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

The Dividing Christ

Neal Pollard

Wait a minute! We rightly say that Jesus died so that we all might be one in Him as He and the Father are one (John 17:20-21). How do we reconcile that with what Jesus says in Luke 12? He says He came to grant division (51). “Grant” means to give out, bestow, or donate, also with the idea of producing or imposing (BDAG 242-243). When Jesus makes this statement, it’s in the midst of a very distressing prospect for His own physical future (50) but also the impact His completed mission would have on His followers. 

HE REVEALS THE FACT OF THE DIVISION (Luke 12:49-53). This had to surprise His disciples for Jesus to issue this warning. Houses would divide over Him, as some tried to follow Him while others fought against Him. He desires us all to have peace (John 14:27; Col. 3:15), but it is a peace that requires submission and obedience to Him. That very prospect works like a sword (Mat. 10:34) that fights against peace for those who refuse to take Christ on His terms. Our response to Jesus may divide us from parents, children, in-laws, and no doubt siblings and even spouses (cf. 1 Pet. 3:1ff). How many of us today have experienced that very thing? Surely God would want us to be at peace, but choosing Him when loved ones refuse to do so inevitably causes division. 

HE REVEALS THE SOURCE OF THE DIVISION (Luke 12:54-56). There is a seeming abrupt change of subject here. How does their ability to read the weather relate to what Jesus has just taught? He is talking about a mindset or worldview. People in His day, like ours, were adept at analyzing earthly things like predicting weather from observing the earth and sky, but could not analyze things of greater importance. Here was Jesus who had come with the truth, something they should be able to hear, consider, and then rightly choose, but instead they chose to reject it. As long as there are those who treat Jesus this way, there will be division. 

HE REVEALS A WAY TO PREVENT DIVISION (57-59). Jesus closes this paragraph dealing with how to achieve peace when it comes to earthly things. It may be unavoidable that there will be division when it comes to who is lord of our lives, but there are ways to keep peace. If we see the spiritual as more important than the material, we will avoid unnecessary division with others. Jesus calls this judging what is right (57). Don’t fight and divide over earthly disputes. These drain our time, energy, and maybe more! It may exact a higher price than we anticipated. Reserve your fight for what really matters–things spiritual and eternal. 

We are in a divided world right now. That’s not just true politically, but certainly also spiritually. Everyone whose heart is open to the truth are those with whom we can find the common ground of unity in Christ. But our allegiance to Him may also make us some enemies. Jesus warns of this potential, but He also warns us not to unnecessarily create barriers that divide us from others. Discipleship is about priorities, prioritizing Jesus’ will above our own interests. That can be hard, but that mindset can help us win those in the world who are searching for truth. 

Genesis: These Are The Generations (XXXIX)

They Hated Him Even More (37:1-36)

Neal Pollard

Moses lays down one more peg in the progression of this inspired account, with the repeated marker “these are the records of the generations…” (2). He focuses on Jacob’s sons and most especially “the son of his old age,” Joseph (3). Jacob’s father and mother had played favorites, to disastrous results. Despite himself, Jacob (Israel) “loved Joseph more than all his sons” (3). This created destructive dysfunction. 

He indicates this elevated favor with a tunic. While the Septuagint (Greek O.T.) and Vulgate call it a coat of “many colors,” it was likely an expensive, ornamented, and long robe. A great discussion of this is found in Reyburn and Fry’s “A Handbook On Genesis”: “Speiser finds support in cuneiform inventories that suggest it was ‘an ornamented tunic,’ that is, a tunic or robe that was decorated by sewing ornaments to the cloth. Von Rad describes it as ‘a luxury which only those who did not have to work could think of having.’ In summary the garment may refer to a robe, coat, or long shirt-like piece of clothing. It was clearly a very special garment that gave Joseph a status not shared by his brothers” (848). 

With this tension in the background, we find the pivotal actions of this chapter resonating throughout the rest of the book of Genesis (with the exception of Moses’ inclusion of Judah’s indiscretion with Tamar in chapter 38; that is an aside which helps provide an emphasis on this final “toledoth” on Judah and Joseph whose descendants would be most prominent among the tribes).  Let us notice some important features of this chapter, wherein Joseph’s favor led to his fall.

The favoritism (1-4). Jacob’s foolish decision to make a special coat for his favorite son is only one way we see the favoritism highlighted. Moses casts a contrast by mentioning the maids of Rachel and Leah, underlings of less favored status than Joseph. The mention of Bilhah and Zilpah make us think of Rachel when we read about Joseph. Moses then notes that Joseph is the son of his old age. 

The fuel for their fury (3-11). While their later behavior is wholly unjustified, we can sympathize to some degree with the brothers’ dislike of Joseph. Not only do they resent the special status signified by the tunic (4), but there is the bad report Joseph gave his father about them (2) topped off by the two dreams that must have seemed the height of audacity (5-10). In both dreams, his family would bow down to him. The brothers are jealous (11), and even his father rebukes him for sharing the dream (10). We are left to wonder if Joseph struggles with either immaturity or self-righteousness, but the greater fault lies with the brothers and how their resentment grew into something far more sinister. 

The fateful fall (12-30,36). Things dramatically change one particular day when his brothers are tending the sheep in Shechem. Jacob sends Joseph to check on his brothers (12). Many have observed the steady stream of providence flowing through this entire account. For Joseph, this begins with the events already highlighted that led his brothers to hate him. But it can be seen in the minute details of the account. Joseph is lost and happens to run into a man who knew where his brothers were (15-17). They move their flocks from Shechem to Dothan, which puts them where a caravan route was (17,28). Reuben will happen to be present to ensure Joseph isn’t killed by his jealous brothers, but is absent when Judah recommends they sell him to the Midianite traders (28). The traders take him to Egypt and sell him to Potiphar, Pharaoh’s officer, captain of his bodyguard (36). Judah will sell them on the idea of making profit on their hated brother rather than bringing blood-guiltiness on themselves by killing him (27).

Matthews notes, “This garment introduces the important literary idea of clothing in the Joseph narrative. The bestowal and removal of Joseph’s attire signified change in his social standing. The stripping of his garment by his brothers (v. 23) and the seizure of his cloak by Potiphar’s wife (39:12–13) represented his descending status—from favored son to slave, from slave overseer to prisoner. The snatched garments were used in both cases to bolster false claims against Joseph” (NAC, 689). 

The forlorn father (31-35). The brothers sell the lie to their brother by dipping Joseph’s tunic in goat’s blood and through insinuation and deception convincing their father that Joseph was dead. This causes Jacob protracted (34) and inconsolable grief (35). As he had lost Joseph’s mother, his favored wife, prematurely, now he had lost his favored son. Unbeknownst to him, Joseph was alive if not well in Potiphar’s house.

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52 Reasons to Love the Church

Temporary Versus Permanent

Eli Watson

Good evening, Today before church I was working on cleaning a house out; the lady that had lived here passed two years ago, and in the meantime the objects in the house sat and gathered dust. And after taking countless trash bags out to the dumpster, it got me thinking about how none of the earthly possessions we collect in this life matter. They’re not coming with us nor will we need/miss them when we’re gone. Let us turn our attention to Matthew 6:19-21, which says, “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal but lay up for yourselves treasures in heaven where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.”

These words offer a powerful reminder that our earthly existence is not meant to be permanent. God, in His infinite wisdom, has instilled within each of us a deep yearning for something beyond the boundaries of this temporary life. Our souls are eternal, but we are on a temporary trip. We have a longing and sense to be with him for eternity because that’s what He had intended from the beginning when He was walking in the Garden with Adam and Eve. Making the right decisions in life by focusing on what’s truly important is the only way to get back to him though. 

Now, before we jump to the wrong conclusion, Jesus didn’t say that … 

You can’t own a phone

You can’t buy a computer.

You can’t purchase a home.

You can’t drive a car.

You can’t buy gifts for someone.

You can’t save or invest money for retirement.

You can’t buy more than one shirt or a pair of jeans.

What Jesus did say was, “Do not lay up for yourselves treasures on earth …” 

Said another way, stop focusing on accumulating money and things and set your heart pursuing “treasures in heaven,” which leads us to the next question. What does this mean?

Consider the seasons of life mentioned in Ecclesiastes 3:1-8. A time to be born, a time to die, a time to weep, and a time to laugh – all encompassing the spectrum of human experiences. Each phase serves as a stitch in the tapestry of our existence. However, it’s crucial to recognize that this earthly journey is not our final destination. There’s a longing for eternity within us. In acknowledging our impermanence, we can take a look at the apostle Paul, who in 2 Corinthians 4:18 encourages us to fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal. This shift in focus beckons us to consider the eternal significance of our actions, relationships, and faith. Everything that we do in this short life counts, but the possessions we have won’t affect our judgement day determinations, there’s no Forbes list in heaven. 

Our temporary journey on Earth prompts us to seek a deeper connection with God. It’s an opportunity to align our lives with His divine purpose, and spread his word along the way. That’s one of the most important parts of our walk in this life, and as we navigate the complexities of life, let us remember that our existence here is just a sneak peak to the everlasting reality promised through faith in Jesus Christ.

The transient nature of life doesn’t diminish its value; instead, it underlines the importance of living purposefully. In Psalm 90:12, we’re encouraged to “Teach us to number our days, that we may gain a heart of wisdom.” This wisdom involves recognizing the brevity of life and using our time wisely, investing in eternal treasures. These eternal treasures don’t care about your credit score or any debt to income ratios but rather of the spiritual score, are you living the way you know you should. Having the spiritual wisdom and maturity to get through this life will be what matters in the end. 

Our journey on Earth also invites us to share the love and hope found in Christ with those around us. Matthew 28:19-20 compels us to go and make disciples, baptizing them in the name of the Father, the Son, and the Holy Spirit. In doing so, we participate in God’s redemptive plan, extending the invitation to eternal life to others. While on this earth we were instructed to be fishers of men, and we are meant to use draw people in by showing them the love of God that is pouring out of us. We have been given an opportunity to show the everlasting mercy and grace of God that has been shown to us. 

In conclusion, as we contemplate the temporary nature of our earthly existence, let us be inspired to live intentionally. May we find purpose in aligning our actions with God’s will, nurturing deep connections with Him, and sharing His love with a world longing for eternal hope. For in the tapestry of life, our temporary moments find eternal significance in the hands of our Creator.

Genesis: These Are The Generations (XXXVIII)

THE LEAST FAMILIAR CHAPTER OF GENESIS (36:1-43)?

Neal Pollard

Of all books of the Bible, we should probably be most familiar with Genesis. After all, it is the first “chapter” and the place we begin again and again. With disclosures about Adam and Eve, Cain and Abel, Noah, Abraham, on down to Joseph and his brothers, it is the fodder of children’s Bible classes and many a sermon. But what about the genealogies of Esau? That material does not come readily to the mind nor do the details roll steadily off the tongue. Yet, the Holy Spirit through Moses saw fit to devote what we recognize as 43 verses of sacred text to it! 

Frankly, it is almost entirely a record of begetting, of those who became prominent among this genealogical line, of places named for them or inhabited by them, and details that help give background to some later Bible events. The summary statement reminds us that Esau is “the father of the Edomites” (43). More about that in a moment. What is accomplished by the inclusion of all these verses devoted to the family tree of Isaac’s oldest son?

We learn why Esau settled east of Jacob (1-8). The initial statement about the generations of Esau (Edom) concerns the children born to him in the land of Canaan by the “daughters of Canaan” (2,5). However, the prosperity of both brothers made living in the same place untenable. Like with Abraham and Lot, they each needed ample pasturelands. So, Esau went up to the hill country of Seir (8). 

We learn who was born to him in his new homeland (9-43). Moses traces the lineage of Esau through his wives, Adah, Basemath, and Oholibamah (10-18). Then, we read the lineage of Seir. These are inhabitants already in the land who play a prominent role in the development of the Edomite people. As Hamilton says of Genesis 36, it “is moving backward from the conquerors (vv. 9–19) to the conquered (vv. 20–30)” (NICOT, 397). Groups like the Horites, whom some identify with the Hivites, are driven out by Esau’s descendants (21,29-30). In accordance with Isaac’s “blessing”, Esau became an indomitable warrior (27:39-40). 

We learn how Esau’s descendants appointed kings before Jacob’s did (31-39). Smith observes, “At the time Moses wrote Genesis the descendants of Esau already had achieved this state of national development, while Israel had not. The comparatively slow political development of Israel was a challenge to their national faith through the centuries” (The Pentateuch, p. 206). Centuries of time pass after the Edomites appoint kings before Saul comes to the throne in Israel. No doubt, Edom was one of the nations Samuel’s contemporaries looked at when complaining that other nations had kings (1 Sam. 8:5-6). 

We learn through an object lesson a truth the Bible repeats. In God’s sovereignty, He chose Jacob as the descendant through whom Israel and ultimately Christ would come. That means He did not choose (or rejected) Esau. As Kurt Strassner stated so well, “Their names do not roll off my tongue like the names of Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad, and Asher” (Opening Up Genesis, p. 134). Their inclusion in this chapter implicitly reminds us how comparatively anonymous Esau’s descendants are. This is stated explicitly by Malachi (1:2-5) and Paul (Rom. 9:10-16). 

Perhaps you will find Edward Bridge’s background explanation helpful: “Archaeological evidence indicates Edomite influence in southern Judah from the late eighth century bc onwards. Evidence also indicates that Edom was a threat to Judah in the years before the exile (Arad 24, a letter-ostracon). After the exile, Edomites who survived Nabataean invasions migrated to southern Judah and became the Idumeans—the people from which Herod the Great came” (Barry, Lexham B.D., np). The inspired recorders of Israelite history (2 Ki. 8:20) as well as the prophets (Jer. 49:7-22; Ezek. 26:12-24; Obadiah; Mal. 1:2-5) reveal the intense rivalry that continued between the descendants of Jacob and Esau sparked not only by the events of the brothers’ lives but also the inhospitality of the Edomites when Moses led the Exodus. Because the Edomites will span the entirety of Old Testament history and regularly intersect the lives of Israel, it is helpful to see their genealogical record. 

Bearing the Marks of Truth:

Living the Gospel in the Footsteps of Paul

Brent Pollard

Paul made a statement in Galatians 6.17 that is worth considering. Inspired by the Holy Spirit, he declared, “From now on let no one cause me trouble, for I bear on my body the marks of Jesus” (ESV). This statement raises the question: was he speaking literally? Did his fearless preaching of Jesus Christ result in physical marks? Considering the hardships listed in 2 Corinthians 11—195 stripes from the Jews, beatings with rods, and being stoned in Lystra—it’s plausible that Paul bore physical scars from these experiences. It’s unlikely any of us bear such marks for Jesus.

However, Paul’s message delves deeper than the physical scars. His letter to the Galatians also defended against accusations of being a false apostle. Critics claimed he received his message from men, not from divine revelation. Paul countered this by pointing to his scars as evidence of his apostleship and dedication to God’s truth. Thus, his physical marks were not just scars but proof of his faithfulness and the truth he preached.

This proof leads to a reflective question: if someone examined your life closely, would they see the truth of God’s Word as clearly as they might see the physical scars on Paul? It’s a challenging thought. Paul encourages us to bear the marks of Jesus, the marks of truth, in our lives. Remember Jesus’ words in John 17:17, “Sanctify them in the truth; your word is truth” (ESV). God’s word, the Bible, calls us to bear its marks in our lives actively.

Bearing the marks of Jesus Christ means living in alignment with His teachings and principles, allowing His truth to permeate every aspect of our lives. This involves reflecting His love, grace, and forgiveness in our interactions and consistently seeking to grow in understanding and applying His Word. As we embody God’s truth, we become living testimonies of His transformative power and a beacon of hope to those around us.

In conclusion, the marks of Jesus Christ that Paul bore are a profound metaphor for Christian life. Whether physical scars from persecution or the spiritual imprints of living according to Christ’s teachings, these marks signify a life committed to the gospel. Paul’s dedication serves as a reminder of discipleship’s cost and divine truth’s strength. As followers of Christ today, we are challenged to bear our own marks through our actions and life choices, not necessarily through physical suffering but through a commitment to living out His teachings. Let us strive to make the gospel’s truth visible in our lives, serving as clear indicators of our faith and commitment to Jesus Christ, thereby honoring the legacy of apostles like Paul and contributing to the witness of God’s kingdom on earth. 

The One Who Came Back

Carl Pollard

Luke 17:11-19, ”On the way to Jerusalem he was passing along between Samaria and Galilee. And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices, saying, “Jesus, Master, have mercy on us.” When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus’ feet, giving him thanks. Now he was a Samaritan. Then Jesus answered, “Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?” And he said to him, “Rise and go your way; your faith has made you well.”

Two friends met each other on the street one day. One looked upset, almost on the verge of tears. His friend asked, “What’s wrong?” The other answered and said, “well, three weeks ago, my uncle died and left me forty thousand dollars.” The friend responded and said, “That’s a lot of money.” 

“But you see, two weeks ago, a cousin I never even knew died, and he left me eighty-five thousand dollars.” The guy answered back, “Sounds to me that you’ve been very blessed.” “You don’t understand!” he interrupted. “Last week my great-aunt passed away. I inherited almost a quarter of a million from her.” Now the man’s friend was really confused. “Then, why are you so upset!?” “Because…this week I got nothing!”

We can often come to the point where we expect to get certain blessings that God never promised us, and when they do not come, it is easy to get bitter. As Christians, our lives should be filled with gratitude. There’s so much that God has already done for us! But there are times where we expect God to do things, or give us something that isn’t promised to us. When the moment comes and we don’t get it, what is our response? If God’s answer is yes, be grateful. If God’s answer is no, be grateful. 

Gratitude is a forgotten and dying attitude. Which sadly, has long been difficult for mankind to express. A well known example of this is found in Luke 17. This account is unique to the gospel of Luke. Up to this point Jesus has been giving parable after parable, but what happens in 11-19 takes place on their journey to Jerusalem? 

A real life example that we should take to heart. Gratitude is a lost art. 

But we can learn what God expects of us from these few verses: 

  1. Gratitude Is Not Conditional (11-14) 
  2. Gratitude Must Lead To Action (15-16) 
  3. Gratitude Is Uncommon (17-18) 
  4. Gratitude Is Life Changing (19)

Ten were healed, but only one came back. And he came back because he realized that he had something to do. Jesus changed his life, and he couldn’t just leave and not show his appreciation. He HAD to turn back, because Jesus was his salvation!

I’d like to suggest that as Christian’s we ALL have a reason to turn back. 

Eph. 2:4, “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved.“

God has shown His love, so let’s show our gratitude. You can do that by praising Him each day, because every day He is with us and is forgiving of our faults. Show God that you are grateful for what He has done by giving your life to Him. There’s no greater joy than trying to give back to a God that has given so much to us.

Genesis: These Are The Generations (XXXVII)

WORSHIP, A NEW NAME, AND THREE FUNERALS (35:1-29)

Neal Pollard

In the unfolding narrative centering on the ancestors of the Jewish nation, Moses continues to follow the sojourn of Jacob. Here, God calls Jacob to leave Shechem for Bethel, where he had seen God in a dream (28:10). He does so with the commands “arise,” “go,” “live,” and “make.” There is unfinished business in Bethel (3), a vow to fulfill (28:20-22). There is unfinished business in Shechem, too–the disposal of all idols (the wearing of these earrings must have symbolized idolatry for them) and ritual purification (2-4). Was it symbolic to bury their foreign gods in Shechem before Jacob built the altar and “the house of God” in Bethel, demonstrating a complete change of allegiance (6-7; cf. 28:22)? 

They were able to journey in safety, as there was a great terror on the surrounding cities (5). Apparently, this is providential in the wake of the brutality of his sons against the men of Shechem (ch. 34). God is keeping His promise to be with Jacob wherever he goes. 

The first of three deaths noted in the chapter is that of Rebekah’s nurse, Deborah (8). It is odd that the death of Rebekah’s maid is mentioned, but the death of Rebekah is not (until Jacob is dying)(49:31). We deduce that Deborah came to live with Jacob’s family some time after Rebekah died. Interestingly, another Deborah would later sit under the tree in Bethel and judge the descendants of Jacob (Jud. 4:5). 

After this burial, God appears to Jacob again and reconfirms the covenant with him (9-13). The giving of his new name, Israel, and the promise of descendants, nations, and land prompt Jacob to set up a memorial stone and offer up worship to God (14-15). This takes our minds back to Genesis 22:18ff, and here we have the only record of a drink offering in the book of Genesis though it will become part of later worship in the Old Testament. 

The next funeral is devastating for Jacob, but it constitutes both a birth and a death. Rachel has become pregnant again, and she gives birth to Benjamin. She names him “son of my sorrow,” but Jacob renames him “son of my right hand” (16-19). Jacob recalls that she dies to his great sorrow (48:7), and she is buried on the way to Bethlehem. 

They continue their journey, ostensibly on their way to see Isaac. Jacob is called Israel for the first time in verse 21. They camp “beyond the tower of Eder” (21; its location is unknown), and this stop is noted because of what Jacob’s eldest, Reuben, does to him there. While Jacob’s reaction is not stated here, we know from narratives like Absalom how detestable this action was. Reuben sleeps with Bilhah, Rachel’s maid. He was the son of Leah. It is very difficult to believe this was not done in spite, Reuben knowing Jacob’s preference for Rachel over his own mother. Jacob will curse him at the end of his life, saying of him, “Uncontrolled as water, you shall not have preeminence, Because you went up to your father’s bed; Then you defiled it—he went up to my couch” (Gen. 49:4). The chronicler adds this historical note: “Now the sons of Reuben the firstborn of Israel (for he was the firstborn, but because he defiled his father’s bed, his birthright was given to the sons of Joseph the son of Israel; so that he is not enrolled in the genealogy according to the birthright” (1 Chron. 5:1). 

Moses summarizes the children of Israel in verses 22-26 by their mothers. The chapter ends with Jacob attending the third funeral during this undoubtably dark period of his life. His father, Isaac, dies at Hebron, being 180 (28-29). We find Jacob and Esau together again, burying their father in the cave of Macpelah (49:31). 

Jacob has been refined by sorrow, but also by worship. God had foreknown what he could be and worked patiently with him as he was being transformed into that. He had been a giver of heartache, but he had reaped plenty of the same. As we read about Jacob, let us not forget that God sees us for what we can be. He is at work at us through various means to accomplish that. It is our choice, whether or not we will allow him to be at work in us (Col. 1:28; Jas. 1:4). 

Thoughts On Love (Part 2)

Gary Pollard

Love for other people means taking care of them, even if we don’t like them. We’re also expected to love God with all of our heart, soul, mind, and strength. How is it possible to show love to God the same way we show love to people? It isn’t possible, because God needs nothing. Everything we have comes from him, so we cannot give him anything he doesn’t already have. 

Jesus told a story about two sons. Their father asked them to work in the field — one of them said, “I will,” the other said, “I won’t.” The one who agreed to work never went to the fields, and the one who didn’t want to work eventually worked. Who actually did what their dad asked them to do? 

We show love for God by doing what he wants us to do, even if we don’t want to do it. It’s very difficult (often bordering impossible) to love our enemies. But if we love God, we’ll love our enemies. In our current political climate, it’s very tempting to violate the unconstitutional policies that have been shoved down our throats for decades. But if we love God, we’ll follow every law that doesn’t demand sin on our part. If we ever reach a point where our physical safety is threatened because of our faith, we will remain passive if we love God. 

Having love for God means doing what he wants us to do. John makes it very clear that we cannot love God and hate other humans at the same time. We cannot love God and neglect our Christian family. The point of love is to prove the goodness of God! If we love God with all of our heart, soul, mind, and strength, the natural expression of this is to take care of the people God created! Loving God means emulating his nature — God is love. He proved this by sacrificing his son while we were neck-deep in violating everything he holds sacred. We deserved nothing, and he gave us everything. If we love God, we try to emulate that level of sacrifice for other people. 

Genesis: These Are The Generations (XXXVI)

Two Wrongs (34:1-31)

Neal Pollard

Abraham, Isaac, and Jacob had all practiced deceit. The first two did so in a misguided attempt to protect themselves from harm. Jacob’s deceit was more aggressive, an act calculated to steal his brother’s blessing away. Isn’t it interesting how the influence of our sin grows. Jacob has two sons, Simeon and Levi, whose deceit will be calculated to take the lives of a great many Hivite men. Not only will they be deceitful, but they will be murderous (25-26), avaricious (27-29), and proud (31). It has been observed that Jacob had changed, but “Jacob could not change his boys. God would have to bring them to a crisis of their own, as we will see later” (Strassner, 133-134).

Genesis 34 “possesses no prayers, no divine revelations, no mention of promissory blessings, and no explicit mention of God” (Matthews, NAC, 578). Virtually every action is driven by the flesh. We do not know if there was any questionable motive on Dinah’s part for consorting with the local women, but she did not deserve what happens to her. Shechem, though respected more than all in his father’s household (19), did the deplorable. He raped Dinah (2). While he “was deeply attracted to Dinah,” “loved the girl and spoke tenderly to her” (3), and wanted to marry her (4), the potential union was predicated upon sin and violence. Jacob heard about the rape and secretly told his sons (5). Jacob takes no decisive action and gives no recorded reply to Shechem’s father’s request for Dinah to marry Shechem (6-12).

Dinah’s brothers, Simeon and Levi, disgusted by the very marriage proposal but bent on revenge, answer Hamor and Shechem “with deceit, because he had defiled Dinah their sister” (13). We can talk ourselves into some horrible, sinful actions when we feel we are in the right or avenging some wrong! No wonder Scripture repeatedly says, “Never take your own revenge, beloved, but leave room for the wrath of God” (Rom. 12:19; Deut. 32:35-36; Ps. 94:1; Heb. 10:30). 

The ploy is simple, ingenious, and successful. Dinah’s brothers’ request is rooted in truth, but is twisted for their vengeful plot. God had given Abraham’s descendants the covenant of circumcision, but Simeon and Levi had no intention for there to be any marriage or giving in marriage. For their part, the Hivites were eager to comply out of greed in sharing in Jacob’s wealth. The men of the city said, “Will not their livestock and their property and all their animals be ours? Only let us consent to them, and they will live with us” (23). So, they consent in unison to be circumcised. On the third day, when they are in pain from their operations and weakened, Simeon and Levi kill every male with the edge of the sword (25-26). All of Jacob’s sons appear guilty of looting (27-29). 

Now that the rage is assuaged and their bloodthirstiness is sated, there is the aftermath. This is a diplomatic disaster. Jacob rebukes Simeon and Levi, and explain the ramifications of their deeds. They will have to move, as they would become “odious” to the people of the land (30). The boys were so blind by their wrath that they still justified themselves for their actions, saying, “Should he treat our sister as a harlot?” (31). I am reminded of Solomon’s wise words, “All the ways of a man are clean in his own sight, But the Lord weighs the motives” (Prov. 16:2) and “Every man’s way is right in his own eyes, But the Lord weighs the hearts” (Prov. 21:2). On his deathbed, Jacob will call these boys into account and it will cost them their inheritance (49:5-7). 

Shechem fired the first shot. It was an awful act of violence. But that did not justify the reaction of Simeon and Levi. God would have handled the situation. He does not need our help to take matters into our own hands. It was a costly lesson and a great many paid the price!