Genesis: These Are The Generations (XV)

War And (The King Of) Peace (14:1-24)

Neal Pollard

Genesis 14 is more than a Sunday morning Scripture-reader’s nightmare (though the first ten verses would intimate the most golden-tongued!). We are introduced to an obscure, enigmatic character whom David and the writer of Hebrews will compare to Christ. However, what is the background of this King of Salem and his important encounter with Abram?

There is a local war around the Salt Sea, “four kings against five” (9). The cause of the conflict is the rebellion of the kings of the valley (Sodom, Gomorrah, Admah, Zeboiim, and Bela) against Chedorlaomer, who had conquered all the nations in the region–the Rephaim, the Zuzim, the Emim, the Horites, the Amalekites, and the Amorites (4-7). The confederation of the valley kings “arrayed for battle against” Chedorlaomer and his allies (1) “in the valley of Siddim” (8). The kings of Sodom and Gomorrah, Bera and Birsha, died in the tarpits of Siddim as they fled from the invaders’ army, and the rest of the army of the five kings fled to the hill country (10).

Chedorlaomer and his allies plunder all the goods of Sodom and Gomorrah and take Lot, the women, and the people of his house along with his possessions (11-12,16). An escapee tells Abram what happens, and the patriarch musters his allies and his own personal army to get his nephew and his house back safely (13-15). He has a battle plan, dividing his forces and attacking at night, and they defeat the invader in what is modern-day Syria (15-16). On multiple occasions, I have visited the ruins at Dan and have seen the so-called “Abraham Gate.” It dates back at least as far as Abraham’s day, almost 2000 years before Christ. 

(My photo of the “Abraham Gate,” March 2018)

After rescuing Lot and his house and goods, Abram is met by a priest named Melchizedek (18). The Holy Spirit, through the author of Hebrews, uses Genesis 14:17-20 and Psalm 119:4, and this one incident with Abraham to drive home an incredibly powerful point. Jesus is a High Priest, not like the Levites who descended from Aaron, but like this obscure figure, Melchizedek. 

The Bible uses a literary device called an antitype. “From the Greek antitupos, which occurs in Heb. 9:24 and 1 Pet. 3:21, where the AV translates it ‘figure.’ An antitype is the substance of which a type is the shadow, or the fulfilment of that which the type foreshadowed” (Cairns, Alan. Dictionary of Theological Terms 2002: 33). The antitype is always the greater; the type is always lesser and represents in some way the greater. So, Melchizedek is a type of Christ. He himself was greater than the Levitical priesthood in the ways we read in Hebrews 7, but the specific attributes we read about Melchizedek in this chapter are more fully and greatly found in Jesus.

What are the specific types? 

  • His position (18; Heb. 7:1). He is the king and priest of the Most High God. As king, he is king of righteousness and king of peace (2). 
  • His preeminence (20; Heb. 7:2,4-5). Abraham paid tithes to Melchizedek, signifying the greater prominence of the priest over the patriarch.
  • His perpetuity (Psa. 110:4; Heb. 7:3). “Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest perpetually.” None of Melchizedek’s ancestors or descendants filled this role, so in that way “he remains a priest perpetually.”
  • His purpose (19; Heb. 7:6-7). Melchizedek blessed the one who had the promises, an indication of his greater position and authority.
  • His precursory place (Heb. 7:8-11). Melchizedek lived many generations before Aaron, through whom the Levitical priesthood descended. Aaron was still in “Abraham’s loins,” meaning that Abraham did not have children yet. Much later, he would sire Isaac, who beget Jacob, etc., until finally Aaron was born through this genealogy.

In the way that Melchizedek served as greater than Levi, Jesus more fully and greatly serves as greater than Levi. If it were a math problem, we would say Levi < Melchizedek < Christ. Obviously, then, Levi < Christ. The writer of Hebrews, in chapter seven, draws some conclusions about this type of Christ. Because Christ is the antitype of Melchizedek,

  • It makes sense that perfection comes from His priesthood rather than the Levitical priesthood of Judaism (11).
  • There needed to be a change of laws (from Moses’ to Christ’s)(12).
  • It is right that this greater High Priest comes from a different tribe in which none had or could have served as priest (13-14).
  • Christ serves as priest “not on the basis of a law of physical requirement, but according to the power of an indestructible life” (15-17).
  • He sets aside the old law and brings in a better hope (18-19).
  • He was appointed High Priest by means of the oath of God (20-21).
  • He has become the guarantee of a better covenant (22). 
  • He does not die, but continues forever as High Priest (23-24).
  • He is able to save forever those who draw near to God through Him (25-28). 

It is this last truth, concerning His salvation, where the author draws out several incredible points for our consideration. It is the crescendo of his “Melchizedek argument.” His work is unparalleled–He always makes intercession for us (25). His character is unparalleled–He is holy, innocent, undefiled, separated from sinners and exalted above the heavens (26). His sacrifice and offering is perfect (27). His oath is unparalleled–He is a Son, made perfect forever (28).

Of all the ways the writer establishes the superiority of Christ over all rivals, this one is the most interesting to me. It shows the masterful way God weaves events and Scripture together. The writer of Hebrews is making the point that the Levitical priesthood has been replaced by something better. Why would you exchange the superior for the inferior? 

After this encounter, which seems relatively insignificant until David and the writer of Hebrews later expound upon it, Abram refuses to enrich himself by the unsavory people of Sodom. The new King of Sodom only wants the people, but offers Abram to keep all the returned spoils from Chadorlaomer. Abram will have no part in that, taking only provisions necessary for the completed battle. Abram will continue to rely on God’s promises to take care of his needs, and he parts company with the king of this wicked domain. 

(Picture taken on March 10, 2018, running at the Dead Sea with Keith Kasarjian)

This week’s reason is one of my favorites!

52 Reasons to Love the Church

Heaven Or Not?

Neal Pollard

I have been seeing this 15-second commercial on TV recently. It is a picture of the sky above the clouds and the words, “When you die, are you going to heaven or not? You can know for sure. Heaven or not.net.” 

Purchasing commercial time is very expensive. Someone is dedicated, and the subject matter could not be more important! As an ’80s song put it, we are living in a material world. Many do not think deeply enough about what happens after this life. A website dedicated to the very subject had me hopeful.

Visiting the website, I was impressed with the number of Scriptures used and the effort to use the Bible for every single point made. They cover the biblical explanation for our origin, the reliability of Scripture, the problem of sin, the sacrifice of Christ, and the need of salvation. I say biblical because they cite Scripture in each of these subject areas.

Please believe me when I say that I want to endorse and commend this website. I do not know who is behind it, other than the site “God Life,” a well-put-together website full of resources. But there were at least two erroneous statements made which contradict what the Bible teaches.

First, they claim that we are born with sin. Introducing the problem of sin, they write, “That makes it (heaven, NP) a problem for us…because we sin. It is our heritage. We are born with it.” We are born into a sinful world. Eventually, every one of us make the choice to sin. Their next statement, Romans 3:23, is correct. But it is different to say that “all have sinned” and that we are all born with sin. Ezekiel 18:4,20 state the truth that the son does not “bear the punishment of the father’s iniquity.” Teaching that we are born in sin is communicating the false idea that we inherit Adam’s sin. We surely inherit a fallen world because of his choice (Rom. 5:12), but as surely do not inherit his guilt. Our guilt comes through our own accountability. A newborn or small child is not accountable.

Second, their suggested remedy for addressing our sin problem in order to go to heaven is one of the most egregious religious errors formulated by religious people: “the sinner’s prayer.” They urge the reader to pray, “Dear God…I know I have sinned against you. Please forgive me.
I receive Jesus…your only Son…right now as Savior of my life…having died to pay for my sins.
Thank you for forgiving my sins…and for my new life.I pray this prayer in Jesus’ holy name, Amen!” 

They are right to say that going to heaven means “you have to receive God’s gift of forgiveness and acceptance,” but wrong to suggest something that we have no biblical teaching or example for. The very first time Jesus was preached and the listeners asked what they should do, Peter could have given the counsel in the paragraph above. But he did not. He called for repentance and baptism (Acts 2:38), and those who gladly received the word did just that (Act 2:41). Please consider Mark 16:16, John 3:3-5, Acts 22:16, Romans 6:1-4, Galatians 3:26-27, Ephesians 4:4-6, Colossians 2:12, Titus 3:5, and 1 Peter 3:21. 

All these passages show us that receiving God’s gift of forgiveness and acceptance goes beyond saying a prayer. It requires doing what people did in the first-century, when the gospel began to be preached and people first sought to do what they were taught. We need biblical example and teaching to adequately answer these sincere people’s powerful question. 

Genesis: These Are The Generations (XIV)

Lot And Abram Separate (13:1-18)

Neal Pollard

If you grew up going to Sunday School, this may be one of the lessons you learned as a child. The kernel I remember is that Abram gave Lot the first choice of land and Lot chose the one that looked better; that would cost him, but God would richly bless Abram. As I recall, the takeaway for us preschoolers was not to be selfish and trust that God will take care of us. Not bad, sister Gober!

But, keeping with the context of the call of Abram, perhaps we can glean even more. Let us examine how they got to this point and what significance it has on the overall objective given to Abram.

First, we see Abram’s prosperity (1-4). As we saw, the Pharaoh unwittingly adds to his resources when he thought he was wooing a potential wife. But with all Abram brought and accumulated, it amounted to him being “very rich in livestock, in silver and in gold” (2). He has left Egypt and returned to Bethel, where he had formerly built an altar (3-4; 12:8). 

Second, we see Abram’s piety (4b). Abram was an altar-builder (12:8; 13:4,18; 22:9). No doubt, he influenced his son, Isaac, who would also become an altar-builder (26:25). Abram repeatedly found it necessary, in arriving at some significant point, to call on the name of the Lord. While his faith is still developing, he understands the uniqueness and power of Jehovah. It drives him to his knees in worship. 

Third, we see Abram’s problem (5-7). Sometimes, we refer to “good problems”–dilemmas that grow out of otherwise positive circumstances. That is what happens on this part of the journey (cf. 36:7). Lot and Abram both had so much flocks, herds, and tents that “the land could not sustain them while dwelling together” (6). There was strife between the men’s herdsmen (7), and perhaps it threatened the peace between them (8). Sometimes, growth and progress create problems that would not exist in periods of decline and difficulty.

Fourth, we see Abram’s proposal (8-13). Choosing unity over plenty, Abram proposes that they separate with all their goods and possessions so that each could sustain and provide for their own (8-9). For him, the overriding concern was, “we are brothers” (8). Abram tells Lot that whichever way he chose, he would then chose the other way (9). Lot looked down on the valley of the Jordan and saw well-watered plains “like the garden of the Lord” (10). Lot took all he had with him and went east to the land of Canaan in the cities of the valley (12). There is foreboding in Moses’ summation of Lot’s destination, first alluding to the coming destruction of Sodom and Gomorrah (10) and the little city of Zoar where Lot and his daughters will flee during that destruction (10). Second, there is the startling statement: “Now the men of Sodom were wicked exceedingly and sinners against the Lord” (13).

Finally, we see Abram’s prospects (14-18). The Lord appears to Abram and tells him to look in every direction. God promises to give all the land he could see to his descendants, offspring that would be as prevalent as the dust of the earth (16). He tells Abram to walk the land and survey it, with the promise, “I will give it to you” (17). Abram takes his household and belongings and camps in Hebron, where he promptly builds a place of worship (18). 

God is blessing this man of faith, who, in turn, is remembering God and following the ways of God in his dealings with others. God rewards His proper prioritizing, and sees fit to use him in furthering His plans and intentions. God uses faithful, selfless people to accomplish His will. May we have a heart of wisdom which approaches life’s decisions, big and small, with the sole motivation of loving God wholeheartedly and loving our neighbors as ourselves. Out of this drive, we will be people God partners with to do great things to His glory! 

Genesis: These Are The Generations (XIII)

Stumbling In The Face Of Blessings (12:1-20)

Neal Pollard

How important is Abram to the subsequent narrative of the entire Old Testament? From creation to the flood is at least 1656 years, and it is covered in six chapters. Abram’s lifespan is 175 years (25:7), and it is covered in 15 chapters (ch. 11-25)! In the first full chapter, this chapter, we see the development of Abram’s faith.

To say “development” is to point out that it needed to grow and mature. As this chapter and even later circumstances show, Abram wrestles with fear and anxiety when facing intimidation. Yet, God foresaw what his faith could become and chose this man to father the nation through whom His Son would come. 

A Commission (1,4-6,8-10). Let’s not dismiss the greatness of Abram’s faith to receive and obey such an incredible charge, a call to leave his homeland for a distant land (1). The commendation of Scripture is, “So Abram went forth as the Lord had spoken to him” (4a). He was 75 years old, and while he would live another century he was at best middle-aged! Abram collected his apparently considerable possessions and the people of his household and traveled toward Canaan. The trek recorded here covers hundreds of miles, with Abram first going northeast well into modern-day Syria before heading southwest into the heart of what would become Israel. However, Abram goes on his own much further south into Egypt because of famine (10). This would prove a stumbling block in his journey of faith.

A Commitment (2-3, 7). God binds Himself with an incredible promise to Abram that requires divine ability to fulfill. There are several components to this promise:

  • I will make of you a great nation (2).
  • I will bless you (2).
  • I will make your name great (2).
  • I will bless those who bless you (3).
  • I will curse those who curse you (3).
  • In you all the families of the earth will be blessed (3).
  • To your descendants I will give this land (7).

As you can see, there are seven parts to what God promises Abram. Eventually, God will fulfill every one of them even though some would be long after this patriarch’s death. While we see obedient faith on this man’s part, we also see grace and mercy on God’s part through each stage of this mission.

A Concern (11-14). Perhaps it was a lapse of faith that caused Abram to head into Egypt for famine relief (there is no record of God telling him to go down there). His confidence is certainly shaken once he and Sarai get into this pagan territory. Knowing his wife’s beauty, Abram coaches her to mislead any who inquire about her by telling them he was her brother rather than her husband. Technically, they are half-siblings (20:12), but that was not the nature of their relationship. Sure enough, his concern was well-founded. The Egyptians, seeing Sarai, found her “very beautiful” (14).

A Compromise (15-20). Abram’s faith failed him in Egypt. By his influence, Sarai sells the lie. Because of it, Pharaoh takes her into his house (15) and gifts Abram with much livestock and servants (16). The Lord strike’s the pharaoh’s house with plagues, leading him to confront Abram (17-18). Not only did Abram deceive, but he also brought suffering on others and was the proper subject of rebuke from this pagan ruler. Pharaoh says, ““What is this you have done to me? Why did you not tell me that she was your wife? Why did you say, ‘She is my sister,’ so that I took her for my wife? Now then, here is your wife, take her and go” (18-19). God’s providence is still with Abram and Sarai, as they are allowed to leave unharmed and with increased goods (20). God shows grace and favor even when His people fell short.

While these words are written worlds away from where we are today, I think about some unmistakable parallels to our circumstances today. We have been given a commission (Mat. 28:18-19), one requiring faith on our part to follow. Yet, with that comes a divine commitment of help and His presence (Mat. 28:20). We are going out as sheep among wolves (Mat. 10:16), and being frightened and intimidated in carrying out our mission is an ever-present concern (1 Pet. 3:14-15). What we cannot do is compromise our faith! God is counting on us to faithfully represent Him to the world. However, isn’t it wonderful that God extends His grace and mercy when we do fail? This is not a license to give up and stop pursuing our mission! Abram doesn’t stop. Let us be thankful for God’s patience and faithfulness, even when we are not at our best. We can still be people of faith, even if we stumble along the narrow road.  

DIY

Wayne Moyers

If you have ever watched any home improvement TV shows, I’m sure you have seen the ads for Home Depot and their slogan, “Getting Projects Done.” This ad is aimed at the do-it-yourself’er, the DIY’er.

I have to admit that I am a DIY’er. I enjoy watching TV shows and YouTube videos of other DIY’ers and experts, trying to learn as much as I can to make my next project easier and hopefully have better results. I’m confident that many of you are DIY’ers as well. There is a certain satisfaction that comes from successfully completing a DIY project. No matter how large or small, no matter if it’s something around the house, a landscaping project in the yard, a repair or something to the car, truck, or, my personal favorite, the tractor.

No matter how much we learn on how much knowledge we acquire taking on these projects, there is one project that is way too big and way too important for any DIY’er. That project is our salvation. No matter what our DIY abilities are, we cannot save ourselves. Paul says, “For I am not ashamed of the gospel. For it is the power of God for salvation to everyone who believes, to the Jew first and also the Greek” (Romans 1:16). Then, he writes, “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8).

No man’s wisdom, knowledge, message, experience or abilities can save him, but God’s gospel can. It is the only thing that can save us and the only way to salvation (John 14:6). God, through the death, burial, and resurrection of Jesus Christ has provided a way to rescue us from the consequences of sin. He offers us salvation so that we can have a second chance at life and an opportunity to experience a spiritual rebirth into a new life in the Spirit and ultimately eternal life with Him in heaven (Acts 2:46-47). God says, “Come now, let us reason together, says the Lord: Though your sins are like scarlet, they shall be white as snow; though they are red like crimson, they shall become like wool” (Isaiah 1:18).

If you have not been obedient to the gospel and need to take advantage of the salvation that God has offered or you have need of the prayers of God’s people, don’t try to do it yourself. Do what God says do for the help only He can give.

Genesis: These Are The Generations (XII)

“The Records Of The Generations Of Shem” (11:1-32)

Neal Pollard

The observation of Shem’s genealogies is a significant turning point in the book of Genesis. With it, Moses is closing his focus on the global situation and initiating his focus of his family situation. As we will see, this family warrants special attention for at least two reasons. First, this family would eventually be the Jewish nation, and, second, this family would eventually give the world its Savior. 

Before giving this special information, though, Moses shows us what happened to the rest of the world and how the population spread to different lands. In fact, notice the bridge between the two chapters: ” These are the families of the sons of Noah, according to their genealogies, by their nations; and out of these the nations were separated on the earth after the flood” (10:32).

How were they separated? That is the task of Genesis 11:1-9. The people gather in the plain of Shinar, hundreds of miles due east of the Jordan River, and begin a building project. Most translations call their structure a “tower,” and the root of the word signifies “greatness” and “growing up.” A tower would be the highest or greatest structure in a town or area. Certainly, that seems to be what is intended by this construction feat. 

When we think tower, we think tall, narrow defensive building (Swanson, Dict. Of Bib. Lang., np). But just how narrow and tall, we aren’t told. Neither are we told if this was to protect them from enemies or an attempt to prepare for a future calamity like the flood which wiped out their predecessors. We do know that their motivation seems self-serving (4) and lacking in faith (4). We also know that the Lord saw a unity on such a shaky foundation as a cause for divine concern (6). Their intention certainly seems in conflict with God’s mandate to “be fruitful and multiply; populate (lit., “swarm in”) the earth abundantly and multiply in it” (9:7).

Some years ago, in teaching about God’s eternal plan of salvation, I shared these lessons to be learned from Babel:

  • They Left God Out Of Their Plans (3-4)
  • They Had Improper Motives (4)
  • We Cannot Hide Ourselves Or Our Work From God (5)
  • The Value Of Unity (6)
  • God Is In Control And Always Has The Last Word (7)
  • Division Thwarts (8)
  • Unless The Lord Build The House, They Labor In Vain Who Build It (Ps 127:1)

Whenever God confuses their languages and communication is so hindered, they stop building and scatter (8). The city with the tower came to known as Babel, a name then and now that means confusing or confusion (i.e., to babble; cf. Acts 17:18). 

In Genesis 11:10-32, Moses turns his attention away from the rest of the earth and examines Seth’s family tree. As I teach “scheme of redemption,” I call these generations planks on a bridge leading us closer to Christ: Shem, Arpachsad, Shelah, Eber, Peleg, Reu, Serug, Nahor, Terah, and Abraham (10-26). God is building a bridge to allow us to be reconciled to Him, accomplishing it generation by generation through time. As with Babel, nothing could subvert God’s intentions and plans in bringing His Son, our Savior, into this world.

Within this lineage of Shem, Moses includes the “generations of Terah” (27-32).  In so doing, he explains how Lot came to be traveling with Abram and Sarai, with the loss of his father, Haran (27-28). Moses also introduces us to an important fact which will come to the foreground later, that Sarai “was barren; she had no child” (30). He also introduces what he will explain in the next chapter, the sojourn of Abram, Sarai, and Lot from Ur to Canaan (31-32). They pause their journey in Haran, where Abraham’s father, Terah, dies (32). We will learn more about this journey in the next chapter. 

This Week’s Episode of “Light Of The World”

“We Are the Product Of Our Beliefs” (1 Timothy 4)

Faith In A Post-Pandemic World:

Perseverance Amidst Challenge

Brent Pollard

As a global learner, I enjoy having background noise serve as the soundtrack to my life. It could be music or a talking head providing news or opinions. I can block out the details and rely on the background noise to keep me going. In addition to learning strategies, individuals with ADHD like myself find certain grooves oddly exhilarating, similar to an energy drink. I frequently run errands on Thursdays each week, and this week was no exception. Therefore, it was inevitable that I would have my “symphony” supporting me. Amid the hustle and bustle, I heard a headline stating that more than half of American “clergy” have considered quitting since 2020 (see Blair, 2024). 

Whenever I encounter such information, I look into it further. After I finished my errands, I looked up an article about the subject online. For the sake of brevity, the study concluded that the changing religious landscape following the pandemic was the primary source of discontent. These “clergy” have claimed that the pandemic has made it more difficult for them to interact with congregations and that the decline in in-person attendance depresses them. According to the demographics of those surveyed, the so-called Silents (born 1925–1945) and Generation X (born 1965–1980) are less likely to want to quit than Millenials (born 1981–1996) and Baby Boomers (born 1946–1964). Catholic and Orthodox ministers were less likely to feel this way than Protestants.

These attention-grabbing headlines no doubt fill our hearts with existential dread. However, we must realize Jesus’ promise that even death could not prevail against His Church (Matthew 16.18). One knows that regardless of how dire things in the world may seem, there are always those not bowing the knee to Baal (1 Kings 19.18). Hence, Satan could be the author of such headlines designed to discourage the faithful disciples of Jesus Christ. Satan whispers, “You are all alone in your devotion. And would a loving God truly expect you to shoulder these burdens alone?” 

But lest we grow too comfortable, we are reminded of Jesus’ words following the Parable of the Unjust Judge, also known as The Persistent Widow (Luke 18.1–8). Jesus asked, “When the Son of Man comes, will He find faith on the earth?” I know that contextually, Jesus is asking if His followers will have the faith to pray. At least, other preachers often say this as they exegete Luke 18.8. Well, yes. But is it so tidily summed up in the one word “prayer”? Jesus’ question is whether people will continue to believe and be faithful, even in the face of delays or challenges, just as the widow was persistent in her pursuit of justice. As a result, we can interpret this verse as an encouragement to keep the faith and pray, even when justice appears slow, or God’s promises appear delayed. It expresses a theme of perseverance and faithfulness in the Christian life, particularly in light of Jesus’ return.

Jesus expressed concern about whether He would find faithful followers upon His return. The followers can show their faithfulness to Him by exercising their faith through prayer. Unfortunately, people prefer tangible things over intangible ones, leading to practical materialism and a lack of faith. Additionally, scientific advancements may encourage disbelief by providing natural explanations. The hurried, self-centered, and financially motivated nature of the modern age can also undermine faith, which requires quiet contemplation. Faith is a moral quality rooted in the heart, not just an intellectual asset. It grows by living a righteous life, feeding on Biblical promises, and putting one’s limited faith into practice. Therefore, building faith requires setting aside regular quiet time for meditation and communing with God. Faith progresses through continual moral effort.

We are currently living in a time where people are hesitant to return to the Church after the pandemic, which was a time of isolation and a shift in priorities for many. In addition, those who provide moral leadership face challenges, feeling a growing temptation to step away from their roles. This combination of factors is worrisome in response to our Lord’s probing question in Luke 18.8. This study paints a concerning picture of the future of spiritual commitment and the resilience of faith communities. 

However, despite these challenges, there remains a beacon of hope. The persistence of faith, even in a few, can be a powerful testament to the enduring nature of spiritual commitment. In the face of adversity, the true strength of faith often emerges, not just in the tranquility of prosperous times but in the tumult of trials. To answer Jesus’ question and reaffirm enduring faith and commitment, faith communities must explore ways to nurture resilience and adapt and thrive.

In today’s world, we face various challenges that can test the foundations of our faith communities. Distractions and the effects of global pandemics can make it difficult to hold onto our beliefs. However, these challenges can also provide opportunities for spiritual growth and renewal. Jesus’ question in Luke 18.8 invites us to deepen our faith, pray more persistently, and live out our beliefs with renewed vigor and commitment. As believers, we all have a unique role in this ongoing faith journey. Instead of seeing our challenges as insurmountable obstacles, let us embrace them as catalysts for strengthening our collective resolve. Doing so ensures that Jesus will find a thriving and active faith on earth when He returns.

[In case you need the link given above: https://www.christianpost.com/news/over-half-of-american-pastors-have-considered-quitting-poll.html ]

Genesis: These Are The Generations (XI)

The Generations Of The Sons Of Noah (10:1-32)

Neal Pollard

With his next use of “toledoth” (generation), Moses gives the background for all the nations. Everyone on earth today has descended from one of these three men–Ham, Shem, or Japheth. This table of nations is both informative and important. One can consult various commentaries (Kenneth Matthews has a twenty-page discussion in the New American Commentary, while Kurt Strassner has a much more concise breakdown in the Opening Up Commentary series) of the nations which descended from these three men. 

The latter ties today’s Eastern Europe to Japheth (10:2-5), North Africa and the Middle East (on the southern and eastern coasts of the Mediterranean) to Ham (10:6-19), and the dominant nations of the Middle East to Shem (10:21-31)(51). But there is more to this list than a geography and ethnic studies lesson. Moses is setting the reader up for the material he will share in the next chapter, when the people of earth will disperse and settle in various places ( see 5,11,18, etc.). 

The observation of Reyburn and Fry is correct when they say, “This follows a pattern that is repeated a number of times in Genesis, in which the individuals and their descendants who are not in the line chosen by God are mentioned first, while those who are in the chosen line are mentioned last, and the story then continues with them” (Handbook, 228). You see that first in Genesis 4-5, and you will see it again in Genesis 10-11. There are a few matters of note which Moses lays out in giving this genealogical record.

First, he mentions the mighty hunter, Nimrod (8-12). He is so renowned for these skills that subsequent great hunters were likened to him. Look up “hunter” in the dictionary and one of its synonyms is “nimrod.” He will be listed in the genealogies of 1 Chronicles 1:10, then in the prophetic work of Micah (5:6). Yet, more important than his skill is the place he settled. Though Moses would not have to deal directly with them, the Assyrians would factor prominently in the later history of Israel. The foreknowledge of God is at work here, informing the people of God of the “genesis” of this wicked enemy. Verses ten through twelve unambiguously mention not only Babel (i.e., Babylon–another later, even stronger enemy), but Nineveh and Assyria. These are kingdoms and lands built by Nimrod.

See also more local enemies which would plague Moses’ ancestors, Moses himself, and Moses’ descendants. He mentions where the original inhabitants of the promised land originated. Ham’s descendants would give us the Canaanites, Amorites, Hivites, Jebusites, and Girgashites (13-17), along with the other thorns in the people’s sides. Soon, Moses will be moved by God’s Spirit to share His promise to Abraham concerning the ultimate expulsion of these people in favor of his descendants (15:18ff).

Among others of Ham’s descendants are the inhabitants of Sodom and Gomorrah, who will also feature prominently in the narrowing focus on Shem’s (8th great-grandson), Abraham (19). They will grow so wicked that God destroys them.  Here, we are simply taught of their origin.

Moses is setting up the reader for one family among all the nations, while giving us five generations of Seth (Shem, Arpachsad, Shelah, Eber, and Peleg; see ch. 11). In this accounting, Moses is more interesting in giving us the rest of the descendants of Shem before he rivets in on Abraham’s line. One other interesting line, nestled in those genealogies of Shem, is the statement made about Peleg. “In his days the earth was divided” (25). While many take this to refer to the incident at Babel, when the inhabitants were socially divided, it is also possible that this refers to a breaking up of the continents into a continental drift. A study of earth’s major land masses shows a complementary form between those separated by seas and oceans. Robert Utley tells us, “The Hebrew term literally means ‘irrigation canals’ which would fit southern Mesopotamia, but the popular etymology is ‘divisions’” (How It All Began, 123). Given the ambiguity of the word in this context, no one should be dogmatic about either position. 

Isn’t it incredible all the layered, even subtle, discoveries possible when studying even apparently obscure, mundane chapters of the Bible? This rich book is full of discoveries waiting for the Bible student to find by mining its inspired veins. With this listing, Moses gets down to the more specific interest of his inspired record. 

Be Better This Year

Carl Pollard

Each Year towns and cities all over the country participate in New Year’s Eve parties and parades. One in particular is called the Tournament of Roses parade. Several years ago one of the floats that had entered in sputtered and died right in the middle of the parade. Turns out it was out of gas. The whole parade was held up until someone ran to get a can of gas. The amusing thing was this float belonged to the “Standard Oil Company.”

Despite its vast resources the float still ran out of gas. Even though Christians have access to almighty God, if we don’t dedicate our lives to Him, we will run out of Power. 

It doesn’t matter who you know, it matters what you do. Someone once observed that a wasted life is really nothing more than a collection of wasted days. As God gives us life, each one of us starts the new year with the same number of opportunities—365—that we can choose to either use and invest in eternal things or allow to drift by without taking advantage of the gift we have been given. 

The difference between those who succeed and those who fail is not found primarily in talent but in diligence and effort. And so the question we should constantly be asking ourselves is, “what are we doing with this new year?” Biblical Christianity requires growth. If who you are now (January 11th) is the same as you were last January, something must change!

God expects us to grow, and if we aren’t growing we have become complacent. So what will we do with this new year? We have the resources, we have the opportunities, so what’s stopping us? 

I believe what happens to many of us is we don’t know where to start. We want to be better so we make a plan to read the Bible through in a year. Then we hit Leviticus and it goes out the window. We resolve to pray more and our lives get so busy we forget. We have got to better ourselves since we know it must be a priority, but what are some ways we can be better in 2024? 

I’m glad you asked! Here are 6 ways to be better in 2024 from Philippians 4:1-9. Chapter four is where Paul brings everything to a point. Every example, every command, every prayer and request has been said in anticipation of this chapter. Paul desires nothing more than unity for this church at Philippi. He used Timothy, Epaphroditus, Christ, and himself as examples of humility and service because that is what it takes to be united as a body. 

Paul gives us ways we can be better as individuals and as a church family: 

  1. Stand firm (1)
  2. Work Together (2-3)
  3. Be Joyful (4)
  4. Learn To Be Gentle (5)
  5. Pray More (6-7)
  6. Control Your Thoughts (8-9)

Make this new year a time of growth as a Christian. Let’s be better!

Genesis: These Are The Generations (X)

The Rest Of Noah’s Days (9:1-29)

Neal Pollard

With a global clean slate, the survivors emerged with a need for purpose and direction. As He had from the beginning, God gives just that. God issues a series of mandates:

  • Be fruitful and multiply, and fill the earth (1,7).
  • Reign over the living creatures (2).
  • Eat meat as well as plants (3).
  • Abstain from eating blood (4-5).
  • Do not shed man’s blood, as he is the image-bearer of God (6).

Before there was a written code, God spoke to the fathers as the book of Genesis and Job bear out. As He spoke to Noah before the flood, so now He gives he and his sons these basic rules of conduct for order and prosperity. 

Along with instructions, God issues promises (8-17). That a sovereign, all-powerful, and eternal God would voluntarily desire to enter into covenant with man is not only humbling, but incredible! A covenant is a “treaty, compact, i.e., an agreement between two parties” (Dict. Of Bib. Lang., np). The Greek counterpart means “to make a solemn agreement involving reciprocal benefits and responsibilities” (Louw-Nida, 451; cf. Acts 3:25; Heb. 8:10). Here, God only speaks of what He will do. The now culturally-infamous rainbow was established by God as a signal of His promise never to destroy the earth with water again (11). Interestingly, it would not only serve as a reminder to man (12-13) but also, according to God, a reminder for Himself when He sees it (14-16). Have you considered that whenever you see a rainbow and remember what it represents that your Almighty Creator is doing the exact same thing?!

As a bridge to the next “toledoth” (generation) mentioned by Moses, he sets it up by explaining the role of Noah’s three sons in populating the whole earth (19). Along with this, Moses summarizes the last portion of Noah’s life. He became a farmer and planted a vineyard (20). Knowledge of fermentation and winemaking must have survived the flood or at least Noah learned the art. More than that, he imbibed in his product and got drunk (21). As so often accompanies drunkenness (read Prov. 23:29-35), Noah lost control of his faculties and did what he would not have done in sobriety. 

The greater focus of the paragraph is on Ham’s response when he sees his naked father in his tent. What was Ham’s sin? “Both Jewish and Christian interpretation speculated that Ham’s deed was a sexual offense since the same language is found in the Pentateuch describing sexual transgressions. Further support was garnered from v. 25, which refers to what Ham ‘had done to him’” (Matthews, NAC, 418). However, we leave solid ground when we speculate, and there is no reason for this. At the very least, Ham’s action in seeing his father then telling his brothers was sufficient enough for Noah to curse his son. They imitate God’s compassionate response to Adam and Eve in the garden, clothing their naked father. They deliberately avoid looking at their father (23).

Moses’ underlying purpose in this event is to give the background of the descendants of Noah, which he will continue to develop in the next two chapters. Ham’s son, Canaan, is cursed and consigned to serve the lineage of Shem and Japheth (25-26). Then, he pronounces the prolific line that would proceed from Japheth, who would have fellowship with Shem and be enlarged (27). Here, Moses simply mentions the blessed state of Shem’s line and his sovereignty over Ham’s line (26). We will read more of Shem’s descendants as the genealogical forerunners of not only Abraham, but David, and ultimately Christ (Mat. 1; Luke 3).

Concerning any further descendants of Noah, Scripture is silent. It simply says he lives 350 years after the flood, making him 950 when he died (28-29). What can we apply from this chapter to our lives?

First, God keeps His promises. Often, He signifies them in some way. They may not necessarily be physical and tangible like a rainbow in the sky, but He promises to never leave nor forsake us. How often have we felt the full force of that through trials, difficulties, and temptations (Deut. 31:6,8; Heb. 13:5)?

Second, God cares how we treat our parents. This isn’t just true when we’re little children. Preserving this event in history, including Noah’s cursing of Ham, we see how God feels when children abuse, in any way, those who gave them life. Also, as Scripture repeatedly identifies God as Father and we are His children, we are taught a certain respect and honor for that relationship. To fail in this is not only unnatural, but unholy (Prov. 30:11). 

Third, God is at work on His eternal plan. What begins as a promise in Genesis 3:15 is played out, day after day and year after year, through time and events. God is building a bridge that will lead to the Messiah, through whom man can be reconciled to God. There are dramatic moments in God’s “scheme of redemption,” but there are also multitudes of moments that unfold in mundane, ordinary ways–generation after generation, decision after decision. 

How We Know Jesus Is Better (from Hebrews)

Gary Pollard

Old System — Priest had to make a sacrifice for himself first, because he’s fallible, too. 

New System — Jesus was a perfect sacrifice; he never made a mistake. 

Old System — Priest was mortal, so his viewpoint was confined to his lifespan, altitude, and number of people he knew. 

New System — Jesus came from an all-knowing, immortal father. His perspective spans all of time, and he has a bird’s-eye view of all of earth. 

Old System — Priest had to bring blood that didn’t belong to him. In fact, it was just the blood of an animal. That wasn’t enough to forgive everyone’s mistakes! 

New System — Jesus brought his own blood, which has enough power to forgive anyone who seeks him. 

Old System — Priest had to make sacrifices constantly, both on a regular schedule, and whenever someone brought a sin offering. 

New System — Jesus made one sacrifice, which was and remains all we need. 

Old System — Priest could only enter the most special place one time per year. 

New System — Jesus lives to enter the father’s presence every single time we pray. 

Old System — No sin could really be forgiven, and every sin required restitution. 

New System — Our sins are completely forgiven, and Jesus keeps us pure with his own blood. 

We might take this new system for granted, but our king Jesus is the most perfect high priest. We will live forever because of what he’s done (and continues to do) for us! 

Light Of The World (S 4, E 4)

“Seeing Jesus For All He Is Worth”

Genesis: These Are The Generations (IX)

“But God Remembered Noah” (9:1-22)

Neal Pollard

On the 17th day of the second month in his 600th year, they entered the ark (7:11). This is followed by 40 days of rain and flooding. The water prevailed on earth for 150 days. The ark rested on the 17th day of the seventh month (8:4). From that day until the cover is removed on the first day of the first month of Noah’s 601st day (8:13), there were 163 days in which the water recedes. During that period, the mountains are seen on the first day of the 10th month of his 600th year (8:5) and the raven is sent on the 10th day of the 11th month (8:6). From the day the cover is removed until they exit the ark, there is 57 days spent waiting. The 27th day of the second month of his 601st year, they do finally leave (8:14). The total time of the flood, then, is 313 days and their total time in the ark is 370 days. 

This past fall, we went on our first cruise as part of a Bibleland Passages tour. We spent 12 nights at sea in very comfortable accommodations, all the food you could eat, and even amenities like fitness centers and theaters. When we moved to Bowling Green, we stayed in the Hammers’ RV for a month in the KOA. Though the quarters were cramped, it was very comfortable and had indoor plumbing, running water, and air conditioning. Can you imagine spending just over a year in a floating barge without electricity, running water, climate control (apart from nature), and so many conveniences we simply take for granted today?

Noah and his family waited on the Lord as He, the great and original scientist (the very maker of the laws of science), not only destroyed the earth but provided a feasible timetable to make it habitable again (2) for the eight souls who would leave the ark up on Mt. Ararat (4). It was a gradual, but steady process (5) until the ground was dried (13-14). 

Moses begins the chapter with a summary, including the idea that “God remembered Noah” (1). On His timetable, He affects the conditions necessary for Noah and the rest of his family to repopulate the earth. It is equally beautiful that Noah remembers God, sacrificing “of every clean animal and of every clean bird” (20). The Lord accepts Noah’s worship and vows never to duplicate this act, despite man’s evil inclinations (21). Instead, God would perpetuate “seedtime and harvest, and cold and heat, and summer and winter, and night and day” (22). No wonder Moses would encapsulate this great patriarch’s faithful life as a man who walked with God (6:9). And what a humbling truth that God walked with Noah, all the way through these cataclysmic events and brought them safely through the water (1 Pet. 3:20).

While you will not ever face any global floods, you will be deluged with difficulties in this short life. Do not think that God could ever forget you, even as you are tossed about in the sea of struggle! God will remember you, rescue you, and reward you as you keep walking with Him! The waters of weeping will dry up and you will again stand on solid ground–whether in this life or in the eternity which follows! Trust that! 

Apple-Cation Of Spiritual Leadership

Dale Pollard

The Adam’s Apple takes its name from a Jewish myth which states that God caused the forbidden apple to become lodged in Adam’s throat after swallowing. In reality, the Adam’s Apple is made up of the thyroid cartilage and is the same tissue that makes up your nose, ears, and windpipe (i.e., trachea). The voice box and windpipe have several kinds of cartilage, which work together to make sure your airways stay clear and that you’re able to speak.

Ironically enough, one of Adam’s biggest failures in the garden had to do with his speech— or lack of it. Adam should have spoken up when his wife first spoke with the serpent. He should have said something or perhaps even grabbed her hand and walked elsewhere as they headed towards the forbidden tree. He certainly should have spoken up when the serpent offered her the fruit. Genesis gives us a small detail that almost places the blame squarely on Adam. 

“She gave to her husband who was there with her…”  Genesis 3.6

Adam was there! So why didn’t he speak up? Today men can fall into this same sin of silence. Just because an argument could be made that Adam was setting the right example by not eating the fruit himself (at first), there’s more to spiritual leadership than simply not doing something wrong. Maybe Adam didn’t see any obligation to speak on behalf of Eve? Maybe he was convinced by the serpent himself. Either way the bottom line is this, a lack of spiritual leadership in our congregations and homes will lead to sin. If the serpent is allowed to speak to our families through music, media, or any other medium— the consequences are the same. There’s a fall. Spiritual leadership requires more from men than just avoiding sin ourselves, it must include actively guiding our families away from what’s forbidden. It demands our full time attention. 

Excellent article from my favorite writer…

52 Reasons to Love the Church

Genesis: These Are The Generations (VIII)

God Brought A Flood Upon The World Of The Ungodly (7:1-24)

Neal Pollard

In Genesis 5:32, Noah was 500 years old when blessed with his sons. Here, in verse six, he is 600 years old when he and his family enter the ark. In that 100 years, he learns of God’s resolve to destroy the earth with water and receives his commission to build the ark. Peter says he also preached righteousness (2 Pet. 2:5) during an age of utter unrighteousness (6:5). 

Noah: The Ideal Candidate (1-10)

Can you imagine a commendation like Noah receives? Already given a glowing tribute in Genesis 6:8-9, this chapter begins with this further compliment: “Enter the ark, you and all your household, for you alone I have seen to be righteous before Me in this time” (1). So, he is ideal because of his character. Apparently, his family shares at least the influence of his righteousness (7). 

He is also ideal because of his obedience. This is how he proves his character. Three times in this chapter, Moses says Noah obeyed what God commanded (5,9,16). In the first reference, he puts it that “Noah did according to all that the Lord had commanded him” (5). See that as he fulfills what God calls for regarding taking clean animals (2-7), taking in the animals two by two (8-9). See it in what was previously observed, regarding the many commands he obeyed in constructing the ark (Gen. 6). 

He is ideal because he seems to do everything without debate and resistance. This dutiful submission is unlike the response of even many of the Bible’s greatest heroes, including the inspired author of Genesis! Read through this entire account and every inspired reflection on his life and see if there is any questioning of God’s wisdom or His plan. Instead, “By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith” (Heb. 11:7).

The Rest Of Humanity: Subjects Of Judgment (11-24)

After the graphic account of the wickedness of humanity (6:5-7), we have an almost matter-of-fact accounting of their destruction and that of the rest of creation. The rains and floods that saved the family of Noah (7,13,16) served to obliterate what was outside. Peter writes, “the heavens existed long ago, and the earth was formed out of water and through water by the word of God, and that by means of these the world that then existed was deluged with water and perished” (2 Pet. 3:4-5).

Moses tells us “the water” six times from verse 17 to 24. It prevailed and it increased and covered the earth. “The earth perished” as the result of that (21). All flesh (21)… died (22). “He blotted out every living thing…from the earth” (23). The “crime” is in chapter six and the “consequence” is in chapter seven. So it ever is (Rom. 6:23).

Chapter eight chronicles humanity’s reemergence from this destruction and judgment. God accomplishes this and preserves His promise through the hero of this account. He will not be a perfect man, but he will be a pliable man ready to do God’s will. First, though, God had to judge the iniquity of this world. He plans to do that one more time. Remember, “But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly. But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed” (2 Pet. 3:7-10). We are encouraged to be Noahs in a world destined for destruction! Like him, we can be rescued through God’s plan. 

The Only Sensible Choice

Neal Pollard

The “good news” is that Jehoram, the son of Ahab, was not AS BAD as his father and mother (2 Kings 3:2), but that was little consolation. He still “did evil in the sight of the Lord” (2) and “clung to the sins of Jeroboam the son of Nebat, which he made Israel sin; he did not depart from them” (3). Like his older brother, Ahaziah, he had a political and military mess on his hands. The king of Moab, Mesha (4), rebelled against Israel after Ahab’s death, and Jehoram mustered his military while leaning on a new ally, Judah, to join them in going to war with their neighbors. For good measure, they traveled through the oft-unfriendly territory of their cousins, Edom, and the king of Edom joined them in the attempted rout of the Moabites. 

But, in the route they took to meet the enemy, after a week the troops and cattle were suffering from a lack of water. Jehoram’s immediate reaction is to attribute this to divine punishment (10). But, Jehoshaphat exhorts his fretting northern counterpart, “Is there not a prophet of the Lord here, that we may inquire of the Lord by him?” (11). Will you notice the contrast in attitude toward faithful prophets that sets Jehoshaphat apart from the house of Ahab? Jehoshaphat held God’s spokesmen in such high regard (12). Remember Micaiah (1 Ki. 22:7). He respected the men and revered their word. But look at Jehoram. Does his servant reflect his contempt as he describes Elisha  as the one who used to wash Elijah’s hands (11; 1 Ki. 19:21). In return, Elisha has complete disdain for Israel’s king but condescends to them on behalf of Judah’s righteous king, Jehoshaphat (12-19). Elisha works through the words of a minstrel to prophecy an incredible act of God to both water their men and animals and facilitate the destruction of Moab in an unthinkable way. 

The miraculous induction of water came via Edom, filling the country with water (20). To the Moabites, the water appeared to glisten like blood. Their king made the reasonable deduction, given the turbulent history between Israel, Judah, and Edom, that they had turned on one another. He took this as an invitation to despoil his enemies (23-24). Only when he reached the camp of Israel did he and his army discover their fatal error. Israel and her allies handily defeat Moab and mar their land, and after one last-ditch effort to break through to Edom, King Mesha retreats to his citadel and offers his son, also his heir, as a burnt offering on the wall (27). 

What do we learn from this unusual incident? Among the many potential lessons is one overriding reminder. God’s Word and will are sure. He cannot be thwarted, surprised, or overcome. He sees the end as the beginning (Isa. 46:10). He had already foretold the demise of Ahab’s house (1 Ki. 21:21-24). He not only foresaw what for man was the unforeseeable fate of Moab, but He produced it. He knew that Israel would persist in the ways of Jeroboam and would eventually reject Israel and allow her destruction (2 Ki. 17), but He was engineering the incarnation of His Son through Jehoshaphat’s lineage (cf. Mat. 1:8). Providentially, he protects the seed of David in times of war and peace until the Messiah descends through this family tree. There were human heroes throughout these centuries, kings like Jehoshaphat and prophets like Elisha, but they simply submitted to the sovereignty of Jehovah! 

Today, God has promises yet to be fulfilled (Matt. 25; Rom. 8; 1 Thes. 4:13-18; 2 Pet. 3:9-13). It will happen as surely as these past events occurred. We have the choice to follow the legacy of the wicked like Ahab and Jehoram or the legacy of the righteous like Jehoshaphat and Elisha. If you stop and examine it, it’s not much of a choice, is it? Victory or defeat? 

Genesis: These Are The Generations (VII)

The Generations Of Noah (6:1-22)

Neal Pollard

Again, understanding that chapter divisions are man-made, we should appreciate that the individuals covered in the first seven verses of this chapter are part of the “toledoth” (generations/descendants) of Adam (4:1-5:1). Moses gives the genealogies of the first ten generations from Adam to Noah, and it is at Noah that the examination of lineages splits. Adam’s descendants, apart from Noah, give us the lamentable conditions we read about in the opening verses of chapter six. Noah is a stark contrast to all of that, as we will see. Also keep in mind that the problems we read about can be traced back to when men began to multiply on the face of the land (1). These circumstances had been building from early on and only came to a climax in the days of Noah. 

The earthly wickedness (1-5)

The problem with man was not their procreating and proliferating (1,4). Neither was the problem the fact that women were beautiful and men were attracted to them (2). The problem was not their might or renown (4). The problem originated in their hearts (5) and permeated into their lives, which Moses dubs great wickedness (5). 

Perhaps the subject of greatest fascination revolves around the identity of “the sons of God.” Maybe the oldest interpretation among Jewish scholars is that these are angels. “Sons of God” elsewhere in the Old Testament refer to angels (Job 1:6; 2:1; Psa. 29:1; 89:6; Dan. 3:25). Added to that is an apparent connection made by Peter and Jude to these circumstances in Genesis six, where angels are discussed (2 Pet. 2:4-5; Jude 6). We should be careful about putting too much on the meaning of “Nephilim,” which is difficult to precisely define and is as likely “warrior-like people” as the offspring of fallen angels and humans (see Peterson, Lexham Bible Dictionary, np).

There is also a good argument to be made that this is a spiritual designation rather than a reference to a literal cohabitation between angels who assumed flesh and Adam’s descendants. Saying it this way (sons of God and daughters of men), it lays a foundation for how Noah stands out from the wicked others of his time. The line of Adam (and Cain) spread their corrupting influence until the situation grew to the grim point we are reading about. 

Whichever answer is ultimately correct, the point seems to be the impact of living enslaved to the flesh rather than pursuing righteousness. Moses describes a moral erosion that had reached its zenith. Something had to be done. 

The heavenly sentence (6-7)

Moses shifts attention from the earthly iniquity to the heavenly response. This is evident before verse six. First, “the Lord said” He was not going to let this continue as it was (3). Second, “the Lord saw” the depraved condition in Noah’s day (5). This leads to the assessment in verse six: “The Lord was sorry that He had made man….”  Thus, “the Lord said” He would destroy all flesh (7). Man was acting like a beast, driven by lust. Thus, God was going to destroy mankind along with the rest of all flesh (11-13). This is not some impetuous response from a petulant being. God is long-suffering, and He will show it for a century longer while Noah preaches and builds the ark (1 Pet. 3:20). He had patiently endured, but men had exhausted His patience. What a sobering thought, that there is a point where the all-powerful God’s patience is completely used up! 

The righteous exception (8-22)

In light of the seeming promise to save mankind through the seed of woman (3:15), we are reminded of the character of God. As a perfect being, He will keep His word. Satan will be crushed! The vast majority of mankind would be judged and destroyed, “but Noah found favor in the eyes of the Lord” (8). 

Noah had exceptional character (9). He is said to be “righteous” (innocent; in the right). He is “blameless in his time” (complete; having integrity). He walked with God, a phrase always indicating fellowship and harmony with God (see 5:24-26). 

Noah had exceptional opportunity (13ff). God spoke to him directly, sharing His plans and intentions with this righteous patriarch. He was warned by God concerning things that had not happened, and the writer of Hebrews says he believed God (Heb. 11:7). He had access to God’s Word and he shared that word with others (2 Pet. 2:5). 

Noah had exceptional faith (14-22). That faith is demonstrated by his obedience (22). “According to all that God had commanded him, so he did.” God gives Noah at least eleven commands: “make” (14), “make” (14), “cover” (14), “make” (16), “finish” (16), “set” (16), “make” (16), “enter” (18), “bring” (19-20), “take” (21), and “gather” (21). There was nothing God required which Noah failed to do. He was not perfect, but his faith was resilient and unwavering.