Understanding Revelation’s Message for Then and Now
Brent Pollard
John wrote the Book of Revelation when the Roman Empire persecuted Christian communities. Emperor Domitian had exiled John to the island of Patmos. So, while in exile during Domitian’s reign, John wrote to encourage other persecuted Christians. Given the focus of the first three chapters on seven specific churches in Asia Minor (i.e., Turkey), as well as the emphasis on this being an urgent message (1.3; 22.10), we can conclude that the original audience of John’s apocalypse was these seven churches located in the heart of the imperial cult.
The imperial cult’s prominence in Asia Minor created significant tensions for Christians in Ephesus and Smyrna, two of the seven cities to which Jesus sent His message. Polycarp, a disciple of John, was martyred in 155 AD in his hometown of Smyrna. Domitian (81–96 AD) declared himself to be a god, adopting the title “Dominus et Deus” (Lord and God). Loyal Romans believed participating in cultic rites was a way to pledge allegiance to the emperor and Rome. We can quickly see how this caused problems for the burgeoning Christian community, which only referred to Jesus as their Lord and God.
The Christian community suffered socioeconomic consequences as a result of this refusal. Evidence shows that participation in the Imperial Cult was a prerequisite for engaging in certain types of business or trade in some parts and times of the Roman Empire. Members of trade guilds, which governed various kinds of commerce and industry, for example, might be expected to participate in the Imperial Cult as part of their membership.
Christians who refused to worship the emperor would have been economically marginalized. It’s no surprise that John compares imperial cult submission to having the “mark of the beast” (Revelation 13.16–18). The gematria system reveals the meaning of the number “666” to be “Nero Caeser.” As such, the beast was Rome, with Nero as the first prominent persecutor of Christians, responsible for the deaths of Peter and Paul, among others.
The calls for faithfulness and warnings against compromise in Jesus’ direct messages to the seven churches would have resonated in the context of the temptation to assimilate and abandon spiritual beliefs for worldly acceptance or prosperity. While the specific nature of persecution differed across time and emperors, the struggles referenced in Revelation reflect a consistent tension between the emergence of Christianity and the Roman imperial system.
Symbols like Babylon the Prostitute and the Beast represent the decadence and oppression of Rome, especially under despotic rulers who declared themselves gods and demanded worship. Revelation transitions from tribulation under oppressive powers to expressing hope in God’s ultimate triumph over evil. This message of persevering faith leading to redemption would have encouraged early Christian communities to face real-world hardships and persecution.
While modern forms of oppression differ, Revelation reminds believers that staying true to one’s values in adversity is critical. Its themes demonstrate that faith and integrity will triumph over darkness. Deliverance comes through steadfast devotion. And, in a world of growing groupthink and social credit systems, Christians in the twenty-first century may need this message of perseverance even in the face of socioeconomic isolation and persecution as a reminder not to bow the knee to anyone but Christ.
Revelation, with its intricate tapestry of symbols, warnings, and prophecies, is a testament to the enduring human spirit in the face of overwhelming oppression. Its timeless message transcends its ancient origins, providing comfort and guidance to generations. As believers faced the might of the Roman Empire in the past, today’s challenges, while different, are no less demanding. Revelation reminds us that faith can move mountains in any age and that the light of truth, no matter how dimmed by adversity, will always find its way.
Hebrews 7:20-28 compares and contrasts Christ to the Levitical priesthood. In these verses Jesus’ Superiority is clearly seen. With Christ we have hope in the future, and with that comes power for the present. Christ is a better hope because He is the Appointed Priest. Being appointed caries with it the idea of being assigned a role or job. Christ has been assigned the role of being our very own priest.
Hebrews 7:20-22 says, “And it was not without an oath. For those who formerly became priests were made such without an oath, but this one was made a priest with an oath by the one who said to him: “The Lord has sworn and will not change his mind, ‘You are a priest forever.'” This makes Jesus the guarantor of a better covenant.”
The Levitical priests were appointed by command. Exodus 28:1-4, “Then bring near to you Aaron your brother, and his sons with him, from among the people of Israel, to serve me as priests—Aaron and Aaron’s sons, Nadab and Abihu, Eleazar and Ithamar. And you shall make holy garments for Aaron your brother, for glory and for beauty. You shall speak to all the skillful, whom I have filled with a spirit of skill, that they make Aaron’s garments to consecrate him for my priesthood. These are the garments that they shall make: a breastpiece, an ephod, a robe, a coat of checker work, a turban, and a sash. They shall make holy garments for Aaron your brother and his sons to serve me as priests.”
God created the role of priests. It was a Divine command, but without an oath. In contrast to this, the great High Priest was made Priest with an oath. Psalm 110:4 says, “The Lord has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.””
This is a promise joined with an oath. Hebrews 6:17, “So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath.” Jesus is a guarantee of the better covenant appointed by an oath from God, Christ guarantees the new covenant that is better.
Since He is appointed by God, we have direct access through Our Great High Priest. We have hope in knowing that the very Son of God is active in our relationship to the Father. That is a better hope. Beyond anything in the world.
What do you hope for in the future? A better job? More money? A bigger home? If so, know that people get fired, money gets spent, and homes rot away. If our hope is anything but our great High Priest, we have lost sight of what’s most important. Christ is our better hope because He has given us what we need most, a relationship with God the Father.
I Peter 1.1-2 tells us that God chose us a long time ago. This doesn’t mean we have no say, it just means he’s always known who would and wouldn’t follow him. Broadly speaking, it means that he specifically chose Christians to be the ones who leave with him at the end. This means three things: One, he wants us to have a spirit of moral purity. Two, he wants us to obey him. Three, he wants us to be made clean by Jesus’s sacrifice.
1.3-12 — Our reason for living this difficult life is hope. In the context of this letter, hope is the anticipation of what we’ll get after we die. The entire letter points to the next life as our primary incentive for living morally pure lives. When Peter says to do something difficult or painful, he usually follows it up with a reminder that this life is nothing. Everything we do is in view of the next life. Below are a few examples (we’ll look at the rest next week):
1.3 — His mercy gave us new life.
1.3 — This new life makes us live with anticipation for the next life and gives us a powerful, unstoppable hope. We only have this hope because Jesus came back to life, proving that we can and will, too.
1.4 — This new life has us waiting for God to reward us at the end.
1.4 — We know it’s at the end because vs 4 says that it’s being guarded by God for us. Unlike our current life, which is subject to the law of entropy, the next is not capable of wearing down or losing any of its value or novelty. Things that are new and exciting to us in this life can get boring after a while. Hobbies may eventually become an expensive ritual, rather than something that gives fulfillment or excitement or purpose. New Earth has none of that. It’ll be just as exciting on day one trillion as it was on day one!
For some strange reason cultures all over the world have long had an obsession with snakes. Of all creatures in the animal kingdom to worship, the serpent certainly doesn’t make logical sense for a plethora of reasons. The Bible opens with the craftiest beast of creation tempting the woman and successfully bringing about the destruction of mankind. The serpent didn’t have a great track record but somehow managed to become a god that was loved by thousands not long after the flood. We find cultures all over the world who at one point dedicated their entire lives to strikingly similar serpent-like gods.
If we were to look at these eerie similarities through a biblical lens, things begin to make sense. Even though the consequences of that first sin led to death and the entropy of all things, the serpent was still crafty enough to lead the human race to fall. It’s not clear why the snake became a prominent early global symbol but one doesn’t need to stretch the imagination too much in order to develop a convincing theory.
Satan still roamed the earth– Adam and Eve were merely his first victims.
COMPARATIVE SERPENT MYTHOLOGY
Assyria
Ningishzida (Sumerian: 𒀭𒊩𒌆𒄑𒍣𒁕NIN-G̃IŠ-ZID-DA, meaning “Lord [of the] Good Tree”) was a Mesopotamian deity of vegetation, the underworld and sometimes war. He was commonly associated with snakes. Like Dumuzi, he was believed to spend a part of the year in the land of the dead. It’s worth noting that the Sumerian legends sprang up in ancient Mesopotamia— which is where the Genesis account originated.
South America
Quetzalcóatl, Mayan name Kukulcán, (from Nahuatl quetzalli, “tail feather of the quetzal bird [Pharomachrus us mocinno],” and coatl, “snake”), the Feathered Serpent, one of the major deities of the ancient Mexican pantheon.
Ancient Rome
Glycon (Ancient Greek: Γλύκων Glýkōn, gen: Γλύκωνος Glýkōnos), also spelled Glykon, was an ancient snake god. He had a large and influential cult within the Roman Empire in the 2nd century, with contemporary satirist Lucian providing the primary literary reference to the deity.
Norse Legend
In Norse mythology, Jörmungandr (Old Norse: Jǫrmungandr, meaning “huge monster”), also known as the World Serpent (Old Norse: Miðgarðsormr), is a sea serpent, the middle child of the giantess Angrboða and Loki.
India
Shiva is also known as Nageshwar, meaning lord of the snakes. There are temples dedicated to Shiva across the country.
In the eastern religions of Hinduism, Buddhism and Jainism, a mythological semi-divine race known as the naga (Sanskrit for “serpent”) took half-human, half-cobra form—although they could shift shapes to fully take on one or the other. The Hindhu god Brahma was said to have banished the naga to their underground kingdom when they overpopulated the earth.
North America
Many old native tribes in America worshipped a horned serpent creature and evidence of this is not only found in oral traditions that have been passed down for thousands of years, but also seen in paintings on rocks in New Mexico, Utah, and Alabama.
Among Cherokee people, a Horned Serpent is called an uktena. Anthropologist James Mooney, describes the serpent creature:
“Those who know say the Uktena is a great snake, as large around as a tree trunk, with horns on its head, and a bright blazing crest like a diamond on its forehead, and scales glowing like sparks of fire. It has rings or spots of color along its whole length, and can not be wounded except by shooting in the seventh spot from the head, because under this spot are its heart and its life. The blazing diamond is called Ulun’suti—”Transparent”—and he who can win it may become the greatest wonder worker of the tribe. But it is worth a man’s life to attempt it, for whoever is seen by the Uktena is so dazed by the bright light that he runs toward the snake instead of trying to escape. As if this were not enough, the breath of the Uktena is so pestilential, that no living creature can survive should they inhale the tiniest bit of the foul air expelled by the Uktena. Even to see the Uktena asleep is death, not to the hunter himself, but to his family.”
Africa
Nehebkau was an Egyptian god depicted as half serpent and half man. Egyptian reliefs and figurines show snakes walking upright like a man, upright with wings, and even as a man with the head of a snake.
Commonly worshipped in the Egyptian 2nd dynasty of ancient Egypt, also known as the Remesside period. Nehebkau has been documented as being worshipped since aprox. 1900 BC— about the time Abraham and Sarah entered Egypt for the first time.
Mamlambo is one of the many gods mentioned in South Africa and Zulu mythology, the “goddess of rivers”, described as a large snake-like creature. There have been several eyewitness accounts of this massive serpent through the years but no tangible evidence.
Europe
Eglė the Queen of Serpents is one of the best-known Lithuanian fairy tales with many references to Baltic mythology.
SERPENTS & ARCHEOLOGY
Serpent Mound Ohio
The Great Serpent was an alleged source of spiritual power that a widespread pre-Columbian culture could call upon to aid them in hunting and even to curing illnesses. In Adams County, Ohio, you can find the largest surviving effigy mound in the world, and it takes the shape of a serpent. From a land based perspective the site doesn’t look like much, but from the air a massive 1,348 foot long snake reveals itself.
The Shaman Staff
In the 1950s a group of ditch diggers on the shores of Rautajarvi Lake in southwest Finland uncovered something unusual— a wooden staff carved into the shape of a serpent. The 4,400-year-old artifact was discovered in a wetland, and is believed to be an ancient shaman’s staff.
A Mysterious Mask
In Mexico at the site of the Pyramid of the Sun, archaeologists dug a 380-foot-long tunnel in the 1930s. In 2011, anthropologists used this tunnel to reach the mother-rock at the bottom of the shaft. There, they discovered a rare cache of treasures including three serpentine human figurines, and an emerald green serpentine mask.
WALKING-SNAKE FOSSIL
Scientists widely accept that snakes originally began with two legs then evolved over millions of years (so they say) and grew two more. There’s no fossil evidence for a four legged snake, but the skeletal remains of a two legged snake have been found. It’s been dubbed Tetrapodophis. A Yale PhD candidate, Daniel Field states that early snakes were, “…stealth hunters and nocturnal. With two small hind legs complete with ankles and toes…”
THE ISHTAR GATE
The Ishtar Gate in Iraq is an enormous burnt-brick gate which loomed over the main thoroughfare of ancient Babylon. It has depictions of hundreds of lions, bulls, and a strange looking four legged snakelike dragon. Interestingly, the back legs of the serpent have claws— just like the fossil of the Tetrapodophis. According to the Mesopotamian Museum of Art, the dragon represented the Babylonian god, Marduk.
EXTRA BIBLICAL REFERENCES
Herodotus casually mentions that there were snakes that would fly from Egypt every year from the Sinai wilderness (Herodotus 2.75-76). This may strike fear in the heart of any snake-fearing person, but it sure is interesting.
Marco Polo would also write in his travel log about flying venomous “birds” as well as snakes of gigantic proportions as he explored Asia. It could be that ancient eye witness reports of flying snakes of the ancient world were pterosaurs. Biblical categorization of animals and our modern binomial nomenclature are different. In Genesis, all creatures dwelling in the oceans were created on the same day and called fish. That includes whales, which we place in the mammal family since they breathe air. The Hebrew word for fish is the word “dag” but it could be used to describe a water dwelling reptile or mammal as well.
SERPENTS IN SCRIPTURE
Snakes on Fire
The Bible records several strange serpents and one passage in particular is especially fascinating.
In the book of Numbers there’s an account that’s made many readers scratch their heads as they wonder what these fiery (possibly flying) serpents are (21:6-9) which God sent to plague the Israelites.
Some have suggested that perhaps the strange description is of a particular kind of venomous snake. Others have made the observation that the Hebrew word for serpent here (Saraph) could be symbolic to indicate their color since it means “burning ones.” Interestingly enough there are bronze colored serpents around today in Australia that are incredibly poisonous. Perhaps there’s something to this based on the Lord’s instruction to Moses to fashion a serpent made of brass. Of course this description could also literally be taken to mean snakes which either breathed fire, or were somehow on fire. God was, after all, punishing people who had complained of their miraculous meals of manna.
The Great Serpent Connected to the Leviathan
“In that day, the LORD will punish with his sword— his fierce, great and powerful sword— Leviathan the gliding (fleeing) serpent, Leviathan the coiling serpent; he will slay the monster of the sea” (Isa. 27.1)
“And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years;” (Rev. 20.2)
The Serpent Defeated In The Battle of Heaven
“The pillars of the heavens quake, aghast at his rebuke.
By his power he churned up the sea; by his wisdom he cut Rahab (Leviathan) to pieces.
By his breath the skies became fair; his hand pierced the fleeing serpent” (Job 26.11-13)
The Horned Serpent
“Dan shall be a serpent in the way, A horned snake in the path, That bites the horse’s heels, So that his rider falls backward” (Gen. 49.17)
Likely referring to the horned viper which lives in the Sahara desert. Its name comes from two prominent scales protruding behind its eyes that resemble horns.
Paul settles into the heart of his argument and thesis of the epistle to the Galatians in 3:1-14. It is a letter full of contrasts–law and gospel, Spirit and flesh, Jew and Gentile, circumcision and uncircumcision, slave and free, Jerusalem of earth and above, Abraham’s seed of old and now, and faith with works of law (2:16), There is no mistaking Paul’s decided emphasis upon the advantages of faith, a word he uses 22 times in 20 verses of Galatians. He also uses the verb form an additional four times (2:7,16; 3:6,22). In this paragraph, Paul reminds these Christians that false teachers (1:6-9) were “bewitching” them into believing they were required to submit to “works of the law” in order to be acceptable to Christ. Relying on that threatened to render their Christian lives “vain” (4). It would make them “foolish” (1,3).
Positively, Paul makes his case for the pure, true gospel of Christ by highlighting what they gain by faith in Him. Notice what he says.
One receives the Spirit by faith (2-3,5,14). While Paul is talking about the miraculous work of the Spirit as part of this discussion (5), he also seems to be referring to the indwelling of the Spirit common to all who are in Christ (cf. Acts 2:38; Gal. 3;14; 4:6). The benefits of that are multiplied. We are perfected (3:3). We eagerly wait for the hope of righteousness (5:5). We do not gratify the desires of the flesh (5:16). We bear the right fruit (5:22-23). We live spiritual lives, keeping in step with the Spirit (5:25). We ultimately reap eternal life (6:8). The Holy Spirit never directly operated on the hearts of Christians, never interfered with man’s free will. One cannot rightly claim that the Spirit is moving him or her to do “X” or not do “Y,” imparting divine revelation apart from God’s revealed word in the Bible. Yet, neither should we discount or minimize the great blessing of God’s indwelling presence that comes by faith (Rom. 8:11; 1 Cor. 6:19; 2 Tim. 1:14).
One suffers with purpose by faith (4). Paul teaches this by asking, “Did you suffer so many things in vain—if indeed it was in vain?” Much as Paul argues the vanity of suffering if there is no resurrection (1 Cor. 15:2), he argues that suffering for Christ is pointless without faith in His life, death, resurrection, and total rule and authority. Why are we willing to be ridiculed, ostracized, and rejected by friends, family, co-workers, fellow-students, and others, if not for faith in Christ?
One is counted righteous by faith (6). Abraham lived 430 years before the Law (17), but he was justified. How? By faith. Paul is telling the Galatians they are not counted righteous by law, but by faith. So are we.
One is a child of Abraham by faith (7). Paul is going to continue to develop this throughout the chapter and into the next chapter. We are spiritual descendants of Abraham by faith in Christ, not by the works of law (29).
One is justified by faith (8). We looked at justification in chapter two, but remember that it means to be made righteous. Law does not do that. Faith in Christ does.
One is blessed by faith (8-10,13,14). Paul’s point is that to be justified by law, one would have to keep all of it perfectly. None of us can do that! The blessing is that because Christ became a curse for us (13), we can be blessed by trusting in that sacrifice. I strive to live a sin-free life, but because I cannot perfectly do so I am blessed by Him as I walk in His light (1 John 1:7).
One lives by faith (11-12). The “living” in this context is not primarily referring to living on earth, but ultimately living eternally with God after this life. We enter into a spiritual condition of life by our obedient faith, and we ultimately escape spiritual death by faith!
Sadly, the influence of some in religious error can make us shy away from faith as well as grace. Faith and grace can be misunderstood, causing people to minimize the importance and necessity of obedience (12). But, if we are not careful, we can lose sight of the Christ we are to obey. We can trust in ourselves and our works, forgetting that He is the power. Without His saving work, nothing we do would matter at all. It is never “faith alone” that saves. Even in this chapter, faith leads one to be baptized and thereby clothed with Christ (26-27). It never could have entered Paul’s mind to argue that faith does not have works of obedience which accompany them. He is combating a mindset that argued that one’s salvation came because of the works (in context, the works of the Old Law) rather than the saving power of Christ. Who or what do you trust in?
Even though his name wasn’t on the list of scheduled participants, you could tell the debate was centered on him. All of the candidates had no choice but to acknowledge his influence. Ironically, the show’s biggest winner wasn’t even there in person, though he certainly was in spirit.
I’m talking about Donald J. Trump, the 45th President of the United States. Trump, the current Republican frontrunner, opted out of the first debate of the 2024 presidential election cycle. He didn’t need to attend. The debate host, Fox News, repeatedly mentioned Trump’s absence and decision to skip the first debate. Many questions focused on Trump, including a request for a show of hands from those who would vote for him as the Republican nominee in 2024.
Although several candidates, like DeSantis, raised their hands cautiously, only Asa Hutchinson abstained. Moderator Bret Baier referred to Trump as “the elephant not in the room.” Even though Trump wasn’t there in person, he still managed to steal the show.
Preacherpollard.com isn’t a political blog; instead, the primary goal of this space is to delve into the Bible and talk about how to apply its teachings to daily life. Nonetheless, occasionally, mundane occurrences trigger spiritual musings. In this case, Trump’s conspicuous absence from the debate prompted such a notion on my part.
Archaeological discoveries and ancient history have always piqued my interest. Beginning in the late twentieth century, I began to notice an increase in the usage of “BCE” and “CE” instead of “BC” and “AD” in historical dating. I was initially perplexed, but I quickly realized that these titles meant “Before the Common Era” and “Common Era,” respectively. What, I thought, made this time “common”? The response, unsurprisingly, was Jesus Christ. The impact of His followers, notably in the West and its global financial influence, led to the worldwide adoption of this calendar system, often for economic objectives.
Although I was late to the party, the attempt to downplay Christ’s temporal relevance has historical antecedents. In the 17th century, Johannes Kepler referred to it as the “vulgar era,” where “vulgar” translates to “common” in Latin. Similarly, “BCE” and “CE” were used by a few scholars in the 1800s.
However, the 1990s saw an explosion in the adoption of these nontraditional words for dating. During this time, there was a broader shift toward diversity, multiculturalism, and secularism, particularly in academic contexts. Many textbook publishers and academic publications adopted the BCE/CE system to be more “inclusive” and “unbiased.” This nomenclature gradually became standard in textbooks, and eventually, museums adopted it.
The paradox is that the system isn’t more inclusive when Christ’s name is left out. The “common era” still has Him as its starting point. His absence only emphasizes His power, much like how our current calendar system, which has been in place for over 1500 years, finds it more convenient to change nomenclature than history.
Jesus Christ’s influence extends far beyond religious belief. He is also a historical figure. He has profoundly impacted global culture, values, and history, and we inseparably perceive time through Him. Whether or not one acknowledges it, His legacy has had and will continue to impact how people think about and experience time.
Thus, I remembered Him while noticing how another figure, a much more flawed and insignificant figure, was still the winner of a debate the latter won in absentia.“And there is salvation in no one else; for there is no other name under heaven that has been given among mankind by which we must be saved.” (Acts 4.12 NASB)
I’m not much of a runner. And when I say not much I mean I’m not a runner at all, period. Reason being my endurance is awful. I once tried to go on a run to the kitchen and had to drop out at the living room. But very much unlike me, Serge Girard, a French ultra runner, has run 14,031 miles in just under a year! To break that down, that’s 1,169 miles run in a month or 39 miles a day! This ultra runner has incredible endurance, and we could even say it’s almost superhuman. Serge Girard has amazing endurance, but it is nothing at all compared to the endurance of God.
Psalm 111 is a beautiful description of how God “endures forever.” A quick glimpse at this psalm and we learn that the Lord endures for all eternity. He endures through His righteousness (vs. 3). The Psalmist begins by setting the stage by using the Hebrew word for “Hallelujah.” Then says “I will give thanks to the LORD with all my heart.” When he says “with all my heart,” this seems to imply that he is coming to God with every intention of giving his all to the LORD.
The psalmist gave thanks with all his heart for a reason. Verse 2 says, “Great are the works of the LORD; they are studied by all who delight in them.” If we as Christians truly delight in the Lord then we should be studying the works of the Lord! When we study His works we learn about the great God we serve. Verse 3 shows us the Lord’s endurance. “Splendid and majestic is His work, and His righteousness ENDURES forever.”
As One who is unerringly faithful to His covenant with Israel, God constantly executes justice on behalf of His people. In the bringing of Israel out of Egypt, His works declare His righteousness. This impeccable characteristic of His nature does not nor will it ever change. What a great comfort to know that God will always be there for us, even in our darkest times! We will only learn about our God if we take the time to study and grow in the knowledge of His Word. Knowing that the God who delivered Israel from slavery listens to us when we pray is truly life changing.
He is always there for us. Because the Lord endures forever!
The message of I Peter could be summarized like this: God calls us to endure suffering, just like Christ suffered. He calls us to live morally pure lives, if for no other reason than our fear of dying in a lost state. We can live morally pure lives through exposure to his word and through submission to each other. We have no idea how much time we have, so we should make the best of it.
The key verse of I Peter is 4.7 — The end of all things is near. Keep your minds clear and control yourselves. This will help you in your prayers.
Several times throughout the letter, Peter warns them of their impending suffering, which would cause many of them to die. He uses what sounds like military terminology in a few verses, the kind of pep-talk a leader would give his soldiers before doing battle. “Many of you won’t make it through this. What’s more important than this life is how you live it, because this life isn’t the end for any of us.”
Over the next few weeks, we’ll do an application-based study of I Peter. For those interested in reading more than will be discussed in these articles, I highly recommend using the Easy to Read Version (free on biblegateway.com and on their app). It does a fantastic job of relaying the full meaning of the original text using language a child could understand.
FILLING IN FOR DALE THIS WEEK AS HE AND JANELLE WERE BUSY WITH THIS:
Jude Mitchell Pollard (born 8/20/23)
Neal Pollard
Luke shows us two demonstrations of Jesus’ power as He traverses the roads and villages of the northern half of Palestine during the early part of His public ministry. These show the diversity of Jesus’ work, even what He did simultaneously. This ultimate example of “multi-tasking” was performed for two situations that were about as opposite of each other as could be. Notice some of these contrasts in Luke 7:1-17:
The Centurion’s Servant
The Widow’s Son
The Centurion reaches out to Jesus (3)
Jesus reaches out to the widow (12-13)
The Centurion was already convinced of His power
The widow was seemingly oblivious to His power
The Centurion was rich and powerful (2,5,8)
A widow with no children had no prospect (12)
The servant is about to die (2)
The son is dead already (12)
Jesus marveled at the man’s faith (9)
Jesus felt compassion for the grieving mother (13)
The Centurion was a Gentile
Nain, a Galilean city, would be Jewish (12)
Jesus healed the servant from afar (6-10)
Jesus touched the coffin and raised the son (14)
Nothing is said of the people’s reaction (10)
The crowd fears and glorifies God (16-17)
Yet, Jesus is the thread that holds them both together. Whether He is responding to the faith of a devout Roman or responding to the grief of an indigent widow, He knew He could help and He was willing. He knew He had something to offer they could not find anywhere else. He is willing and able to transform sorrow into celebration. These events serve to spread good news about Him all around Him (17). People may not yet understand who He is, but these actions let them know He was no ordinary man or rabbi. Those in the funeral procession say, “A great prophet has arisen among us!” And, “God has visited His people!” (16). As glowing a tribute as this was, they didn’t yet grasp the full picture of Jesus. But, they knew He was special.
I think about the diverse people we see and know every day. They are black and white, young and old, male and female, rich and poor, educated and uneducated, natives and transplants. Perhaps you can take two people in your circle of influence and make up a column of contrasts like the one above. Despite their differences, they will be united by one significant thing. They need what only Jesus can give, and He can certainly give it to them. Whether they are actively seeking Him or unaware of their need of Him, you and I can forever change their life and circumstance when we introduce them to Jesus. May God help us to do that for someone today!
Reading Luke’s account of things, Saul may have been the chief threat to the Christians at the time recorded in Acts 8-9. He was “ravaging the church” (8:3), “breathing threats and murder against the disciples of the Lord” (9:1). He was doing “much harm” to the saints (9:13). He would look back on this part of his life, calling himself a harmful persecutor and killer of Christians (22:3ff; 26:9ff; 1 Cor. 15:9; 1 Tim. 1:13). The last thing we would expect, reading about his violent exploits against followers of Christ, would be a complete turnaround. But that’s what happens in Acts 9.
SAUL’S PLANS ARE CHANGED (1-3). He had letters from the High Priest to authorize his imprisoning of Christians. His zeal and passion to stop Christianity is as strong as could be, but Christ has a message for him. It literally stops him in his tracks. The Christian life can be a sudden, abrupt change even today. When one comes face to face with who Jesus is, it will cause unforeseen, dramatic changes in one’s life!
SAUL’S MIND IS CHANGED (4-7). His entire worldview about who Jesus is changes in what happens on this road to Damascus. He sees a light and hears a voice asking, “Saul, Saul, why are you persecuting Me?” (4). He’s not sure who he’s speaking to, but he knows it’s no mere man. Jesus tells Saul who He is, then tells Saul what to do next. He’s not saved on the road, but told to go to Damascus to await news of what he should do (6). The greatest question of life just may be, “Who is Jesus?” Saul thought he knew, but is finding out that everything he thought he knew was wrong.
SAUL’S PERSPECTIVE IS CHANGED (8-18). Saul is blinded on the road. He doesn’t eat, drink, or see for three days. Meanwhile, the Lord commissions a man named Ananias to go preach to Saul. Jesus could have easily laid it out there for Saul, but He chose the “foolishness of preaching” to save this persecutor (cf. 1 Cor. 1:21). Naturally, Ananias was apprehensive about his mission, knowing full well all that Saul had done to the saints (13-15). The Lord reassures the preacher that Saul has changed his mind and is ready to hear what he must do, so Ananias obediently goes to Damascus and preaches to him (17). The hardships and realities of life can totally change our perspective, leaving us receptive to the will of Christ. We might not have been seeking before suffering.
SAUL’S CONDITION IS CHANGED (18). In this moment, he could see–physically and spiritually. With spiritual sight restored, he “got up and was baptized.” Saul would later look back on this and tell us more of what Ananias preached to him. “The God of our fathers has appointed you to know His will and to see the Righteous One and to hear an utterance from His mouth. ‘For you will be a witness for Him to all men of what you have seen and heard. ‘Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name'” (22:14-16). Baptism changed his spiritual condition before God. It washed away his sins. It brought about the change of condition, opening door to a change of mission. Baptism is but part of God’s saving plan, but it is the point at which sins are forgiven for a penitent believer.
SAUL’S FELLOWSHIP IS CHANGED (19ff). His environment is no longer Christian-haters. It’s the hated Christians. He spends several days with them. He would prove to be such an asset to the saints at Damascus, and he is ultimately, readily accepted as one of them. He fought against the very ones he fought for before becoming a Christian (22), until his former allies plot to kill him (23-24). His new spiritual family helps him steal away (25). He seeks to fellowship with the disciples in Jerusalem, but in an age long before instant communication and technology the word had not reached these saints. They fear he’s an infiltrator, coming among them to do them harm. Can you imagine sitting down for a fellowship meal with the man that imprisoned or killed a friend or loved one? That’s possibly the situation for Saul and these saints. Barnabas, the generous encourager we met in Acts 4, paves the way for Saul’s acceptance. He is ultimately welcomed into the fellowship. Sometimes, our comfort zone is challenged with the addition of new Christians into our fellowship. It could be their worldly background, their income bracket, their skin color, or some similar difference that requires our adjustment. God expects that we’ll overcome any such superficial barriers and see what ties us together–our faith in and following of Jesus.
SAUL’S MESSAGE IS CHANGED (20-31). He proclaimed that Jesus is the Son of God (20). He proved to opposing Jews that Jesus is the Christ (22). He spoke boldly in the name of Jesus (27). He spoke boldly in the name of the Lord, talking and arguing with the Hellenistic Jews (28-29). As hard as he had been fighting against Jesus, he was now fighting that hard for Him.
No wonder the most operative word is “change.” A change of life changes our mind and outlook, setting up a change of our spiritual state (if we respond properly to teaching) that reflects itself in a change of our spiritual environment and a change of our purpose and mission. No, it won’t happen with the flair and drama that Saul experienced, but the gospel is as powerful today as it was then (cf. Rom. 1:16). If being a disciple of Jesus hasn’t dramatically changed who we are and what we do, it may help us to look at Saul’s life and then our own. He can be an encouraging example that prompts us to go deeper and further in our faith. Conversion involves real change. Jesus says conversion is essential to entering the kingdom of heaven (Mat. 18:3), spiritual healing (John 12:40), and for sins to be wiped away (3:19). May people be able to see the change Jesus has made and is making in us!
On Wednesday nights at the Andrews, North Carolina, church, I have attempted to teach about the monarchs of united and divided Israel. After we finished studying Saul, I explored David’s life and reign. In the most recent installment of this series, we discussed David’s transport of the Ark of the Covenant from Kiriath-Jearim to David’s newly established capital Jerusalem (2 Samuel 6; 1 Chronicles 13). David didn’t follow Torah protocol when relocating the Ark of the Covenant; instead of having God’s priests carry it, he put it on the back of an ox cart. This decision by David set in motion the series of events that resulted in Uzzah’s death when he reached up to steady the Ark after the oxen jostled it. Such an outcome can more easily stir our emotions than our logic, prompting us to declare that Uzzah’s treatment was unjust.
Although God forbade the Israelites from worshiping graven or molten images, there was one physical object that they were permitted to honor: the Ark of the Covenant. This sacred artifact represented God’s Shekhinah (presence) on earth, facilitating communication with Him. We also recall the Ark’s significance on the Day of Atonement, when the high priest would sprinkle the blood of the atoning lamb on the mercy seat, which was located between the cherubim’s wings atop the Ark. During the conquest of Canaan, the Israelites took the Ark of the Covenant with them into battle as a symbol of God’s might. However, the apostate Israelites of the Judges’ Period treated the Ark as a mere talisman. This abuse of the Ark led to its temporary loss to the Philistines following their victory over Israel at Aphek (1 Samuel 4).
Therefore, it becomes clear that God did not overlook Uzzah’s good intentions when he tried to prevent the Ark from falling off the ox cart. Instead, the dishonor David and company showed God kindled His anger because of this act. People treated this holy representation of God with great disrespect, as though they were hauling around a load of potatoes on a simple wooden cart with oxen. While God had overlooked the Philistines’ treatment of the Ark when they returned it similarly (1 Samuel 6), He had expected more from His covenant people. This carefree attitude towards the Ark of the Covenant ultimately led Uzzah to believe he could reach out and touch it without consequence.
It wasn’t the first time God made it abundantly clear that He demanded holiness. For instance, He incinerated Nadab and Abihu for offering an unapproved type of fire, as recorded in Leviticus 10.1. On that occasion, Moses reminded the men’s father, Aaron, of God’s words: “By those who come near Me I will be treated as holy, And before all the people I will be honored” (Leviticus 10.3 NASB1995). Even Moses missed out on the Promised Land for failing to give God the glory when he disobeyed God’s instructions for procuring water for the Israelites since his actions could not give God credit for supplying their needs (Numbers 20.12). Thus, David had ample examples to know that the things of God required the utmost reverence and care. Therefore, it is all the more puzzling that David, who typically sought God’s approval before acting, committed such a blunder here.
So, what is our application for Christians living today? I would suggest that there is something very holy from God that people too often treat profanely today. There are certain circumstances when people are not afraid to use the word “casual” when discussing certain assemblies. I am speaking of the church. As the Ark contained the ten commandments, Paul describes the church as the “pillar and support of the truth” (1 Timothy 3.15 NASB1995). This same passage teaches that the church is the household of God! As the Ark contained the manna that God used to sustain the Israelites, the church is where we partake of the Bread of Life (see John 6). And as the budding rod of Aaron within the Ark reminded the Israelites of God’s chosen priesthood, we are reminded that we who comprise the church are God’s holy priesthood today (1 Peter 2.9–10).In closing, the lessons from the time of David, Uzzah, and the Ark of the Covenant are not mere historical narratives; they are instructive for our relationship with God today. As David learned painfully, God’s holy nature demands our profound respect and obedience. This story encourages us, as modern-day believers, to examine how we approach that sacred institution God’s Son purchased with His blood (Acts 20.28). God’s word reminds us to live our faith with reverence and awe, understanding that we should not lightly take God’s presence. Like the Israelites of old, God calls us to honor Him in our actions and to treat the church with the respect and reverence she deserves as the bride of Christ (Isaiah 54.5; Revelation 21.2; Ephesians 5.22ff). Thus, as we go about our worship and service in the church, may we do so with the awareness that we are engaging with the living God, who calls us into a relationship marked by reverence, love, and obedience.
Fort Knox is one of the most heavily guarded places on the planet. There are lookout towers at each corner of the building. Supposedly there are land mines, electric fences, and machine guns that are activated when invisible lasers are tripped.
They use radar and satellite imaging to keep a close eye on any suspicious activity.
At any given time there are up to 40,000 guards on standby ready to respond.
Now, let’s say you make it past all of this, there’s still the vault itself to deal with.
The door to the vault is made of steel and concrete, and weighs in at over 41,000 pounds. There’s not a single person that knows the combination to get in. Instead, certain staff members only know one combination each.
Why the need for such extensive security? Because Fort Knox is home to over 4,582 tons of gold worth 6.2 billion dollars. Back in 1974 it contained 11.4 billion dollars.
All the security makes sense; that’s a lot of money! But what if there wasn’t any gold? It would be a complete waste of time and money to build a fort like this and leave it empty.
God has instructed Christians to guard our hearts, but the first step is to fill it with the word of God. Proverbs 4:13 says, “Keep hold of instruction; do not let go; guard her, for she is your life.” Verses 20-22 say, “My son, be attentive to my words; incline your ear to my sayings. Let them not escape from your sight; keep them within your heart. For they are life to those who find them, and healing to all their flesh.”
Leading up to Proverbs 4:23, the instruction to us is not just to guard our hearts but to guard the godly instructions within our hearts. Not only that, but we are told that God’s instruction “is your life” and “they are life to those who find them.” A heart filled with sin and worldliness is a dead heart. There is no life flowing from it. It is only when we put Gods word in our hearts that we will have life flowing forth from it.
Guarding our hearts, according to scripture, is the action of protecting the biblical truths and instructions that God has given us. If we aren’t guarding God’s Word in our hearts, then what are we protecting? If we fail to put Proverbs 4:23 in the context of chapter four and the rest of scripture, we will guard our hearts from receiving what we need from God. If we guard our heart before letting truth in and we don’t guard our heart to keep the truth in, we will be opening the door to sin and selfish desires.
I Timothy six is a detailed list of things to avoid if we want to keep bad influences out of our church family. It can be summarized with verse 20 — “Timothy, God has trusted you with many things. Keep them safe and stay away from people who talk about useless things that aren’t from God and who argue against you with fake knowledge. Some people who claim to have that special knowledge have completely abandoned what we believe.”
A summary of I Timothy might sound something like this:
God’s family isn’t overly structured, but it isn’t vaguely defined either. Every member has abilities that help the other stay faithful. God has a clearly-defined order to his church, but he also has so much grace. He expects us to keep bad influences out of the church, but he also looks out for those who struggle. Some people will try to teach things that aren’t true, but elders can combat those influences. God wants us to be respectful and submissive to our elders.
No group on this earth is as functional as the church. No community on earth is as selfless as the church. Individually, we are flawed and weak. But with God’s help, we can do so much more with each other than we could ever do alone. We’re all working for the same thing — a life with God forever.
We’re climbing a rope which hangs from heaven. Occasionally we feel a gentle tug reminding us that truth is tied to the end. For the time being, we’re left with a plethora of puzzles to ponder and countless mysteries to mull over. The Bible’s not boring. It’s mankind’s one and only peek behind the spiritual veil. Every once in a while we seem to be gifted with a discovery that further bolsters biblical claims.
In an article by Robotics and Automation News (2021) they cover an interesting astronomical discovery and it’s incredible. They write the following,
“Space agencies like the National Aeronautics and Space Agency (NASA) and Indian Space Research Organization (ISRO), among others, invest millions of dollars in searching for water on other planets. So, when water was found in a gaseous state near quasar (a massive black hole), it was indeed a big deal! Yes, scientists have discovered a huge cloud containing more water than what exists on Earth! In fact, it’s 140 trillion times more than the Earth! Two teams of astronomers from NASA discovered water in a reservoir in 2011. It is one of the largest and most distant water reservoirs detected in the universe.”
In the beginning there was water. The Bible opens with a depiction of what was before there was anything at all.
“Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters” (Gen.1.2).
Interestingly enough, there’s no mention of the Spirit of God creating the water itself. Now, this doesn’t mean that God didn’t create the water but it also leads the mind to connect God and water together. Water is a common thread that runs throughout scripture and we have examples of the Lord using this essential element to bring, sustain, and also take life. Science keeps running into God no matter how often it tries to run away from Him!
At the end of the Old Testament, the prophet Malachi simply asked, “Will a man rob God?” (3:8). Now that’s not a thought that naturally occurs to most. It would seem impossible to take by force what belongs to an all-powerful, all-knowing Being. Knowing about His supernatural nature, who would dare to try? Especially when you read that those who do so are “cursed by a curse” by the One we just described (3:9). But Malachi said they robbed God in “tithes and offerings.” When it came to their financial giving, they stole from the Sovereign!
Is it possible to do that today? Wouldn’t we want to steer so far away from such a practice? Consider:
We rob God when we put our giving to Him anywhere but the top of our priorities. Malachi’s peers gave God the blind, the lame and the sick, which they would not dare offer their governor, for sacrifice (1:8). God calls this “evil.” What about when we put bills, entertainment, and other spending and saving first, then give God what, if any, is left over. Under the first covenant, God commanded His people give Him “the first fruits” (Ex. 23:16,19). But that covenant is inferior to what we have in Christ (Heb. 8:6). This should motivate us to make giving a “first fruit” and not an after thought.
We rob God when giving is a duty rather than a delight. For Malachi’s brethren, offering to God was described as despised, tiresome, and disdainful (1:13). When it came time to give, apparently they had a grimace rather than a grin on their faces. The God who gave them everything was met by a people who begrudged giving back to Him anything. Later, God will teach us that giving begins in the heart, with ourselves. Paul praises the impoverished Macedonians who exceeded expectations (2 Cor. 8:3) in their giving because they first gave themselves to the Lord, then gave their money to His work (2 Cor. 8:5). Paul could characterize them as cheerful givers (2 Cor. 9:7). This was not because they were prosperous and gave a big contribution from the overflow. Their wealth was their generosity (2 Cor. 8:2). They gave beyond their ability and it made them happy to do so.
We rob God when do not test Him with our giving. This is an unexpected admonition. God wanted a chance to show them what He does for the one who gives sacrificially and by faith. The principle does not work and is inconsistent with God’s will if we do not test Him by giving sacrificially and generously. God says, “test me now in this” (3:10). Give generously and see “if I will not open for you the windows of heaven and pour out for you a blessing until it overflows” (3:10). In light of how we can see God work like this in our lives, why would we take that opportunity from Him to show His incredible power. He always proves that He cannot be out-given.
We may ask, “How much should I give?” Truly, there is no set percentage stipulated under Christ’s covenant. They gave a tenth of everything they owned under the Old Law (Deut. 14, 26). What we have is better! We do not have to bring sacrifices for our sins year after year. Christ sacrificed Himself once for all (Rom. 6:10; Heb. 10:10; 1 Pet. 3:18)! It’s hard to imagine a Jew, accustomed to giving a tenth, coming up out of the mikvah (baptistery) on Pentecost, forgiven of their sins, and rejoicing, “Now that I’m a Christian, I don’t have to give ten percent any more!”
No, God doesn’t give us estimates or projections. He gives us exhortations and principles. He wants us to give to Him out of our trust in His care and out of our love and appreciation for His gifts to us. When we take inventory of that (and start with Calvary!), we will learn to give the way He wants us to give.
“I made a covenant with my eyes not to look with lust at a young woman.” (Job 31:1 NLT)
Job declares in Job 31:1 that he made a solemn promise, akin to a covenant, not to look lustfully upon a woman. This action shows his dedication to moral purity. This declaration emphasizes the power of the eyes as conduits for sin, particularly lustful sin, to enter the heart and mind. By making this covenant, Job expresses his determination to maintain a righteous and honorable character. He recognizes the potential harm lustful thoughts can cause and takes preventative measures to avoid it.
In many ways, our eyes are portals to our souls. Our souls can be sensitive to the images and scenes we expose them to, just as blue eyes are more sensitive to the sun’s bright rays due to their reduced melanin. I can attest to this because I have blue eyes and must wear sunglasses even when it’s cloudy.
In the same way that harmful UV rays can have long-term effects on sensitive eyes, certain visual stimuli, most notably pornography, can harm our minds and spirits if consumed excessively. The harm may not be immediately apparent, but just as UV exposure can cause eye problems, exposure to harmful visual content can affect our psyche and moral compass over time.
Consuming pornography can lead to negative consequences, including addiction, distorted perceptions of relationships, and desensitization to healthy sexual experiences. Awareness of our visual consumption and prioritizing content promoting positive mental, emotional, and spiritual well-being is critical.
Take, for example, Japan’s complex socio-cultural landscape. The country’s declining birth rates have been a source of concern, and many factors contribute to this trend, including economic challenges and shifting societal values. In this context, there has been a noticeable increase in the consumption of online pornography. While it is an oversimplification to blame declining birth rates solely on pornography, there is growing awareness of the mental and emotional consequences of excessive consumption. (See https://mainichi.jp/english/articles/20230808/p2a/00m/0na/025000c)
Job recognized the close relationship between sight and desire. He hoped to avoid lustful thoughts and desires by not allowing himself to gaze wantonly at a woman. This statement by Job reflects a more spiritual understanding of sin, which holds that even considering sin is wrong. His sentiments are consistent with Jesus’ teachings, who later clarified that lustful thinking is equivalent to adultery (see Matthew 5.27–28).
It is more important than ever to remember this covenant in today’s age of instant access to a plethora of images, including explicit content. We should set protective boundaries for our viewing habits, guarding our hearts and minds against content that can distort our understanding of love, commitment, and respect, just as one might wear sunglasses to protect sensitive eyes from damaging sunlight.
Job 31:1 emphasizes the importance of a virtuous inner life by stressing the need to guard our hearts and minds. It encourages people to proactively filter out negative influences and develop a genuine sense of integrity and righteousness. This verse serves as a reminder that true righteousness extends beyond outward appearances, necessitating constant scrutiny of our thoughts and intentions.
Proverbs 1:15-19 says, “my son, do not walk in the way with them; hold back your foot from their paths, for their feet run to evil, and they make haste to shed blood. For in vain is a net spread in the sight of any bird, but these men lie in wait for their own blood; they set an ambush for their own lives. Such are the ways of everyone who is greedy for unjust gain; it takes away the life of its possessors.”
Verse 15 is a direct tie to the invitation to participate in sin found in verse 11. Sin must be rejected at the first temptation, by refusing even the association that can lead to sin. Avoid the beginnings of sin. Reject the offer to even associate with those who are in sin. Even if we aren’t participating in the deeds of the wicked, there is still guilt by association. Growing up my brothers would convince me to come along with them in breaking a rule, even though I was a perfect and innocent child, I would still get in trouble with mom and dad because I was with them…well maybe I wasn’t all that perfect. But by choosing to hang with the wrong crowd, we risk facing the consequence of hurting our reputation. If our friends invite us to spend the evening at a bar, we can hurt our influence as Christians even if we never have a drink. If we hang with the troublemakers we will be seen as a troublemaker. There are consequences tied to the decisions we make.
Verse 16 is a warning not to keep evil company. To be careful in the friends we choose. There is guilt by association. You may not be guilty of their sins; but if you are caught with them, you will pay the terrible penalty with them. Sometimes peer pressure causes us to hang with a group of friends that are in sin. But we rationalize it by convincing ourselves that we are strong enough to say no. We may even associate with them with good intention; but the longer we stay, the more deeply involved we become. The only way to avoid this is to do what Scripture advises. Don’t go with them in the first place. The time to say “no” is before we get in too deep.
Verse 17 is another illustration. “As a bird flies into a net and is caught, so will the sinner get caught if he goes head long into sin.” The thing is, many times we know the net is there, but we fly towards it anyway. We know there are consequences to sin, but we do it anyway. Scripture paints a vivid picture of the consequences we will face if we allow our lives to be filled with sin. John 8:34 Jesus tells us, “everyone who practices sin is a slave to sin.” Practicing sin leads to the consequence of slavery. This is a vivid analogy showing us that by choosing to sin we are enslaved to it. Sin can and will control every aspect of our lives.
Isaiah 59:2 reveals, “but your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear.” Another consequence of sin is separation from God the Father.
Our actions will determine whether God will listen to us or not. It’s obvious that we will never inherit eternal life if we let sin continue to separate us from God. Romans 6:23 shows us the worst consequence of sin, “The wages of sin is death.” Our physical deaths will only be the beginning of an eternity in torment. The payment of sin is spiritual death.
Solomon warns us of the importance of choosing the right company. He tells us that we have a choice. We can choose righteous company that will help us reach our reward, or we can choose the sinful company. But by doing so, we are accepting sin’s invitation and therefore must face the consequences.
I Timothy 3 concludes with a beautiful poetic sentence designed to sum up Christianity: God was shown to us in human form.
He was morally perfect in spirit. The angels saw him. The message about him was told to everyone. People in the world believed in him. He was taken up in glory.
4.1-6 address the teachings of legalistic people — they teach that Christians have to avoid certain practices that God doesn’t prohibit. This section can be summarized with verses 4-5: Everything that God made is good. Nothing he made should be refused if we accept it with gratitude. Everything he made is made pure through prayer.”
9-16 wraps up chapter four, especially 9-10 — We hope in the living God who will save all people, especially those who are faithful to him. This is why we work and struggle.
Chapter five is about each Christian’s responsibility to God’s family. It also includes a list of vulnerable members who should be provided for by the church. In that same section, 17-18, we learn that elders who lead well and dedicate a lot of their time to the church should be paid to do so, particularly those who counsel and teach.
Being an elder isn’t easy. It’s a ton of pressure, and the qualifications are strict. So 19 includes protections for those elders: don’t even listen to an accusation against an elder unless two or three other people also witnessed what he’s being accused of.
It’s easy to gossip about elders if we don’t like what they do. But this verse sets the standard for how we should talk about our spiritual leaders. Verse 21 takes it even further — when it comes to correcting an elder (or any other sinning member for that matter), we can’t be biased at all. Paul invokes three different ultimate-authority figures in this statement. We can’t throw someone under the bus just because we don’t like them.
Nebuchadnezzar became a beast in some form or fashion because of his pride in Daniel 4. Oddly enough we find out that his grandson, Belshazzar, falls into the same sinful snare in the very next chapter. This makes for more than an interesting story because it serves as an example of a common thread within scripture. The phrase “like father, like son” rings true in a negative way more often than not. It’s surprising to read of the many heroes of the faith who werefailures as fathers. It’s almost disheartening to discover that it’s more common to find stories of poor parenting than successful ones. As tragic as these accounts are, it’s a blessing to have and learn from them. Let’s look into a few of these examples.
Lot (Genesis 19.6-8)
Lot not only chose to pitch his tent outside of Sin City (Gen.13.12), he eventually moved his family into Sodom as well. In chapter 19 we read, “So Lot went out to them through the doorway, shut the door behind him, and said, ‘Please, my brethren, do not do so wickedly! See now, I have two daughters who have not known a man; please, let me bring them out to you, and you may do to them as you wish; only do nothing to these men, since this is the reason they have come under the shadow of my roof’” (6-8). Not long after these shocking verses, Lot’s remaining daughters take advantage of him in a cave after being saved from Sodom. Clearly Lot wasn’t a great father.
ISAAC (Genesis 25)
Isaac loved Esau because he ate of his game, but Rebekah loved Jacob (Gen.25.28). Favoritism among parents is not uncommon to read about in scripture but this never seems to work out in the end. Issac was a weak father in other areas as well. He marries a deceptive wife and fails to rule his family in a God-fearing way.
JACOB (GENESIS 37)
Like father, like son. Jacob shows favoritism towards Joseph and because of this we read the following,
“Now Israel loved Joseph more than any of his other sons because he had been born to him in his old age, and he made an ornate robe for him. When his brothers saw that their father loved him more than any of them, they hated him and could not speak a kind word to him” (Gen. 37.3-4).
ELI (I SAMUEL 2.22-25)
“Now Eli was very old, and he heard everything his sons did to all of Israel, and how they lay with the women who assembled at the door of the tabernacle of meeting. So he said to them, “Why do you do such things? For I hear of your evil dealings from all the people. No, my sons! For it is not a good report that I hear. You make the Lord’s people transgress… Nevertheless, they did not heed the voice of their father, because the Lord desired to kill them” (22-25b)
Eli was a priest at Shiloh, but he was a pitiful parent. His sons, Hophni and Phineas, were allowed to make sacrifices to the Lord but they were known among the community as acting extremely wickedly. They fornicated with women in the tabernacle and stole sacrificial meats from the people. So horrible were they that the Israelites began to “abhor the sacrifices to the Lord” (v.17).
Young Samuel, who was being raised by Eli in the temple, receives a vision from God who says that He is going to destroy Eli’s boys, but Eli’s response to this news is rather flippant. He says, “the Lord will do what is right according to Him.” Sure enough, the prophecy plays out exactly as God said it would and Eli ends up dying upon hearing of it in I Samuel 4.
Sadly, Samuel turns out to be a failure as a father as well as the king, David, that he anoints.
While these accounts aren’t uplifting to read, they serve as humbling warnings to fathers today. If you want to be a faithful father, you’re going to have to fight for it.
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