Author: preacherpollard

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

Genesis: These Are The Generations (XLIX)

Famine Fatigue And Future Funeral (47:1-31)

Neal Pollard

To be forewarned of a seven-year famine is one thing, but to have to live through its harsh realities must be quite another. This famine is described as “severe” (4,20) and “very severe” (13), causing its sufferers to “languish” (13). It gets progressively worse, forcing the people to give the government all their money (14-15), then all their livestock (16-17), and finally themselves, their land, and a fifth of their anticipated produce (18-25) to survive these unrelenting conditions. Having their priorities shuffled, the citizens of Egypt were very happy simply to have food enough to survive. They tell Joseph, “You have saved our lives! Let us find favor in the sight of my lord, and we will be Pharaoh’s slaves” (25).

There is a contrast in Genesis 47 that will reappear when God sends ten plagues upon the descendants of these people in Moses’ day. Israel will thrive and prosper while the Egyptians are afflicted. After meeting with the Pharaoh, Jacob and his children are given the prime grazing area in the land of Goshen (1-10). The area is described as “the best of the land, in the land of Rameses, as Pharaoh had ordered” (11). Joseph ensured that his family was provided with food (12). While the Egyptians grew more impoverished and dependent, the status for Joseph’s family was different. We read, “Now Israel lived in the land of Egypt, in Goshen, and they acquired property in it and were fruitful and became very numerous” (27). Perhaps seeds of resentment and distrust were first sown here; at some point, they would boil over and bring bondage to Israel’s descendants.

The chapter ends with Jacob getting his affairs in order. He has reached the age of 147, 17 years after he had moved to Egypt (9). The narrative from verse 27 through 31 obviously covers the time after the famine. Jacob calls Joseph to him and makes his son swear to him that he would not be buried in Egypt (29-30). He wants to be interred in the cave of Machpelah with his grandparents and parents (23:17-20; 25:9-10; 35:29; 49:29-32; 50:13; Acts 7:16). That this latter request was driven by faith is established by the writer of Hebrews (11:21b). 

What relevance and significance can we draw from the narrative in chapter 47? First, it is comforting to know that the Lord makes a distinction between His people and others. As Moses will tell a later pharaoh, God would treat His people with favor “that you may understand how the LORD makes a distinction between Egypt and Israel” (Ex. 11:7). David writes, “But know that the Lord has set apart the godly man for Himself; The Lord hears when I call to Him” (Ps. 4:3; cf. Ps. 31:23). Under Christ, we are “a people for God’s own possession” (1 Pet. 2:9). It is powerful encouragement to know that we are redeemed and purified by God to Himself (Ti. 2:14)!

Further, we are reminded that God still provides in times of difficulty. Even for the Egyptians, though they lost so much materially, they had the necessities provided. During the most inhospitable conditions, the rule is as stated in Acts 14:17 that God does good and gives us “rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.” Times may get hard, but He’ll provide food and covering (1 Tim. 6:7). He knows we have need of it (Mat. 6:32). So, Jesus counsels us, “Do not be worried…” (Mat. 6:25).

Finally, Jacob exemplifies a longing all of us should have. He was stuck in Egypt, but he longed to return to Canaan. He makes Joseph swear that he will carry his body back to the family cemetery upon his death (30). In his case, Jacob embraced the promise God had given to his grandfather, his father, and himself. Canaan was the promised land. He wanted his remains there! While this is no precedence for our physical burial practices, it reflects a mindset we should have. We often sing it. “This world is not my home, I’m just a passing through!” We may have to sojourn in this world for a time, but this is not home (2 Tim. 4:18; Heb. 11:16)! 

What Standard Are We Following?

Gary Pollard

My truck overheated today. A couple of hours and $100 later, it was back on the road. Whoever worked on it last had put the thermostat in backwards, and had failed to bleed the system after a coolant flush. 

Dad pointed out at lunch that we use objective standards for everything. How I feel about the orientation of a thermostat — or whether I believe its orientations makes a difference — is irrelevant. The engine will overheat if it’s not correctly installed, because that’s how it works. 

We have standards in almost every field we rely on. We don’t want bankers changing their standards on us while handling our assets. We don’t want automotive or aircraft manufacturers going solely by what feels right to them. We don’t want surgeons to just wing it while we’re under the knife. 

Standards keep chaos at bay, and allow for reliable, consistent, effective results. On what basis would we throw standards away in the field of morality? If everything else in life requires some kind of standard to make it functional (ie. not chaotic), why wouldn’t the same apply to ethics and morality? 

There is mostly order, not mostly chaos. Good standards bring order, no standards have only ever produced chaos. When postmodern or any other progressive ideals attack your faith, find out what their standards are. There most likely are none, or they are arbitrary and reliably chaotic.  

How we feel about most things could not matter less. Our feelings do not magically bend reality! Always ask, “By what standard do we believe this to be true/false?” If that standard is subjective, it’s probably safe to throw it away. 

Genesis: These Are The Generations (XLVIII)

All Together Again (46:1-34)

Neal Pollard

The caravan noted in this chapter will make up 70 in Jacob’s household who will eventually blossom into the nation of Israel (remembering that this is the name God gave Jacob). Moses will revisit this in setting up the bondage period in Exodus 1:5, then review it at the end of his life in Deuteronomy 10:22, while Stephen in Acts 7:14 follows the Greek Old Testament (and Dead Sea scrolls) for the number 75. There are any number of ways to account for the slight disparity in numbers–like asking who was counted or omitted among the sons’ families or Joseph’s sons’ families or how many daughters besides Dinah Jacob had (37:35). The point of this chapter is to emphasize, one last time, the genealogical importance of a family central to the explanation of how the nation of Israel was formed and how the Messianic line was being formed, too. What else might we observe?  

Worship was the first order of business (1-4). The evolution of Jacob’s faith was such that he was compelled to offer sacrifice when he came to the significant place of Beersheba, where his father had built an altar (26:24-25). God reveals Himself to Jacob there and reassures him that this move to Egypt was in accordance with His will. He pledges His presence to Jacob and tells him of the peaceful future that awaited him. Though some of the variables in this situation differ from what we will encounter today, may it be suggested that worship still is powerful and transforming today. God, through His Word, is still revealing Himself to us today and reassures us with His promises and helps us see that our future will be punctuated by eternal peace. 

God’s foreknowledge was demonstrated and His promises fulfilled (5-27). In Genesis 15:13-14, God told Abraham that this was going to happen. Now, about 200 years later, it is occurring. Don’t miss that God tells Jacob’s grandfather, “Know for certain…” (15:13). Repeatedly, the Bible highlights that God keeps His promises (Josh. 21:43-45; 1 Ki. 8:56; 2 Cor. 1:20). 

Truly, God’s promise to Abraham was now being fulfilled (8-27).It is interesting to read what undoubtedly is Egyptian confirmation of the Genesis account of Jacob’s family’s travel from Canaan to Egypt. Wilkinson writes, “A scene depicted on the tomb of Chnumhotep, the near relative and successor of Osirtasen I., at Beni-hassan, represents a company of immigrants, apparently Shemitic in their origin, entering Egypt with their goods, as well as women and children, borne upon asses. Without affirming that this was the Egyptian version of the descent of Israel into Egypt, it may serve as a striking illustration of that event” (‘Ancient Egyptians,’ vol. i. p. 480, ed. 1878; et al). Just one generation after it was only Abraham, Sarah, and Isaac, 70-plus people, enumerated in this paragraph, are filing into Goshen. 

Once again, we are indebted to James Smith for his masterful charts. He gives a summary of the household of Jacob which settles in Egypt in the land of Goshen.

Screenshot

God provided a land of plenty for them to flourish in (28-34). While Canaan is called the land flowing with milk and honey and the destined possession of Jacob’s descendants, what a mark of God’s goodness to provide a place for them to burgeon into a people so numerous that Moses writes, “But the sons of Israel were fruitful and increased greatly, and multiplied, and became exceedingly mighty, so that the land was filled with them” (Ex. 1:7; cf. Ex. 1:12, 20). Goshen was that sector of Egypt where Joseph’s family is given to tend their vast herds of livestock. While we do not know exactly where Goshen is today, we do have clues. Jamie Banister says, “Clues to Goshen’s location are based on the description of the region, seemingly close to the Nile River, and the mention of Pithom and Rameses (Exod 1:11) as supply cities built by the forced labor of the Israelites who were living in Goshen. The general consensus is that Goshen was somewhere along the eastern part of the Nile Delta, probably in or near the Wadi Tumilat, a fertile valley connecting the Nile Delta east to Lake Timsah” (Barry, ed., Lexham Bib. Dict., np.). 

Does it not make us think of God’s goodness, giving every good and perfect gift (Js. 1:17)? Even in time of famine, His children have all they need to fulfill God’s purpose. That does not mean that following God always brings about material prosperity; we know from the whole of Scripture that it may bring tribulation (John 16:33). Yet, we do know God is at work to fulfill His purpose through those of us who serve and follow Him (Rom. 8:28). 

There is a foreshadowing of trouble to come is implied (34). There is a footnote at the end of the chapter, foreboding future events. Shepherds are loathsome to the Egyptians. That was the occupation of this family, and it would be of their descendants. At this time, the Pharaoh’s feelings of indebtedness to Joseph are recent, profound, and strong. But, later, it would not be the case (Ex. 1:8). While there would be additional reasons why later Egyptians would despise Israel (Ex. 1:10), this was an early one. 

The Flying Priest

Dale Pollard

Adeulir Antonio de Carli was a priest who became famous after strapping hundreds of helium filled party balloons together in an attempt to break a world record. The stunt was part of a fund-raising plan but it would end, predictably, in disaster. 

Before his flight the priest was being interviewed by a News outlet and on camera he’s informed about approaching bad weather. After hearing this he states, 

“There will only be good weather during my flight…” 

Moments later, the 41-year-old priest strapped himself to a seat attached to green, red, white and yellow balloons that hoisted him high up into the air.

He was reported missing some eight hours later after his final contact with port officials in which he had asked for assistance in using a GPS device that was tracking his coordinates. His final recorded words were, 

“I need to get in touch with the ground crew so that they can teach me how to use this GPS tracking device. It is the only way I will be able to transmit my latitude and longitude coordinates in order for them to know where I am.” 

The deceased Priest, Adeulir Antonio de Carli, was spotted in the ocean by a tugboat near the city of Macae, three months after he disappeared.

You’ve likely heard that the individual letters in the word Bible can be used as an acronym— “Basic Instructions Before Leaving Earth.” While perhaps this has become cliche, much like WWJD (What Would Jesus Do), there’s still much truth to be found in it. 

Paul tells Timothy that God’s Word is something which must be used properly. The Bible won’t be able to tell us where we are spiritually, or even how to get to our desired eternal location unless we know how to use it effectively. Why would anybody “take off” without knowing how to utilize such an important tool? If we don’t know how to apply the inspired Word in our lives then we’re hopelessly trying— like a high-flying priest. 

“All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.”

2 Timothy 3.16-17 

Genesis: These Are The Generations (XLVII)

Reconciled (45:1-28)

Neal Pollard

Now, it was time. In fact, it appears that Joseph could no longer hold it back. All the emotion, all the years came flowing out in this moment of time. The days of contention with her brothers, the day in the pit, the years in the dungeon, as difficult as they were to endure, must now have seemed like a distant memory. In the entire narrative, this is probably my favorite chapter. Don’t you hate to see loved ones and dear friends at great odds with each other? Or those who have hurt loved ones and friends who refuse to make it right? So much water has gone under the bridge leading us to these touching moments.

Disclosure (1-3).

Joseph’s emotions are uncontrollable and he cries (1). He dismisses everyone but his brothers. His weeping could be heard all the way to Pharaoh’s house (2). Then, he said it! “I am Joseph! Is my father still alive?” (3). How many times since he had first seen them had he wanted to tell them, restrained only by his wisdom and perhaps the providence of God? 

Dismay (3-5).

While it may not have been divinely intended, I wonder if there’s a touch of humor in the brothers’ response? Joseph reveals his identity, “But his brothers could not answer him, for they were dismayed at his presence” (3). They are speechless! They believed him long ago dead, having rotted in some prison, abused by some taskmaster, or killed in the toil of a slave. But here he is before them. Of course, it was a sobering moment for them. The brother they betrayed had the power and backing of the powerful Egyptian nation behind him. Joseph beckons them to come near him, and he seeks to console them.

Discernment (5-8).

The brothers had been selfish, calculating, and without self-control. They had been wicked and sinful. What was Joseph’s perspective? He saw God in all this. Four times in his answer, Joseph credits God: “God sent me before you to preserve life” (5), “God sent me before you to preserve a remnant” (7), and “it was not you who sent me here, but God” (8; see his instructions in verse 9, too). Oh, for a heart, a mind, and a maturity to see life through Joseph-shaped glasses! To see my challenges, setbacks, adversities, and trials as the tools God uses to accomplish His purpose (Js. 1:2-4)! How that transforms tears into triumphs!

Directions (9-25).

Joseph urges the brothers to go back home without “delay” (9). He tells them where they will live, in the rich pasturelands of Goshen. He directs them to tell his father the power and position he had in Egypt. After all the weeping, embracing, and catching up with them, Pharaoh learns the news and rolls out the red carpet for Joseph’s family. He offers the best of the land (20), then Joseph lavishes them with many gifts. He heaps Benjamin with an extraordinary measure of goods and garments and his dad with extravagant gifts (23). Interestingly, he admonishes them not to quarrel on the way (24). The brothers comply!

Delight (26-28). 

Jacob is given the news and reacts like the brothers. He was stunned and in disbelief (26). But when he was shown evidence of the truth of their news, we read, “the spirit of their father Jacob revived” (27)! Something he thought was impossible was now the prospect before him. He would see Joseph again!

For all the dysfunction and missteps of this household, the beauty of unity rises like cream to the top! How it reminds me of God’s family today. While it is better to never have strife (1 Cor. 1:10-13), it is beautiful to see the humility, the spirit of forgiveness, the penitence, and the fruits of repentance that brings us back together again! When self is surrendered for the good of a brother or sister (Phil. 2:3-4), God is glorified and His work progresses. It is worth repeating: “Behold, how good and how pleasant it is for brothers to dwell together in unity!” (Psa. 133:1).

Would you like five, tangible reasons why baptisms are so special?

52 Reasons to Love the Church

“This Book Is Valuable”

Neal Pollard

Not long ago, visiting two of our wonderful members, Dorothy and Buster French, we talked about everything from politics to family to farming and their memories growing up. Somehow, talk shifted to their memories from youth growing up during World War II. Times were difficult and Americans had to make sacrifices, doing without. This sweet couple had tangible proof of that sacrifice in a ration card they had kept from Buster’s father. 

Families and households had to limit their purchase of common goods, like gasoline, butter, sugar, and canned milk (https://www.nps.gov/articles/rationing-in-wwii.htm). This allowed the government to divert needed supplies and manufacturing to goods and supplies needed to prosecute the war overseas. What I found most interesting of all was the explanation on the back of the ration book. It included the following statements:

  • “This book is valuable. Do not lose it.”
  • “Detailed instructions concerning the use of this book…will be issued from time to time.”
  • “Do not throw this book away…”
  • “You may be required to present this book…”

The last paragraph was an admonition for the bearer to do his or her part. A failure to follow the rules, they said, “helps the enemy.” The book carried the weight and authority of the Government Printing Office and was dated 1942.

It’s so hard for us, even in the volatile economics conditions of the past few years–including a disruption in the supply chain–to fathom what ordinary families endured for a half a decade or more. But the exhortations on the back of that book can be timelessly applied to the most important book of all.

Whether or not we have a favorite, well-worn copy of it, but the Bible is most valuable and its message and content cannot be lost as a lamp to our feet and light to our way (Ps. 119:105). God designed for us to have detailed instruction, “from time to time,” given concerning its use. He calls it preaching (Acts 2:42; 20:7; 1 Cor. 1:21). Figuratively speaking, morally, ethically, and doctrinally, we must never throw this book away (Ps. 50:17). Peter reminds us that we may be required to present this book to anyone who asks (1 Pet. 3:15)!

I could not help but think, God’s written word must be the most valuable resource in our lives. It supplies everlasting food and gives us access to more than consumable goods. It is to treasured above our “necessary food” (Job 23:12). 

So many in the Buster and Dorothy’s generation (and their parents’) have contributed much good and the prosperity so many of us enjoy today. Things like their honest participation on the Homefront through means like rationing are example of why. We can bless our world today by being Christians who treasure the Book of books and put it to use in our lives! 

Genesis: These Are The Generations (XLVI)

Passing The Test (44:1-34)

Neal Pollard

Is Joseph simply a bitter, power-hungry, and vengeful man, sadistically piling cruelty upon cruelty in payback for his brother’s wickedness so many years before? Even some commentators think so.  However, let us thoughtfully reflect on what has unfolded. 

Subjected to the unrelenting favoritism of their father, Jacob, for Joseph, coupled with the knowledge of his dreams, they treacherously sell him into slavery and deceive their father. Years later, through the famine, he is able to see them all once again (reminding ourselves the brothers do not recognize Joseph). They have changed. The test in chapter 44 proves they are not the same men who sold him into slavery.

Joseph sets and springs the trap (1-13). Not only does he put their money in the sack with their grain, but he puts his silver cup in the mouth of his youngest. After they leave, he pursues them with his house steward and his men. The steward is told to accuse the men of treachery, and the brothers are confident in their innocence. They even pledge death to the guilty, further pledging to be slaves if the cup is found among them. Yet, when the cup in found in Benjamin’s sack, they tear their clothes and return to the city with the Egyptians.

Joseph reprimands them (14-15). First, they bow before him again (14). Joseph asks them what they have done, adding, “Do you not know that such a man as I can indeed practice divination?” How will they respond?

Judah confesses their sin, then presents an eloquent case (16-34). At the outset, Judah sees this turn of events as divine punishment (16). They are ready to be as they made Joseph to be–slaves (16)! Joseph gives them the opportunity to abandon Benjamin. They could do so with full justification, since the cup was found in his sack. But, they will not. Why? Their father. Judah mentions him 15 times in giving their defense. They know he will be devastated. In addition, their youngest brother. Judah begs to take his place (33). They are no longer the brothers who wantonly sold their brother. Even given a legitimate opportunity, they will not leave Benjamin defenseless. 

This is all Joseph needed to know, as we will see when we keep reading into chapter 45. But, let us make some closing observations. First, it is wonderful that people can and do change. These men had some sinful baggage in their background. Yet, in the crucible of trials, they had been refined. They demonstrated their change with godly sorrow (13; 2 Cor. 7:10), confession (16), and an attempt to demonstrate fruits of repentance (16ff). Furthermore, we appreciate the preciousness of brotherly love. In this account, we appreciate it in its absence, but we also do when it is once again shown. The Hebrews writer urges it, saying, “let [it] continue…” (13:1). The Psalmist praises it (133:1). The church is strengthened by its presence and decimated in its absence. 

Genesis: These Are The Generations (XLV)

Return To Egypt (43:1-34)

Neal Pollard

Sometimes, necessity and hardship trump more sentimental concerns. That is what happens surrounding the events of Genesis 43. The reader already knows this famine will persist for seven years, so Jacob was only delaying the inevitable by not sending his sons back to Egypt with Benjamin in tow. The family needs grain to survive. Thus, we arrive at the circumstances of this chapter. 

The necessity of their returning (1-2). “The famine was severe in the land” (1). Jacob tells his ten sons to return to buy a little food because they had finished the grain (2). Things appear urgent!

The conditions of their returning (3-10). The sons remind their father of “the man’s” (i.e., Joseph’s) stipulation. Do not come back without the youngest, Benjamin. Jacob is irritated with the sons for disclosing the boy’s existence, but the sons’ reasonable defense is that they could not have known what he would propose (6-7). Judah sets the condition that he would bear blame forever if they failed to bring back Benjamin (8-9). 

The consent for their returning (11-15). Jacob begrudgingly agrees, but wishes to placate this official with copious gifts, produce detailed in verse 11. Additionally, they were to take back double the money plus the money that was in their sacks as a sign of their integrity (12). Notice how in the passage of time Jacob has grown more dependent and trusting in God. He expresses faith in God’s might, compassion, and providence, while resigning himself to God’s sovereign will (14). 

The effect of their returning (16-34). First, Joseph is satisfied to see the safety and good condition of his only full-blooded brother (16). Second, Joseph summons them to his house (16-17). Third, the sons are afraid. They fear that they will be made slaves, ironic because they had sold Joseph into slavery and because their descendants would be slaves in this very land. Fourth, they are reassured by the house steward that their God was responsible for their money returning with them, as he had all their money. Fifth, Simeon is returned to them. Sixth, they and their animals enjoy the fruits of hospitality and prepare to eat. Seventh, Joseph inquires about their father and asks about Jacob’s youngest son. Notice how the brothers, not once but twice, bow down to him (26,28). Eighth, Joseph excuses himself overcome by emotion, regains his composure and returns to their company. Finally, each is served according to local custom (serving Joseph first, then the brothers, and then themselves “because the Egyptians could not eat bread with the Hebrews, for that is loathsome to the Egyptians,” 32). Each is also seated in exact birth order, causing wholesale astonishment. Joseph took portions to them from his own table, giving Benjamin five times more than they received (34). The meal is full of feasting and merriment. 

Joseph is not quite ready to end the charade. He has one more test for them, which we will see in chapter 44. It is quite clear that not only had Jacob’s faith matured, but their character had also been refined in the intervening years. Reflect upon how God uses trouble (the famine) to accomplish His purposes (bringing the family back together, encouraging the sons of Jacob to repent, and readying Abraham’s descendants for becoming a nation). 

God’s Endless Love

Dawson Eubank

Since the world this week celebrated Valentine’s Day, I saw it fitting for us to talk about God‘s love. In the bustling noise of life with all its hardships, trials and tribulations, there is an unwavering truth–God’s endless love,. Let’s jump through Romans and unravel the depths of this divine love that sustains and transforms our lives.

Romans 5:8 – Sacrificial Love: 

“But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” Reflect on the sacrificial love of Christ, willingly laying down His life for us, even in our brokenness. It’s a love beyond comprehension, a love that saw our flaws yet chose to redeem us.

Romans 5:5 – Overflowing Love: 

“And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us.” Let’s dwell on the overflowing nature of God’s love, filling every corner of our hearts through the presence of the Holy Spirit. It’s a love that brings hope, assurance, and a sense of belonging.

Romans 8:38-39 – Unbreakable Love: 

“For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” Meditate on the unbreakable bond of love between us and our Creator. Nothing in this world, no circumstance or force, can sever this divine connection. It’s a love that endures through eternity.

As we ponder Romans, may we experience the richness of God’s love. Let’s embrace the truth that we are cherished, forgiven, and empowered by His love. Let this love be our anchor in the storms of life, our light in the darkest nights, and our joy in every season. For in God’s love, we find our ultimate fulfillment and purpose.

Genesis: These Are The Generations (XLIV)

The Famine (41:50-42:38)

Neal Pollard

Chapter 41 ends with Joseph ensconced in his position of high authority. He has Asenath for his wife, and the two have twins. Joseph names them Manasseh and Ephraim, both symbolizing divine triumph over his betrayal and affliction. The year after their births, the famine he foresaw occurs. Egypt felt the severe pinch of this, but so also did the rest of the known world. Moses tells us that the famine spread over all the earth, and it was severe in all the earth (56-57). We read that the land was famished and the people cried out to Pharaoh for food, and he in turn directed them to Joseph (55). 

Word that Egypt had storehouses of grain spread to neighboring countries. One of those countries was Canaan, where Jacob hears of it (1). He directs his sons, all but Benjamin, to go buy grain there (3). One can almost envision a caravan moving south along the trade route down to Egypt with unified purpose (cf. 5). The moment of truth came when Jacob’s sons came before “the lord of the land,” Joseph, and “bowed down to him with their faces to the ground” (6; 37:7-10). Joseph recognizes his brothers, but they do not recognize him (8). 

He speaks harshly to them, accusing them of being spies (9-16). He puts them in prison for three days, to test them. Consider the judgment of Kenneth Mathews, who writes, “This charge was a means of determining the character of his brothers, not personal retaliation. Eventually, he will put them in the same situations they once had faced and failed: the imprisonment of a brother and monetary gain (Simeon) and the opportunity to rid themselves of a rival (Benjamin)” (NAC, Vol 1B, 777). 

They plead their innocence of the spy charge, but when they stand before Joseph three days later they openly confess their guilt over their mistreatment of the brother they do not realize they are standing before (21-22). The presence of an interpreter leads the brothers to believe this Egyptian lord cannot understand their words (23).  When Joseph hears their sorrowful confession, he turns away and weeps (24). Their deal was to leave one brother behind in prison until they could bring back Benjamin to help prove the truth of their story and save their lives (24). Joseph directs the Egyptians distributing the grain to fill their sacks and return their money, giving them provisions for the journey back to Canaan (25). 

They depart with their sacks, but without Simeon. At some point, one of the brothers opens his sack and sees the money inside (27). The brothers tremble, seeing this as divine judgment because of their mistreatment of Joseph so many years before (28). Back in Canaan, they recount their experience in Egypt with their father. They tell how the ruler spoke harshly to them and even detained Simeon until Benjamin could return with them to prove his existence. Jacob is overwrought with fear, anxiety, and foreboding. Reuben pledges his sons’ lives to vouch for the safekeeping of Benjamin, but Jacob refuses as he cannot bear the thought of losing Rachel’s lone remaining child (38). 

What is at the heart of these events? Why did Joseph treat his brothers this way, if not purely for revenge and spite? They do not recognize him and he is not minded to reveal his identity. So, he wants information about Jacob and Benjamin, but he also wants to test whether or not his brothers had changed over these several years. One commentator (Strassner, 161-162) suggests that Joseph had forgotten his brothers (41:50-51), but not forgiven them (ch. 42). His brothers were guilty, but not forgiven since they hadn’t properly dealt with their sins. Jacob had neither forgotten (36) nor forgiven, the latter since he was unaware of what his sons had done. Instead, his sin was in anointing a new favorite in the place of the one who thought was dead. 

Remember how dysfunction had ruled this family for a few generations now. Joseph has risen above much of this, being refined in the fires of trial and being of purer character. But the ravages of family sin run deep and wide. As we appreciate the trustworthy providence of God playing out through these events, let us also be encouraged to work to spiritually strengthen our families. Strong families are the backbone of strong churches and strong societies. There is so much we cannot influence in this world, but we have more control in the family environment than anywhere else. May we give prayerful thought to our example, our priorities, our integrity, and our faith! Through this, we can break destructive cycles and build homes of strength which honor and please our God! 

More Than Sorry

The Profound Gift Of Propitiation

Brent Pollard

Consider a scenario in which you accidentally crash your friend’s car, causing him to become upset. You could apologize and offer him your vehicle to make things right, hoping to repair your friendship. This overture is similar to what the term “propitiation” means but on a much broader scale.

Imagine God as a close friend and ourselves as those who have made a mistake. Sometimes, we may do something wrong, which creates a gap between us and God, much like when friends become angry. However, what is remarkable is that God loves us so much that He sent His Son, Jesus, to solve this problem. He didn’t do this by giving something to God but by becoming the solution Himself (John 3.16; 1 John 4.10).

Jesus never committed any wrong, yet He willingly chose to take the punishment meant for us and expressed the most heartfelt apology for everything that anyone has done or will do. It was more than just saying sorry; it was about reconciling our relationship with God. This outcome is what we mean by “propitiation”: Jesus took our place to restore our relationship with God (Romans 3.23–25, 1 John 2.2).

Let’s go back to the car story. If you accidentally damaged your friend’s car, you could try to compensate for it by fixing or compensating him. But what if your friend said, “It’s alright, I forgive you, and let’s work together to repair the car”? This response is similar to what God did for us but on a much grander scale. God did not only forgive us, but He also made it possible for Jesus to reconcile us to Him. By doing this, He demonstrated His immense love for us, even though we continue to make mistakes (Romans 5.8).

Thanks to Jesus, God doesn’t hold our mistakes against us. He welcomes us with open arms as if nothing ever happened. This result is not because we fixed things ourselves but because Jesus did (Colossians 1.19–22). We can again be close to God and be His friends because Jesus has made things right between us and Him.

So, “propitiation” is a complex word that describes how Jesus helped restore our friendship with God by taking our place, even though He was innocent. It shows how much God loves us and wants us to return to Him despite our sins (Romans 5.10–11; 1 John 4.10). 

When we understand the concept of propitiation, we realize that Jesus willingly bore the weight of our sins on the cross. His sacrifice satisfied God’s righteous anger and justice, ensuring God’s reconciliation with us. Our past mistakes no longer define us, but by the grace and forgiveness God extends to us through Jesus. It is a testament to God’s boundless love for us, allowing us to turn away from our sins and forge a close relationship with him again.

Genesis: These Are The Generations (XLIII)

Joseph And The Pharaoh (41:1-49)

Neal Pollard

What do you know about Zaphenath-paneah? More about him near the end of today’s study. The chapter begins with the Egyptian Pharaoh, who has two peculiar dreams. This happens “two full years” after two of his servants had had dreams. Now, he, like them, needs to know what this was about. 

THE CONTENT OF THE DREAMS (1-7). Pharaoh has two dreams. In the first, seven fat cows come out of the Nile grazing on grass. Then, seven ugly, gaunt cows come out of the Nile and eat the seven fat cows. Understandably, this wakes up the Pharaoh! When he goes back to sleep, he dreams that seven plump, good ears of grain come up on a single stalk. Then, seven thin and east wind-scorched ears, sprouting up after the other, swallows up the plump ears of grain. Because we have Genesis 41, we know what the dreams mean. But, without the context of divine revelation, this would be utterly stymying. 

Consider this helpful, historical insight into the significance of the Nile to the spiritual life as well as physical and economic well-being of Egypt: “The Nile water system was the most conspicuous feature of Egypt’s geography and the primary source of the country’s economic and social stability. The Nile was deified in Egyptian religion (god Hap or Hapy when Nile in flood), and the appearance of the cows from the river may have suggested to Pharaoh a close connection to the gods. Pharaoh’s state was responsible for maintaining the irrigation of the river system, distributing land grants, gathering taxes, and storing grain. Despite the success of natural irrigation and human engineering (dams, canals), high and low Niles occurred, producing famine and its ill effects on society. Significant inundations delayed the planting season that subjected tender sprouts to the cyclic hot winds…that produced drought and famine” (Matthews, NAC, 755). So, these dreams would have been full of significance for the Pharaoh, and having no idea what they meant was obviously dismaying (8). 

THE COMMUNICATION OF THE DREAMS (8). Straightaway, Pharaoh is on a mission to understand the meaning of his dreams. Like Nebuchadnezzar, he summons the bright minds of the kingdom to him to interpret them (Dan. 2:2,27; 4:7). As it would be so much later in Daniel’s day, no one could interpret the Egyptian monarch’s dreams. 

THE CONSEQUENCES OF THE DREAMS (9-49). There are at least five, pivotal occurrences as the result of Pharaoh sharing his dreams.

First, Joseph is remembered by the cupbearer (9-13). Whatever held the cupbearer back for two years, he fully recounts the prison experience with Joseph where he interprets his dream and the dream of the chief baker. This Hebrew youth had the very ability that Pharaoh desperately sought. 

Second, Joseph is freed from prison and brought before Pharaoh (14-15). In fact, he is rushed before the king, shaved and adorning different clothes. Pharaoh then begins dialogue with Joseph. 

Third, Joseph interprets the dreams (16-32). As he did with the servants in Genesis 40:8 and as does Daniel (Dan. 2:30), Joseph credits God for the ability to interpret dreams (16). How this spirit lived in so many of God’s great messengers! As Paul later puts it, ” Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God” (2 Cor. 3:5). While Joseph demonstrates a supernatural ability here, the attitude behind it is timeless. Every good thing we accomplish for God, we need to remember the humility of Joseph, Daniel, and Paul. It is not us, but the God who is at work in us!  Joseph explains that both dreams point to one event, a coming famine. That there were two dreams is simply confirmation of the swiftness and certainty of its fulfillment. 

Fourth, Joseph is promoted to second in command of all Egypt (33-44). Joseph counsels the Pharaoh to find a competent person to prepare for the impending famine. After Joseph outlines a specific, thorough plan of action, Pharaoh sensibly appoints Joseph to be that person (38)! Notice that Pharaoh is being influenced by this Hebrew young man, with the Egyptian giving God credit for revealing the information (39). 

Joseph is promoted to ruler over Pharaoh’s house (40), the Egyptian people (40), and the whole land (41). To symbolize that authority, Pharaoh gives Joseph his signet ring which signified his authority (42; Est. 3:10; 8:2ff; Hag. 2:23). The linen and gold necklace was further indication of his power, a bestowal that would also be utilized in later empires like Babylon (Dan. 5:29). He is given the second chariot (think “Air Force Two” today) and the people were to “bow the knee” at his appearance (43). He is fully authorized to act on behalf of the Pharaoh (44). What a dramatic change from the stricken 17-year-old languishing in the pit where he was put by his brothers. Or the mistreated servant banished to an Egyptian jail because of the lies of a scorned woman. 

Finally, Joseph is appropriated into Egyptian culture (45-49). He is given an Egyptian name (Zaphenath-paneah)(45), a prominent Egyptian woman for his wife (45), and the daily task of administrating and overseeing the plentiful years Egyptian began to enjoy (46-49). He gathered all the stores and stored them! Now 30 years old, he is not only entering the prime of life but is primed to change the world!

As we struggle with the difficulties of our present circumstances, we cannot see what the future holds. We may be tempted to give up, to let go of our rope of faith. Joseph reminds us that our story is not yet written! Trust God to be with you in your betrayals and your prisons. He will not forsake nor leave you (Heb. 13:5-6)! 

Taming The Tongue

Carl Pollard

Water is an unstoppable force. Every year, 40 billion dollars worth of damage is caused by flash floods around the world. There’s nothing you can do to stop a tsunami, a flooded river, or a tidal wave. Water is powerful. Just go to the ocean and try to fight against the waves as they crash into the beach. I ain’t exactly a small guy, last I checked I was 186 pounds (more like kilograms…), and I get thrown around like a rag doll by the waves. 

There are certain parts of God’s creation that are a reminder of His power. No matter what advancements we make, what towns and cities we build, they can be wiped out in seconds by what we call “natural disasters.” I want you to picture in your mind a roaring river. Think of the trees that are swept away, the damage that occurs as a million pounds of water flood a river bed. Let’s read James 3, and keep that image in our minds. 

The tongue is James’ focus as we read verses 1-12. The small muscle behind your teeth is a source of great destruction. James, the half brother of Jesus, paints a vivid picture of the tongue. He describes it basically as a weapon of mass destruction. 

And for good reason. Just like a tidal wave can cause billions in damage, the tongue causes all kinds of terrible destruction. The human race as a whole speaks a staggering amount of words every single day. Let’s do the math. The average person speaks between 18-25 thousand words a day. With around 8 billion people on the planet we’re looking at around 150 trillion words that are said every day. 

And God listens to every single one, He remembers every word. Sadly, the overwhelming majority of those words are evil. And that’s exactly what James is trying to address in this section of scripture. As Christians, the words we speak should be different from the rest of the world. 

Leading up to chapter 3, James has just finished a discussion on faith and works. 

Faith without any works is dead. If your faith in God isn’t actually affecting what you do, then it is a dead faith, and it is useless. Even the demons believe, but they don’t change their lifestyle. Immediately after this section he talks about the tongue. That’s because there is a strong connection between the heart and the tongue. Your faith and your words are tied hand in hand. How you use your words, what you say to others, is essential to your salvation. If you can’t guard your words, your faith is dead. The transformation of the tongue is essential. It may be the single greatest proof that you really are a Christian.

We must tame the tongue because we are judged by our words. James 3:1 says, ”Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.” I’ve got to be honest, as a teacher this verse is a very sobering reminder. Each Sunday, I get up and speak, and how my words impact people’s faith is seen by God. James says, don’t take the role of teacher without seriously examining your motives. When you teach, God is going to be stricter with His judgment of you. When we accept the responsibility to teach the word of truth, we will give an account for what we teach. 

Keep in mind, as Christians we are expected to teach others and become teachers (Heb. 6, Matt. 28:18-20). So what is James saying? In the first century many wanted to become teachers for the wrong reason. They had bad intentions. Teachers in the first century were highly regarded and were elevated in society. Many were motivated to teach, not because they wanted to share the word, but because they wanted power and influence. James says later on that these teachers were speaking out of selfish ambition and jealousy (3:14). So James is saying, unless you’re doing it for the right reasons, don’t become a teacher! Because by our words we are judged, and as a teacher, that judgment is even more severe. 

In His ministry, Jesus linked the heart directly to our words. In Matthew 12:34-35, He says, “You snakes! You are so evil. How can you say anything good? What people say with their mouths comes from what fills their hearts. Those who are good have good things saved in their hearts. That’s why they say good things. But those who are evil have hearts full of evil, and that’s why they say things that are evil.” The heart is the issue. If you want to know the spiritual state of the heart, listen to your words. They are controlled solely by your heart. And that is why Jesus says we will be judged by our words, because what we say is written on our hearts.

In Matthew 12:36-37, He continues, ”I tell you, on the day of judgment people will give account for every careless word they speak, for by your words you will be justified, and by your words you will be condemned.” On that final day, God will look at the sum total of your words, and He will know all He needs to know about the condition of your heart. 

As a side note, if you struggle with feelings of doubt about your salvation, just keep track of what you say. If your words are filled with love, encouragement and praise, you can be sure of your salvation. But if your speech toward others is filled with lying, hate, gossip and insults, God will judge your heart by what He hears. So start controlling your tongue! Start encouraging each other, start sharing the gospel! Because the words filled with love bring about salvation, but the words filled with resentment, hate, gossip, and anger will send us into torment for all eternity. 

Why should we be so concerned about taming our tongue? Because one day, we will be judged by every word we have said.

Genesis: These Are The Generations (XLII)

Joseph Interprets Two Dreams (40:1-23)

Neal Pollard

However much Joseph felt it, Moses, by inspiration, notes repeatedly that God was with Joseph in Egypt (39:2,3–twice, 5–twice, 21, 23–twice). While Potiphar’s wife’s lie lands him in prison, God continues to demonstrate His work in Joseph’s life. Ironically, what facilitated his being in Egypt–dreams–will play a key role in Joseph’s life in Egypt. Only, it will be the dreams of others which Joseph will be able to interpret.

Many Bible students are familiar with the content of this chapter. We are left to imagine what they did, but the Pharaoh’s cupbearer and baker “offend” (1) him and make him “furious” (2). They wind up in “the same where Joseph was imprisoned” (3). Genesis 39:21-23 has already informed us that the chief jailer favored Joseph, giving Joseph full responsibility and charge for all the prisoners. Therefore, Joseph is in charge of them and taking care of them during their lengthy confinement (4). It is during this juncture that the dreams occur.

The cupbearer’s dream (5-15). Both men have a dream the same night. Joseph noticed that something was wrong with them and asked them why they were dejected. Joseph, like Daniel later, credits God as the source and interpretation of dreams (8; Dan. 2:28). In succession, the men each tell Joseph their dream. The cupbearer’s dream portends his restoration to service for the Pharaoh (12-13). Joseph, foreseeing that he would be returned to his task–and one so intimate with the king–tells the cupbearer, “Only keep me in mind when it goes well with you, and please do me a kindness by mentioning me to Pharaoh and get me out of this house. For I was in fact kidnapped from the land of the Hebrews, and even here I have done nothing that they should have put me into the dungeon” (14-15). 

Only here in all the narrative of his saga do we get any inkling that Joseph wrestled with why he was suffering despite being righteous. He does not overtly blame his brothers, but maintains his innocence even while in this foreign land. Thinking ahead to 1 Peter again, the inspired apostle writes, “For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly. For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God” (1 Pet. 2:19-20).

The baker’s dream (16-19). This man’s dream is more ominous. But, hearing the good news delivered to the cupbearer, he forges ahead in sharing the details with Joseph. As with the cupbearer, the baker’s dream involved the number three (in both cases, it represents 3 days). But in his dream, the birds are eating the bread from the basket on his head. Unfortunately for him, this meant he would be hanged.

The dreams are fulfilled (20-23). Three days later, Pharaoh has a birthday. Unlike modern birthday parties, the Egyptian king throws the party for his servants (20). The two imprisoned servants are set before the other servants, the cupbearer restored to his former job and the baker hanged, “just as Joseph had interpreted to them” (22). A mere 72 hours had passed and the cupbearer was spared death! One would think the last thing that would have happened is what we read, “Yet the chief cupbearer did not remember Joseph, but forgot him” (23).

Was he so filled with relief and jubilation that it slipped his mind? Was it not expedient to credit a man imprisoned for alleged impropriety with the Pharaoh’s captain’s wife? Was it the fear that he might be thought strange or unstable, in sharing the whole dream experience? We are not told, but we will see God’s providence continue to be at work in Joseph’s life. He would sit in prison for nearly another 750 days before he would his circumstances change and improve! Was he disheartened and discouraged? If so, he did not give up faith. He saw God at work, giving him favor with everyone, aiding him in understanding the dreams of these servants, and going about the daily tasks in front of him. However often he wondered “why,” he did not let it shake his faith. What a lesson for you and me, in the midst of our challenges and difficulties. It may take quite some time to see God’s handiwork in the fabric of our lives, but we should do as Joseph did. Hang onto faith, trusting that the God who has gotten us this far will continue to walk with us (1 Sam. 7:12). 

What Is Truth?

Gary Pollard

Introductory Explanation:

[This is an excerpt from some research I’m doing on first principles. A dangerous, neatly-organized method of destroying faith has developed in recent years, and I’m trying to wrap my tiny brain around it. The conclusion I’ve come to is that addressing each and every issue would take years, but that each one could be satisfied with a return to first principles. This section addresses the notion that truth is fluid and subject to the influence of time, language, and culture, and that no reliable, universal constants exist.] 

In Platonic thought, there is a concept known as Forms. These are things that exist outside of our physical perception but are universally accepted as Real. For example, no one has ever seen a “perfect” circle or a perfectly straight line. But we all recognize a circle or a straight line when we see one. 

There are universal constants. These are easily observed in the growth spirals of a Nautilus shell, which expresses mathematical constants like Fibonacci Numbers or Φ. We use these (and countless other reliable constants) every day to properly orient ourselves in our environment. Everything must have some kind of reference point to give it definition and meaning. Every zero has a one as its counterpart. Night has day. Life has death. Love has hate. Violence has peace. Happiness has grief. Sickness has health. 

If meaning were not fixed in language and narrative, how could civilization flourish? How would we, on an individual level, communicate with each other? How would such a thing as definable culture — which is in part the natural outgrowth of a collection of common narratives expressed as stories — even exist? What would be the purpose of linguistics? How is it that we are able to communicate with people who speak another language if the words of their language do not correspond in an adequately analogous fashion to the words of our own language? It would not be possible if meaning could not be fixed in language. 

So, some kind of objective, universal standard must exist, because order exists. This order keeps chaos at bay, as much as we are able to in this world. Chaos — like warfare, crime, civil unrest, disease — certainly exists, but we use objective standards to bring order from this chaos. These standards place boundaries around chaos, defines the undefined, and creates a narrative of propriety that allows billions of people with differing immediate contexts to somewhat peacefully coexist on the same planet. There is war and there always has been — but we are still here. Every functional civilization has laws that keep chaos at bay, which are nearly universally followed, and the breach of which introduces a chaos that is usually self-corrected by its culture or legal system. 

This is the primary first principle issue which we should adopt — there are universal constants that remain unchanged by time, language, or culture. The question every human must answer for themselves is, “Which system is most effective at keeping chaos in check?”

Genesis: These Are The Generations (XLI)

Joseph’s Purity And Integrity (39:1-23)

Neal Pollard

Moses resumes the saga of the rejected brother, Joseph, who through slave traders made his way into the home of a prominent Egyptian soldier named Potiphar (1). In this chapter, we learn much more about the character of a young man who had gone from favored son to subjugated stranger in a foreign land. He appears friendless, but not alone (2)! 

Joseph was blessed (2-6). Most of all, he was blessed because “the Lord was with him” (2-3). He was also blessed with competency and capability (3,6). He was blessed with people skills (4). He was even blessed with a good physique and handsome features (6). Despite the traumatic events that led him to Egypt, Joseph did not sulk or surrender in defeat. He made the most of what God gave him. We do well to do as the song says: “Count your blessings, name them one by one; Count your blessings, see what God has done” (Eph. 1:3; Rom. 2:4). 

Joseph was besieged (7-12). Joseph drew more than the admiration of his master’s wife. He was the object of her unwholesome desire (7). She illustrates the progressive nature of sin. First, she lusted (7). Then, she propositioned him (7). She totally ignored his well-reasoned refusal (8-9). She persisted in her efforts to seduce him, “day after day” (10). Finally, she waited for an opportune moment when they were alone to step up her immoral pursuit (11-12). 

How hard was this for Joseph? We are not told whether or not Potiphar’s wife was pretty, but we know she was powerful. Joseph was a young man with presumably normal, God-given sexual desires. Joseph was far from home, might have felt forgotten by God, and had tried repeatedly to resist this woman’s advances. He could have said, “Oh, well. I tried.” But he did not give in and would not give in to her seduction.

Joseph was betrayed (13-20). We are not told if it was embarrassment at being rebuffed or fear that her aggression might be discovered, but she lies about what happened. Joseph, in his effort to escape her literal clutches, left the garment that she had grabbed in her hand as he fled (13). She shows the men of the household the garment, claiming he had tried to force himself on her (14-16). She repeated the lie to Potiphar later that day and even insinuates Potiphar was partially to blame (17-19). Potiphar’s anger burns and he has Joseph thrown in prison (19-20). 

Be reminded that sometimes you will suffer through no fault of your own. You can be the victim of others’ lies, slander, and scorn. Peter’s words are spiritual salve: “Make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler; but if anyone suffers as a Christian, he is not to be ashamed, but is to glorify God in this name” (1 Pet. 4:15-16).

Joseph was buoyant (21-23). There is no indication that Joseph grew bitter against God. Did he wonder what he had done wrong to suffer at the hands of his brother then his master’s wife? If so, Scripture is silent about it. Later, he indicates that he saw God’s hand with him through all of this (50:20). No, Joseph landed on his feet in the prison. Why? God continued to uphold him. God was with Joseph, extended kindness to him, and gave him favor in the sight of the chief jailor (21). He is given responsibility once more (22). The Lord made him to prosper (23).

Joseph is a great example of a New Testament principle applicable to every child of God. “If God is for us, who can be against us?” (Rom. 8:31b). Also, there is no temptation too great that we must give in; God will provide a way of escape and help us endure whatever we face (1 Cor. 10:13). He did that for Joseph and He will do that for you and me. 

YOU LOVE SOMEBODY WHO’S LOST

Dale Pollard

Recently I had the privilege to attend the funeral of a godly man. Since he lived faithfully—  it was a celebration. Funerals have a negative connotation with them but they’re really only all bad when the one who’s passed on did so outside of Christ. 

You and I may wish for a longer life for ourselves and those we love but the ironic truth for the faithful Christian is this— the first to accept God’s decision of death is the one who died.

The faithful go to heaven and the lost do not. While we enjoy talking about  and thinking about those who will and have been eternally saved, it’s just as important to remind ourselves of those who find themselves in the other camp.

 It’s easy to forget that people are lost and maybe it’s because they’re easier to push to the back of our minds. It’s not a pleasant thought by any means and doing something about it tends to make us uncomfortable. 

It hurts and it’s hard to become attached to anyone who isn’t living faithfully because they’re lost. That means they’re not going to heaven. Sometimes the lost pretend as if that’s not their reality by distracting themselves with the things that make them feel as if they’re not lost (Ecc. 2.24-25). 

There’s a good chance that you know people who aren’t going to heaven and it’s even likely that you love people who aren’t. We’ve got to convince them to hear Jesus out— no matter what it takes. 

What can we do? 

  1. We can simplify spiritual concepts so that people can understand a message that they desperately need to hear. Try to teach Jesus differently. Approach His will for their lives from different angles. How can Jesus help their marriage? Their children? Their addiction? 
  2. Please don’t let anything get in your way of going home. Don’t let friends and loved ones who aren’t living faithfully bring you down. Not only do you ultimately lose, but your loved ones outside of Christ have lost their greatest chance of coming into the Light. 
  3. Don’t ever lose hope. There may be unique and seemingly impossible odds stacked against you and your mission to convert the lost, but don’t put God in a human-sized box. Pray often and live in hopeful expectation. 

“For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit.”Romans 8.5 

Genesis: These Are The Generations (XL)

Judah And Tamar (38:1-30)

Neal Pollard

Moses makes an important aside from the Joseph narrative to share an incident which is crucial to later Israelite history. More than that, it establishes a vital link in the Messianic genealogies. It further highlights the dysfunction in the family of God’s chosen people, reminding us that “For He says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it does not depend on the man who wills or the man who runs, but on God who has mercy” (Rom. 9:16-17). 

Judah’s choice of mate was suspect (1-13).  While the text does not go into great detail about the character of Shua, it is a Canaanite family. Later, as the conquest of Canaan came closer to fruition, there would be repeated warnings not to marry with them (Ex. 34:12-16). Already, Judah’s grandfather, Isaac, had seen the foolishness of such (28:1ff). 

The Bible does not explicitly condemn Judah’s choice, but there are signs that it brought trouble. He departed from his brothers and lived with a Canaanite man (1), putting him in contact with Shua whose daughter he married (2). We are not told what kind of mother Judah’s wife was, but the sons were no spiritual prize. It can be presumed that his eldest son, Er, got his wife, Tamar, from among the Canaanites (6,11). Er was so wicked that “the Lord took his life” (7). His brother, Onan, expected to raise up seed to his brother, rebelled against this purpose and was likewise struck down by God (9-10). Tamar would prove to be no bastion of morality, either (13ff). 

Judah’s moral bearings were skewed (14-26). Perhaps related to the first observation, Judah’s grasp of right and wrong is warped. First, he breaks his promise to Tamar to give his third son, Shelah, to Tamar once the young man is grown. It is when she sees that he has reneged that she engages in her dubious behavior (14-18). After Judah’s wife dies (12), he allows himself the sinful indulgence to take what he thought to be a temple prostitute (15-16). He did not know that this was his daughter-in-law since she covered her face with a veil. As the result of their union, Tamar becomes pregnant. When Judah hears of this, he is ready to put her to death. But she had garnered an insurance policy, taking personal effects of Judah’s as pledge for promised payment. When she heard he was ready to take such drastic action, she presents the effects letting him know he was the father. Shamed by this matter, a cooler head prevails. She gives birth to twins, and ultimately from this lineage the Messiah will be born (Mat. 1:3).

Judah provides a stark contrast in character to his brother, Joseph, as we will see in chapter 39. Sterling even in the face of pressure and probable temptation, Joseph chooses purity and integrity. That certainly does not describe Judah’s actions in this chapter.

Judah’s flaws did not frustrate God’s ultimate plans. From the time Noah and his family come off the ark after God cleansed the earth of wickedness, He observes, “…the intent of man’s heart is evil from his youth” (8:21). God shows His power, His foreknowledge, His wisdom, and His purpose by accomplishing His will through flawed individuals like Judah. Incredibly, His Son would be born of this tribe! God teaches us a powerful lesson that He is able to do above all we ask or think according to His power at work within us (Eph. 3:20)! Aren’t you thankful that God still pursues His purpose of redemption through weak and sinful people like you and me (1 Cor. 1:21)? 

One of my favorites…

52 Reasons to Love the Church