomi, an Israelite woman, moves to Moab with her husband and two sons due to famine. Over time, her husband and both sons die, leaving Naomi and her Moabite daughters-in-law, Orpah and Ruth, as widows. Hearing that the famine in Israel has ended, Naomi decides to return to Bethlehem and urges Orpah and Ruth to remain in Moab and remarry. Orpah stays in Moab, but Ruth clings to Naomi and returns to Israel with her.
The Hebrew verb used in verse 14 for "clung" denotes deep attachment and loyalty. This same verb is used in Genesis 2:24 to describe the bond between husband and wife: "That is why a man leaves his father and mother and is united to his wife, and they become one flesh." Ruth's clinging is not just an emotional response but an intentional, covenant-like commitment to Naomi.
In verse 15, Naomi points out that Orpah has returned to her people and her gods, implying that staying in Moab meant remaining within its religious system. This highlights that Ruth's choice is not just about loyalty to Naomi but also a decision about faith.
Verses 16-17 are one of the most profound expressions of commitment in Scripture. Several key phrases deepen our understanding of Ruth's words:
1. "Where you go, I will go" – Ruth is making a complete transition into Naomi's life, regardless of the consequences and where that road may take her, both literally and figuratively.
2. "Your people will be my people, and your God my God" – This is a declaration of faith. Ruth is renouncing her Moabite identity and embracing Israel's God.
3. "Where you die, I will die, and there I will be buried" – Burial was a crucial aspect of identity and belonging in ancient Israel. Ruth is committing not only to Naomi in life but also in death.
4. "May the Lord deal with me... if even death separates you and me." – Ruth invokes God's judgment upon herself if she breaks this vow, further proving the seriousness of her commitment.
In verse 18, Naomi realizes that Ruth is determined and not going to give up. The Hebrew verb for "determined" means to be strong, resolute, or courageous. This verb is often used in contexts of divine encouragement, as in Joshua 1:9, where God tells Joshua to be "strong and courageous." The use of this verb highlights Ruth's unwavering resolve and the spiritual strength behind her decision.
There are many theological and practical insights we can get from this passage. First is the concept of covenant love and loyalty. Ruth's declaration is more than just human affection; it reflects the hesed of God — His steadfast, covenantal love. Ruth embodies this divine loyalty by choosing Naomi over her own interests.
Next, we see that Ruth's choice to follow Naomi is also a choice to follow the one true God, demonstrating that faith is not merely an inheritance but a personal commitment. Ruth pledged to live her life following and honoring this God rather than the gods of her people, the Moabites. We don’t know how much Ruth knew about God at this point, but her desire to stay with Naomi meant that she would also take on Naomi’s spiritual practices and faith.
Finally, Ruth's love is selfless and sacrificial; she willingly enters uncertainty and hardship for Naomi's sake. This points to Christ's sacrificial love, making Ruth a foreshadowing of Jesus' redemptive mission. While our culture typically focuses on love as only being romantic love, there are multiple types of love. This self-sacrificial love does not necessarily occur in the same relationships as romantic love; you can have one without the other.
Ruth's choice to cling to Naomi and embrace the God of Israel serves as a model for believers today. Her story challenges us to reflect on our own faith and loyalty — to God and to those He places in our lives. Ruth's decision was not made lightly; it was a bold, life-altering act of devotion that literally changed history. May we strive to embody the same covenantal love, unwavering faith, and courageous commitment that Ruth displayed.
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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:
- True happiness is not about the pursuit of temporal things.
- Our motives and dreams behind what we do have the same weight as actually doing it.
- Our trust and security need to be in the Lord and not in our comforts and possessions.
- Don’t seek popularity or to be seen.
- The Law’s purpose does not go away with Jesus, but it finishes its purpose.
- 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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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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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:
- True happiness is not about the pursuit of temporal things.
- Our motives and dreams behind what we do have the same weight as actually doing it.
- Our trust and security need to be in the Lord and not in our comforts and possessions.
- Don’t seek popularity or to be seen.
- The Law’s purpose does not go away with Jesus, but He finishes its purpose.
- 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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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.
