From Disciple To Devil

Dale Pollard

Matthew, Mark, and Luke’s gospels all showcase for us the growth of Peter as a Christ-follower. In Matthew’s account Peter will be praised by Jesus— then rebuked by Him. The roller coaster ride Peter experienced is felt in the text but there’s more to this account than just an uncomfortable interaction. Peter declares the sonship of Christ through heavenly revelation, then Jesus refers to him as Satan just a few verses later. 

“From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, the chief priests and the teachers of the law, and that he must be killed and on the third day be raised to life.

Peter took him aside and began to rebuke him. “Never, Lord!” he said. “This shall never happen to you!”

Jesus turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me; you do not have in mind the concerns of God, but merely human.” – Matt. 16.21-23

When we step back and look at the chapter as a whole we can see Peter’s response to Jesus as he informs  them (the disciples) that He must die and be raised seems to be one motivated purely out of love. Peter doesn’t want his teacher, friend, and master to die. That’s understandable. He even takes the Lord aside so as to not rebuke Jesus in front of the other disciples. This wasn’t something done in Peter’s mind to thwart the plans of God, but the response to this is unexpected. Did Peter deserve to be called Satan? 

His rebuke was a stumbling block to Jesus. 

Jesus was on a mission but the Pharisees, Scribes, the Roman government, and plenty of others had made the ministry of Jesus difficult- still He was able to overcome. When challenged by them Jesus was able to masterfully handle their questions and accusations. Those were challenges He faced by the wicked and cunning crowds, but someone as close to Jesus as Peter would have presented a different temptation. It’s difficult for us to hear persuasive voices from those close to us like friends and family. They have the ability to talk you out of or into all manner of things and many times this is a great help. Their advice is often appreciated more than those of outsiders. However this can also be a challenge to us in negative ways if their counsel leads us further from God. Peter deserved such a swift and blunt response because it was a threat to the will of the Father, and this is a good principle for us to follow today. 

Genesis: These Are The Generations (XXXV)

Reunited (33:1-20)

Neal Pollard

Have you ever dreaded something so entirely that you couldn’t eat, sleep, or concentrate? Some looming and fearful prospect, a dreaded conversation, some bill or taxes, an anticipated diagnosis, is all-consuming and prevents you from functioning like normal? That surely describes the emotion of Jacob in anticipation of seeing a brother from whose presence he had fled decades earlier. He sees Esau and his 400 men coming (1), so he braces for the confrontation by dividing his wives, maids, and their children presumably in favored order with Rachel and Joseph at the very rear (2). He goes to the head of the line and humbles himself by bowing seven times to the ground before he reaches his brother (3). Can you imagine? Perhaps he feels that these are his last moments on earth. 

Esau comes running toward him, but imagine Jacob’s surprise when he’s met with a hearty hug and kiss instead of a sword or fist (4). Both of them weep (4). Esau looks at the caravan of children along with their mothers and he inquires about them. Jacob introduces the eleven sons and his daughter, with Zilpah, Bilhah, Leah, and Rachel (5-7). After meeting them, Esau’s next concern is why Jacob had met him with such an extravagant gift (8-11; cf. 32:13-16). Jacob explains that God has blessed him tremendously and he wishes to share that with his cheated brother (10-11). After some persuasion, Esau reluctantly accepts it (11).

Then, Esau extends hospitality to his brother (12-16). Jacob politely declines both overtures, explaining that his company could not keep pace (13-14) and that Esau leaving men in their company is too much and not necessary (15). Jacob is relieved to experience Esau’s mercy and is content to move on with his life assured in the knowledge of their reconciliation. We assume that they parted on good terms, but the text is silent.

Both brothers are transformed. Jacob has both gotten a generous taste of his own medicine with Laban and received revelation and blessings from God. It has changed him, a thoroughly penitent, sacrificial, courageous man who faces his brother. Esau is no longer bitter or resentful, but even generous and certainly magnanimous. What a beautiful picture of two men who were once at odds but who could see the bigger picture. The fact that they were brothers was more important than what once divided them. What a lesson for God’s people today!

The chapter ends by charting Jacob’s resumption of his journey toward Canaan. He had fled 700 miles from Beersheba northeast to Haran, but had now traversed most of that distance back toward the southwest. Leaving his brother in modern-day Jordan, he crosses into the land of Canaan going from Succoth to Paddan-aram to Shechem (16-19). He bought a piece of land there and, just like his father and grandfather, he prioritizes worship by building an altar and called it “God, God of Israel” (20). From deceiver to devotee, schemer to supplicant, and conniver to committed, Jacob is no longer the man who conspired with his mother to steal from his brother and lie to his father. He is “Israel,” the one who not only strove with God but was permanently changed by his encounter with Him. 

Think back to your “old man.” If you reflect honestly, those times were not as enjoyable and fulfilling as you might have told yourself at the time. There is no happiness minus commitment to God. But look at how God shaped and transformed you through His Word, His providence, His blessings, and His goodness. As you’ve grown in trust and commitment, think of how much better life is as you’ve striven to become the “new man.” It’s truly fulfilling (Rom. 12:2; Eph. 4:23; Titus 3:5-6). Jacob appears to have experienced such a process and was blessed for it! 

Genesis: These Are The Generations (XXXIV)

Israel (32:1-32)

Neal Pollard

“A new name is almost always the symbol of a new beginning” (Strassner, p. 129). As Jacob comes to the place he names “Mahanaim,” dubbed “Two Camps” because he saw the angels of God there (1-2), he knows he must pass through the territory of his brother, Esau. He has extricated himself from an old situation (dealing with Laban) and faces an even older score to settle (reuniting with the brother he cheated), but he does so with a newly-delivered assignment from heaven to return to Canaan (31:3). 

Jacob decides to “appease” his brother by sending ahead messengers detailing all the wealth in livestock and servants that he had accumulated while with Laban with the indication that he will share them with him (5). The messengers report back that they made contact with Esau, and he is coming with 400 men with him (6). Jacob is petrified and is left to ponder his frightening dilemma (7-8). What do we observe in this chapter?

Jacob’s Prayer (9-12)

This is a new way for Jacob to approach the God who had been profusely blessing him. This prayer is marked by intense petition, pleading with God based on His divine instructions to Jacob to return home. The prayer is reverent (9), humble (10), grateful (10), specific (11), transparent (11), yet bold (12). He calls for God to keep His word, to help him as he attempts to obey Him! Has it dawned on him that his cunning and deception will not help him now?

Jacob’s Peace Offering (13-21)

After the prayer, Jacob prepares a “present” (18,20-21) for his brother. It is lavish: 200 female goats, 20 male goats, 200 ewes, 20 rams, 30 milking camels and their colts, 40 cows, 10 bulls, 20 female donkeys, and 10 male donkeys (14-15). This would provide the seed for a massive herd, with sufficient studs to enlarge the flocks of all the animals. His servants making up two companies were to be harbingers for him, informing Esau as they met him that Jacob was to follow (16-20). Jacob hopes that this will prove a peace offering to a brother who years before had vowed to kill him (20; cf. 27:41).

Jacob’s Confrontation (22-32)

Jacob camps with his immediate family across the stream of the Jabbok (22-23). The Jabbok is “a river flowing west into the river Jordan, some 32 kilometers north of the Dead Sea. It rises near Amman…in Jordan and in all is over 96 kilometers long. It is today called the Wadi Zerqa” (D.F. Payne, New Bible Dict., p. 535).  On this occasion, it was the site of Jacob’s wrestling with an enigmatic figure that Jacob ultimately believes to be a “theophany” (visible manifestation of God). Many believe this to be the Angel of Jehovah, the preincarnate Christ who appeared to Hagar in Genesis 16:14. 

This confrontation demonstrates the moral transformation of Jacob. He has depended on his wits and schemes, but in the grip of this being with whom he wrestles and in the grip of the fear of seeing Esau again he is utterly dependent on outside help. Not only does he need the mercy of Esau, more importantly he needs the grace of God. Yet, Jacob’s faith is so great that he wrestles with the man until dawn and, even when the man dislocates his hip, he refuses to let go. It is in the throes of this struggle that he is renamed Israel and told, “…for you have striven with God and with men and have prevailed” (28). As Ross observes, “Now crippled in his natural strength he became bold in faith” (“Jacob at the Jabbok, Israel at Peniel: Part 2 of Studies in the Life of Jacob.” Bibliotheca Sacra 142.255 (1985): 338–354). For Hebrew readers, there is a compelling likeness between “Jabbok” and “Jacob” (a word play?). 

Jacob believes he has wrestled with God. He names the place “Peniel” (“the face of God”) and concludes “I have seen God face to face, yet my life has been preserved” (30). James Smith suggests that Jacob has a new name, a new blessing, and a new testimony (The Pentateuch, 200). Based on the similar language of the Angel of the Lord speaking to Manoah in Judges 13, it is a plausible deduction that this is the preincarnate Christ. It is certainly, at the least, a theophany. The point seems to be that Jacob is transformed by this encounter! 

Genesis: These Are The Generations (XXXIII)

The Separation Of Jacob And Laban (31:1-55)

Neal Pollard

Things began to heat up for Jacob. His brothers-in-law were bandying about some pretty indicting accusations (1) and his father-in-law’s attitude “was not friendly toward him as formerly” (2). Therefore, God calls for Jacob to leave and return to his homeland under His banner of protection (3). Jacob calls his wives, the sisters Rachel and Leah, to meet him in the field to discuss this situation explaining how God was with him and guiding him in the acquisition of the herds they now possessed (4-16). They not only recognize God’s hand in the situation, but they are eager to depart and feel entitled to all that they collectively owned (16). So it was all decided. 

The exodus (17-21).

Jacob gathers his children and wives and puts them on camels (just another indication of how wealthy Jacob had become), driving his livestock and property to go to Canaan’s land (17-18). The New Living Translation says, “Jacob outwitted Laban the Aramean, for they set out secretly and never told Laban they were leaving. So Jacob took all his possessions with him and crossed the Euphrates River, heading for the hill country of Gilead” (20-21). Remember the nature of these men’s relationship with each other, how secrecy, deception, lying, and outwitting are the words best describing it. Jacob is now on the run! 

The expropriation (19,30,32-35)

Following the example of her husband, Rachel steals her father’s household idol while he is away shearing his sheep (you will notice that the word “deceived” for Jacob in v. 20 is the same word for “stole” in v. 19). This was a labor intensive, yet festive, time, and it would have had Jacob’s in-laws quite preoccupied. Laban will find this theft particularly galling, though he never finds out she was the thief. Jacob did not know either, or he would not have suggested the death penalty for the offender (32).  Cyrus Gordon suggests that taking these teraphim or household gods legally guaranteed an inheritance (“Biblical Customs and the Nuzu Tablets.” The Biblical Archaeologist Reader. Ed. David N. Freedman and Edward F. Campbell. II. Garden City, NY: Doubleday, 1964. 25). Other explanations include that it was used for divination, an activity Laban certainly practiced (30:27) or they were made of precious metal and of great value. More than one of these could be simultaneously true, but whatever their value to Laban he is angry and insistent it be returned. 

The examination (22-35)

Jacob has a three day head start on Laban (22), but the man is determined to catch his son-in-law. It takes him seven days, but he overtakes “in the hill country of Gilead” (23). This is the area where three of Jacob’s sons will desire to make their land inheritance and the place later Old Testament writers allude to as a place of balm, fertility, and green pastures (Song 4:1; Jer. 8:22; Mic. 7:14). 

Here, it is the place of confrontation. Laban is incensed and scolds Jacob for his surreptitious escape (26-28). His stated objection was that he did not get to say goodbye to his daughters and grandchildren. Yet, since God appeared to him and warned him not to take action against Jacob, Laban simply centers his complaint on the stolen teraphim. He searches Jacob’s things and because of Rachel’s crafty ploy does not find it. Jacob admonishes him for his accusation and the tone and tenor of the conversation changes. Jacob has become incensed. 

The exchange (36-54)

It is Jacob’s turn to scold Laban. The essence of his grievance is found in verse 41: “These twenty years I have been in your house; I served you fourteen years for your two daughters and six years for your flock, and you changed my wages ten times.” Yet, Jacob credits God for preventing him from leaving Laban empty-handed and impoverished (42). Jacob’s summary is that “God has seen my affliction and the toil of my hands, so He rendered judgment last night” (42b). 

Laban, now more contrite, urges that the men make a covenant with one another (43-44). Jacob consents (45-46), and the men forge the agreement calling on God to be their witness. Jacob offers a sacrifice and they all spend one last night together on the mountain called Galeed and Mizpah. The next day Laban and company depart from Jacob and his household. Another significant step is taken toward the fulfillment of the land and seed promise first made to Abraham. God has given him victory over one adversary, but looming over the horizon is another. This one will frighten him tremendously! 

The Heavenly Lifeboat

Art Shannon

In Belfast, Ireland, in the Spring of 1909, approximately 20000 workers began construction on a ship for the White Star Company of which U.S. mogul J.P. Morgan was a major stockholder. This vessel was designed to be bigger and better than anything currently out there on the market. When completed three years later, it would measure an impressive 10 decks high and three football fields long. 

This ship was named the RMS Titanic and was lauded worldwide for its grandeur. Superlatives such as opulent, luxurious, elegant, lavish, grand, and elegant were used to describe it. Ticket prices ranged from $35-$4300. It could accommodate 1500 passengers and 750 crew members. 

On April 10, 1912, it set out on its maiden voyage from England to New York. Within three hours, the bow was submerged and chaos ensued as people were scrambling to get on one of the 16 lifeboats or four collapsible boats. Only one ship, The Carpathia, responded to distress signals in those early morning hours and it picked up as many Titanic passengers as possible. The rough waters and frigid temps made survival difficult.

By daybreak on April 15, 1912, the world was waking up to news of the worst maritime disaster in history. The New York Times headline read: “Saved–866  Probably Drowned–1254.” In the days that followed, final estimates recorded 32% survivors and 68% fatalities. 

I would imagine that 99% of the 2200 souls onboard the Titanic thought they were totally safe before the iceberg pierced the right side of the hull just below the waterline. How many of the 2200 were spiritually prepared for possible death? How many of us are?

If there were to be a newspaper headline following Judgment Day, which column do you want your name? Saved or lost? I think of the Book of Life somewhat as a headline. Revelation 20:12-13 says that those whose name is not written there are cast into a lake of fire. Matthew 7:13-14 tells us about the broad gate that leads to destruction or the narrow gate that leads to life. 

Later, in Matthew 7:21, it tells us that not everyone who thinks they are going to heaven will enter the kingdom, but those who do the will of the Father. Jesus says in John 14:6, “I am the way, the truth, and the life. No one comes to the Father except through Me.” We are not promised tomorrow, but we do have the here and now. 

God offers each of us a “lifeboat” like no other with His Holy Word. It is up to us and our free will if we will accept His invitation and desire for us to be part of His heavenly home. The good news is each of us, as long as we have breath, have the ability to “write” our final headline of lost or saved. 2 Peter 1:10 tells us to make our calling and election sure, whether the need is to get into our heavenly lifeboat or adjust our life vest. 

GENESIS: THESE ARE THE GENERATIONS (XXXII)

OF FLOCKS AND DEALS (30:25-43)

Neal Pollard

Two horse traders lock horns! It is hard to say who was more duplicitous in his dealings with the other, as a case could be made both ways. Now that Jacob has a tent full of children and a virtual harem, not to mention that he had devoted at least a decade and a half of service on Laban’s spread, he is ready to provide for his own household also (30). That will require “income,” and the source of that is the “cattle” (29), “sheep,” and “goats” (32-33). Jacob appeals to his years of service (26), which both men acknowledge had greatly enriched Laban (27,29-30).

Jacob proposes a deal that seems strange to us today and that had to have had the hand of God in it to succeed. Laban wants to know what Jacob wants (31), and Jacob says, “let me pass through your entire flock today, removing from there every speckled and spotted sheep and every black one among the lambs and the spotted and speckled among the goats; and such shall be my wages” (32). Some suggest that these were the rarer colors and types of the sheep, lambs, and goats of the time and place. Whether or not it was, it provided clear delineation between the two men’s flocks. Jacob would tend these livestock and take only the offspring as he describes them and the two men agree upon (33-35). Mathews remarks, “In the future any animals that were found among Jacob’s personal herd that were not of the uncommon varieties must be considered stolen (v. 33). Jacob presumed that Laban would periodically inspect his flocks. By this openness, Jacob wanted to avert any unjust charges of fraud leveled against him. He anticipated trouble with Laban’s family, and he was not far from the mark” (NAC, Vol. 1B, p. 499). 

Throughout this process, each man will try to outmaneuver and outsmart the other. Each is trying to have the advantage over the other, and each appears to think he has gotten the upper hand over the other. Laban hurries his animals away from Jacob, a three days’ journey away (36). Jacob engages in selective crossbreeding to result in larger, healthier herds for himself and smaller, feebler livestock for Laban (37-43). Whether or not Jacob’s odd practice with the peeled tree rods and the water troughs was scientifically sound, God allowed it to succeed. The summary statement of the chapter is, “So the man became exceedingly prosperous, and had large flocks and female and male servants and camels and donkeys” (43).

Jacob had been a supplanter and schemer his entire life. Time and again, he would get a taste of his own medicine. He had been tricked and conned by Laban multiple times. His own sons would sell him a lie when Joseph is older, one he would believe for many years. The Lord’s name is mentioned only in passing (27,30), but the crux of this situation seems to be two men trying to outfox each other. God is working through time and events to bring about the fulfillment of His promise to Abraham. When his in-laws are thoroughly jealous and outraged with Jacob over his scheme, God will lead Jacob and his household away from there and back to their future promised land (31:1ff).

How should we view Jacob’s behavior in this situation? Some see Jacob as trying to produce his own blessings by his cunning and conniving. It is hard to overlook the fact that the Lord, who witnessed all of this, was on Jacob’s side (31:12). Jacob may have been more focused on himself, but God was focused on His eternal plan and His perfect promises. Jacob would continue to reap what he had sown in deceit, but he, like all of us, was a work in progress who needed his faith further refined. That would happen in multiple ways. Jacob would eat the fruit of his schemes.

Of all the lessons we might learn from this, isn’t it much better to trust God’s guidance than to take matters into our own hands? Do we trust Him to take care of our every need and be with us in all our relationships? That does not mean we should not be wise in our dealings with our fellow man, but we should not try and do God’s part for Him.

Beyond Platitudes: The Power Of Empathetic Listening

Brent Pollard

The protagonist in “THX 1138” navigates a dystopian society where the government enforces drug-induced obedience, resulting in a docile population. This society is meticulously regulated, with every aspect weighed against cost efficiency. The government aggressively eliminates overbudget items and even regulates religion.

The Renaissance image of Jesus Christ by Hans Memling serves as the visual representation of the deity OMM-0000, whom the inhabitants of this dystopia worship. THX 1138 engages OMM in a phone booth-like setting, seeking solace by sharing his concerns. However, OMM’s responses are eerily consistent regardless of your problem, providing generic advice that appears disconnected from the protagonist’s circumstances. The impression that THX 1138 is merely interacting with a machine becomes clear.

Here are OMM-0000’s canned responses to THX 1138 in one scene of the movie:

“My time is yours…

Very good, proceed…

Yes, I understand…

Yes fine…

Yes… yes, I understand…

Yes, fine…

Excellent…

Yes…

Could you be more specific?

You are a true believer.

Blessings of the state, blessings of the masses. Thou art a subject of the divine. Created in the image of man, by the masses, for the masses. Let us be thankful that we have an occupation to fill. Work hard, increase production, prevent accidents, and be happy.”

In another interchange between THX 1138 and OMM, OMM’s dialogue is verbatim until the last sentences:

“Let us be thankful we have commerce. Buy more. Buy more now. Buy more and be happy.”

In this part of the movie, THX 1138 is not taking the mandated drugs, and as a result, he experiences withdrawal symptoms. These symptoms exacerbate the harsh and gloomy reality of his dystopian world. Although he has someone in OMM who is supposed to bring comfort, THX 1138 discovers the truth about his god.

I have sought advice from Christian community members who unfortunately ended up as helpful as OMM, providing me with canned answers like “read your Bible” and “pray more.” Although this advice is valuable, it doesn’t always feel enough when faced with specific difficulties. By telling someone their positivity alone can help them overcome adversity, we place an unfair burden as they strive to cope and find solutions. For instance, a brother once told me I could overcome Crohn’s disease simply by thinking myself well since the Bible says our thoughts determine our reality. (“As a man thinks in his heart, so is he.” Proverbs 23.7 NKJV). Such viewpoints can be particularly frustrating when one is dealing with complex issues, such as long-term health problems or depression, for which easy solutions do not exist.

The biblical figure Job faced similar frustrations. Initially, his friends offered silent support during his grief. However, they responded with criticism rather than understanding when he expressed his suffering. Job’s desire to argue his case directly with God emphasizes the importance of being heard and understood rather than dismissed with platitudes or unfounded advice (see Job 13.1–5).

The subject matter highlights a more significant issue: the tendency to provide quick fixes rather than empathetic listening. In times of pain or doubt, people often need space to express themselves, even if their words appear exaggerated or contentious. Job’s friends should have silently listened when Job wished he had not been born instead of blaming his alleged sins. The story of Job demonstrates that divine compassion outweighs human judgment, reminding us of the Christian call to love and listen to one another without passing judgment or offering simplistic advice.

Therefore, the next time someone seeks your support, resist the impulse to provide immediate solutions. Instead, listen attentively and allow them to guide the conversation. A listening ear rather than unsolicited advice can provide genuine relief and support, fostering a more compassionate and understanding environment. Prayerfully speak to them when appropriate once someone has fully vented their emotions.

GENESIS: THESE ARE THE GENERATIONS (XXXI)

The Birth Of The Nation Of Israel (29:31-30:24)

Neal Pollard

God promises a nation to Abraham, an elderly man whose wife was barren. Sarah takes matters into her own hands and complicates things with Hagar and Ishmael. Finally, a lone son, Isaac, is born. He grows up, marries Rebekah, and she has twins. The strife between those sons goes literally to their beginning. Jacob wrests the birthright and blessing through cunning and deceit. Now, Jacob settles in Haran amidst the household of a man more cunning and deceitful than himself and marries two of his daughters.  As James Smith puts it, “God would have all self-righteous Israelites to realize the context of jealousy and superstition out of which the twelve tribes emerged” (The Pentateuch, 191). His remarks center specifically on the birth of Jacob’s twelve sons.

Children were conceived out of an unwanted marriage (29:31-35; 30:17-21). Isn’t it interesting that the most prolific child bearer of the four women who slept with Jacob is Leah, the one with the weak (or sparkle-less) eyes whom Jacob never asked for? Repeatedly, these verses speak of how the Lord saw and heard these women who appeal to Him. Leah bears Jacob Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah. 

Have you considered that two of the most important features of the Israelite system, the priesthood (Levi) and the monarchy (Judah), came from this unwanted union? The handmaids were proxies of these sisters. From a fleshly point of view, one would conclude that Jacob neither suffered nor complained about these arrangements. But how it sullied the resulting nation! Contrast the establishment of Israel with the establishment of the church. The founder of the church was born of a virgin and was conceived by the Holy Spirit. Resulting from this union was a “chosen race, a royal priesthood, a holy nation, a people for His own possession” (1 Pet. 2:9). 

Children were born of proxies (30:1-7; 30:8-13). As already mentioned, each sister gave their handmaid to Jacob to raise up children in their name. This seems an odd arrangement to the modern, western mind, but such children were recognized as belonging to the woman who loans her out to her husband. Think of the many complications that arose from deviating from God’s plan for marriage. Polygamy, concubines, and handmaids were not part of God’s original pattern (Mat. 19:8). Rachel’s maid, Bilhah, gives Jacob Dan (“vindication”) and Naphtali (“wrestlings of God”). Leah’s maid, Zilpah, bears Jacob Gad (“fortune”) and Asher (“happy”). Incidentally, notice the brighter outlook of Leah contrasted with Rachel–who apparently despite her beauty might have had a more difficult-to-deal-with side (see 30:1-3). Rather than waiting on the Lord, these women imitated their ancestor, Sarah, in getting ahead of God! 

Children were attempted through superstition, but granted through supplication (30:14-16,22-24). An interesting event is recorded in the midst of the childbearing wars that may be confusing without closer investigation. In the late spring or early summer, Leah’s eldest, Reuben, found mandrakes in the field and brought them to his mom (14; see Song 7:13). When Rachel hears about this, she arranges a deal with Leah in which she gets conjugal rights to Jacob in exchange for this fruit/herb. 

This might be baffling, but a little research explains why Rachel would want this so badly. Easton explains, “The weight of authority is in favour of its being regarded as the Mandragora officinalis of botanists, ‘a near relative of the night-shades, the ‘apple of Sodom’ and the potato plant.’ It possesses stimulating and narcotic properties….The fruit of this plant resembles the potato-apple in size, and is of a pale orange colour. It has been called the ‘love-apple.’ The Arabs call it ‘Satan’s apple.’ It still grows near Jerusalem, and in other parts of Palestine” (Easton Dictionary, 442-443).

Notice, however, that Leah appeals to God and He blesses her with three more children. She credits Him in the naming of Issachar and Zebulun (18-20) and apparently also in the naming of Dinah (“acquitted”; “vindicated”), Jacob’s only daughter mentioned in the account. The text tells us that God remembered Rachel and finally opened her womb as she apparently cried out to Him for help (22). If the mandrakes played a part, Scripture does not say so. In fact, we have every reason to believe that it was only by Rachel’s trust and God’s power that the heretofore impossible was finally done. 

Eleven sons and a daughter now make up Jacob’s dysfunctional domicile. As we will see next, Jacob’s family has grown to the extent that he is ready to leave his father’s household and establish his own in what he considers “my own country” (25-26). The family and faith failures enmeshed in these births, the resulting dysfunction, will show itself again in several future events among them. Violence, envy, and even murder lay ahead. 

One cannot help but think of passages of Scripture like Job 4:8, Proverbs 22:8, Hosea 8:7, and Galatians 6:7-8. Each adult in this account resorted to their own wisdom and power, and there were decided consequences as the result! How important for us to trust God, His time, His way, and His plan. Scripture repeatedly shows the problems we cause when we go our own way! I think about my own life, where I have gotten in trouble for the same thing. Rather than trusting God’s will, we exert our own and inevitably pay the price! May we engrave this on our heart: “Trust in the Lord with all your heart and do not lean on your own understanding” (Prov. 3:5).

The Message Of The Cross

Carl Pollard

“So I’ll cherish the old rugged cross, til my trophies at last I lay down. I will cling to the old rugged cross, and exchange it some day for a crown.” 

The cross has long been an integral part of Christianity. It has been a symbol of faith, a marker of hope, and a reminder of God’s love. 2000 years ago Jesus died on a cross, and ever since, millions have associated Christianity with a cross. Before Christ was crucified on one, the cross was just a terrible way of putting someone to death. 

Crucifixion was used by the Persians, Greeks, and Macedonians, but the Roman’s really perfected it. 

Tens of thousands of people have been put to death on a cross throughout history.

It was considered at the time to be one of the most brutal, shameful and humiliating ways to die. The cross was seen as a source of death and pain, but Jesus turned it into a symbol of life and joy. God’s own Son forever changed the meaning of the cross when He was nailed to one and gave His life. Now when you google, “the cross” the first thing that pops up is a description of Christianity and our beliefs. 

Jesus changed the entire purpose of a cross, and He did it for us. Sadly, the cross doesn’t mean to some what it means to others. The cross is a reminder of the life we have to come, but for others it is a made up story or fairytale. It is truly incredible how two people can look at the cross and think two entirely different things. 

Interestingly enough, Paul actually wrote about this very problem in 1 Corinthians 1. 

Written around 55 AD, Paul, the author, wrote to the church at Corinth for several reasons. They needed to understand the difference between divine and human wisdom. They needed pointers on marriage and sexual conduct. They had an idol problem, weren’t sure how Sunday services should be conducted, had no idea about the resurrection, and so much more. All in all there’s a lot to learn from this letter, but the part we will look at is found in 1:18-25. 

Chapter 1-4 is all about human wisdom versus divine wisdom. If you’ve ever wondered why the world thinks we’re crazy, Paul answers that in this section. 

The message of the cross. The cross causes different reactions in each person. 

The cross divides, delivers, and decides. 

  • The Cross Divides The Saved and Lost (18) 
  • The Cross Delivers True Wisdom (19-21) 
  • The Cross Decides Your Future (22-25) 

”The teaching about the cross seems foolish to those who are lost. But to us who are being saved it is the power of God. As the Scriptures say, “I will destroy the wisdom of the wise. I will confuse the understanding of the intelligent.” Isaiah 29:14 So what does this say about the philosopher, the law expert, or anyone in this world who is skilled in making clever arguments? God has made the wisdom of the world look foolish. This is what God in his wisdom decided: Since the world did not find him through its own wisdom, he used the message that sounds foolish to save those who believe it. The Jews ask for miraculous signs, and the Greeks want wisdom. But this is the message we tell everyone: Christ was killed on a cross. This message is a problem for Jews, and to other people it is nonsense. But Christ is God’s power and wisdom to the people God has chosen, both Jews and Greeks. Even the foolishness of God is wiser than human wisdom. Even the weakness of God is stronger than human strength“ (1 Corinthians‬ ‭1‬:‭18‬-‭25,‬ ‭ERV)‬‬

What does the cross mean to you?

GENESIS: THESE ARE THE GENERATIONS (XXX)

Jacob Gets A Taste Of His Own Medicine (29:1-35)

Neal Pollard

Rebekah urged her son to flee to Haran (27:43), and he arrived in “the land of the sons of the east” (1). Jacob is looking for his mom’s brother, Laban, and he encounters his shepherds tending his thirsty flocks (2-8). Laban’s daughter Rachel, a shepherdess herself, is also with them (9). Jacob assists them by rolling the stone from the well (10). He introduces himself to Rachel, kissing her and telling her their connection as cousins (11-12). Rachel runs back and informs Laban of Jacob’s arrival, news which his uncle welcomes (13-14). Laban extends hospitality to Jacob for the next month while Jacob presumably already begins to work for Laban (14-15). 

We have already received glimpses of character traits in Laban that are on fully display in Genesis 29. As mentioned previously, Laban was not a stranger to materialism (24:29-31,53).  He is always presented by implication as a man striving to get the upper hand or advantage. He is wily enough to win out over a conniving character (Jacob), but he would meet his match with God at a later point (ch. 30). 

When Jacob saw Rachel, he was very attracted to her. We do not know how impressed he was with her personality or spirituality, “but Rachel had a beautiful figure and a lovely face” (17b, NLT). Leah was comparatively plain (17a). There is no doubt to anyone, certainly Laban, that Rachel was the one he desired. Moses highlights this by speaking of Jacob’s “love” for Rachel three times over the next several verses (18-30). 

But, Laban lies to Jacob. He exacts seven years of work from Jacob for the promise of Rachel, then promptly sends Leah into his tent on their wedding night. Jacob unwittingly sleeps with her in the dark. The next morning, he is enraged at being tricked and expresses as much to Laban (25). Laban’s excuse is that their local custom was to marry the eldest daughter before marrying a younger daughter. He gives Rachel to him that week, but requires him to work seven more years for her (28-30). You wonder how many times Jacob considered the irony of being treated the way he treated his brother Esau.

It is interesting to see God’s tender feelings for the spurned Leah. Verse 31 says, “When the LORD saw that Leah was unloved, he enabled her to have children, but Rachel could not conceive” (NLT). Leah gives him four sons, Reuben, Simeon, Levi, and Judah. Each name symbolized her triumph is the spousal war with her sister. Reuben means “see, a son,” Simeon means “unloved” or “hated,” Levi means “attached,” and Judah means “praise the Lord.” Interestingly, the Savior of the world would come through the lesser loved Leah than the physically more beautiful Rachel. 

So many departures from God’s will marked this entire interaction. The polygamy, the deception, the selfish desire, and more. Yet, God’s overarching providence was at work accomplish His will. Jacob is being refined and tested, and we will see the growth and progress. But, we leave him in this chapter working through a domestic boondoggle! 

Thoughts On Love (I)

Gary Pollard

I’ve been studying the nature of Christian love recently. I try to study where my knowledge is insufficient or personal character is lacking. It has been difficult for me to love others the way Jesus loved others. I still have a long way to go. Other people can be unlovable, and threats are to be dealt with! This is the perhaps one of the more common baselines of human thought. 

Jesus calls us to transcend these primal dispositions and pursue a truly selfless love. We have many obstacles to overcome in our pursuit of the kind of love Jesus shows. The idea of “love of self” has been perverted by the world. We’ve all seen a saying that goes something like, “You can’t love others unless you love yourself.” While the underlying motive behind that saying may have been pure, it has been used to justify narcissistic tendencies or excuse bad behavior. 

But what if I genuinely don’t love myself? How can I love my neighbor like I love myself if I don’t feel anything (or very little) positive about myself? Our understanding of biblical love may need to change a little. In all of scripture (and even in apocryphal and pseudepigraphal writings), love for our neighbors almost always translates to providing for their needs. 

A person may not love self, but they will not starve their bodies out of hatred (remember, an exception by its nature is not the rule; a rule is something so often true that it is reliably predictable). They will not neglect the basic functions of being just because their view of self is not completely perfect. 

Love does not necessarily have anything to do with how we feel about a person. It is sometimes called “the strongest emotion” but this is not completely accurate. There is an emotional aspect to love, often described as σπλαγχνον (splanknon, compassion) or οικτιρμος (oiktirmos, heartfelt pity), though this is not exhaustive. But αγαπη love is a decision to help another person, despite how we might feel about them. 

What does biblical love look like? If we love our neighbor, we’ll feed them when they’re hungry, encourage or give affirmation when they need it, help them financially (anonymously, if we want to avoid God’s judgment), give grace to their weaknesses and mistakes, and overlook hurtful actions done to us. 

Who are our neighbors? Our enemies, our friends, and everyone else who lives on this planet. More realistically, any other human in our proximity. If we see a need and have the ability to help, godly love compels us to help. When Jesus comes back he will ask, “Did you take care of my people?” So much more could be said about this, but next week we will look at the kind of love God wants us to have for him. 

GENESIS: THESE ARE THE GENERATIONS (XXIX)

Jacob Leaves Home (28:1-22)

Neal Pollard

The sibling rivalry was too heated for Jacob to stay, and everyone knew it. That includes his father, Isaac, who summons him and sends him to the house of his maternal grandfather to get a wife from his Uncle Laban (2). Isaac sends him off with the blessing befitting the one who has the birthright and the blessing, desiring God to multiply and bless him in the way his father and he had received from Him (3-4). So Jacob arises and goes to Paddan-aram (5). Let us consider more carefully the content of the rest of this chapter. 

A Decision (5-9). Esau seems intent on trying to get into his father’s good graces once more. He discerns from his father’s instructions to Jacob that taking a wife from the Canaanites would bode poorly for him (6-8). Thus, the move to take a third wife–this time a daughter of his half-great uncle, Ishmael–undoubtedly is done to please Isaac (9). Esau was the source of his own misfortune, and in at least this part of his life he appears to be scratching and clawing to keep up with his little brother. There is little indication that he is driven by righteous motives. As one put it, “Esau was still Esau”–not a compliment (Spence-Jones, 349)!

A Destination (10-11). Meanwhile, Jacob goes from Beersheba toward Haran to a significant “place” (the word will appear six times in this paragraph). That place is identified in verse 19 as Bethel. The place is important because of the events that occur on this night. I love the observation that “because of the presence of God, this public space becomes the holy, ‘the house of God.’ By morning the ordinary stone will mark a hallowed place. Such is the deity that Jacob worships; the Lord takes the mundane and transforms it into the sacred by his inimitable presence” (Mathews, NAC, Vol. 1B, p. 449). 

A Dream (12-17). Bethel will take on its significance to Jacob because of what happens when he spent the night there. The dream is accompanied with dramatic imagery, a ladder set on earth with its top reaching heaven and angels ascending and descending it (12). With this sight, Jacob hears God say, “I am the Lord, the God of your father Abraham and the God of Isaac; the land on which you lie, I will give it to you and to your descendants. Your descendants will also be like the dust of the earth, and you will spread out to the west and to the east and to the north and to the south; and in you and in your descendants shall all the families of the earth be blessed. Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you (13-15). 

Jacob is given the land and seed promises along with the assurance of divine help through it all. Within the pages of unfolding history, God is executing His eternal plan. With this, He is giving blessed assurance to those weak and struggling human beings that He is with them and blessing them. 

A Dedication (18-22).  The significance of the place and the night is not lost on Jacob. The stone which was his pillow now becomes a pillar set apart to memorialize the event. Jacob pours oil on the stone and makes a vow that if God blesses him and fulfills His promise to him, then the Lord will be his God, the stone will be God’s house (Bethel), and the tithe would be his sacrifice (22). When we see God as He really is for who He really is, worship and service are the only right and logical responses. Praise followed by performance, accentuated by promise! That was Jacob’s resolve. As we come into the presence of the same God today, shouldn’t we be transformed in the same way?

A Tower Reaching Heaven (And Comparative Mythology)

Dale Pollard
Babylon’s Babel 

Sumerian culture talks about a ziggurat dubbed “Etemenanki” and it was hailed as the “House of the Foundation of Heaven and Earth.” It was dedicated to Marduk, a serpentine/dragon deity, and the patron deity of Babylon. It was said to have measured three-hundred feet tall and featuring seven stacked levels.

Famed Assyriologist, George Smith (1840-1876), provided a translation of some Sumerian clay tablets and here’s his brief summary of the inscription: 

“…we have the anger of the gods at the sin of the world, the place mentioned being Babylon. The building or work is called tazimat or tazimtu, a word meaning strong, and there is a curious relation, lines 9 to 11, that what they built in the day the god destroyed in the night.”
(The Chaldean Account of Genesis, 1876, p. 162).

Egypt’s Babel 

A portion of the Qur’an makes a few claims that resemble the legendary biblical tower— save a few key differences. In the Islamic story, the event takes place in Egypt and the Pharaoh orders a minister named Haman to build a tower that reaches the heavens.

Mexico’s Babel 

Pedro de los Rios, writing sometime before 1565:

“Before the great inundation which took place 4,800 years after the erection of the world, the country of Anahuac was inhabited by giants, all of whom either perished in the inundation or were transformed into fishes, save seven who fled into caverns. When the waters subsided, one of the giants, called Xelhua, surnamed the ‘Architect,’ went to Cholula, where, as a memorial of the Tlaloc which had served for an asylum to himself and his six brethren, he built an artificial hill in the form of a pyramid. He ordered bricks to be made in the province of Tlalmanalco, at the foot of the Sierra of Cecotl, and in order to convey them to Cholula he placed a file of men who passed them from hand to hand. The gods beheld, with wrath, an edifice the top of which was to reach the clouds. Irritated at the daring attempt of Xelhua, they hurled fire on the pyramid. Numbers of the workmen perished. The work was discontinued, and the monument was afterwards dedicated to Quetzalcoatl.”
(Mexico as it is and was, 1844, Brantz Mayer, p. 28)

Non-Canonical Coincidences 

In the Greek Apocalypse of Baruch (written between the 1st-3rd Cen.) we find a description of the condition of Jerusalem after the sack by Nebuchadnezzar.

The Greek Apocalypse details a vision of Baruch ben Neriah and in it he sees the punishment of the builders of the “tower of strife against God,” which sounds remarkably similar  to the Tower of Babel.

Abydenus (a Greek historian of the mid-fourth century B.C.), as quoted by Eusebius, spoke of a great tower at Babylon which was destroyed. The record notes:

“[U]ntil this time all men had used the same speech, but now there was sent upon them a confusion of many and divers tongues”

Josephus, the Jewish historian, quoting from an ancient source, records these words:

“When all men were of one language, some of them built a tower, as if they would thereby ascend up to heaven, but the gods sent storms of wind and overthrew the tower, and gave every one his peculiar language; and for this reason it was that the city was called Babylon”

(Antiquities of the Jews, 1.4.3).

THE TRUTH BEHIND THE TOWER 

While we don’t need the extra biblical evidence and anecdotes to prove what God already told us, it’s certainly interesting and faith-building to discover. We shouldn’t forget the main message of His account. When humans are united we’re either powerfully wicked or powerfully righteous. The top of our metaphorical towers will either touch heaven or hell and the end result depends on what we’ve decided to unite under. If Christ is on the banner we fly then we’ll find success. If pride, greed, or any other selfish ambition brings us together— that tower will inevitably fall.  

The Birth of Behemoth-Buildings 

First to Scrape The Sky: 

The first skyscraper was built in Chicago by William LeBaron Jenney in 1885. While that nine story structure no longer stands, many skyscrapers from that time period remain.

King of the Towers: 

The Burj Khalia in Dubai is the tallest building in the world— standing at 2,717 feet tall. 

Jenney’s “Home Insurance Building” (demolished in 1932 to make room for a larger building)

Genesis: These Are The Generations (XXVIII)

Sibling Rivalry (27:1-46)

Neal Pollard

In the narrative of Jacob and Esau, the events of Genesis 27 are the ones best-known by Bible students. It reveals a character study in this order: Isaac, Rebekah, Jacob, and Esau. It paints a picture of dysfunction, a remarkable truth given how God works through this family to accomplish His eternal purpose. 

Isaac: Limited Vision (1-4)

Isaac is described as old and in the dark concerning the day of his death. He wants to give a blessing to Esau, so he urges him to go kill some game and prepare it for him so his soul would be stirred. Kenneth Mathews could be right when he opines, “Isaac’s blindness functions at the metaphorical level for the man’s spiritual condition when he preferred Esau for his tasty cuisine” (NAC, Vol. 1B, 427). But his literal visual impairment plays a key role in the events of this chapter. 

Rebekah: Biased Intrusion (5-17)

Rebekah overhears Isaac’s request and plots against her eldest son with her youngest son. She constructs the plan and prompts Jacob to follow it. Jacob expresses his qualms and hesitation about being found out, but Rebekah says, “Your curse be on me, my son; only obey my voice, and go, get them for me” (13). Notice she asks Jacob to steal the blessing for her! How many times have parents used their children as pawns for their selfish desires? She deceives as much as Jacob, devising his disguise and cooking the food. It was not her place to “butt in,” but she did.

Jacob: Premeditated Deception (18-30)

Jacob goes in wearing hairy garments and carrying the food to his father. He lies and tells his father he is Esau. Despite how quickly he had returned and how his voice was not disguised, because he felt like Esau and brought the game Isaac asked for he gave the blessing to Jacob. Isaac asked him a second time if he was Esau (24), and again Jacob lies. After feeling and smelling Jacob, convinced that he is Esau, he says, “Now may God give you of the dew of heaven, And of the fatness of the earth, And an abundance of grain and new wine; May peoples serve you, And nations bow down to you; Be master of your brothers, And may your mother’s sons bow down to you. Cursed be those who curse you, And blessed be those who bless you” (28-29). Jacob beats a hasty retreat.

Esau: Unrighteous Indignation (31-46)

On the heels of Jacob’s departure, Esau returns. Both figure out quickly that Jacob had stolen Esau’s blessing. Isaac trembled violently (33) and Esau cries “with an exceedingly great and bitter cry” (34). He finds out that he cannot receive the “firstborn” blessing. Despair begins to turn to derision and displeasure as Esau says, “Is he not rightly named Jacob, for he has supplanted me these two times? He took away my birthright, and behold, now he has taken away my blessing” (36). Isaac cannot extend the blessing, but can only say, “By your sword you shall live, And your brother you shall serve; But it shall come about when you become restless, That you will break his yoke from your neck” (40). Esau bore a grudge against Jacob (41) and planned to kill him (42). He was full of fury and anger (44-45).

Of course, God was at work through this situation. In His sovereignty, God chose to bring about the seed promise through Jacob rather than Esau. As Paul later observes, “And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, it was said to her, ‘The older will serve the younger.’ Just as it is written, ‘Jacob I loved, but Esau I hated.’ What shall we say then? There is no injustice with God, is there? May it never be. 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. 9:10-16).

We may struggle to reconcile such choice with the consummate fairness and perfection of God’s character, but the explanation is there in Paul’s discussion. Jacob did not earn this favor. God put the emphasis on His call and His will. He is the One (the only one) who has the right to exert His purpose and plan to achieve His desired outcome. He did not interfere with the free will of either boy, but knowing their inclinations and foreknowing their choices worked through them to achieve His objective. Ultimately, that would mean the salvation of the world by bringing His Son into it through the nation that would spring from Jacob. 

Excellent, as usual!

52 Reasons to Love the Church

“God Is So Good”

Neal Pollard

You might notice over your heading of Psalm 107 that it begins “Book Five.” You also do not see David’s name over this psalm. There may be clues pointing to this being one of the later psalms, even after Babylonian Captivity (1-3). Many believe this was a song sung by Jewish pilgrims who sang it on their way to Jerusalem for one of the major feast days. It is full of parallelism, where the writer says the same thing two similar ways (nearly every verse contains this, except 3,12,26,34,37, and 40). 

But as we pay attention to its structure, it looks like it contains four main “strophes” (poetic stanzas).  Each strophe ends with the same chorus or refrain: “Let them give thanks to the Lord for His lovingkindness, and for His wonders to the sons of men” (8,15,21,31). It covers the full range of human distress and problems and God’s gracious response. We struggle, God delivers, and for that we should always be thankful! Truly, God is so good!

GOD IS GOOD WHEN WE WANDER (4-9)

Historically, we would think of the wilderness wandering or even being scattered by captivity. But this seems bigger than just one occasion. Whether we wander by sin, wander because of struggles and distresses, God is still so good to be our beacon and compass. He will help us find our way home, which should fill our hearts with gratitude. He can lead us back from any and every direction we have gone. 

GOD IS GOOD WHEN WE ARE OPPRESSED (10-16)

Sometimes our struggle is not of our own making and choosing. Sometimes, though, it is the result of our rebellion. Either way, when we face darkness and death, chains and misery, He brings us out and breaks us free. No one has to stay in spiritual prison. God offers freedom. That should draw our gratitude, He’s so good! 

GOD IS GOOD WHEN WE ARE HURTING (17-22)

He writes of afflictions and distresses, again some of which are self-inflicted and others which are brought upon us. It doesn’t matter which way it happens, God can heal our wounds. His word is medicine and He is the Great Physician. There is salvation and deliverance. 

GOD IS GOOD WHEN WE ARE IN DANGER (23-32)

Perhaps one of the most graphic illustrations of danger is of being storm-tossed at sea. Stormy winds and waves threaten to capsize us and expose us to the deep. We may at times feel like we’re hanging on by a thread, in desperation. 

This psalm makes me think of the hymn, “Does Jesus Care?” The writer brings up four different scenarios where we hurt or struggle, and we are reminded of how much He cares! There’s a good chance you are struggling right now or you have just been through struggle or are about to go through it. Please remember the goodness of God and His ability to help you through it.  But He hushes the winds and stills the storms. God is so good! 

The writer closes by speaking of all the ways God turns chaos into calm (33-43). He may not have mentioned your specific trial in this psalm, but he covered it. Remember, no matter what you face, He will bless you and help you through it all! No doubt, it will make you sing, “God is so good!”

Genesis: These Are The Generations (XXVII)

Isaac Travels Familiar Ground (26:1-34)

Neal Pollard

This chapter records three major incidents in the life of Isaac, and it most clearly reveals the character, the ups and downs on this man than any other in Scripture. The content of Genesis 26 can be divided geographically, with his sojourn in Gerar (1-16), his settlement in the valley of Gerar (17-22), and finally his move to Beersheba (23-35). Something significant happens in each location.

GERAR

According to Genesis 24:62 and 25:11, Isaac lived in Beer-lahai-roi from before his marriage to Rebekah all the way up to the time of the famine recorded in Genesis 26:1. This forced Isaac and his family to move in search of food. They came to Gerar (1), where they would have a familiar encounter.  Given the passage of time, we have to assume that “Abimelech” was a title rather than a personal name. Almost a century of time has passed from Abraham’s contact with Abimelech (20:1ff) and this incident. I think Kenneth Mathews explanation is best, that “the name “Abimelech,” meaning ‘my father is king,’ may be a throne name among the rulers at Gerar, as in Egypt’s practice of ‘pharaoh'” (NAC, Vol. 1B, 403). 

He arrives in the same place, encounters a ruler with the same name, is forced to go for the same reason (famine), and makes the same foolish decision as the father. While the events of chapter 20 occurred before his birth, Isaac responds to his crisis of faith strikingly similar to Abraham. Isn’t it interesting that his deception of Abimelech followed the Lord’s appearance and promise to Isaac (2-5). Isaac arrives in Gerar having heard the direction to avoid Egypt and the assurance that He would multiply his descendants, give him this land, and bless all nations through his seed.

“Beautiful” Rebekah (7; 24:16) caught the eye of the locals. Fearful, Isaac traded the same lie his father did concerning his wife by saying she was his sister. This ruse went on for “a long time” (8) until Abimelech witnessed an interaction between Isaac and Rebekah that revealed unmistakably that they were not brother and sister (8). As Abimelech had done with Abraham, Isaac is reprimanded for his deception (10) but also protected from harm (11). Isaac prospers “a hundredfold” that year, blessed by God abundantly (12-14). This did not sit well with the envious Philistines, who in spite filled all his father’s wells with earth (15). 

Abimelech recognizes how God is blessing Isaac, and the Philistine king suggests this powerful man leave their city (16). So, in Gerar we see the grace and generosity of God even with a man struggling with his faith and character. We see the integrity of God, keeping the promise He made to Abraham and reiterating it with Isaac. We see the purpose of God, equipping Isaac for what is to come through the man’s prosperity and power. 

THE VALLEY

Isaac hoped to avoid turmoil and conflict by descending into the valley below Gerar. He re-digs the wells his father had dug and the Philistines had later stopped up (18). Twice, Isaac’s servants dig wells only to have them contested by the locals who claimed the water should be theirs (19-21). Isaac named those wells “contention” and “enmity.” Finally, they dig a well in a completely different area of the valley. This one was not contested, and Isaac named it “Rehoboth” (“broad places”), declaring, “At last the Lord has made room for us, and we will be fruitful in the land” (22). 

This incident in Isaac’s life reveals a strength of character all too rare in the world. He pursued peace, even in the face of aggression. The Philistines goaded him by stopping up his wells, so he leaves them. The inhabitants of the valley contest not one but two of the wells his servants went to the effort to dig, but Isaac peacefully withdraws and eventually digs a well which is uncontested. The late Wendell Winkler once remarked, “He practiced the Sermon On The Mount many hundreds of years before it was given (Matt. 5:38-48). 

BEERSHEBA

Here, Isaac imitates his father’s faith. God appears to Isaac at the place where his father made a covenant with Abimelech and instituted public worship (21:31-33). Now, Isaac is going to enter into covenant with Abimelech after instituting public worship in the same village (25). Abimelech experiences a change of heard regarding Isaac, no doubt swayed by the way God was blessing this patriarch (26-29). They feast together, make oaths to one another, and as icing on the cake his servants find water there. They call the well “Shibah” (“seven” or “full”). 

Do you see an interesting parallel in how this chapter ends with how our own lives can go? Life is definitely going Isaac’s way, spiritually, socially, and materially. He has gained a hard-fought peace with his powerful neighbors. He is worshipping the right God in the right way and is growing and maturing his faith. His financial portfolio is exploding! However, he is battling domestic issues with a son who brings them grief (35). As long as we are in this fallen world, we will be on some sort of roller coaster. Joy will often and regularly be dampened by heartache and disappointment. What Adam and Eve lost in Eden will not be restored on this earth or in this life! We can be faithful overcomers, but we cannot avoid the proverbial wisdom of Job that “man, who is born of woman, is short-lived and full of turmoil” (14:1). 

Genesis: These Are The Generations (XXVI)

The Generations Of Ishmael And Isaac (25:1-34)

Neal Pollard

Genesis: These Are The Generations

The Generations Of Ishmael And Isaac (25:1-34)

Neal Pollard

Here at what we might consider the halfway point of the book of Genesis we read about the death of Abraham. Before his death, he remarried. Her name was Keturah, and she bore him six sons (2). Everybody remembers Ishmael and Isaac, but what about Zimran and Jokshan and Medan and Midian and Ishbak and Shuah (2)? Moses gives a short genealogical record of his descendants through Keturah. It is clear that Abraham became the father of many nations.

It also appears that Keturah is considered a “concubine” alongside Hagar in the inspired record, given the statement in verse six. Whether he had other concubines we do not know. But an impressive table of nations emanates from Abraham’s lineage, which James Smith reveals in one of his trusty charts:

We will see many of these peoples and nations later in Scripture.

Abraham dies an old man (175) and satisfied with life, and he is buried by Ishmael and Isaac alongside his wife in the cave of Machpelah (7-10). The focus now turns to Isaac (11), but only after Moses gives a genealogical account of Ishmael’s descendants (25:12-18). Note at the end of this record, when speaking of their settling to the east and south, that the text says, “he settled in defiance of all his relative” (18b). That entire verse shows the beginning of the fulfillment of Genesis 16:12. Watching current events, we would concur that this Scripture continues to be fulfilled today by Ishmael’s descendants!

Pursuing his examination of the seed promise given to Abraham, Moses is moved to rivet his attention on Isaac. We’re told Isaac’s age (40) at the time of his marriage to Rebekah (v. 20). They would be married 20 years before they have children (26). We’re told that Rebekah is an Aramean (20). Aram (or, Paddanaram) is approximately in the area of modern-day Damascus, Syria. We will see the Arameans intersect with the Jews throughout Old Testament history from Balak (Num. 23:7) to David’s subjugation of them (2 Sam. 8:6) to Ahab’s war with them (1 Ki. 22:1ff). 

History will repeat itself with Isaac and Rebekah experiencing some of what his parents went through. While her struggle is condensed into only one verse, Rebekah was barren (21). Isaac intercedes for her, and she becomes pregnant with twins (21-22). She has a difficult pregnancy! The Lord appears to her, explaining, “Two nations are in your womb; And two peoples will be separated from your body; And one people shall be stronger than the other; And the older shall serve the younger” (23). Perhaps this revelation to her influences the favoritism she shows the “younger” (28). 

Foreshadowing of troubles to come emerge literally from before their births. Esau is born first, but Jacob (“supplanter”) is grasping his heel (26). The boys are a study in contrast. Esau is a hunter and the favorite of his father. Jacob is a homebody and the favorite of his mother. Esau is also revealed to be an impetuous young man, selling his birthright for bread and red lentil stew. Esau is nicknamed “Edom” (red), and his descendants will be the bane of Israel’s existence on numerous occasions. 

The writer of Hebrews offers Esau as a cautionary tale for those who would rashly abandon Christ. He urges, “See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled; that there be no immoral or godless person like Esau, who sold his own birthright for a single meal. For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears” (Heb. 12:15-17). Do not let the pull of this temporary world cause you to give us what is infinitely greater and better! 

Through the genealogies, Moses is marching us through the important establishment of the covenant with the very people through whom the Messiah would one day come! So many questions we might have in the New Testament are explained by a careful reading of the first book of the Bible. And they are written for our learning (Rom. 15:4). 

The Kingdom Is Here Today

Brent Pollard

The author of Hebrews uses the example of the Melchizedekian priesthood to establish the priesthood of Christ. Jesus belonged to the tribe of Judah, which Moses did not mention regarding the earthly priesthood. Therefore, there was a need for a covenant change to allow a non-Levite to serve as a priest. The writer of Hebrews spends chapters eight and nine explaining how the New Testament replaced the Old Testament in line with prophecy (see Jeremiah 31.3–14). In summary, the Holy Spirit confirmed that it was God’s will for Jesus to be a priest, but since He could not serve as a priest on earth because of Moses’ Law, Jesus instituted the New Testament so that He could be our High Priest in heaven.

Some believe that Jesus will reign as King from David’s throne in a future Jerusalem-based kingdom. However, there is an obstacle preventing Jesus from doing so on earth. God cut off David’s seed from sitting on David’s throne, as mentioned in Jeremiah 22:30, making it impossible for any of Jeconiah’s (or Jehoiakim’s) descendants to reign in Judah. This fact is relevant because Jeconiah was an ancestor of Joseph, Jesus’s foster father. Matthew traces Jesus’s legal lineage through Joseph in Matthew 1:12. Since Jesus is a descendant of Jeconiah, he cannot reign as an earthly king even though it was God’s will for Christ to be King. If God had not taken away the right of Jeconiah’s descendants to reign in Judah, Jesus could have certainly been an earthly king.

So, how is Christ a king? Jesus promised to establish a kingdom (Matthew 16:18–19). When Pilate pressed him, Jesus admitted to being a king (John 18.37). However, consider how Jesus qualified the nature of His kingdom in John 18.36. “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm” (NASB 1995). This truth means that Christ’s kingship is spiritual rather than earthly, as is His priesthood. It is worth noting that Jesus also accomplished this through His New Testament.

Many people misunderstand the truth and think that the apocalyptic language of a millennial kingdom in Revelation 20.6 refers to a future earthly kingdom that Christ will rule in Jerusalem. This misunderstanding is because they do not understand the interchangeability of the terms “kingdom” and “church” in Matthew 16.18–19. The word “church” is a Latin loanword that does not appear in the Bible. The actual word for church is “assembly.” Thus, the church represents the people. The word for “kingdom” is “basileia,” which means a kingdom or realm over which a king has sovereign authority. Therefore, God’s will was for Christ to choose a group of people from all over the world willing to submit to his authority.

According to the Book of Daniel, God showed King Nebuchadnezzar a prophetic dream about the future (see Daniel 2). In the dream, a cut stone struck a large image at its feet, causing the entire image to shatter and signifying the end of all worldly authority. Different materials comprised the image’s body parts, representing different empires. Babylon was the head of gold, Persia was the chest and arms of silver, Greece was the belly and thighs of bronze, and Rome was the legs of iron and feet of iron and clay. The feet mingled with clay represented the internal weakness of Rome. Commentators are familiar with this dream’s timeline. However, some believe that the Kingdom of God, symbolized by the cut stone, is yet to appear. However, according to Daniel, the kingdom emerged during the reign of the Roman emperors, referred to as “those kings.”

Jesus said, “Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God after it has come with power” (Mark 9.1 NASB 1995). For those who refuse to believe that Jesus established His kingdom as He intended, there must be more than one person of advanced years who can prove they are older than two millennia! We understand that the power to which Jesus referred was the Holy Spirit, who descended on the apostles on the day of Pentecost, around 33 AD (Acts 2.4). As a result, Jesus reigns as King today and will continue to do so until His return. Following His return, Jesus will hand over His authority to the Father and the redeemed from all ages (1 Corinthians 15.24).

Combining biblical texts and prophecies creates a deep understanding of Jesus Christ’s position as King and High Priest, which goes beyond worldly limitations. Jesus fulfills the roles God has designated for Him, not as a political leader or a member of the old priesthood, but in a heavenly and everlasting sense through the New Testament and His heavenly kingdom. This understanding challenges traditional beliefs about a future earthly kingdom, instead emphasizing Christ’s spiritual reign, which began during His ministry and continues today. As Christians, we have the honor of living in this heavenly kingdom that Christ, our eternal King and High Priest, rules over in a merciful and benevolent manner. Recognizing this broadens our spiritual understanding and strengthens our faith in the eternal truth of God’s word and His ultimate plan for redemption.

Genesis: These Are The Generations (XXV)

Finding The Right Wife (24:1-67)

Neal Pollard

The spiritual growth of Abraham was so incredible that, though God had blessed him so much in a material sense, he is burdened about finding Isaac a wife God would approve of (1-9). Abraham makes his servant swear by the God of heaven that he would assist him in finding his son a wife in keeping with the promises and protections he had received from the Lord. Abraham expected divine guidance and providence in the process (7-8).

Abraham’s servant sets out on this mission endowed with material goods and livestock for use in luring a potential bride and her family (10-11). Perhaps Gideon later would have had privy to the plan of this servant, or perhaps the practice of seeking a non-miraculous sign of God’s providence was common among the ancients. But, he prays for Isaac’s wife to be the woman who voluntarily draws water not just him but also for the camels (12-14). God answers his prayer while he’s still praying it, and her name was Rebekah. Rebekah is described as beautiful (16), sexually pure (16), and servant-hearted (17-21). Despite God clearly sending what he asked for, the servant still ponders whether or not it was God’s hand (21). What a reminder of the importance to ask God in faith with nothing wavering (Js. 1:6). 

The servants wants to know about her family, and what she tells him causes him to know that not only is she from Abraham’s homeland, but that she is related (22-24). Any doubt he had about God’s intervention is resolved, and “the man bowed low and worshipped the Lord” (26). He exclaimed, “Blessed be the Lord, the God of my master Abraham, who has not forsaken His lovingkindness and His truth toward my master; as for me, the Lord has guided me in the way to the house of my master’s brothers” (27). We are impressed that either Abraham cherished this servant because of his faith, or his faith flourished because he was exposed to the example of Abraham–or maybe it was both. 

Rebekah reports this exchange to her mother’s household. Her brother, Laban, becomes her representative and spokesman. What we come to learn of his character, ultimately, makes us wonder if his angle is financial more than spiritual. The text mentions that he saw the lavish gifts on her wrist before he heard her report (30). Laban welcomes Abraham’s servant, whose motives seem much nobler. Before he will eat or relax after his long journey, the servant recounts the details of his mission and the events that had just transpired (31-49).

Rebekah’s father, Bethuel, and brother are quick to confirm this as providential (50), and they are ready to offer Rebekah in exchange for the gold, silver, and garments for her benefit, and also “precious things to her brother and to her mother” (53). Abraham’s servant worships God again (52). The servant and the men with him enjoy their hospitality, but they are ready to return to Abraham the next day (54). Despite Rebekah’s family’s request that she remain for up to ten days, the servant is anxious to return. The family let Rebekah decide, and she is ready to immediately go (55-59). Her family blesses her and sends her off (60-61).

Isaac and Rebekah’s meeting might even be classified as romantic. Isaac is meditating in the field as she comes in the procession at the close of day. Curious, he walks toward the caravan. She veils herself as they meet, “then Isaac brought her into his mother Sarah’s tent, and he took Rebekah, and she became his wife, and he loved her; thus Isaac was comforted after his mother’s death” (67). 

Isn’t this one of the purest, most inspiring love stories not only in Scripture but in recorded history? A father who placed his son’s spiritual well-being above his portfolio or prestige. A man who trusts his father’s efforts to bless his life. A woman who prepared herself for vast blessings through a lifetime of humble service. A servant who depended on God every step of the way to play his part to get them together. And a God who at work the whole time. Isaac was devastated by his mother’s death, yet comforted by the wife God gave him.