The disciples must have been confused. They thought Jesus was the Messiah who would deliver Israel from their enemies. Yet, after His triumphal entry on Palm Sunday, Jesus did not battle against the Romans. Instead, He cleansed the Temple and denounced the religious leadership (Matthew 23). He talked about the destruction of Jerusalem (Matt. 24:4–25). During their Passover dinner, Jesus declared that His body would be broken, and His blood spilt for the forgiveness of sins (Matt. 26:26–28). It was confusing enough for one of the disciples to give up on Him.

Jesus cited an Old Testament prophecy that predicted the events they were currently experiencing. “Jesus told them, ‘This very night you will all fall away on account of me, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ But after I have risen, I will go ahead of you into Galilee” (Matt. 26:31).

Today’s reading in Zechariah 13 includes this prophecy. Zechariah declares something truly astonishing— the Messiah would be struck by God Himself (v. 7). For sin to be atoned, the Messiah would have to suffer at the hands of God. This idea of a suffering Messiah was also taught in Isaiah 53, where it says that the Lord’s chosen servant would be “punished by God, stricken by him, and afflicted” (Isa. 53:4). God’s judgment and salvation would work together hand in hand.

Like many Old Testament prophets, Zechariah telescopes Jesus’ first and second coming. After describing the death of Jesus, he looks forward to His return when a remnant in Israel will repent and turn in faith to the Lord and recognize Him as Messiah (v. 9). Until that day, we can be profoundly grateful and astonished with the disciples at the grace and self-sacrificing love God has shown toward us (Rom. 5:8).

The disciples must have been confused. They thought Jesus was the Messiah who would deliver Israel from their enemies. Yet, after His triumphal entry on Palm Sunday, Jesus did not battle against the Romans. Instead, He cleansed the Temple and denounced the religious leadership (Matthew 23). He talked about the destruction of Jerusalem (Matt. 24:4&ndash;25). During their Passover dinner, Jesus declared that His body would be broken, and His blood spilt for the forgiveness of sins (Matt. 26:26&ndash;28). It was confusing enough for one of the disciples to give up on Him.
Jesus cited an Old Testament prophecy that predicted the events they were currently experiencing. &ldquo;Jesus told them, &lsquo;This very night you will all fall away on account of me, for it is written: &lsquo;I will strike the shepherd, and the sheep of the flock will be scattered.&rsquo; But after I have risen, I will go ahead of you into Galilee&rdquo; (Matt. 26:31).
Today&rsquo;s reading in Zechariah 13 includes this prophecy. Zechariah declares something truly astonishing&mdash; the Messiah would be struck by God Himself (v. 7). For sin to be atoned, the Messiah would have to suffer at the hands of God. This idea of a suffering Messiah was also taught in Isaiah 53, where it says that the Lord&rsquo;s chosen servant would be &ldquo;punished by God, stricken by him, and afflicted&rdquo; (Isa. 53:4). God&rsquo;s judgment and salvation would work together hand in hand.
Like many Old Testament prophets, Zechariah telescopes Jesus&rsquo; first and second coming. After describing the death of Jesus, he looks forward to His return when a remnant in Israel will repent and turn in faith to the Lord and recognize Him as Messiah (v. 9). Until that day, we can be profoundly grateful and astonished with the disciples at the grace and self-sacrificing love God has shown toward us (Rom. 5:8).

Today in the Word is a daily audio devotional available via podcast. Today in the Word features solid biblical content and study that models the mission and values of Moody Bible Institute.

Today in the Word Devotional

Scattered Sheep

https://api.omny.fm/orgs/a8cdbf10-d816-4c77-9e79-aa1c012547e1/clips/814246a9-9f9b-4758-a67f-b36b0139214e/transcript

Hesed is a beautiful and complex Hebrew concept that no single English word can fully convey. It is a multi-faceted relational term, encompassing the ideas of loyalty, faithfulness, goodness, mercy, and love. While hesed presumes emotion, it is primarily an action. Hesed acts to address an urgent need for the recipient. A more powerful person will often act on behalf of a situationally helpless beneficiary.

Of course, God is the source and primary demonstrator of hesed, but the word is also used in Scripture to describe uncommon human love. We pause here because hesed will become a major theme throughout the narrative. Verses 1–5 have already established the setting of the book of Ruth. We have met the initial cast of characters and learned the central dramatic question: Will Naomi be redeemed? These verses left Naomi in the most desperate state—alone and destitute in an alien land.

Then, verse 6 brings a hint of hope. A hint of hesed. Today we are focusing on this key verse—the first place in the book where we see God’s care and lovingkindness at work. It is precisely in Naomi’s moment of deepest despair that important news reached her. The Lord had provided for His people back in Bethlehem. This is the first time Yahweh is mentioned in the story, and His hesed character is on full display. He had not forgotten His people. Since no repentance on the part of Israel is mentioned, this act of covenantal love is best understood as a gracious gift.

Naomi’s response to this good news was decisive. She immediately prepared to return to her home. The Hebrew word for “return” can carry the connotation of restoration and recovery, hinting at the further blessing that God had in store. Naomi’s daughters-in-law, Ruth and Orpah, joined her travel preparation without any documented discussion.

Hesed is a beautiful and complex Hebrew concept that no single English word can fully convey. It is a multi-faceted relational term, encompassing the ideas of loyalty, faithfulness, goodness, mercy, and love. While hesed presumes emotion, it is primarily an action. Hesed acts to address an urgent need for the recipient. A more powerful person will often act on behalf of a situationally helpless beneficiary.
Of course, God is the source and primary demonstrator of hesed, but the word is also used in Scripture to describe uncommon human love. We pause here because hesed will become a major theme throughout the narrative. Verses 1&ndash;5 have already established the setting of the book of Ruth. We have met the initial cast of characters and learned the central dramatic question: Will Naomi be redeemed? These verses left Naomi in the most desperate state&mdash;alone and destitute in an alien land.
Then, verse 6 brings a hint of hope. A hint of hesed. Today we are focusing on this key verse&mdash;the first place in the book where we see God&rsquo;s care and lovingkindness at work. It is precisely in Naomi&rsquo;s moment of deepest despair that important news reached her. The Lord had provided for His people back in Bethlehem. This is the first time Yahweh is mentioned in the story, and His hesed character is on full display. He had not forgotten His people. Since no repentance on the part of Israel is mentioned, this act of covenantal love is best understood as a gracious gift.
Naomi&rsquo;s response to this good news was decisive. She immediately prepared to return to her home. The Hebrew word for &ldquo;return&rdquo; can carry the connotation of restoration and recovery, hinting at the further blessing that God had in store. Naomi&rsquo;s daughters-in-law, Ruth and Orpah, joined her travel preparation without any documented discussion.

A Hint of Hesed

https://api.omny.fm/orgs/a8cdbf10-d816-4c77-9e79-aa1c012547e1/clips/45c2906e-6f22-49b5-8be9-b41101182c13/transcript

Many of us have experienced a season of “cumulative grief.” When one loss—of a loved one, a job, our health, our security—follows closely on the heels of another loss, the emotional burden is compounded, making it harder to heal.

In Ruth 1:3–5, we read about Naomi’s painful season of loss upon loss. Some commentators have called her the “female Job.” She lost the security of basic provisions and then her home in Bethlehem. She was living in a foreign, unfriendly land. Then she lost her husband—her partner and provider (v. 3).

This tragedy was only eased by the care of her two sons (v. 3) who married Moabite women, providing hope for a new generation (v. 4). Sadly, however, Mahlon and Kilion’s ten-year marriages to Orpah and Ruth were both marked by infertility before both sons also died (v. 5).

At the end of verse 5, the author returns to Naomi who “was left without her two sons and her husband.” We feel her isolation and loneliness. While the author delivers these details in a direct, staccato fashion, the original audience would have understood the devastating implications of Naomi’s situation.

She faced the harsh reality of living her aged years alone. She had lost the provision and protection of her husband and then her sons— perhaps the worst fate for an Israelite woman. There were not even any grandchildren to bring her joy. On top of that, the family of Elimelech faced annihilation. Ancient Israelite culture placed a high value on family lineage, so the loss of a family from existence was a great tragedy. Every good story hinges on a central dramatic question. So, we ask ourselves: Will Naomi be redeemed?

Many of us have experienced a season of &ldquo;cumulative grief.&rdquo; When one loss&mdash;of a loved one, a job, our health, our security&mdash;follows closely on the heels of another loss, the emotional burden is compounded, making it harder to heal.
In Ruth 1:3&ndash;5, we read about Naomi&rsquo;s painful season of loss upon loss. Some commentators have called her the &ldquo;female Job.&rdquo; She lost the security of basic provisions and then her home in Bethlehem. She was living in a foreign, unfriendly land. Then she lost her husband&mdash;her partner and provider (v. 3).
This tragedy was only eased by the care of her two sons (v. 3) who married Moabite women, providing hope for a new generation (v. 4). Sadly, however, Mahlon and Kilion&rsquo;s ten-year marriages to Orpah and Ruth were both marked by infertility before both sons also died (v. 5).
At the end of verse 5, the author returns to Naomi who &ldquo;was left without her two sons and her husband.&rdquo; We feel her isolation and loneliness. While the author delivers these details in a direct, staccato fashion, the original audience would have understood the devastating implications of Naomi&rsquo;s situation.
She faced the harsh reality of living her aged years alone. She had lost the provision and protection of her husband and then her sons&mdash; perhaps the worst fate for an Israelite woman. There were not even any grandchildren to bring her joy. On top of that, the family of Elimelech faced annihilation. Ancient Israelite culture placed a high value on family lineage, so the loss of a family from existence was a great tragedy. Every good story hinges on a central dramatic question. So, we ask ourselves: Will Naomi be redeemed?

 Grief Upon Grief

https://api.omny.fm/orgs/a8cdbf10-d816-4c77-9e79-aa1c012547e1/clips/cbac333c-8165-4c80-acb9-b41101182bdc/transcript

In John Calvin’s Institutes of the Christian Religion (1536), he writes: “Man’s nature, so to speak, is a perpetual factory of idols.” Our sinful human hearts have a propensity for crafting and clinging to false gods.

As we begin our study of the book of Ruth, it is helpful to understand the spiritual struggles of God’s people. In Ruth 1:1, the author said this took place “in the days when the judges ruled.” During the period of the judges, Israel existed in a vicious cycle of apathy and sin, punishment and oppression, desperation and repentance, delivery and rest.

Judges 3–16 focuses on six major judges who were both heroic and deeply flawed. Chapter 17 recorded a key transition point. In the following five chapters, the author would describe the tragic results of this relentless sin cycle. Through blatant idolatry and violent wars, we learn just how far Israel had fallen.

Judges 17 provides one specific example through “a man named Micah” (v. 1). His name means “Who is like Yahweh?”—although his actions were far from godly. Micah confessed to his mother that he had stolen her eleven hundred shekels of silver (v. 2). Micah’s mother uttered a curse on the thief, and this motivated Micah to return the goods. Oddly, her response to his confession was a blessing from the Lord, but their resulting actions did not honor Him. She commissioned an idol to be designed. Micah erected a shrine in his home, and he installed his own son (not a Levite) to be the priest. Both mother and son blatantly disregarded the Law, and their list of sins multiplied. This story ends with a key observation about life in the days of Ruth: “In those days Israel had no king; everyone did as they saw fit” (v. 6).

In John Calvin&rsquo;s Institutes of the Christian Religion (1536), he writes: &ldquo;Man&rsquo;s nature, so to speak, is a perpetual factory of idols.&rdquo; Our sinful human hearts have a propensity for crafting and clinging to false gods.
As we begin our study of the book of Ruth, it is helpful to understand the spiritual struggles of God&rsquo;s people. In Ruth 1:1, the author said this took place &ldquo;in the days when the judges ruled.&rdquo; During the period of the judges, Israel existed in a vicious cycle of apathy and sin, punishment and oppression, desperation and repentance, delivery and rest.
Judges 3&ndash;16 focuses on six major judges who were both heroic and deeply flawed. Chapter 17 recorded a key transition point. In the following five chapters, the author would describe the tragic results of this relentless sin cycle. Through blatant idolatry and violent wars, we learn just how far Israel had fallen.
Judges 17 provides one specific example through &ldquo;a man named Micah&rdquo; (v. 1). His name means &ldquo;Who is like Yahweh?&rdquo;&mdash;although his actions were far from godly. Micah confessed to his mother that he had stolen her eleven hundred shekels of silver (v. 2). Micah&rsquo;s mother uttered a curse on the thief, and this motivated Micah to return the goods. Oddly, her response to his confession was a blessing from the Lord, but their resulting actions did not honor Him. She commissioned an idol to be designed. Micah erected a shrine in his home, and he installed his own son (not a Levite) to be the priest. Both mother and son blatantly disregarded the Law, and their list of sins multiplied. This story ends with a key observation about life in the days of Ruth: &ldquo;In those days Israel had no king; everyone did as they saw fit&rdquo; (v. 6).

The Days of the Judges

https://api.omny.fm/orgs/a8cdbf10-d816-4c77-9e79-aa1c012547e1/clips/dc097ac8-bdc7-4116-9e7f-b41101182b87/transcript

Scattered Sheep

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