Wesley Huff

is more important than the actual flesh and blood first century itinerant Jewish preacher who was crucified and rose from the dead physically, which is the claim of the Gospels and the rest of the New Testament, that that's an example for us to look on and live by. But I actually think that Jesus condemns moralism. And ultimately what I see Peterson doing is looking at Jesus as a moral example.

is more important than the actual flesh and blood first century itinerant Jewish preacher who was crucified and rose from the dead physically, which is the claim of the Gospels and the rest of the New Testament, that that's an example for us to look on and live by. But I actually think that Jesus condemns moralism. And ultimately what I see Peterson doing is looking at Jesus as a moral example.

is more important than the actual flesh and blood first century itinerant Jewish preacher who was crucified and rose from the dead physically, which is the claim of the Gospels and the rest of the New Testament, that that's an example for us to look on and live by. But I actually think that Jesus condemns moralism. And ultimately what I see Peterson doing is looking at Jesus as a moral example.

And if Jesus is nothing but a moral example, then you can save yourself and you don't actually need a savior. And so I think actually Jesus would have critiqued that because Jesus was very against moralism.

And if Jesus is nothing but a moral example, then you can save yourself and you don't actually need a savior. And so I think actually Jesus would have critiqued that because Jesus was very against moralism.

And if Jesus is nothing but a moral example, then you can save yourself and you don't actually need a savior. And so I think actually Jesus would have critiqued that because Jesus was very against moralism.

Well, Jesus looks at the religiosity of his day with like particular groups, like the Pharisees and the Sadducees who are these other like, uh, these other groups of Jews during his day. So we talked about the Essenes, who actually aren't mentioned in the Bible, but there are other groups like the Pharisees who are like lay scholars and the Sadducees who are professional priest scholars.

Well, Jesus looks at the religiosity of his day with like particular groups, like the Pharisees and the Sadducees who are these other like, uh, these other groups of Jews during his day. So we talked about the Essenes, who actually aren't mentioned in the Bible, but there are other groups like the Pharisees who are like lay scholars and the Sadducees who are professional priest scholars.

Well, Jesus looks at the religiosity of his day with like particular groups, like the Pharisees and the Sadducees who are these other like, uh, these other groups of Jews during his day. So we talked about the Essenes, who actually aren't mentioned in the Bible, but there are other groups like the Pharisees who are like lay scholars and the Sadducees who are professional priest scholars.

And he's constantly critiquing the fact that they have this hypocritical religiosity to them where they're doing things like tithing their mint leaves, like to make sure that they get all of, this is where we get the idea of the letter of the law versus the intention of the law. Like Jesus critiques them for that because he says, you're trying to do everything right and you're missing the point.

And he's constantly critiquing the fact that they have this hypocritical religiosity to them where they're doing things like tithing their mint leaves, like to make sure that they get all of, this is where we get the idea of the letter of the law versus the intention of the law. Like Jesus critiques them for that because he says, you're trying to do everything right and you're missing the point.

And he's constantly critiquing the fact that they have this hypocritical religiosity to them where they're doing things like tithing their mint leaves, like to make sure that they get all of, this is where we get the idea of the letter of the law versus the intention of the law. Like Jesus critiques them for that because he says, you're trying to do everything right and you're missing the point.

So one of the things he says is like, if your donkey falls in a ravine, on the Sabbath, do you pull it out? Or is that work? Like, what's the point of the Sabbath? Is it to not do any work? Like, is it to make sure that you're not working too hard? Because you might be breaking the Sabbath. Or like, what is the point? He says, like, the Sabbath was made for man, not man for the Sabbath.

So one of the things he says is like, if your donkey falls in a ravine, on the Sabbath, do you pull it out? Or is that work? Like, what's the point of the Sabbath? Is it to not do any work? Like, is it to make sure that you're not working too hard? Because you might be breaking the Sabbath. Or like, what is the point? He says, like, the Sabbath was made for man, not man for the Sabbath.

So one of the things he says is like, if your donkey falls in a ravine, on the Sabbath, do you pull it out? Or is that work? Like, what's the point of the Sabbath? Is it to not do any work? Like, is it to make sure that you're not working too hard? Because you might be breaking the Sabbath. Or like, what is the point? He says, like, the Sabbath was made for man, not man for the Sabbath.

And that there's this intention. This is the whole Sermon on the Mount, Matthew chapter five, is he keeps saying, you have heard it said, but I say, And he refers to the Mosaic Law. And it looks like he's critiquing the Mosaic Law, but he's not actually. He's getting back to the intention of the law. So he says, you know, you have heard it said, do not commit murder.

And that there's this intention. This is the whole Sermon on the Mount, Matthew chapter five, is he keeps saying, you have heard it said, but I say, And he refers to the Mosaic Law. And it looks like he's critiquing the Mosaic Law, but he's not actually. He's getting back to the intention of the law. So he says, you know, you have heard it said, do not commit murder.

And that there's this intention. This is the whole Sermon on the Mount, Matthew chapter five, is he keeps saying, you have heard it said, but I say, And he refers to the Mosaic Law. And it looks like he's critiquing the Mosaic Law, but he's not actually. He's getting back to the intention of the law. So he says, you know, you have heard it said, do not commit murder.

But I say to you, anybody who harbors a hate for their brother in their heart has already committed murder. And what he's getting to is like, what's the intention? What's the meaning of the law that God gives to you? Because the law is like a mirror. It shows you how dirty you are. But his critique is he's like, you guys are trying to clean yourself with a mirror. That's stupid.

But I say to you, anybody who harbors a hate for their brother in their heart has already committed murder. And what he's getting to is like, what's the intention? What's the meaning of the law that God gives to you? Because the law is like a mirror. It shows you how dirty you are. But his critique is he's like, you guys are trying to clean yourself with a mirror. That's stupid.