Author: preacherpollard

preacher,Cumberland Trace church of Christ, Bowling Green, Kentucky

Deuteronomy: The Second Giving Of The Law (XXIV)

Exclusions Of Several Types (23:1-25)

Neal Pollard

This chapter deals with those who could not enter the assembly (1-8) and the camp (9-14). Then, there are sundry laws (15-18), followed by instructions for interpersonal ethics (19-25). Depending on how you look at this material, the first half of the chapter would address matters under the seventh commandment (“thou shalt not steal”) and starting with verse 19 would address matters related to the eighth commandment (“thou shalt not bear false witness”). But, as you look closely at the content, you will see that this is a general rule that has exceptions. Let us notice the four sections making up Deuteronomy 23. 

Admission Into The Assembly Of The Lord (1-8). David asks, “O Lord, who may abide in Your tent? Who may dwell on Your holy hill?” (Psa. 15:1). The inspired Moses had already given some answers to this. But, Moses focuses more on ritual or physical issues than spiritual ones like David does (read the short psalm referenced). On the exclusion list here are men who have mutilated genitals (1), those of illegitimate birth (2), and Ammonites and Moabites (3-6).  While first and second generations of Egyptians and Edomites were excluded, the third generation of such were admitted (7-8). Why? The Edomites are their “brother” (see Jacob and Esau) and the Egyptians were their hosts for over 400 years. You may remember that Ammon and Moab were the illegitimate offspring of Lot, but their history began and had transpired differently than that of these other two nations. Both Egypt and Edom would face future judgment, but that would be because of their freewill in time to come (Isaiah 20; Ezekiel 29; Obadiah; Joel 3:19; Amos 1:11ff). 

Admission Into The Camp Of The People (9-14). This passage deals with ritual purity. First, soldiers were required to be “clean” when going out to war (9). Second, there is an intimate issue that is accidental yet still required ritual cleansing to rectify (10; Lev. 15:16-18; Lev. 22:4). Third, using the restroom not only required going outside the camp, but instructions were given for burying the excrement there (12-13). A final summarizing statement sums up: “Since the Lord your God walks in the midst of your camp to deliver you and to defeat your enemies before you, therefore your camp must be holy; and He must not see anything indecent among you or He will turn away from you” (14). An awareness of heavenly nearness was to guide the people’s conduct within the camp. 

Guidelines For Runaway Slaves And Cult Prostitutes (15-18). This deals with the ethical standards to be followed by Israel in a world that gave no thought to them. Slaves who escape are not to be returned to their masters (15-16). Neither is he to be pushed around or mistreated. Israelite men and women were never to serve as cult prostitutes (17). Bratcher and Hatton explain, “Some Canaanites worshiped by going to their temples and having sex with prostitutes that represented their gods” (UBS Handbook, 388). Additionally, money earned from such acts were not to be given as an offering to God–who finds both actions (the practice and the payment) disgusting (18). 

Guidelines For The Ethical Use Of Money (19-25). First, do not charge your spiritual brothers interest on loans made to them (19-20). Second, do not fail to pay what you vow to God (21-23). Third, do not steal grapes or grain from your neighbor’s vineyard and field (24-25). All of these in some way directly correspond to the eighth commandment. It is tempting to have an unhealthy relationship with money and easy to give in to such temptations. But God’s people are to have higher, better ethics.

Whether it is daily living or days of worship, God’s people are to give thought to His ever-presence and nearness. This will lead them to treat Him and them as they should. The inhabitants of Canaan held to no such ethics, but Israel was to be different. As we live in a world pursuing a much baser ethic, we must live higher and better than that as led by God (Col. 3:1-2). 

Excellent Reason: The Pattern!

52 Reasons to Love the Church

Loose Lips Sink Ships

Neal Pollard

When I thought about the phrase, I wondered if it might have an origin connected to war. It was the product of the War Advertising Council’s public service ads in World War II to prevent indiscreet communication which might give away secrets to the enemy (click here ). My shop teacher, Chief Canady, used to admonish us with a variation: “Lippity lip sinks the ship!” 

Unguarded talk. No filter. In the brain, out the mouth. There are different ways to say it, but so often it is a destructive weapon that torpedoes relationships and fractures trust. It can also be blind to the circumstances and experiences of others. When we’re so eager to express our opinions and vehemently state our positions, our words can cause blunt force trauma! Proverbs repeatedly warns about this. In fact, it is one of the major themes of the entire book. Consider just a sample: 

  • “When there are many words, transgression is unavoidable, But he who restrains his lips is wise” (10:19).
  • “There is one who speaks rashly like the thrusts of a sword, But the tongue of the wise brings healing” (12:18). 
  • “The one who guards his mouth preserves his life; The one who opens wide his lips comes to ruin” (13:3).
  • “The tongue of the wise makes knowledge acceptable, But the mouth of fools spouts folly” (15:2).
  • “The wise in heart will be called understanding, And sweetness of speech increases persuasiveness” (16:21).
  • “A worthless man digs up evil, While his words are like scorching fire” (16:27).
  • “He who restrains his words has knowledge, And he who has a cool spirit is a man of understanding. Even a fool, when he keeps silent, is considered wise; When he closes his lips, he is considered prudent” (17:27-28).
  • “A fool’s lips bring strife, And his mouth calls for blows. A fool’s mouth is his ruin, And his lips are the snare of his soul” (18:6-7).
  • “He who guards his mouth and his tongue, Guards his soul from troubles” (21:23).
  • “Do you see a man who is hasty in his words? There is more hope for a fool than for him” (29:20).

This is just the hem of the garment of all God through Solomon, Agur, and Lemuel have to say about the power of words for good or evil (18:21). Let us be careful about how we talk in the presence of the impressionable, new Christians, children and young people, those with a sinful past, and the hurting (Luke 17:1-2). That does not mean constantly walking on egg shells, but it also does not mean constantly cavorting like a bull in a China shop (Eph. 4:29). Let us give thoughts to our words from private conversations to water cooler topics to Bible class comments. When we combine self-awareness with others-awareness, surely this will color our speech and produce lips that do not sink ships (or souls!).  

Deuteronomy: the Second Giving Of The Law (XXIII)

The Ethics Of A Chosen People (21:1-30)

Neal Pollard

Training people to swim against the tide of their surrounding culture is not easy, nor is it natural to teach people to resist their fleshly impulses. The guidelines here continue, if we accept James Smith’s interpretation, with matters related to the sixth commandment (1-8) then move on to matters related to the seventh (9-23:18). The thread between them all is an unselfish regard for the rights and well-being of others, even the animal world (6-7). Smith’s paralleling of instruction here in Deuteronomy with the ten commandments is not a perfect fit (how does verse 5 fit with the sixth commandment?!), but there is credence in his approach of showing the “inner logic” of God’s law. 

Look out for your neighbor’s livestock (1-4). To be the right kind of neighbor to one another, the Israelite was not to ignore a straying or lost ox, sheep, donkey, garment, or anything else (1,3). The animal was to be held at home if the owner is not known or near (2). One was also to help his neighbor with a fallen animal (4). The Golden Rule was no doubt an underlying principle, though it would not be expressed until Jesus teaches about it (Mat. 7:12). 

Look out for nature (5-11). To reconcile this verse being sandwiched between fallen donkeys and bird’s nests, one must seek common denominators. Lange and Schröeder say, “The distinction between the sexes is natural and established by God in their creation, and any neglect or violation of that distinction, even in externals, not only leads to impurity, but involves the infraction of the laws of God” (164). Respecting nature is imperative, whether it is the ethical treatment of animals or the dressing of oneself. While the fashion of the late Bronze Age differs radically from 21st Century western culture, the distinction is at least discernible to some degree. This command is more about intent and motivation and not merely about pants and dresses (which would have been foreign to these Israelites anyway).

It was likewise unnatural to plant two types of seed together in a vineyard (9), to plow with an ox and donkey together (10), and to blend materials in clothing (11)(cf. Lev. 19:19). Smith notes, “The purpose may have been to maintain distinctions within the created order. Some think these mixings grew out of some magical background and hence are here forbidden” (Pentateuch, p. 519). Whether or not the Canaanite culture had mystical purposes behind these practices, Israel was to avoid it. 

Look out for God’s law (12). The tassel command fits nicely here or anywhere. Remember, these tassels were to remind Israel of God’s commands (Num. 15:37-41). Whenever they looked at the fringe of their garments and saw these tassels, they should be reminded of the Law! 

Look out for sexual purity (13-30). Four sexual deviations are dealt with forthrightly in the bulk of the chapter. In summary, they are premarital sex (13-21), adultery (22-24), rape (25-29), and incest (30). The law clearly sets forth how to determine guilt and innocence for both the man and the woman in these instances. If the woman is engaged or married in any of these incidences, then the death penalty was in force. In the case of rape of a virgin, modern sensitivities might react against the apparently light penalty placed on the man. Yet, the law exacts a financial and social penalty on him that would deter such violations (29). God urges sexual purity of this nation and outlines stiff penalties for those who violate His will on the matter. Sexuality is a God-given gift, but it is to be exercised according to His perfect guidance. Deviation meant corruption and societal breakdown. Every society that has ignored His blueprint has tasted such destructive fruit! 

Deuteronomy: The Second Giving Of The Law (XXII)

A Relationship Guide (21:1-23)

Neal Pollard

There are two distinct subjects considered in this chapter. The first has to do with unsolved murders near an Israelite city (1-9). The second has to do with domestic issues, especially as it regards marriage and childrearing (10-23). We cannot forget that the Old Law served as both religious and national (political) guide. It was a God-centered law meant to lead them in every aspect of life. While we are dual citizens today, of our nation and of a spiritual institution, by following Christ’s law (Gal. 6:2) we make better citizens, neighbors, spouses, parents, children, etc.

What to do with a murder mystery (1-9). Moses covers a practical matter, that of a dead body found in open country the circumstances surrounding which are unknown (1). First, a determination is to be made concerning which city it is closest to (2). Second, the elders in the closest city are to perform a ritual to shield it from bloodguiltiness (3-9). This consists of slaughtering an unbroken heifer which the priests offer as atonement to make the people of that city innocent of the deceased’s blood. 

What to do with a captive bride (10-14). As they prepare to conquer, God anticipates a scenario which would no doubt repeatedly play out. A man finds a woman among their enemies he finds beautiful and he takes captive (10-11). Her head is to be shaved, her nails trimmed, her wardrobe made to conform with that of the Israelites, and she is to be given a month to mourn her parents (12-13). If after that the man is not pleased with her, she must be set free with no strings attached. She cannot be sold or mistreated because she has been humiliated (14). Note the mechanisms of deterrence which no doubt discouraged the wanton practice of this sort.

What to do with an unloved wife (15-17). This is in a case like Jacob’s, in his obvious preference for Rachel over Leah. If a man has two wives, one loved and one “unloved,” the right of the firstborn must be honored. There was no way for him to circumvent the chronological order of the birth of his sons. If the unloved wife bore him the first son, that son must be honored with the rights of the firstborn (reviewed in verse 17). 

What to do with a rebellious son (18-21). If parents have a stubborn and rebellious son, so incorrigible that he will not profit from even discipline and punishment, they have the mandate to bring him out to the elders of the city to be judged (19). The parents, testifying to his sin (20), would trigger the citywide stoning of this son (21). What a sobering deterrent this would be! 

What to do with a capital criminal (22-23). Moses omits the adjudicating process in the case of one who does something worthy of death (see such passages as 27:15-26 or Leviticus 19-21). Here, he simply deals with the sentencing. That person is to be hanged, then buried the same day in order to avoid defiling the land they will have inherited (23). Here, Moses says in parenthetical observation, “for he who is hanged is accursed of God.” Paul quotes this and applies it to Christ in Galatians 3, saying, “Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, ‘Cursed is everyone who hangs on a tree’” (13). We have subtle reminders in this chapter of the difficulty of keeping the Old Law. What we could not do, Jesus did by becoming sin for us though He did no sin (2 Cor. 5:21). Unlike this condemned soul in Deuteronomy 21, Jesus was innocent and instead took on the guilt of our sins by “hanging on a tree.” 

A Heart For God: Finding Faith Despite Our Flaws

Brent Pollard

David is known as the man after God’s heart, but he is also a flawed human capable of terrible things. This truth might seem contradictory initially, raising questions about whether one must strictly follow religious doctrine or if God’s grace is enough. Even though David lived under a different covenant, God’s nature remains the same today. So, while the requirements for salvation have changed, nine out of ten commandments from the Old Testament are still considered necessary in the New Testament. David may have broken several commands during his lifetime, but we acknowledge that he was privileged to be the ancestor of the lineage that would result in the birth of Christ. As a result, despite being flawed, God thought he was worthy of using him to spread His love and mercy in this world.

Let’s examine David under a microscope to resolve this apparent contradiction. Lest you accuse me of being picky, remember that the Law of Moses required strict adherence. Therefore, consider a list of David’s sins.

  • David broke the Seventh Commandment against adultery by sleeping with Bathsheba, a married woman (Exodus 20.14; Deuteronomy 5.18).
  • David went on to violate the Sixth Commandment by ordering the murder of Uriah, Bathsheba’s husband (Exodus 20.13; Deuteronomy 5.17).
  • David violated the Ninth Commandment by lying and deceiving in both sins (Exodus 20.16; Deuteronomy 5.20). David also broke this commandment when he misled Ahimelech in 1 Samuel 21.
  • David violated God’s Law prohibiting a leader from having more than one wife (Deuteronomy 17.17), as well as God’s purpose for marriage as expounded upon by Jesus in Matthew 19.
  • David broke the Law by partaking in the showbread, which God only intended for the priests (1 Samuel 21.3ff; Leviticus 24.5–9). In all fairness, Jesus did use this incident to stress the need for mercy over legalism in Matthew 12.4.
  • In one of his last notable acts as king, David numbered the people in a manner inconsistent with God’s regulations regarding such, bringing a plague upon his people (2 Samuel 24.1–9; Exodus 30.11–16).

What actions did David take that were considered righteous or admirable? As previously stated, David earned the moniker “the man after God’s own heart” (1 Samuel 13.14; Acts 13.22). So he must have done something, making the sins we’ve mentioned seem minor in comparison—at least, that is what we would expect. Consider a list of David’s accolades.

  • As a young shepherd, David showed his faith and courage by defeating Goliath with a sling and a stone, demonstrating his trust in God (1 Samuel 17.45–50).
  • David spared Saul’s life twice, showing respect for God’s anointed king (1 Samuel 24, 26).
  • David repented after committing adultery with Bathsheba and having her husband Uriah killed (2 Samuel 12:13, Psalm 51). David was a penitent man, as the psalms he wrote show. Nearly half a dozen psalms have a penitential tone.
  • The book of Psalms, cited at least ten times in the New Testament, shows the depth of David’s faith. A couple of those psalms were messianic, serving as prophecy (see Psalm 22). Thus, David’s heartfelt praise, lament, and trust encourage believers today.
  • David laid the groundwork for building a new home for God’s Ark and provided a place for God’s shekinah to dwell. The Ark of the Covenant had been in Shiloh for the first 300 years of Israel’s national life. But the debacle of the battle near Aphek led to its loss to the Philistines for seven months. When the Ark returned on a cart led by two cows set loose by the Philistines, it came to Beth-shemesh. And the Ark did not have a permanent home until David brought it to Jerusalem.

I do not want to convey the impression that faith is a transactional exchange. David did not become the man after God’s own heart because his good deeds outweighed the bad. It was David’s heart that truly distinguished him. What truly characterized him was his genuine love and devotion to God and his willingness to repent and seek forgiveness when he sinned. David based his faith on a deep, personal relationship with God rather than earning favor through deeds. And David was aware that God’s mercy could bridge the gap.

Reflecting on the life of David, we see a vivid portrait of human complexity painted against the backdrop of divine grace. David’s story is not merely one of failure or success but a testament to the transformative power of repentance and the unfathomable depths of God’s mercy. Despite his significant shortcomings, David’s heart—a heart willing to acknowledge wrongdoing and turn back to God—set him apart. His legacy, therefore, isn’t defined by his failures but by his profound relationship with God. It highlights a path of redemption and faithfulness accessible to all. This narrative encourages us to approach God with a contrite spirit and to live with the assurance that grace, not our imperfect attempts at righteousness, is the foundation of our relationship with the Divine. In all its complexity, David’s life reminds us that no one is beyond the reach of God’s love and forgiveness. It’s a message of hope and reassurance for every believer.

Deuteronomy: The Second Giving Of The Law (XXI)

Rules Of Engagement (20:1-20)

Neal Pollard

As stated earlier, the material in these chapters correspond to the decalogue of Moses. I appreciate the statement made by Eugene Merrill: “Obviously relevant to the subject of death and thus to the sixth commandment is the matter of warfare and its prosecution. War in the Old Testament was always viewed as a necessary evil in the defense of God’s people from those who would seek their harm but also as an offensive measure in advancing their territorial interests” (NAC, Vol. 4, 282). Notice the “war” language permeating the chapter–“battle,” “armies,” “officers,” “fight,” and “enemies.” 

Scripture draws the distinction between murder and killing done in battle. The latter was done by divine direction for spiritual reasons, “so that they may not teach you to do according to all their detestable things which they have done for their gods, so that you would sin against the Lord your God” (18). As such, Moses shares heaven’s rules of engagement for the conquest that was coming soon.

ENCOURAGEMENT (1-4). Isn’t it interesting that the instructions begin with a pep talk, calling for soldiers to put their trust in the God who will not fail them. They are not to let the enemy’s weaponry and troops intimidate them (1). They are to follow their spiritual leaders (2), listening to their counsel to trust and follow the God who will fight for them and save them (3-4). 

EXCEPTIONS (5-8). Remarkably, there are exemptions handed out to men in multiple circumstances: 1) Those who have built a new house (5), 2) Those who have planted a vineyard and have not harvested (6), 3) Those engaged to be married (7), and 4) Those who are afraid and fainthearted (8). In the first three cases, these men have the right to see through these endeavors they have started and not lose out on them by dying and having another man benefit. In the final case, these men are not to be destructive leaven by negatively influencing the hearts of other soldiers through their fearfulness. 

ENGAGEMENT (9-15). After appointing military commanders (9), they were to enter the fray. Coming to cities outside the boundary of their promised land, they were to first offer terms of peace that meant submitting to forced labor (10-12a). If these cities rejected these terms, Israel was to wage war against them and kill the men (12-13). They were to spare the wives and children, taking their spoil as booty (14). 

EXTERMINATION (16-20). For those within the boundaries of the promised land, there was a more grim fate. They were to be utterly destroyed because of the aforementioned negative spiritual influence they would inevitably wield if left alive among them. As part of that besieging and exterminating, they were to use prudence. Siegeworks would be constructed with trees, but God urges their foresight in using only non-fruit-bearing trees to do so. Otherwise, they would be spiting themselves for their future in eliminating a key food source. 

The rules of engagement are radically different under Christ. We destroy unrighteous philosophies by exalting the gospel of Christ (2 Cor. 10:3-5). We are good soldiers of Jesus Christ (2 Tim. 2:3-4), but the emphasis is on suffering and focus. Yet, we are encouraged as Moses encouraged Israel to “be strong in the Lord and the strength of His might” (Eph. 6:10). We are to suit up and stand firm against our spiritual enemy, Satan, confident that God has sufficiently outfitted us to win (Eph. 6:11-18). But, we fight spiritual forces rather than flesh and blood (Eph. 6:12). There are no exemptions given to excuse us from our battle, though. We are to engage, but not exterminate. Our goal is to rescue and revive. Our promised land is not located on the present heavens and earth (cf. 2 Pet. 3:7). In our fight, we are trying to turn those fighting for the enemy to the winning side (the Lord’s side)! 

Good Stuff To Do

Gary Pollard

These are some of the positive actions God wants to see, taken from Colossians chapter three:

Show mercy to others — This was originally two words: σπλαγκνα οικτιρμου (sp-longk-na oik-tear-moo). The first describes that powerful gut feeling of compassion when you see someone’s awful situation. The second means something like pity or mercy. So this is an emotional response to someone’s plight, followed by actually doing something about it.

Be kind — This word is very closely connected with the concept of helping others. It’s a catch-all that means, “Be someone who benefits other people.” 

Be humble — This is someone who doesn’t think more highly of themselves than they should. It can be taken too far (as in Col 2.18, 23) in the form of “pious self-denial” or asceticism. God wants his people to have a balanced view of self. We are the heirs of his kingdom, but we are no more important than any other Christian. 

Be gentle — This is closely tied to humility, and it means “not being overly impressed by a sense of one’s self-importance.” A humble, gentle person recognizes their own position as someone who serves God and must therefore serve other people, and view them as being more important. 

Be patient — This word is also closely tied to humble and gentle in this context. While we serve other people with a balanced view of self, we have to be willing to put up with their shenanigans. People can be really hard to love, but patience puts up with their weakness while we try to show them God’s love.  

Don’t be angry with each other — This would be better translated “put up with each other.” In other contexts, it’s used to mean putting up with something draining or difficult without giving in. This word is a participle in the original text, so it tells us to what extent we’re supposed to live out the qualities of kindness, humility, gentleness, and patience. That extent is limitless. God expects us to be good to our Christian family, even when that’s the last thing we want to do. We might even say, “Fake it til you make it.” Be good when you don’t want to until God’s love perfects your mindset. 

Forgive each other — Greek doesn’t have the word normally translated “forgive”. Instead, it seems to be similar to the kind of language Jesus used when he said, “If someone slaps you on the cheek, give them your other cheek to slap.” When our Christian family wrongs us, our reaction should be to go out of our way to do something good for them. Forgiveness is an element of that mentality, but this word really seems to stress having a positive reaction in the face of mistreatment from our Christian family, rather than a passive forgiveness. Paul even says here, “Be good to them because Jesus was good to you first.” Yes, Jesus forgave and forgives us! But more than that, he was good to us when we didn’t deserve it at all. 

Love each other — This is the most important element of all of the ones listed here (“επι πασιν δε τουτοις την αγαπην”). Paul says, “This is the most important thing,” and, “Love holds everything together the way it should be.” It’s safe to say that all of the other positive things we’re supposed to adopt from this list are practical ways to express this godly love. 

Deuteronomy: The Second Giving Of The Law (XX)

Taking A Life (19:1-21)

Neal Pollard

Moses deals with the “manslayer” in this chapter (3,4,6) and the need for Israel to avoid “bloodguiltiness” (10). To preserve this, there must be a way to determine if one is guilty of murder or killing one accidentally. This, he covers in the first 13 verses. After an intervening verse about respecting property rights (14), Moses then deals with the importance of witnesses being truthful and the punishment of false witnesses. There would be circumstances where one’s integrity and even their very life being at stake, and any witness called to testify concerning an alleged wrongdoing.

Cities Of Refuge (1-13). God outlines a plan for Israel to build three cities on either side of the Jordan River designated as cities where manslayers could go to profess their innocence from the charge of premeditated murder (2,7,9). The manslayer would flee to there and not be unjustly killed by the deceased’s relative seeking vengeance. Yet, there is no sanctuary for the one who committed premeditated murder with malice and forethought (11-13). The elders of the city would play a key role in adjudicating guilt and innocence (12).  

Boundary Marks (14). This still concerns dealing with one’s neighbor with integrity. Inheritance would be a fixed matter and boundaries must be respected. The Lord would be directly involved in allotting territory, and it would be the height of dishonesty and treachery to alter His arrangement. 

Standing Before The Lord (15-21). No matter what the legal matter would be, it could not be resolved without witnesses. It could not be “he said, he said.” Thus, the command is “on the evidence of two or three witnesses a matter shall be confirmed” (15). Concerning a “malicious witness,” one who alleges wrongdoing against another, priests and judges would serve as God’s arbitrators in such a case (17). Upon their investigation, they would determine the truth or falseness of the malicious witness’s testimony. If he is a false witness, then whatever was meant for the victim of his lie will be done to him. To what extent? “life for life, eye for eye, tooth for tooth, hand for hand, foot for foot” (21). This was to serve as a deterrent against injustice (19-20). 

The Law of Moses was more than a religious law. It was a civil and political law, too. It was God’s means of maintaining law and order among His chosen people in the land He was giving them. It granted important protections, against unintentional manslaughter, against greedy or dishonest property disputes, and against false witnessing. Preserving a spirit of brotherhood was crucial to the longterm success of God’s people. Later, in spiritually low points, there would be abuses in these very areas (Hos. 5:10; 1 Ki. 21:13; etc.). Not surprisingly, those abuses presaged the downfall of the people! God wants His people to go the extra mile in having and demonstrating integrity, honesty, and brotherly love. It is the roadmap to peace and spiritual prosperity (Mat. 7:12)! 

Off Your Face & On Your Feet (Part 2)

Dale Pollard

Six hundred years before Christ would make His providential appearance, a righteous man finds himself in captivity. While exiled, Ezekiel was able to witness the spirit of God in a very intimate way. Even so, he was still living under the thumb of the Babylonians just like every other Israelite with him. Even while living in these unideal circumstances he is privileged to see awe inspiring visions from God. 

After years spent with no success or response from his people, Ezekiel has become frustrated with the fact that Israel won’t listen to him or Him. He’s lost hope in their ability to change— they’re just too far gone. Chapter nineteen is one long lament as Ezekiel cries over his hard-hearted Israelite brothers. Why won’t they listen to him? Even after Ezekiel performs some radical visual illustrations like eating his bread over dung and laying on his side for an entire year, they won’t respond to the “invitation.” God never abandons His faithful servant but His confused prophet is still left to wonder what God is going to do about the mess which makes up his reality. A familiar feeling for Christians to this day.  

At this low point Ezekiel is then taken even lower. God takes him to the bottom of a valley where piled on its floor is— death. Heaps of dry human bones; not belonging to strangers but of fellow Israelites. He may have wondered why God decided to bring him to such a terrible place. Maybe his view of God was an embittered one and so he wasn’t that surprised. After all, God allowed him to endure misery from the beginning of his prophetic ministry. He faced more hardship than even the godless captives that he was called to preach to. Perhaps it wouldn’t have been too out of character, in Ezekiel’s mind, for God to now bring him into a valley of bones. 

God asks His servant a question, “Can these dry bones live again?” Ezekiel’s response isn’t one of confidence and certainty but rather a safe, “O Lord, only you know.”  

The God of Resurrection doesn’t bring the vast pile of Israelite bones to life in the blink of an eye— though we know He could have. Instead, He allows Ezekiel to hear the bones, flesh, and sinews as they rattled (literally, rumbled) together (37.7).  He wanted the “Son of man” to see and hear His hand at work in a way that was and is— unforgettable. God’s desire was to leave a lasting impression on Ezekiel and to demonstrate the might of the Almighty. Ezekiel didn’t know how God brought the bones to life, but he knew God did it. You may not understand why God has allowed you to enter your valley, but you can be certain that He has the power to see you through it. 

Deuteronomy: The Second Giving Of The Law (XIX)

Priests And Prophets (18:1-22)

Neal Pollard

It will help us if we remember that all priests were Levites, but not all Levites were priests (1). The Levites, as a tribe, would not have a land allotment (2), and their financial support would come from the other tribes (3). Chapter 18 is outlining the means by which the Levites would be paid for their service to God on their brethren’s behalf (4ff). Israel’s contributions would support their brethren to work full-time for the Lord and on their behalf, and Moses outlines the specifics of this (4-7; Num. 18:20-28). There were several other functions apart from offering animal sacrifices included in their duties. 

The Levites’ support would be prorated based on any proceeds they got from the sell of family property (8). Some argue that the Levites could not own houses and land within the tribal territory of their brethren. Some see in these regulations that they could, though they could not as a tribe have territory in their name. These rules regard those who voluntarily served in the sanctuary and thus were in need of financial support. 

Between these reiterations about the Levites and the prophets, Moses pauses to warn Israel once again not to imitate the idolatry of the natives of Canaan. Those inhabitants did “detestable” things (9, twice in 12), notably child sacrifice (10) and a variety of occult practices (10-11). These very practices are at the heart of why God is driving them out and destroying them (12-14), an object lesson that was all too often lost on Israel during their history in the land. God wants His people to be blameless before Him (13). 

God turns His attention to the office of prophet (15-22). This is a Messianic prophecy, quoted by Peter in Acts 3:22 and by Stephen in Acts 7:37 and applied to Jesus. Add to this the repeated reference to Jesus as “the prophet” in the gospels (Mat. 21:11; Luke 24:19; John 1:21-25). This true prophet in verses 15-19, of which Jesus is archetypal and the antitype, was to be respected and heeded. Contrasted with the true prophet, however, was the presumptuous, false prophet (20-22). The lying prophet, whose predictions did not come to pass, was to be put to death. While a professed prophet could be intimidating, he was not to be feared. Instead, he was to evaluated.

This chapter highlights the responsibility to provide for those who gave their lives to serving God and His people, to live lives of faithfulness and spiritual purity, to anticipate the coming Prophet and to listen to all true prophets, and to reject those who professed to speak for God but who did not. Throughout the chapter, there is a call for individual and community accountability, being knowledgeable of God’s Word, and following it carefully. While the covenant has changed, those responsibilities remain! 

A Fact I Am Learning THIS Week!

52 Reasons to Love the Church

I Want To Be “P.C.”

Neal Pollard

   The P.C. train gets longer and more unsightly all the time. Self-appointed elitists shelter their pet groups and blast and decry any who offend the sensitivities of these select groups in any way.Under the Political Correctness shelter are certain groups defending sexual immorality in various forms, anti-Christian groups, and the generally philosophic liberals.

   Certain words mobilize their police force, terribly offensive words like God, Bible, work, men, patriotism, fossil fuels, and sin. Despite all the foregoing, I have decided that I want to be “P.C.” In fact, I think God wants us all to be. Let me explain.

   I want a “pure conscience.” The New Testament word “good” (1 Tim. 1:5; 1 Pet. 3:21; etc.) modifying “conscience” means upright and excellent. It is possible to have an unbothered or permissive conscience, but we can get this from blindness to our own faults, improper teaching, or by being guided by feelings over truth. I want a conscience, trained, softened, and guided, by a diligent attempt to know God’s Word and please God’s heart.

   I want to be a “passionate Christian.” We can get passionate about our ideas, pet projects, feelings, opinions, and worldly interests, but that’s not what I mean. I want to be in love with the Lord. I want to care deeply about those things about which He cares deeply– lost souls, truth, the church and each member thereof, etc.

   I want to be a “peace creator.” It’s easy to do this through compromise and unscriptural change. That’s not true peace (cf. Jer. 6:14). Yet, I do not want to be the center of strife, division, and conflict among God’s people however I can help that (1 Cor. 1:10). I want people to be truly at peace with their Lord (Eph. 2:17). I want harmony to follow in the wake of my path.

   I want to be a “pride crusher.” I do not want to be a crusader that stamps out others’ pride. That’s their cross to bear. I want to look at myself in THE mirror (Jas. 1:23) and see myself as God sees me. Wherever I find pride in my heart and life, I want to eradicate it (cf. 1 Pet. 5:5ff). I want true conviction that “pride goes before destruction” (Prov. 16:18) and that “selfish ambition” invites “disorder and every evil thing” (Jas. 3:16). I want to remember that “every way of a man is right in his own eyes” (Prov. 21:2; cf. 12:5), but that does not clear me with God’s perfectly discerning eye!

   Let me be “P.C.” in these ways, at least for starters. I am not out to please the world or to sacrifice my relationship with God to make either sinners or the self-absorbed happy. In these and other ways, I can truly be a “Paradise chaser.” I want that! Don’t you?

   

Deuteronomy: The Second Giving Of The Law (XVIII)

“Justice, And Only Justice, Shall You Pursue” (16:18-17:20)

Neal Pollard

We have a bad chapter break in chapter 16, as verse 18 begins a discourse by Moses on the matter of authority that will extend to the end of chapter 18–the authority of the judge (16:18-17:13), the king (17:14-20), the priest (18:1-8), and the prophet (18:9-22)(cf. Smith, 510-511). Justice was at the heart of the judge’s work and righteous character was a must. Righteousness lay at the heart of the king’s reign.

The Just Judge (16:18-17:13). “Just” is defined in 16:18-20 as impartial (19), pure (19), not perverse (19), focused (20), and properly motivated (20). He also was to be faithful to God, not tainted by idolatry (16:21-22) as he was to impartially oversee circumstances in which idolatry occurred. In fact, upon inquiry, he was faced with the potential execution of the guilty. His character must be unassailable and his leadership sure. When the offense rose to a capital level, the case would go before the Levitical priest or judge in office to seek their counsel and decision (17:8-13). Their word was final and binding (17:11). Law and order, as well as spiritual innocence, rode on this system remaining intact (17:12-13).

The Righteous King (17:14-20). God foresaw the day when an earthly king would be installed in Israel, which is obvious from these commands. While Samuel would seem caught off guard by the nation’s desire during the period of the judges (1 Sam. 8:5), God was not. The qualifications for the kind of king God would approve are (1) he would be of God’s choosing (15), (2) an Israelite (15), (3) not trusting in horses (16), (4) not multiplying wives to himself (17), (5) not materialistic (17), (6) scrupulous to write and read the words of the law during his reign (18-19), and (7) humble. No wonder Israel would divide and both resulting kingdoms, Israel and Judah, would suffer captivity and punishment. Systematically, one by one, to varying degrees, the kings who sat on the throne of the northern and southern kingdom lost sight of these divine demands. 

Only David would have the heart and character to warrant an enduring dynasty. On the whole, these kings did not live up to the expectations God gives through Moses here. Never miss that the drive behind the directions was the good of those to whom they were given (20). God wants His people to thrive and survive in their new home, and He knew that righteous men in authority was key to this (see Psalm 33, 72, etc.).

Deuteronomy: The Second Giving Of The Law (XVII)

Observing The Feast Days (16:1-17)

Neal Pollard

God was concerned with His people not forgetting Him. He knew that they needed to stay tethered to worship and sacrifice in order to maintain the relationship He wanted with them. One who had given them so much and continued to provide for them was One who deserved their offerings and praise.  This chapter provides the high points of the three annual feast days–the Passover (1-8), the Feast of Weeks (9-12), and the Feast of Tabernacles (13-17). Moses gives the date, the time involved, and the specific requirements and activities of each festival. 

Passover (1-8). Of course, this commemorated their freedom from slavery in Egypt (1). It would occur in the month Abib (March/April) and no one was exempt from observing it or from traveling to God’s dwelling place (first, Shiloh, and ultimately Jerusalem) to sacrifice it (5-6). The seven days of unleavened bread was to be observed throughout the entire land to reflect their hasty departure from Egypt (3-4). The last day of the festival, with the solemn gathering and no work, would fall on the Sabbath (8). This was a memorial feast, the foundation upon which the Lord’s Supper would be built (Mat. 20:20-29). 

Pentecost (9-12). “Pentecost” is a transliterated Greek word, literally meaning 50 days (Lev. 23:15-16). Again, there is a tie to Egypt (12)–this feast called for showing gratitude for freedom granted by God. They observed this feast by making a freewill offering to show thanks and by celebrating (10-11). As solemn as the Passover was, Pentecost was to be that exuberant! Think about God’s purpose and providence through Christ, how solemn the Passover was when Jesus, the Passover Lamb, was slain (1 Cor. 5:7). Then, how jubilant the following Pentecost was when the plan of salvation was shared and 3,000 gladly received the word (Acts 2:41). 

Sukkot (13-15). Also known as the Feast of Tabernacles or Feast of Booths, this celebratory feast is described in detail in Leviticus 23:34-44. On the 15th day of the seventh month, they were to do no work. This was the first day of the feast and was followed by seven days of sacrifice at the end of which was a special day of offering and another sabbath. This was a day of celebrating harvest, but was also in commemoration of their camping in tents or booths as they fled from Egypt. It also was a remembrance of the successful accomplishment of their work (15). 

Isn’t it remarkable that God, knowing the human spirit, would construct these days in such a way that there was remembrance but even more celebration and thanksgiving? This is a stark reminder that while life has its share of sorrow (Job 14:1), so much of life is lived in the sunshine of God’s good things (Js. 1:17). God provided Israel with collective opportunities to acknowledge the source of their blessings and to reciprocate through worship and freewill offerings (17). He provides the same opportunity for Christians under our better covenant. Every Sunday, we acknowledge the fount of every blessing in worship a part of which is our giving. God wants us to freely and cheerfully give back to the One who gave His very best to provide our escape from spiritual bondage! 

King Saul: Lessons from a Proud Monarch

Brent Pollard

“The Lord resists the proud; but he gives grace to the humble” (Proverbs 3.34 LXX).

The rise and fall of King Saul is worthy of any Shakespearean drama. When God chose Saul as King of Israel, he attempted to hide from the people (1 Samuel 10.22). For his part, Saul looked the part, standing head and shoulders taller than everyone else (v.23). The people believed he was the right person to rule over them and shouted, “Long live the king” (v.24). However, Bible readers are already familiar with the entire story. The longer Saul reigns, the prouder he becomes.

In 1 Samuel 15.1-3, Saul failed to carry out God’s vengeance on the Amalekites. He made a weak excuse for his failure (vv. 15, 20–21) and was proud of his actions, building a monument to remember them (v. 12). When Samuel arrived, Saul was unaware of God’s anger. Saul greeted Samuel warmly, boasting of his obedience in carrying out God’s commands (v. 13). Samuel not only rejected Saul’s excuse but also asked him to recall a time when he had been humble (v. 17). God chose Saul as king while he was still humble.

Saul’s failure to “hack Agag to pieces” (as described in 1 Samuel 15:33 ESV) was just one of many examples of his arrogance. Further reading of 1 Samuel reveals more instances where Saul’s pride caused him to make poor decisions. By examining these examples, we can learn an important lesson about the importance of humility.

In 1 Samuel 13.8–14, Saul made an unauthorized sacrifice, a duty nearly exclusively assigned to priests but also permitted for some prophets, such as Samuel and Elijah. Saul took this action because Samuel took longer than expected to arrive in Gilgal, and he was concerned about his men scattering. He wanted to demonstrate his dominance or power. However, Samuel chastised Saul for this act, claiming that his kingdom would not last because of it. This incident could be interpreted as an early indication of Saul’s pride, as he overstepped his authority and assumed a priestly role.

In 1 Samuel 14:24–46, Saul makes a hasty vow prohibiting his soldiers from eating. Even when it puts the battle at risk and endangers the life of his son Jonathan, who unknowingly ate some honey, Saul refuses to admit his mistake. Jonathan criticizes the vow, arguing that the army would have been better off eating from their enemies’ spoils. However, Saul puts his command above his troops’ safety and the situation’s practical needs. The people must intervene to save Jonathan from execution, and this episode demonstrates Saul’s flawed leadership and decision-making. He prioritizes his pride and desire for authority over the welfare of his people, resulting in decisions that lack wisdom and compassion.

We see Saul’s angry reaction to a song about David’s victory over Goliath in 1 Samuel 18:6–9. The song says, “Saul has slain his thousands, and David his ten thousands.” As a result, Saul becomes very angry and envious. He says, “They ascribed ten thousand to David, but thousands to me. What else can he have besides the kingdom?” Due to his jealousy, Saul keeps a close eye on David and makes several attempts on his life. He pursues him relentlessly, as he cannot bear the thought of someone else receiving more praise and admiration than him.

In 1 Samuel 20.30–34, when Saul confronted Jonathan, his jealousy, rage, and fear of losing his kingship to David were evident. However, his pride also played a significant role in his actions. Saul’s reaction to Jonathan’s defense of David revealed the extent of his pride, paranoia, and violent desire to rule. He insulted Jonathan and even tried to kill him with a spear for supporting David, whom he saw as a threat to his throne. Saul’s pride and ego were so intertwined with his kingship that any challenge to his rule or authority provoked a drastic and irrational response. To Saul, Jonathan’s loyalty to David was a direct challenge to his kingship.

Saul’s behavior reveals his unwillingness to accept Samuel’s prophecy that David will replace him as king and his kingdom will end. His pride prevents him from considering the situation from a divine or practical perspective, causing him to focus only on his desires and fears. Saul’s pride is more than just arrogance; it is a harmful combination of fear, authority, and a refusal to acknowledge his mistakes or comprehend that his actions may cost him God’s favor and reign. Therefore, Saul’s clash with Jonathan illustrates how his pride and desire to retain power at any cost have damaged his character and leadership abilities.

In the book of 1 Samuel chapter 28, we read about Saul’s visit to the witch of Endor. Saul found himself in a desperate situation as he confronted the Philistine army. Despite his efforts, God did not respond to Saul’s prayers through dreams, prophets, or the Urim and Thummim. As a result, Saul turned to an Endor medium to summon the spirit of Samuel, who had died. This act of seeking the aid of a medium contradicted God’s commands, as stated in Deuteronomy 18.10–12. This move demonstrates Saul’s departure from reliance on God, possibly motivated by a prideful belief in his ability to control his destiny through any means available, even if forbidden.

Saul’s tragedy is a powerful warning about the corrupting influence of pride. Initially, he reigned with humility and submission to God, but his behavior degenerated into arrogance, defiance, and self-destructive actions. Saul’s elevation to kingship fed his ego, leading to impulsive decisions that separated him from God’s favor and ultimately caused him to lose his kingdom. His story highlights the significance of remaining humble, wise, and reliant on God’s guidance, even when in positions of power and authority. Pride can lead to ruin, but cultivating a humble heart enables us to make decisions that honor God and benefit those around us. Saul’s life reminds us that uncontrolled pride precedes the fall.

…

Deuteronomy: The Second Giving Of The Law (XVI)

Debts, Slaves, And Livestock (15:1-23)

Neal Pollard

God knew that there would be circumstances to arise, both unforeseen and self-inflicted, which caused one Israelite to become indebted to another. This is assumed in the instructions which begin the fifteenth chapter. However they were accrued, the law provided a remission of that debt in the seventh year. These regulations connect back to the tithe for the poor at the end of chapter fourteen. Those more likely to incur debts or sell themselves might be Levites, strangers, widows, and orphans (Keil & Delitzsch, Vol. 1, 918). Israel was to behave compassionately so that the Lord would bless them (4,6,10,18). 

Dismissing Debts (1-11). It must have been that terms and amounts of loans were manageable enough to be repaid in no more than six years. If there was still residual debt by year seven, the Sabbatical year, it was to be remitted. These instructions come closest to paralleling Leviticus 25:8-38, the year of Jubilee instructions. Some of the loan guidelines, such as not charging interest, are found there. James Smith explains, “Debts of Israelite brothers were to be canceled at the end of the sabbatical cycle. Some scholars think this means totally canceled; others think that a one year reprieve was granted. Ideally, faithfulness to the Law would bring such a blessing that borrowing among brothers would be unnecessary” (Pentateuch, 509). These rules applied between Israelite creditors and debtors and did not apply to foreigners in their midst. The overriding principle in this section was compassion and generosity toward the poor, “For the poor will never cease to be in the land; therefore I command you, saying, ‘You shall freely open your hand to your brother, to your needy and poor in your land” (11). Jesus would allude to this passage near the time of His crucifixion (Mat. 26:11; Mark 14:7; John 12:8). 

Freeing Slaves (12-18). This instruction parallels Exodus 21:2-6. If a Hebrew sold himself to his fellow countryman, the owner was to emancipate the slave in the seventh year. He was to send the former slave away with goods enough for the newly freed one to get by and start afresh (14). There was a provision for the slave to freely choose to remain with his owner, signified with the piercing of the ear showing to whom the slave owned. Under Christ, we choose who our owner will be. But, all of us will be enslaved either to sin or righteousness (Rom. 6:15-18). 

Consecrating Firstborn Livestock (19-23). These five verses are condensed from instruction in multiple places in the Pentateuch (Exo. 13:2,12; Lev. 7:15-18; 17:10; 22:19-25). Why place these instructions here, where it does not seem to obviously fit with the previous two items? “The reason for addressing the matter here may be its association with the exodus event in which the firstborn of Israel were miraculously preserved while those of Egypt were slain, an event to which reference has already been made in the immediate context (cf. 15:12–15). The passage also provides a suitable conclusion to the section on tribute that began with instruction concerning the firstfruits of produce and firstborn of the flocks and herds (14:22–23)” (Merrill, NAC, 249). 

This brief chapter seems focused on conscientious concern for both God and fellowman. The spectrum is broad, from the all-powerful source of all blessings to the most indigent and needy among them. The Israelite was to reflect the blessings and generosity of God to those who needed to see God’s character and nature at work though them! They were a people who were to be holy as God was holy (Lev. 11:44-45). 

A Pre-Written Obituary

Neal Pollard

On July 18, 1969, as the world waited for Apollo 11 to land on the moon, presidential speechwriter William Safire had an unpleasant task. He had to write a contingency speech for Richard Nixon to read in the event the astronauts became stranded on the moon. It began, “Fate has ordained that the men who went to the moon to explore in peace will stay on the moon to rest in peace.” Can you imagine anyone being willing to go on a mission so dangerous that they write your obituary before you leave?

But it happened 2700 years earlier when Isaiah wrote the obituary of Jesus of Nazareth. “Who has believed our report? and to whom is the arm of the Lord revealed? For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not” (Isaiah 53:1-3). 

You have to think that a prophecy so important to Jewish hope and expectation would have been read frequently in the temple and the synagogues, so how many times did Jesus hear it read? The theme of Isaiah 53 often seems to be on His mind, though He doesn’t directly quote it in the gospels. In Matthew 9:15, He tells His disciples that He would be taken away from them and Isaiah 53:8 says, “He was taken and cut off.” In Matthew 17:12, the disciples bring up Elijah and Jesus connects him to His own suffering. Repeatedly in the gospels, when Jesus connects His coming suffering and death, He is appealing to an aspect of Messianic Prophecy highlighted by Isaiah that was unmistakeable if unpopular. 

Isaiah describes His suffering, but the crux of His story is salvation. But just as that word crux means “cross,” it’s difficult to separate the victory from the viciousness. Yet, because Jesus was willing to accept His deadly mission, we can have eternal life! 

Deuteronomy: The Second Giving Of The Law (XV)

Mourning, Mealtime, And Money (14:1-29)

Neal Pollard

The instructions in chapter 14 are necessary to keep Israel distinct from the influences of the Canaanites or any other non-covenantal people whom they might encounter. They would witness customs and see foods they might want to incorporate which were unrighteous, unhealthy, or otherwise unacceptable to God. So, Moses prefacing his words by reminding them they are sons of God (1), holy (2), and chosen (2). Though prohibitions like those in this chapter are removed in Christ (Mark 7:19; Acts 10:15; 1 Tim. 4:4-5), this principle abides: “But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Pet. 2:9). 

They were to be different in their reaction to death (1-2). We’re not told what was abominable about cutting themselves or shaving their heads (1), but “the external appearance of the people should reflect their internal status as the chosen and holy people of God” (Wenham, NICOT, 272). Moses had issued these warnings in his inspired writing in the book of Leviticus (19:27-28; 21:5-6). Merrill points to a later example that shows the pagan superstition of the prophets of Baal in cutting themselves to try and rouse their god (1 Ki. 18:28)(236). 

They were to be different in their dietary consumption (3-21). Moses introduces two categories of animals, divided into “clean” (11,20) and “unclean” (7,8,10,19). He uses synonymous ways to speak of these categories. The unclean are also called “detestable” (3) or he simply gives the various reasons why they are forbidden, like those who have certain anatomical features or eating habits as well as situations like dying of itself (21). With this, he gives a list of animals who can be eaten.

They were to be different in their relationship to material things (22-27). Throughout the Old Testament, we see sacrifices offered to false gods. This is the more thoughtful, proactive practice of giving a tenth of one’s produce or its monetary equivalent (25). In part, this contribution took care of the Levite who would have no territorial inheritance (27-29). As God gave them the ability to labor and blessed the fruit of their labor, they were to show their gratitude by sacrificing of their yield. 

The ways that we are different from the world today, as Christians, mirrors Israel in some ways and in some ways. We are to give back from our prosperity, though how much is not stipulated. Instead, our attitude of gratitude should show cheerfulness and eagerness (2 Cor. 8-9). Yet, being under a better covenant with better promises (Heb. 8:5-6), surely we will not be looking to give God scraps, leftovers, and crumbs (see Mal. 1:8; 3:8-10). We are to be good stewards of our bodies, but our food is not regulated in the way it was under Moses (see first paragraph). We sorrow over loved ones who die, but it can and should be different if we mourn Christian loved ones (1 Thess. 4:13). 

The idea of being distinct is woven into both Testaments. We saw that in our remarks about chapter 13, that God wants His people set apart and holy to Him (cf. Lev. 11:44-45; 1 Pet. 1:15-16). That is best demonstrated by the inner person (Rom. 7:22; 2 Cor. 4:16), but will be obvious through our obedient, God-glorifying deeds (Mat. 5:13-16). 

Colossians Imperatives

Gary Pollard

We can learn a lot about an epistle just by looking at its imperatives. An imperative is a command. Paul’s letters become especially clear when listing out the commands in them! There’s more to understanding a letter than this, but it’s a great place to start. For example, here are the imperatives in Colossians: 

  1. Follow Christ Only (2.6)
  2. Do not Follow Man’s Traditions (2.8)
  3. Don’t Let Anyone Force You into Traditions (2.16)
  4. Live for What is Above (3.1)
  5. Think Only about What is Above (3.2)
  6. Kill Every Immoral Behavior You Have (3.5)
  7. Throw Away Bad Behaviors (3.8)
  8. Do not Lie to Each Other (3.9)
  9. Adopt Godly Traits (3.12)
  10. Always be Grateful (3.15)
  11. Let Jesus’s Teachings Live in You (3.16)
  12. Wives, Submit to Your Husbands (3.18)
  13. Husbands, Love Your Wives (3.19)
  14. Husbands, do not do Things that Make Your Wife Bitter (3.19)
  15. Children, Submit to Your Parents (3.20)
  16. Fathers, do not Harass Your Children to the Point of Exasperation (21)
  17. Servants, Submit to Your Masters in Everything (22)
  18. Servants, Act as Though You Work for God, not a Human Master (3.23)
  19. Servants, Remember that You are a Slave for Christ First (3.24)
  20. Masters, Remember that You Have a Master in the Sky (4.1)
  21. Never Stop Praying (4.2)
  22. Make Sure You Behave around People Who don’t Believe (4.5)
  23. Say Hi to Everyone in Laodicea for Us (4.15)
  24. Read This Letter to the Church in Laodicea (4.16)
  25. Tell Archippus, “Do the Work God Gave You” (4.17)
  26. Remember Me in Prison (4.18)

See? You can use the commands to make a simple outline of the letter and get a good idea of what’s going on! There’s a good chance I’ve missed a couple, so if y’all find an imperative that isn’t on this list, shoot it my way.