Author: preacherpollard

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

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. 

Deuteronomy: The Second Giving Of The Law (XIII)

Of Prophets And Gods (13:1-18)

Neal Pollard

We are surrounded by a world whose view of the world is decidedly different than what the Bible teaches. We know that well, but still find ourselves swayed and influenced by their thinking. Whether it is because we want to fit in or because it seems to be “working” for them or maybe because it appeals to us to some degree, we can become susceptible to their habits, customs, beliefs, and views. 

God knows human nature and has seen it play out since the Garden of Eden. As Israel gears up for the conquest of Canaan, God wants them forewarned about this timeless trouble. So, Moses explains it in terms of the familiar and divinely-ordained (“a prophet or dreamer of dreams,” 1) and the mysterious and divinely-condemned (“other gods,” 2). He presents a few scenarios that his brethren needed to seriously take to heart.

First, scenarios where a false prophet correctly foretold events, then urged idolatry (1-5). This was uniquely challenging. Israel might be persuaded to follow a false prophet whom God allows to accurately predict some future event (1-2). God said He would allow this because “the Lord your God is testing you to find out if you love the Lord your God with all your heart and with all your soul” (3). God’s will had already been revealed and they knew the truth (4). They were not to be susceptible to contrary messages, to violate the first two commandments. Instead, they were to see this as seduction and evil (5). The false prophet was to be put to death, to eliminate his sinful influence (5). In rejecting the false prophet, they would be following, fearing, obeying, listening to, serving and clinging to the Lord their God (4). False faiths could not trump the will of God. 

Second, scenarios where an idolater was a family member (6-11). This would be challenging for a different reason, not because they correctly foretold the future but because they were close relatives. Moses is unambiguous; we’re talking “your brother, your mother’s son, or your son or daughter, or the wife you cherish, or your friend who is as your own soul” (6). It just doesn’t get more intimate than that, whichever of the scenarios played out. These with whom they shared such a bond might “secretly entice” them to abandon God for a false god (6-7). How should they respond? Not only were they not to yield to them or listen to them, they were not to pity or spare or conceal them (8). More than that, they were to kill them (9)! Not just kill them, but be the first to cast a stone at them (10). In so doing, it would deter the nation from being seduced by gods, of seducing their family, or allowing a loved one to seduce them into idolatry (11). In Jesus’ earthly ministry, Israel should not have been surprised by a statement like this: “He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me” (Mat. 10:37). Or, as Luke records it, “If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple” (14:26). Moses will commend the Levites for observing this principle, allowing them to be priests of God (Deut. 33:8-9; Ex. 32:27-29). It is what it takes for us to be His priests today. 

Third, scenarios where an idolater was a neighbor (12-18). The last scenario would not pull on their heartstrings as much as it would be social pressure, dealing with a fellow Israelite who was stirring up desires to serve other gods. God’s response to that, in preserving the spiritual purity of Israel, is radical! If after investigation a city is found to have apostatized, they were to destroy it and its livestock (15). Additionally, this would not net the punishers in any financial way. All “booty” was to be burned. God says, “Nothing from that which is put under the ban shall cling to your hand…” (17a). This was a gracious, merciful gesture on God’s part. He was acting in order to bless them and guide them in doing what was right (17-18).

Three areas where we are tempted to ignore God or replace Him as authority are religious influences, family influences, and community influences. That is not new to our day; it has long been that way. While our response is not to be physical or military, we still must act when these influences attempt to pull us away from God. Paul reflects back on this general time period, even quoting Exodus 25, when he writes, “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, ‘I will dwell in them and walk among them; 

And I will be their God, and they shall be My people.  Therefore, come out from their midst and be separate,’ says the Lord. ‘And do not touch what is unclean; And I will welcome you. And I will be a father to you, And you shall be sons and daughters to Me, Says the Lord Almighty” (2 Cor. 6:14-18). This is still our responsibility! We must hear God’s voice above the din of competing messages, being faithful to Him no matter who is saying something different or how much we care about them. God’s message then and now is, “Seek first His kingdom and His righteousness” (Mat. 6:33a). 

Off Your Face And On Your Feet

Dale Pollard

The God whose presence will bring us to our knees, is also the God who sets us on our feet. 

That stormy wind, felt by the prophet on the banks of the Chebar river, carried with it sights, sounds, feelings, and tastes, allowing us to experience God in a profound way. The text demands our attention like the very voice of the Almighty (v.24), an appropriate name for God that’s found repeatedly in Ezekiel. From the first chapter it becomes clear that if the Spirit hadn’t breathed through the prophet and guided his pen, these preserved glimpses into the spiritual realm would not have been possible. The liberal use of words and phrases such as, appearance, then I saw, then I  looked, it’s likeness, it was likened to, sounded like, then I heard, it felt as if, the taste was like— all these attempt to describe the indescribable so that the earthly reader may vaguely comprehend them.

God first appeared to Ezekiel as a rainbow in the midst of a great storm. The symbolism is one that reminds us that God’s promise will remain even in the midst of peril. At the sight of His glory the prophet would fall on his face. God’s response is a command, “son of man, stand on your feet” (1.28). That term “son of man” is a telling one. It highlights Ezekiel’s humanity and in the presence of the Almighty— the contrast is a sharp one. It’s obvious that he can’t stand on his own so the Spirit enters into him and sets him on his feet (2.2). 

That act of raising up one who otherwise couldn’t is a thematic one; showing up again in the valley of the dry bones. This time, God doesn’t raise a single living man to his feet, He brings up the dead by the thousands. The Author writes, “…the breath came into them, and they lived and stood on their feet, an exceedingly great army.” God demonstrates that He can lift up one, and He can also lift up every one. How long a person has been spiritually dead or how decomposed sin has turned a Christ-less corpse—  doesn’t matter. The God whose presence will bring us to our knees, is also the God who sets us on our feet. 

Deuteronomy: The Second Giving Of The Law (XIII)

Neither Addition Nor Subtraction (12:1-32)

Neal Pollard

It is woven into the language of Moses’ words in this chapter. Four times, he tells Israel, “Be careful” (13, 19, 28, 32). He begins the chapter pointing out the Lord’s statutes and judgments (1), then ends the chapter with the fourth of four references regarding all that God commanded them to do (11,14,28,32). 

There are prohibitive commands in this chapter. Thus, he says “you shall not” (4,8,16,23-25,31-32), “do not” (13,19,30), and “you are not” (17,30). There are positive mandates. The word “shall” is found 31 times in these 32 verses. There were things they absolutely could not do, but also things they were absolutely expected to do. These commands were not arbitrary and capricious. They were for the good and benefit of the people. 

These commands were in response to the good God had done for them, blessing them in the past (7). These commands were to be obeyed in trust and anticipation of what God was going to do for them (8-11). They had the freedom of choice in many areas (15-22). Yet, even where God restricted and specified, He had the best interest of the people at heart. That included their yet unborn offspring who would benefit from these people’s obedience (28-31). 

God is not ambiguous here. He does not expect Israel to read His mind. Instead, He tells them what He desires from them. His concluding statement demands our attend. Regarding their response to His commands, God says, “you shall not add to nor take away from it” (32b). He knew our tendency to try and “help Him out” regarding His instructions. Sometimes, we tack on our own rules and laws and go further than He did in His commands. Perhaps we think we can improve on or prompt people’s submission by throwing up additional safeguards and conditions. This was a problem with the Pharisees (cf. Matt. 15:9; 23:16-24). We should not make obeying God harder than God does!

Sometimes, we try and nullify or lessen the commands God gives. What God has tied down, we may seek to untie and say they are unnecessary. We take the “nots” out of His “thou shalt nots.” We do not have license to permit what He prohibits (cf. Gal. 1:6-9; Rom. 6:1-2). This occurs when we let some alternative standard take the place of God’s will, whether the culture, feelings, traditions, family, or some other source be our rule in His place. Making our own laws or breaking His laws puts us in the same predicament. We are adding to or taking away from His commands. How does He feel about that? Look at the closing argument of the entire Bible. Scripture says, “I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues which are written in this book; and if anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life and from the holy city, which are written in this book” (Rev. 22:18-19). God takes His will seriously, and He wants us to do the same! 

This One From Kathy Is Exceptional!

52 Reasons to Love the Church

They Did Not Drive Out The Inhabitants

Neal Pollard

The Lord delivered a dire warning to the people through Moses, saying, “But if you do not drive out the inhabitants of the land from before you, then those of them whom you let remain shall be as barbs in your eyes and thorns in your sides, and they shall trouble you in the land where you dwell” (Num. 33:55). Well, from mighty Judah to lowly Dan, Israel did not drive them out. The rest of the book of Judges reveals the consequences of this spiritual failure, which are first mentioned in Judges chapter one. 

Notice how the writer chronicles this.

  • It was a failure on the part of all the tribes and their territories (19, 21, 27. 29-31, 33). The statement is repeatedly made that they did not drive them out. Not even one tribe could claim they did what God told them to do. 
  • It caused Israel to live with the Canaanites in the land (21, 29-30, 32-33).  “Living among” the natives would cause the ways of the Canaanites to live inside of them. They would ultimately become guilty of as heinous and deplorable deeds as the natives ever did (read Moses’ dire warning about this in Deuteronomy 8 or Joshua’s dire warning about this in Joshua 23-24, for example). 
  • They did not drive out the people completely (28). I have heard it said that “partial obedience” equals “full disobedience.” In the end, either we have done what the Lord commanded or we have not. For national and spiritual purity to exist, God knew they had to totally eliminate the unrighteous beliefs and practices of the godless natives. Israel failed in this task.
  • The Canaanites were more persistent than the Israelites (27,35). Manasseh was tasked with clearing out five villages and their inhabitants, and they failed in each task. Why? “The Canaanites persisted in dwelling in that land.” The “world” was more tenacious in their work than God’s people. 
  • They compromised (30,33,35). The divine instructions called for complete annihilation. But, when the Israelites faced resistance or grew weary in their task, they chose an alternative to the Lord’s command. Instead of killing them, they subjected them to forced labor. They were planting the seeds that would produce the deadly crop of every man doing what was right in his own eyes (17:6; 21:25). 
  • They were even overcome by the Canaanites (34). In the pathetic case of Dan, the Amorites drove the Danites back into the hill country and “did not allow them to come down to the plain.” Instead, the Amorites persisted in dwelling in their territory. Only with the “house of Joseph” coming to their aid did Dan get to live in their allotted area.

Judges 1-2 are a recap of highlights in the second half of the book of Joshua. The primary focus of the book of Joshua is on the people’s obedience and the resulting blessings of possessing the promised land. The primary focus of the book of Judges is on the people’s disobedience and the resulting trouble that followed. This was the message of Moses, in preparing them to possess Canaan. He told them, “For if you will be careful to do all this commandment that I command you to do, loving the Lord your God, walking in all his ways, and holding fast to him, then the Lord will drive out all these nations before you, and you will dispossess nations greater and mightier than you. Every place on which the sole of your foot treads shall be yours. Your territory shall be from the wilderness to the Lebanon and from the River, the river Euphrates, to the western sea. No one shall be able to stand against you. The Lord your God will lay the fear of you and the dread of you on all the land that you shall tread, as he promised you. See, I am setting before you today a blessing and a curse: the blessing, if you obey the commandments of the Lord your God, which I command you today, and the curse, if you do not obey the commandments of the Lord your God, but turn aside from the way that I am commanding you today, to go after other gods that you have not known” (Deut. 11:22-28). Ultimately, they chose the curse.

What is the take away for us under the law of Christ today? Our mission is to save the world, not destroy it (Mat. 28:19). We are to live in the world, but are not to be “of” the world (John 17:15). We are to be salt and light for them (Mat. 5:13-16), not to be conformed to them (Rom. 12:2). God wants us to enjoy every spiritual blessing in Christ (Eph. 1:3ff), but we labor under a potential curse (1 Co. 16:22; Gal. 1:6-9). We cannot live perfect lives, but we are expected to keep our hearts soft and submissive to the will of God. We must keep to our purpose and maintain our resolve to be transformed by the renewing of our minds (Rom. 12:2; Eph. 4:20-22). Let us strive to leave a legacy of obedience! 

Deuteronomy: The Second Giving Of the Law (XII)

Gerizim And Ebal (11:1-32)

Neal Pollard

Moses addresses a principle that will be repeated throughout several literature type of Scripture, including poetry (Ps. 62:12; Prov. 24:12), Old Testament prophesy (Isa. 62:11), gospels (Matt. 16:27), epistles (Rom. 2:6; 2 Co. 5:10), and New Testament prophesy (Rev. 2:23; 22:12). In short, the principle is that God rewards man according to his work. That does not nullify the grace, patience, or goodness of God, nor does it suggest that we can ever merit either His blessings or His salvation. Yet, through Moses, God is teaching the people of the vital importance of obedience and the dire consequence of disobedience.

Bratcher and Hatton write, “Chapter 11 serves as an introduction to the long section that deals mainly with the rules and regulations the people are to obey after settling in the land of Canaan” (UBS Handbook Series, 207). Their simple outline for this chapter is the greatness of God (1-7) and the blessings of the promised land (8-32). I also like the summary of Eugene Merrill, who says: “The blessing and curse here follow in accordance to Israel’s attitude toward (1) the Lord’s dealings with his people in the past (vv. 1–7), (2) his promise to them of a good land (vv. 8–17), and (3) their adherence to and instruction of the covenant requirements to their offspring yet to come (vv. 18–25)” (The New American Commentary, 206). Here is my breakdown of this chapter which introduces the rules and regulations which follow in the next 15 chapters. 

THE FAITHFULNESS OF GOD (1-7). God’s faithfulness is seen in His character and work.  His discipline was beneficial (2). His greatness, might, and outstretched arm was obvious in His works and signs dispatching the opposition of Egypt (3-4). His provision and punishment during the wilderness wandering (5-6) is summarized with the statement, “your own eyes have seen all the great work of the Lord which He did” (7). His faithful character was incentive for them to choose wisely and follow the instructions of the Lord (1).

THE FURNISHING OF GOD (8-17). His blessings were prolonged life (9), an abundantly producing land (10-12), and sustaining and favorable weather which produce good crops and sustenance (14-15). He warns that these provisions are conditioned upon their fidelity in their relationship with Him (16-17). Otherwise, God would furnish grief and famine.

THE FUTURE OF ISRAEL (18-25). God turns His focus on their hearts and their descendants (18-19). The future of the nation depended on their being spiritually literate, knowing and practicing God’s Word. He reiterates the emphasis of the Shema (6:4-9), the need for constant review of the Law and its teaching. This knowledge, put to proper use, would lead to their victory over their enemies (22-25). Through God, they would overcome every foe!

THE FREEDOM OF CHOICE (26-32). Moses says something in verse 26 that he will repeat throughout the book, the idea of blessing and cursing (23:5; ch. 27; ch. 28; 30:1, 19; etc.). These would be symbolized by two mountains, positioned against each other–Gerizim (blessing) and Ebal (cursing). It was up to them to choose, but they would live in the wake of either choice. Obedience meant blessing and disobedience meant curse, so he summarizes, “you shall be careful to do all the statutes and the judgments which I am setting before you today” (32). 

Deuteronomy: The Second Giving Of The Law (XI)

The Rewriting Of The Tablets And The Reverence For The Lord (10:1-22)

Neal Pollard

Moses continues to review the events we first read in the book of Exodus. In chapter nine, he intercedes for the people after the incident with the golden calf. Now he reviews what happens when he reascends Sinai to receive the tablets after he had broken the first ones in his anger over the people’s sin (Ex. 32:19; 34:1). 

He also indicates that it was at this time that he made the ark of the covenant to put the tablets in (Ex. 25:1ff). Exodus 37:1-9 says that Bezalel made the ark, and it seems to be the same ark as this (8). James Smith believes Moses here is referring to a temporary ark, not the ark of the covenant (The Pentateuch, 500). Eugene Merrill argues that since both are made of acacia wood and are repositories for the tablets suggests they are the same (The New American Commentary, Vol. 4, 198). I tend to believe the latter, thinking that Moses makes this for himself by utilizing Bezalel and concluding that Exodus 32-34 are not in chronological sequence (very common in many places in the Old Testament). At any rate, Moses is reviewing the bringing of the second pair of tablets from Horeb. 

Deuteronomy 10:1-11 deals with what the Lord does. He writes the decalogue on the stones (4), gave them to Moses (4), commands Moses to store them and take them down the mountain (5), and sets aside the Levites to carry the ark with the ten commandments (8-9). The Lord listened to Moses’ intercession for 40 more days and showed His merciful forbearance with the people (10). During this time, the Lord instructs Moses to lead the people to Canaan (11). 

Deuteronomy 10:12-22 deals with how Israel was to respond to God’s guidance and grace. Moses asks, “What does the Lord your God require from you…?” (12). That question will be repeated centuries later by the prophet Micah (6:8). At that time, the answer will be, “To do justice, to love kindness, and to walk humbly with your God.” Here, Moses says, 

  • Fear the Lord your God (12)
  • To walk in all His ways (12)
  • To love Him (12)
  • To serve the Lord with all your heart and with all your soul (12)
  • To keep the Lord’s commandments and statutes (13)

Beyond the requirements and expectations, Moses gives the motivation. First, there is God’s transcendent sovereignty (14). Second, there is God’s gracious choice of them (15). Third, there is the greatness of God’s character (17-18). In light of this, they were to imitate God’s character in their dealings with the oppressed (19) and they were to faithfully serve and worship Him (20-21). God had been so good to them and had grown them into a nation (22)! 

Israel had the law and they had the incentive. They are continuing to be primed for the task of entering their promised land. They needed to see God and themselves with proper perspective. While our circumstances are so different in many respects, isn’t this bottom line the same? God had His will written down and preserved for our guidance (2 Tim. 3:16-17). We serve the same God Israel served (Mal. 3:6; Jas. 1:17). We need to see Him and ourselves from a biblical point of view. We are His chosen possession (1 Pet. 2:9a). What does that mean, in practical terms? We must “proclaim the excellencies of Him who has called you out of darkness and into His marvelous light” (1 Pet. 2:9b). 

Deuteronomy: The Second Giving Of The Law (X)

Why Israel Was Inheriting The Land (9:1-29)

Neal Pollard

The challenge was formidable! The inhabitants still included giants and their fortifications were still high and impregnable (1-2). How would they do it? More to the point, why should they anticipate that it would happen? 

The power and promise of God (3-4a,5). He builds on something he has just said,  “But you shall remember the Lord your God, for it is He who is giving you power to make wealth, that He may confirm His covenant which He swore to your fathers, as it is this day” (8:18). God would be a consuming fire destroying, subduing and driving the natives out of the land (3-4). They could believe this because God had sworn it with an oath to their forefathers, Abraham, Isaac, and Jacob (5; Gen. 12:7). The ark of the Lord would go ahead of them as they invaded Canaan (Josh. 3:11). Consider the prayer the weeping prophet would pray, thinking back to this moment in history, when his people faced a self-induced crisis (read Jeremiah 32:17-22). 

The wickedness of the Canaanites (4-5). God makes a point of it to say that the conquest was not a matter of Israel’s meritorious goodness. He warned against such self-righteousness. He corrects the mindset, stating, “It is not for your righteousness or for the uprightness of your heart that you are going to possess their land, but it is because of the wickedness of these nations that the Lord your God is driving them out before you” (5). Genesis 15:16 had predicted this day would come. Now it was time. Even today, we are saved “not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Titus 3:5). This should humble us and combat any self-righteousness on our part. 

The righteousness of God (6). This is implied by Moses’ three-fold use of “righteousness” (4,5,6), when the people are told it was not because of their righteousness. The word means “the state of doing what is required according to a standard, the state or condition of fairly deciding what is right in a legal case, without prejudice, and the state of not having any sin or its associated guilt, according to a standard” (Swanson, DBL, np). This does not describe man at his best, much less the conduct of Israel from the moment they left Egypt. Instead, God’s faithful character was bringing this conquest about. They needed to never forget that. Through Christ, we are made the righteousness of God through Him (2 Cor. 5:21). We have no basis to establish our own righteousness (Rom. 10:1ff). Isaiah would describe our righteous deeds, at best, as “filthy garments” (64:6). 

The intercession of Moses (7-29). What a powerful illustration we have in the bulk of this chapter. Moses reviews how they provoked the Lord to wrath, from Mount Sinai through these 40 years in the wilderness (7-8). They were rebellious against God (7,24). They acted corruptly and turned aside (12). They were stubborn and fit for destruction (13-14). They sinned against God (16). They were wicked (27). They needed to clearly understand this to grasp why they were alive to hear this impassioned sermon. In addition to the character of God already mentioned, there was the righteous intercession of their godly, earthly leader. Moses pleaded with God on their behalf. What did he do?

  • He fell down before the Lord (18).
  • He fasted for 40 days and nights (18).
  • He prayed for Aaron and the people (19-20,26).
  • He destroyed what offended God (21). 
  • He appealed to God’s goodness and promises (27-29).

Consider how wonderful it is to know that godly people are praying for us. Many times throughout the years, I have bowed my head in meetings with elders where they prayed earnestly on behalf of their sheep who struggled physically, financially, emotionally, and spiritually. This is in addition to their private petitions. What about the godly women, older and younger, whose ministry includes intercessory prayer? How much have we been spared and what floodgates of blessings have been opened to us because of the righteous prayers of others on our behalf (Jas. 5:16)? Thank God for godly Christians who steadfastly pray for their brethren, for you and me (1 Th. 5:17). May we be people who do that for others, too! 

The Right Way To Complain

Brent Pollard

In the biblical account found in Joshua 17:14-18, the tribes of Ephraim and Manasseh approached Joshua with a genuine concern – the land allotted to them was insufficient for their needs. Unlike the previous generation, which perished in the wilderness due to chronic discontent, Ephraim and Manasseh exhibited a more constructive approach to addressing their grievances.

While they voiced complaints, they did not falsely accuse God of unfairness. Instead, they brought their valid concerns to Joshua, the divinely appointed leader guiding them toward their inheritance. This shift in attitude demonstrates a willingness to collaborate openly in seeking resolutions rather than dwelling on discontentment.

Their situation highlights a fundamental societal issue—the insatiable desire for more, whether physical resources or the perceived potential for tremendous success. Despite receiving their fair share, people often seek to expand their holdings, driven by never being fully satisfied. However, Ephraim and Manasseh’s complaints differed from typical expressions of discontent.

Referred to as “instrumental complaints,” their grievances served as a platform for constructive problem-solving rather than merely voicing dissatisfaction. They rationally assessed their circumstances and sought viable solutions to ensure their prosperity and security. Their complaint transcended a mere display of discontent, becoming a crucial step toward safeguarding their legacy.

Rather than rebuking them, Joshua redirected their focus from negatives to positives. He acknowledged their military strength due to their sizable population. He reminded the tribes they had permission to clear the forested areas in their inheritance for agriculture and city construction. Ultimately, the only impediment was not a lack of resources but a deficiency in their resolve to carry out God’s will.

This account provides valuable insights into the appropriate way to voice grievances constructively:

  1. Identify the problem by fully understanding the issue rather than reacting emotionally.
  2. Seek solutions by considering potential improvements or resolutions before complaining.
  3. As Joshua showed Ephraim and Manasseh, be prepared to participate in the solution—solving problems often requires personal effort.

By following this approach of identifying issues, seeking solutions, and contributing to resolutions, we can learn from Ephraim and Manasseh’s example and voice grievances constructively, avoiding the pitfalls of chronic complaining, unproductive venting, and dwelling on discontentment.

…

Deuteronomy: The Second Giving Of The Law (IX)

Don’t Forget (8:1-20)

Neal Pollard

There are multiple memory tools–the rule of three, memory palaces, chunking, mnemonics, acronyms, and I am sure there are others I’m forgetting. How many of us have upset and disappointed others, especially loved ones, because of failing to remember something that was important to them? Three times in this chapter, Moses mentions forgetting (11,14,19). Twice, he says to remember (2,18). Yet, the whole chapter centers around the importance of remembering and the danger of forgetting. His most serious warning was that they would forget God and think they did all of it by themselves (12-13,17). Self-reliance would make them forget the One responsible for all their blessings. So Moses warns:

Don’t forget God’s past provision (1-5,14-16). He points them all the way back to Egypt and the exodus from slavery (14), but he repeatedly reminds them of how God had taken care of them in the wilderness these past forty years. There was the manna (3), the durability of their clothes and shoes (4), the protection from scorpions and serpents (15), and the provision of water (15). Without God’s provision, they would neither be free nor alive that very day! 

Don’t forget God’s precepts (6, 11). Attached to His gifts, God blesses them with perfect direction. He calls it “commandments” (6), “His ways” (6), “His commandments and His ordinances and His statutes” (11). It contained His covenant (18). Studying each of these synonyms gives aspects of God’s authority and right to govern, and each are conditions for His blessings. Moses has just restated the Ten Commandments for them. His Law was to govern them and aid them in daily life. They would forget it to their own peril! 

Don’t forget God’s promises (7-10). God is not simply being a domineering autocrat, who threw His weight around just because He could. Earthly rulers might inevitably act that way, but not the perfect God. God longed to lavish His blessings on them. He wants them to remember these promises He is making: a good land, many waters, valleys and hills, a land producing all sorts of sustaining food, and precious metals. All of it would be abundantly given! If they would remember Him and His Word, they would be blessed beyond anything any of them had experienced. 

Don’t forget God’s power (18-20). All of this was possible because of His power (18). If they forgot Him, the power He would use to overthrow their enemies in the conquest would be turned on them. He ends by saying, “Like the nations that the Lord makes to perish before you, so you shall perish; because you would not listen to the voice of the Lord your God” (20). Are you reminded of God’s impartiality? Though Israel was His special, chosen people (7:5), God is eminently fair! Thankfully, through Christ, that impartiality opens the door wide to whosoever will (Acts 10:34-35)! 

Memory is a powerful thing! Even those who suffer dementia may retain long past memories. Yet, nothing is worse than choosing to forget or allowing something else to crowd from our minds the very things that must remain firmly in place. Israel stood at the threshold of incredible hope and promise. God wants them to remember the source and respond appropriately. God wants the same of you and me today. 

Praying Like Christ

Carl Pollard

Very clearly seen in His ministry, Jesus believed that prayer worked. He realized the effectiveness and power of prayer. Because of this, He had an intimate relationship with the Father. Before He came to this earth, He was close to the Father. He refused to let His flesh separate Him from God. He had a desire to spend time with the Father. 

Sometimes, our motivation to pray is put out because we doubt that our prayers will work or make a difference. I for one have gone through periods of time where I failed to pray as I should, solely because of doubt. 

This is straight from the mouth of Satan. What better way to weaken our faith than to place doubt in our minds in the Creator to which we pray through the Son? 

What happens is we get this view of prayer that its all about the prayer requests. Not that it’s wrong to ask God for help, or pray for the sick, but all too often we see prayer as a help wanted billboard. We miss the point of prayer if this is all we see it as! Prayer is about talking with our Father, building and maintaining our relationship with our Savior! 

How close would you be to your physical father if the only reason you called him and talked to him was to ask for favors? Prayer is all about connection. If we reduce prayer to nothing more than asking for things, we have failed to pray like Christ. 

Making requests is one of the many needed aspects of prayer. It is true that Jesus spoke confidently to God, and requested things. 

God is more than willing to answer His obedient children. James tells us that the prayer of a righteous man is effective. Jesus believed and acted on the confidence that God would answer or hear His prayers. We need to understand the heart and mind of Christ if we are to imitate His prayer life. 

Jesus Was Not Passive. Far too often we believe (or act) as though once we pray about something, we don’t have to do anything more. It’s almost as if we see devotion to God and helping others as being mutually exclusive. We will pray for someone who is hurting, sick, or hungry and then do nothing more. Jesus prayed often, for long periods of time, but He was never passive. He didn’t separate faith from action. Jesus would pray, then heal. He believed, then acted. He would preach, then live what He taught. Why do we think it would be any different? Could it be that we are the answer to our prayers more often than we realize? 

Maybe we are the ones to comfort those who are mourning. Maybe we are the ones who are supposed to feed the hungry. Maybe we are the ones who need to study with the lost. It’s important we pray for others, but we cannot be passive and expect our prayers to be answered. 

Jesus warned against being passive in Matthew 25:31-46. Jesus is teaching about the final judgment we will all face in the end. 

Notice how Jesus rejects those who aren’t concerned for the physical wellbeing of others. He will have nothing to do with Christian’s who fail to have an active prayer life (33-40). A prayer by itself won’t clothe someone. Prayer by itself won’t fill an empty stomach. A prayer with no action will never give someone a drink. Jesus accepts those who DO SOMETHING. Prayer should open our eyes to the needs of those around us. 

If we have a say in the matter, if we have the ability to change someone’s circumstances WE ARE THE ANSWER TO OUR PRAYERS. 

Jesus will reject a spirituality that is not concerned for the tangible needs of those around us. People matter to God. So much so that our eternity depends on how we care for anyone we may meet. Don’t get me wrong, God expects us to pray for others (Jesus’ example of prayer included praying for our enemies, and those we love), but He also expects us to be His hands and feet. 

James 2:14-17, “What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead.”

Unfortunately, we often use prayer as a substitute for action. In fact, it sounds so spiritual to say that we will pray about it; but highly hypocritical to have the tools and resources to do something about it but not act. Wives, how would you feel if you went to your husbands and asked them to put together that piece of furniture you bought from the store and they answered by saying “I’ll be praying about it.” Maybe you need the oil changed on your car and they say, “I’ll definitely be praying that gets taken care of.” How frustrating would that be? 

At some point our prayers should open our eyes to the works we should be doing! Like Jesus, we should pray as though it all depended on God, but act responsibly and obediently as though it all depended on us.

Deuteronomy: The Second Giving Of The Law (VIII)

Warnings And Promises (7:1-26)

Neal Pollard

The previous chapter contains two truths expressed by Jesus when confronted by the devil–“don’t test God” (6:16; Matt. 4:7) and “worship only God” (6:13; Matt. 4:10). These are typical of the warnings and admonitions filling this fifth book of the Bible. In the 26 verses of this chapter, you encounter the phrase “you shall” sixteen (16) times! Most of these contain warnings about actions that would do them spiritual harm. You also see the word “will” used as a promise some 21 times, all but one of these stated as a hoped-for blessing God pledges to fulfill as they obey Him.

James Smith summarizes this chapter as being what Israel would need to remember in Canaan: (1) who the enemy was (1-5), (2) what her identity was (6-8), (3) who her God was (9-11), (4) what the key to blessing was (12-16), (5) the power of God (17-21), (6) what the plan of God was (22-24), and (7) what the command of God was concerning pagan images (25-26)(498). All of these forewarnings would have relevance and application during the conquest and the days that followed it.  Let us adapt his points of identification in analyzing chapter seven. 

They must destroy the indigenous inhabitants to possess the land (1-5).  It is widely thought that listing seven nations was the inspired Moses’ way of speaking of totality or completeness. We will encounter additional peoples in the book of Joshua. According to Numbers 26, Israel’s army numbered 601,730 at the end of the wandering period. Whatever the population of Canaan was, it was larger than this (1). God warns them not to try and peacefully coexist with them. As those who did not fear God, the natives would draw them away from Him and this would be their undoing! God promised to defeat these people for Israel, and God did not want them being pulled down into sin by any type of associations.

They must embrace why they were special (6-8). True, they were God’s chosen. But it was not because of anything within themselves that made them better than the Canaanites. God says that their specialness was due to God’s initiating His choice to love, deliver, and protect them because of His character and His overarching plan. They did not deserve His love or their special status. How powerfully this illustrates the truth today for Christians in the midst of this world. We are indeed special (1 Pet. 2:5,9), not because of ourselves but because of His grace. 

They must grasp the greatness of their God (9-11). Moses lists several pertinent attributes of God that would aid the Israelites in their pending battles. God is unique, faithful, trustworthy, merciful, just, and sovereign. All of this would work in their favor if they obeyed Him, as Moses is about to explain. 

They must claim the blessings and promises God would give (12-16). As they listened to, kept, and did these things He commanded that were right, they would experience the fountain of blessings from God’s hand–love, blessings, proliferation, material blessings, health, and deliverance. Though these promises would often make them arrogant, that was an unfortunate misinterpretation of God’s goodness. He blessed them so that, in gratitude, they would serve Him. God’s blessings are not meant to be merely consumed in self-service, but used in the service of God and others (see the Macedonians in 2 Cor. 8). 

They must fear God and not the world (17-21). Moses urges them not to be like their faithless parents, too fearful to conquer these enemies. They were to measure their greatness against the greatness of God. Seeing this way, they would perceive that it was no content. Only God is great and awesome (21)! 

They must trust God’s perfect plan (22-24). He had been involved in the gradual clearing of these natives, and by so doing He was preserving the land and making the inhabiting of it more favorable for Israel. Yet, He would also so thoroughly defeat them that they and all others would know that there’s no God like Jehovah! Because of Him, “no man will be able to stand before you until you have destroyed them” (24)!

They must keep themselves pure (25-26). God looks back to the original giving of the ten commandments and focuses on the danger of coveting the idols of the people. However it attracted them, they must be clearheaded about it. These things were snares and abominations to be detested and abhorred. 

At the heart of this was God’s divine directions for how to interact with the world. Jesus would transform our mission among the lost, that we conquer them with the cross and subdue them with the security of salvation. Yet, now as then, we are to be transformed and not conformed to the world (Rom. 12:1-2). We must overcome them with God’s love, not be overcome by the influence of worldliness (Js. 4:4; 1 Jn. 2:15-17). Why? Among many reasons is the greatness of God and the gift of God’s love. Nothing can compare to that. 

Happiness Is Fleeting

Gary Pollard

I listen to weird music, that’s a necessary admission before sharing the content of this article. One of the artists in my rotation is Akira the Don, who takes the speeches of prominent thinkers and puts them to music. My favorite in this rotation is a condensed speech by Jordan Peterson called “Happiness is Fleeting.” Normally I wouldn’t share something so secular (and will not make a habit of doing so in this medium), but these words have obvious parallels to scriptural principles, namely resilience in suffering and modeling Christ to the world. It’s so well-worded that — at least in my view — it warrants sharing. 

“That place where the meaning and the fact are conjoined, that’s the proper place to lecture from. What you want to do as an academic is tell your students about something that you’ve encountered that you’ve fallen in love with, and to communicate the love that you have for that. Not to say, ‘Well, you should read this book.’ But to say, ‘Here’s this book, and here’s what it can open up for you, and this is how it does it. This is what you will gain from it.’ 

“There’s something in it that’s of unbelievable utility, and you have to believe that in order to communicate it, to communicate that commitment you have to beauty and to truth and to literature. It isn’t enough to say what they are and to transmit them. It’s to manifest yourself as a living part of that tradition, and to show yourself thereby as a model for living out what that tradition represents, and to show that that’s so much better than a short-term-pleasure-seeking-nihilism. They’re not even in the same conceptual universe. 

“And people are far more open to that, they know already. People know, especially when they’re hurt, they know that happiness is fleeting and that suffering requires a sustaining meaning. … And so to say, well here’s a balm for the suffering, and it’s profound and deep, and here’s what it’s meant to me, and here’s how you can incorporate it into your life — people are absolutely starving for that, or dying of thirst for that.”

Deuteronomy: The Second Giving Of The Law (VII)

The Blessings Of Obedience (6:1-25)

Neal Pollard

After reviewing the ten commandments with the people, Moses proceeds to tell them why obeying them was so important to their lives and future. He does so with prepositions and conjunctions (translated eight times in the chapter as “that”). He does so with motivations for themselves and their descendants. Altogether, his words are meant to encourage the people to keep the Law for their own good and prosperity. Consider the blessings Moses attaches to obedience.

The Fear Of The Lord (1-2,12-16,24). Moses returns to this theme three times during this chapter. The fear of the Lord would spur on their obedience (2), keep Him as the sole object of their worship (12), and ensure their good and survival (24). This takes in reverence, but also an appreciation for the dread and terror that comes in failing to obey. Yet, Scripture lists so many blessings that follow the fear of the Lord–knowledge (Prov. 1:7), wisdom (Prov. 9:10), life (Prov. 10:27), strong confidence (Prov. 14:26), spiritual treasure (Isa. 33:6), spiritual growth (Acts 9:31), and persuasion (2 Cor. 5:11). 

Wellness (3). For Israel, this wellness is primarily physical. But God lavished those physical blessings on them so that they would understand their source and serve and glorify Him. Contextually, being well is equated with inhabiting the land flowing with milk and honey. Think about how under Christ, that is magnified and improved. He gives us gifts to use for His cause, promising us a dwelling place far greater (John 14:1-5; 1 Th. 4:13-18). 

An Intimate Relationship With God (4-9). On one of our trips to Israel, Kathy and I bought “Shema rings” which we wear every day. We have had a mezuzah, purchased over there, fixed to the door casing of our house, too. It also contains verses from the Shema. But more important than wearing or seeing Deuteronomy 6:4-9 is securing it in our hearts. God through Moses urges the people to wholeheartedly love Him, keep His word within them, and constantly share Him and His word with their children. By this, they would bond themselves to Him. Notice how it begins with love and the heart. When these are engaged, obedience becomes far easier. 

Unmerited Favor (10-11). Building on the last blessing, their obedience would lead them to blessings they did not earn or deserve. Moses enumerates them–land, cities, houses, contents, cisterns, vineyards, and food. While He has certainly blessed us in like manner (Acts 14:17), He has given us infinitely more through Christ. Grace, God’s unmerited favor, opens the door to all spiritual blessings (Eph. 1:1-8).

Divine Assistance (17-23). Notice that this blessing begins with phrases like “you shall” (18, 21) and “you should” (17). They had a part to play, that part being obedience. Yet, doing good and right in God’s sight (18) would lead Him to drive out their enemies and deliver them (19,22). As we trust and obey, God will help us with everything we attempt that honors Him and is in harmony with His will. 

Righteousness (25). In summation, Moses says, “It will be righteousness for us if we are careful to observe all this commandment before the Lord our God, just as He commanded us.” Harold Stigers writes, “The covenant requires obedience to God by the nation and is the way of his people (Ps 1:1–6; Deut 6:25), a way of righteousness. God is righteous, under the covenant, when he delivers his people from trouble” (TWOT, 754). God opens the way of life and preservation when we carefully observe what He commands. Jesus will echo this idea in the Sermon on the Mount as He emphasizes true righteousness (Matt. 5:20; 7:13-14). 

The covenant contained in this Law was for the good of Israel. It is summarized in the very first three verses of Psalms: ” How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers! But his delight is in the law of the Lord, And in His law he meditates day and night. He will be like a tree firmly planted by streams of water, Which yields its fruit in its season And its leaf does not wither; And in whatever he does, he prospers” (1:1-3). God blesses the obedient, then and now! 

Wisdom Taught By A Fool

Dale Pollard

In the ancient past, being called a fool held a lot of negative weight and it wasn’t something that was taken lightly. Today we may jokingly use the term, but not back then. It was both an insult and the description of someone you certainly didn’t want to identify with. So what would qualify someone as a real fool? Biblically, this is the one who lacks spiritual wisdom and tends to have an embarrassing lack of common sense. 

There’s a healthy emphasis placed on the fool throughout the Psalms and Proverbs and as you’d expect his time in the spotlight is far from flattering. He’s often used as a sharp contrast to a wise and intelligent person. Some of these passages concerning the fool may sting in a personal kind of way as they reflect our own occasional actions or inclinations. 

Perhaps the most impactful bit of wisdom taught to us by the fool is that our words don’t always reflect our beliefs, but our repetitive actions do. Psalm 14 begins by stating, “the fool has said in his heart ‘there is no God.’” Not all fools are atheists, but all atheists are fools even though the bulk of society doesn’t seem to agree. Today, atheistic minds that fill the roles of teachers, scientists, and authors are held in high regard. To some they are declared the brains of society or dubbed the pioneers of the future. 

Evolutionary doctrine may dominate classrooms and laboratories, but God calls them foolish. He doesn’t see them as “progressive” or “admirable” and that’s because they’ve missed something (or Someone) obviously crucial. To deny the existence of a God you’re surrounded by, alive because of, and will ultimately be judged by— is to lack sense.