Tag: covenant

One Theme, Two Writers, And Three Lessons

Neal Pollard

      David says, about 1,000 years earlier, the same thing Paul says. They had the same source, of course–the Holy Spirit breathed out the words through them both. In Psalm 4:4, David wrote, “Be angry, and do not sin. Meditate within your heart on your bed, and be still. Selah.” Paul wrote, “Be angry, and do not sin. Do not let the sun go down on your wrath, nor give place to the devil” (Eph. 4:26-27). A Bible with good footnotes and referencing will show you that Paul is quoting David, applying the scripture to the purpose of his own writing. So, each wrote for a different purpose, David to demonstrate who is the blessed man and Paul to show who is the new man. David’s writing is of the poetic genre. Paul’s writing is epistolary. Each wrote under a different covenant, meaning their priesthood, worship, and religious constituency were all different. Yet, for all the contrasts that can be made, there are three distinct similarities in these passages beyond the phrase that it is the same.

      These writers show us that anger is a timeless issue. When Israel was autonomous or under the thumb of a world power, they were subject to feelings of anger. When Moses was the lawgiver and when Christ was, the issue confronted them. Time, geography, status, or race have nothing to do with a passion that can be stirred to anger. Wherever man wrestles himself and has to contend with others, it is an issue.

      These writers show us that anger can be sinful. Though each covenant had different laws to respond to sinful anger, the very existence of such rules and commands shows man’s aptitude to let his anger get away from him. The ramifications of not reigning in self’s response to anger are ultimately the same, whenever and wherever one lives.

      These writers show us how to avoid sinful anger. The meat of both passages is a divine strategy to stave off the inclination to sin in our anger. David’s suggests two things–meditation and stillness. Spend some time internally sifting through the issues that would provoke you. Don’t simply stew on it. Rationally think out the matter. Then, be still. Be careful about what course of action you take. Don’t be rash and hasty. Paul suggests resolution and self-mastery. He counsels against “stewing on it,” too. Don’t let anger fester like a sore. Regroup then confront the problem, and remember that this is not the same as being confrontational. You are confronting self more than the cause of the anger. Then, keep self protected from submitting to the devil. That may seem like a dramatic way to say it, but Paul is saying that you are giving yourself over to devilishness when you allow your anger to cross the line into sinfulness. What a hard pill to swallow, yet how helpful to understand that before we foolishly react.

      God is looking out for us, seeking to save us from our worst enemy in anger–ourselves!

Deuteronomy: The Second Giving Of The Law (XXX)

Moses’ Last Sermon (29:1-29)

Neal Pollard

The sermon actually spans two chapters, ending at 30:20. It is delivered “in the land of Moab” (1). It bears the concluding remarks you would expect from a man who is summing up all that he’s already said. Notice the “you have” statements (2,6,17) and the “I have” statement (5) which serves to review where they have been under the steady hand of Moses’ leadership. 

They were delivered by God’s power (2-3), preserved and provided for by God’s benevolent hand (4-5), and protected by God’s wisdom (6). They were enabled to defeat their enemies by God’s help (7-8) and endowed with the privilege of entering covenant with God from their greatest to their smallest citizen (9-13). God is establishing this covenant not only with those present, but for those who would come to know of it who were not there that day (14-18). Moses warns that no one could coast on the righteousness of the nation, being stubborn in heart, without facing the wrath and judgment of a God who would not forgive such rebelliousness (19-21).

In fact, future generations were going to need to have this covenant refreshed for their understanding (22-29). If they lived in the wake of Israel’s unfaithfulness and felt the brunt of the curses outlined in Moses’ previous sermon, then this sermon would provide the answer to their questions: “Why has the Lord done thus to this land? Why this great outburst of anger?” (24). They would have to say, “Because they forsook the covenant of the Lord, the God of their fathers, which He made with them when He brought them out of the land of Egypt. They went and served other gods and worshiped them, gods whom they have not known and whom He had not allotted to them. Therefore, the anger of the Lord burned against that land, to bring upon it every curse which is written in this book; and the Lord uprooted them from their land in anger and in fury and in great wrath, and cast them into another land, as it is this day” (25-28). 

It is in this context that we read a passage often-quoted out of its context, that the secret things belong to God and the things which are revealed are to be observed and obeyed (29). Only God knows the future, but He has revealed the Law for them. Predictably, if they keep what God has revealed they would enjoy blessings unimaginable. If they rebelled against God’s written revelation, they should anticipate wrath and punishment that they could not predict or fully anticipate. It is true that we should not overly speculate about things God has chosen not to reveal to us, but Moses’ point here is that the future is foreknown only by God (Isa. 46:9-10). We have no reason to fear it because of what God has revealed. There are no surprises on the final exam! 

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.

The Meat

Gary Pollard

There were some members of the early church who had difficulty accepting some of the basic teachings of Christianity. The Hebrews writer told them, “We have many things to tell you about this. But it’s hard to explain because you’ve stopped trying to understand. You’ve had enough time by now that you should be teachers. But you need someone to teach you again the first lessons of God’s teaching. You still need the teaching that is like milk. … Anyone who lives on this is still a baby and not able to understand much about living right. But solid food is for people who have grown up. From their experience they’ve learned to see the difference between good and evil” (Hb 5.11-14). 

What’s the basic stuff that prevents us from being mature? 

6.2 — Baptisms. This is probably Jewish washings and other irrelevant customs from the old system. They should’ve been past this by now. 

6.2 — This one doesn’t really apply to us today, but “laying hands on people”, usually to give them God’s blessing or supernatural power. 

6.2 — The resurrection of the dead and final judgment. 

These basics should be a given for every Christian. The Hebrews writer’s audience had “had enough time by now to become teachers” only a couple decades after Jesus’s work. It’s been about 2,000 years for us. We have no excuse to be stuck in the basics! 

So what should we be doing? 

Hebrews 7-10 — Understand that Jesus is far superior to any other system of belief, he’s in the highest position of power in the universe, he lives to serve as our perfect high priest, the old system (Old Law) is irrelevant now (8.13), that Jesus’s sacrifice cleared humanity of how the Old Law convicted us of sin (9.15), understand that his return means rescue for those of us who are waiting for him (9.28), to think about and encourage each other to show love and do good things for other people (10.24-39), and to never lose our confidence in the power of our king (10-11). 

This is a very simplified list for the sake of brevity, but a mature Christian tries hard to be like Jesus in how they live. They don’t give in when pressured by circumstance to deny Jesus through bad behavior. They accept suffering with grace and patience. Their confidence in who Jesus is and what he will do for us is never severely shaken. Their love for Christian family compels them to do good for them, and to encourage them by living like Jesus. 

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. 

From Shadow to Reality:

Embracing the New Covenant in Hebrews

Brent Pollard

The Book of Hebrews is a crucial piece of writing that serves as a bridge between the Old and New Testaments. It demonstrates how the arrival of Jesus Christ fulfilled old promises. The narrative in the text shows how the old covenant, which relied on law and sacrifice, transformed into the new covenant, which operates through grace and redemption. This transformation is evident in chapters 8-10. Though God made the old covenant, it was only a temporary solution until the perfect one arrived – Christ’s selfless love. The text explains how something was amiss with the old covenant, but Christ’s sacrifice provided the ultimate solution to this problem.

Even though people performed the holy rituals and sacrifices of the old covenant with devotion, those actions were only a representation of what Christ could accomplish. In Hebrews 10.1, the author states that Jesus fulfilled what was happening in heaven, and the Tabernacle and its sacrifices only served as mere shadows. As our everlasting High Priest, Christ’s work goes beyond the earthly Tabernacle. He entered the heavenly sanctuary to offer His blood instead of animal blood, which secured our eternal salvation (Hebrews 9.11–12).

Jesus brings a better covenant based on better promises as we move from darkness to light (Hebrews 8.6). His sacrifice was a one-time offering that cleanses our consciences and allows us to have a relationship with God without hindrance (Hebrews 9.14). The key to this new covenant is Jesus’ sacrifice. Unlike the old covenant written in stone, God writes the new covenant in people’s hearts. It transforms people from within and empowers them to serve God with faithfulness (Hebrews 8.10).

The transition from the Old Covenant to the New Covenant brought a significant change not only in the way people worshipped God but also in how God related to them. With Jesus’ death, a new way opened up for us to confidently enter the Most Holy Place (Hebrews 10.19–20). Jesus acted as the mediator and witness of this new covenant. Under the old covenant, people observed the Day of Atonement once a year, which reminded them of their sins. However, Christ’s sacrifice is complete, sufficient, and everlasting (Hebrews 10.12–14).

The teaching in Hebrews serves as an encouragement for Jewish Christians to keep their faith strong by choosing the fullness of Christ’s sacrifice over the old covenant’s useless rules. This message is just as relevant today for all believers. We should celebrate the new covenant that Christ’s death made possible, which is not just a covenant of temporary rituals but an everlasting inheritance. The New Testament calls us to lead a holy life, have faith that we will be saved, and develop a personal and life-changing relationship with God. In short, the new covenant is superior in every sense as it completes God’s story of redemption and sets us on a path of eternal fellowship with Him.

Understanding the difference between the old and new covenants is as important today as in the early church. It not only helps us to understand the history of the Bible, but it also shapes how we practice our faith, dropping old rituals in favor of worship and service per a new, living faith. This change requires reassessing traditional practices. One such practice needing reevaluation by many professing the name of Christ in light of the new covenant is using mechanical instruments in worship. This topic is debated among believers, as some argue it aligns with the spirit of worship under the new covenant. However, it reflects an attachment to old practices that the new covenant has rendered obsolete since those like David, the writer of songs accompanied by musical instruments, lived under the old covenant.

The Hebrews writer states that, in contrast, we under the new covenant offer up the fruit of our lips (Hebrews 13.15). It’s the Spirit’s guidance that leads us to worship in truth and spirit (see John 4.23-24), pointing to a faith that is vibrant and active, rooted in the internal transformation Christ’s sacrifice brings. To fully realize the benefits of the new covenant, embracing this spirit-led rule of faith—secured by Jesus’ blood—is essential. Our worship and devotion to God should thus reflect the inner change wrought by Christ instead of a reliance on outdated rituals. As we navigate these changes, it is the heart transformed by Jesus that directs our service, a theme as central to the message of Hebrews as it is to our contemporary journey of faith.

…

Guarding Our Gaze

Brent Pollard

“I made a covenant with my eyes not to look with lust at a young woman.” (Job 31:1 NLT)

Job declares in Job 31:1 that he made a solemn promise, akin to a covenant, not to look lustfully upon a woman. This action shows his dedication to moral purity. This declaration emphasizes the power of the eyes as conduits for sin, particularly lustful sin, to enter the heart and mind. By making this covenant, Job expresses his determination to maintain a righteous and honorable character. He recognizes the potential harm lustful thoughts can cause and takes preventative measures to avoid it. 

In many ways, our eyes are portals to our souls. Our souls can be sensitive to the images and scenes we expose them to, just as blue eyes are more sensitive to the sun’s bright rays due to their reduced melanin. I can attest to this because I have blue eyes and must wear sunglasses even when it’s cloudy.

In the same way that harmful UV rays can have long-term effects on sensitive eyes, certain visual stimuli, most notably pornography, can harm our minds and spirits if consumed excessively. The harm may not be immediately apparent, but just as UV exposure can cause eye problems, exposure to harmful visual content can affect our psyche and moral compass over time.

Consuming pornography can lead to negative consequences, including addiction, distorted perceptions of relationships, and desensitization to healthy sexual experiences. Awareness of our visual consumption and prioritizing content promoting positive mental, emotional, and spiritual well-being is critical.

Take, for example, Japan’s complex socio-cultural landscape. The country’s declining birth rates have been a source of concern, and many factors contribute to this trend, including economic challenges and shifting societal values. In this context, there has been a noticeable increase in the consumption of online pornography. While it is an oversimplification to blame declining birth rates solely on pornography, there is growing awareness of the mental and emotional consequences of excessive consumption. (See https://mainichi.jp/english/articles/20230808/p2a/00m/0na/025000c)

Job recognized the close relationship between sight and desire. He hoped to avoid lustful thoughts and desires by not allowing himself to gaze wantonly at a woman. This statement by Job reflects a more spiritual understanding of sin, which holds that even considering sin is wrong. His sentiments are consistent with Jesus’ teachings, who later clarified that lustful thinking is equivalent to adultery (see Matthew 5.27–28).

It is more important than ever to remember this covenant in today’s age of instant access to a plethora of images, including explicit content. We should set protective boundaries for our viewing habits, guarding our hearts and minds against content that can distort our understanding of love, commitment, and respect, just as one might wear sunglasses to protect sensitive eyes from damaging sunlight.

Job 31:1 emphasizes the importance of a virtuous inner life by stressing the need to guard our hearts and minds. It encourages people to proactively filter out negative influences and develop a genuine sense of integrity and righteousness. This verse serves as a reminder that true righteousness extends beyond outward appearances, necessitating constant scrutiny of our thoughts and intentions.

Finding Faith On The Mountain Of Curses

Brent Pollard

Dr. Scott Stripling, excavations director for the Associates for Biblical Research (ABR), made a significant biblical archaeology discovery on Mount Ebal in 2020. Stripling found the amulet in the eastern dump pile, and they believe it came from one of the altars that Professor Adam Zerta excavated more than 30 years ago.

Tomographic scans revealed an ancient proto-alphabetic Hebrew inscription on the amulet, hundreds of years older than any other known Hebrew inscription from ancient Israel. Two epigraphers, Pieter Gert van der Veen and Gershon Galil, identified the amulet as a curse tablet (defixio). The word “cursed” appeared ten times in the inscription, as did the tetragrammaton (YHWH) twice.

Mount Ebal is significant in biblical history because it was where curses were pronounced during the covenant ceremony before the Israelites’ entry into Canaan (Deuteronomy 11:26ff). Due to its discovery within the ruins of an altar, Dr. Scott Stripling and Pieter Gert van der Veen propose a link between the discovered amulet and the biblical covenant renewal ceremony (Joshua 8:30ff). Furthermore, Prof. Gershon Galil’s textual analysis suggests that the person who inscribed the amulet was most likely a prominent figure, and the deliberate placement of the talisman near the religious site supports the biblical account of Joshua’s altar’s historical accuracy.

What is the significance of this? The consensus is that Israel entered Canaan around 1250 BC or in the 13th century BC. (Metych) Scholars have long assumed that they had no written language when they arrived in Canaan. Furthermore, scholars believe that the Hebrews only wrote their Scriptures once imprisoned in Babylon or even the Persian or Greek eras. Consequently, scholars think that various cultures influenced a substantial portion of the concepts presented in Scripture. (e.g., Noah of Genesis vs. Utnapishtim of The Epic of Gilgamesh).

However, this Ebal inscription predates the pottery discovered in the 2010s, dating back to the end of the First Temple period 2,710 years ago. (Staff) The engraving on Ebal is at least three hundred years older. And, despite being written in a proto-alphabetic script, the message indicates that those who placed the amulet there were YHWH worshippers. YHWH is God’s covenant name, which He taught Moses when He tasked the latter with leading His people out of Egypt (Exodus 3.14). And now we have proof that people in Joshua’s time could write.

There is also the implication that the Exodus may have occurred earlier than previously believed. The Pharaoh Merneptah created a victory stele discovered in Thebes in 1896. (Kettley) Merneptah claimed to have defeated the nomadic people “Israel” in his campaigns in Canaan on the stele. Merneptah was a little-known pharaoh who ruled from 1213 to 1203 BC.

Suppose Israel was already present in the early 13th century BC. Could we not deduce from the evidence atop Ebal that these “nomads” against whom Merneptah fought were not a people devoid of civilization and culture? Why would Merneptah boast about his victory over them if they weren’t fearsome and capable of mounting a defense? Some believe that Merneptah’s father, Rameses II, ruled Egypt during the Exodus. If true, though I am skeptical, Merneptah may have wanted to boost his image following his father’s failure.

I am mindful of the warning from the Hebrews’ writer that “It is a terrifying thing to fall into the hands of the living God” (Hebrews 10.31 NASB1995). Even so, I don’t think I have ever been happier to read about God’s curses. It may be one of the few times that you can build your faith when you read: “Cursed, cursed, cursed—cursed by the God YHWH. You will die cursed. Cursed, you will surely die. Cursed by YHWH— cursed, cursed, cursed.” (Eliyahu Berkowitz)

Works Cited

Metych, Michele, editor. “Canaan | Definition, Map, History, and Facts.” Encyclopedia Britannica, 14 Apr. 2023, www.britannica.com/place/Canaan-historical-region-Middle-East.

Staff, JPost. com. “2,700 Year Old Hebrew Inscription Uncovered in City of David.” The Jerusalem Post | JPost.com, 18 Aug. 2013, www.jpost.com/features/in-thespotlight/ancient-engraved-earthenware-discovered-in-city-of-david-323438.

Kettley, Sebastian. “Merneptah Stele: How This 3,200-year Artefact Could Prove Bible RIGHT.” Express.co.uk, 26 May 2020, www.express.co.uk/news/science/1285868/Merneptah-Stele-Israel-artefact-ancient-Egypt-Pharaoh-Merneptah.

Eliyahu Berkowitz, Adam. “‘Curse’ Text on Ancient Amulet Could Change Way Scholars Read Bible.” The Jerusalem Post – Christian World, 24 Mar. 2022, www.jpost.com/christianworld/article-702243.

Further Reading

Sudilovsky, Judith. “Researchers Decipher Oldest Known Hebrew Inscription on ‘cursed’ Tablet.” The Jerusalem Post | JPost.com, 24 Mar. 2022, www.jpost.com/archaeology/article-702271.

Siegel-Itzkovich, Judy. “Ancient Tablet Found on Mount Ebal Predates Known Hebrew Inscriptions.” The Jerusalem Post | JPost.com, 14 May 2023, www.jpost.com/archaeology/article-743039.

Observations From Perhaps The Most Difficult Passage In The New Testament

Neal Pollard

What is perhaps the most difficult statement in the Bible is not grammatically complex or difficult to comprehend from an intellectual standpoint. But what elder, preacher, or other member has not agonized over it many times. Asked point blank for His teaching on the subject of marriage, divorce, and remarriage, Jesus says, “Because of your hardness of heart Moses permitted you to divorce your wives; but from the beginning it has not been this way. And I say to you, whoever divorces his wife, except for immorality, and marries another woman commits adultery” (Mat. 19:8-9). There are quite a few observations that can be made from this reading.

  • Jesus makes a timeless statement (“from the beginning”).
  • Jesus makes a universal statement (This applies to “whoever”).
  • Jesus makes an authoritative statement (“I say to you”)–Matthew often reveals Jesus’ contrasting His teaching with the inferior Law of Moses.
  • Jesus does not mandate (necessitate) that divorce occur in the case of fornication.
  • Jesus identifies the exception to the rule (“whoever divorces his wife and marries another woman commits adultery”)–It is fornication (BDAG–“Unlawful sexual intercourse”).
  • Jesus’ teaching here cannot be negated by other Scripture (cf. 1 Cor. 7; 2 Cor. 5:17).
  • Jesus teaches that another marriage (excepting for one’s spouse’s fornication) is adulterous.
  • Jesus does not free the guilty to remarry.
  • The duration of adultery in the second marriage considered by Jesus persists as long as that subsequent marriage persists.
  • The teaching has been difficult from this inception (see Mat. 19:10-12).

This passage must be taught patiently, lovingly, wisely, compassionately, and prayerfully! Yet, on what grounds can we decide not to teach it? Treating it with the reverence it deserves, why would we seek to dismantle or discredit it? Of course, we would not.  By teaching it, we risk losing good will and favor with many but by teaching it as Jesus taught it we show respect and fidelity to His supreme authority. May God grant us “a spirit…of power and love and discipline” (2 Tim. 1:7) on this eternally important passage. 

800px-Wedding_rings_photo_by_Litho_Printers

A Small Portion Does Not Mean Small Proportion

Neal Pollard

Those who address us prior to our giving often make a statement like this, that we are giving back but a small portion of what God has blessed us with. In other words, if you could owned and could contribute all the world’s wealth, week after week, how would that compare to the sacrificial gift of Christ (cf. Mat. 16:26)? In fact, how could it compare with the many additional blessings besides atonement—a body equipped with the ability to perform involuntary actions (breathing, blood flow, cell regeneration, etc.), an environment conducive to life (air to breathe, photosynthesis, etc.), a planet in harmony with sun and moon making life possible, and the list is endless. It is not only impossible to out-give God, it is impossible to come anywhere close.

The Bible does not dictate a percentage for the New Testament Christian giver. The inferior covenant (cf. Heb. 8:7-8) required a tenth of all (Heb. 7:5), a pretty good benchmark for those of us having access to the better covenant established upon better promises. It is impossible to know what anyone might be thinking who hears the well-intended, if well-worn, statement, “We have the opportunity to give back a small portion of the many blessings we have received…” It does not mean, “A small proportion.” Nowhere does the Bible sanction stingy, leftover-style giving. In fact, it condemns such (read Malachi). Instead, Paul writes, “Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver” (2 Cor. 9:6-7).

Giving involves a monetary, financial exercise, but it is a distinctly spiritual activity. It is an act of trust, a faith that the God who has provided will continue to provide and bless the one who bountifully shares what he has been given. When we, like the Macedonians, give beyond what we believe is beyond our ability (2 Cor. 8:1-5), we open up an exciting door in our walk with Christ.

If you are one who gives a small proportion of your income, may I challenge you to increase it? See what happens in your life. You are not giving to manipulate or coerce God, but you will experience a growth not possible on the “small proportion” side of generous giving. Trust Him! He has never broken a promise yet (read Mal. 3:10 and Luke 6:38).

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Some Hurdles I Just Cannot Jump Regarding Instrumental Music In Worship

Neal Pollard

How often the matter gets discussed among preachers in churches of Christ, I cannot say. But, I know that it does. More members of the church than we might care to think do not have this matter settled in their minds, especially as it has to do with the state of those who have been immersed for the forgiveness of sins, submit to the authority of Christ in other areas of their lives, but who use the instrument in worship. Some have said they think its use is wrong and we have been right to argue against its use but do not think they can say it is a salvation or fellowship issue. It should be stated that many of these are sincere brethren who love the Lord and people nor are they change agents intent on trying to destroy the Lord’s body. Too often, we have lacked an environment where we could have healthy, constructive dialogue free of name-calling, suspicion, and visceral discussion. But failing to discuss and work through matters like these does not make them disappear.

Having said that, here are some hurdles I just cannot jump regarding this matter:

  • The presence of singing and absence of instruments in New Testament passages. The fact that every instance of singing in the context of the Christians’ activity together reveals singing (Greek is a precise language; ado means to utter words in a melodic pattern [Louw-Nida] and ). Psallo, according to Lexicographers, encompassed playing musical instruments at an earlier time in its linguistic history, but did not mean that in New Testament times (e.g., BDAG, 1094; TDNT, 8:494). Interestingly, the translators of English translations, beginning with the King James Version, were unanimously members of religious groups that used mechanical instruments in music. Despite their obvious bias in worship practice, they translate the Greek “singing and making melody in your hearts.”
  • The absence of instrumental music in worship in early church history. Though a member of the church of Christ, Everett Ferguson has the utmost respect from scholarship across the religious spectrum. In multiple volumes, Ferguson meticulously sets forth the case that instrumental music was absent in the church from its establishment until many centuries later. His studied conclusion is that this was neither incidental nor coincidental. He writes, “The historical argument is quite strong against early Christian use of instrumental music in church” (The Instrumental Music Issue, 98; the whole chapter is a worthwhile read). In another work, he states, “The testimony of early Christian literature is expressly to the absence of instruments from the church for approximately the first thousand years of Christian history” (The Church of Christ: A Biblical Ecclesiology for Today, 272). John L. Girardeau, a Presbyterian scholar, devotes an entire, well-documented chapter to the historical case of only vocal music in Christian worship for many centuries and upon doctrinal grounds (see Instrumental Music in the Public Worship of the Church, 86-100).
  • The examples of how God dealt with unauthorized worship throughout history. What do we make of what God does with Cain’s worship in Genesis 4, Nadab and Abihu’s worship in Leviticus 10, and Jeroboam’s worship in 1 Kings 12? Why would God care in the Patriarchal and Mosaic Dispensations that His commands for worship be followed per His instructions, but lose that desire under His Son’s covenant?
  • The fact that God draws definitive, doctrinal conclusions through the use of silence. The writer of Hebrews says, “For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests” (7:14). The argument shows that Jesus could become a High Priest after the order of Melchizedek, but not under the Old Testament rule and covenant. Why? God specified Levi as the tribe for the high priest under the old law. It did not explicitly say that a high priest could not come from any other tribe, but it did not have to. What it specified was sufficient, an argument made in the New Testament.
  • The fact that authority can and must be tangibly determined.  Why is it that we sing in worship at all? Is worship merely a matter of what we come up with and wish to offer? Few would argue such. The basis for worship arises from what the New Testament teaches. Nearly everyone, then, would say there are definitive, delineated boundaries. If there is and must be divine authority for worship, and thus “rules” that are objectively determined, there must be activity that falls out of those bounds. Where will we find the boundary markers if not in Scripture?

This list is not meant to be exhaustive and it cannot, in one brief article, be exhaustive. It is included here to show us the great pause that should exist in changing our minds or our teaching on a matter where God has been vocal and specific. The weight of that is not insignificant or inconsequential. May we lovingly and wisely approach this matter and take great care before we relegate a matter of divine importance to a mere matter of human preference.

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Five Reasons God’s Law Of Marriage, Divorce, And Remarriage Applies To All

Neal Pollard

People approach the very sensitive subject of marriage, divorce, and remarriage in several ways. Some, ignorant of what Jesus says about it, are a law to themselves and come up with any number of “alternatives” including living together without marriage, homosexuality, adultery, and the like. Some have become stricter than Jesus, saying that divorce for any reason is a sin. This is making a law where God has not (Prov. 30:6; Rev. 22:18-19). Some have become less strict than Jesus, making allowance where He has not. One of the most common allowances is the idea this law does not apply to everyone. Also, some have tried to make the sin of adultery something other than what context shows it to be. Here are five reasons why God’s law of marriage, divorce, and remarriage applies to all.

(1) Jesus Goes Back To The Beginning Of Creation (19:4,8). Jesus is not teaching something that was limited to His own time and it certainly was not an articulation of the Law of Moses (see 19:7-8). Instead, Jesus goes back to the dawn of time to Adam and Eve in the Garden. Jesus, in giving His command, reaches behind Moses to “the beginning.” This shows a timelessness to the command. God designed it a certain way, man distorted it, and Jesus dictates a new way that is universal in nature. He points ahead by pointing back to the beginning.

(2) What God Has Joined Should Not Be Separated (19:6). When two people have a right to be married, whether or not a preacher or religious person performs the ceremony, God is joining those two together. Verse nine gives God’s only exception for allowing the marriage bond to be severed and only then for the one against whom fornication is committed (the “innocent party”)(see the last phrase in verse nine). There is no qualifying phrase beyond that one exception to justify ending one marriage and forming another.

(3) Jesus’ Teaching Is Explicitly Clear (19:9). It truly takes “expert help” to misunderstand what Jesus teaches here. Take out the exception and here is how the “rule” reads: “Whoever divorce his wife and marries another, commits adultery; and whoever marries her who is divorced commits adultery.” That could not be clearer! The exception is also perfectly clear.

(4) The Disciples’ Reaction (19:10). Their reaction is actually extreme. They conclude that it is better not to get married. Jesus does not validate such thinking, but it gives us insight in to what they understood. Jesus’ law for marriage, divorce, and remarriage is stringent! If “adultery” merely meant “covenant breaking,” would the disciples react so? One would simply need to “repent” of having broken their marriage vows, and then enter another marriage. If Jesus meant that, the disciples would hardly have reacted at all.

(5) Christ’s Final Response About Eunuchs (19:11-12). Jesus clears up any doubt by how He ends this discussion. He speaks of three classes of eunuchs-those born that way, those made that way by men, and those who make themselves that way “for the kingdom of heaven’s sake.” Being delicate here, we understand what it means to be a “eunuch.” That cuts to the heart of what our Lord is saying and one of the blessings accompanying the marriage relationship. Those who divorce for reasons other than the exception Jesus gives in verse nine would have to be in that third category of person discussed in verse 12.
This is not a truth that can be delivered with cold stare, pounding fist, and judgmental heart. It is one that more likely will be accompanied with breaking heart, blinding tears, and extreme hesitation. Probably nothing is more unpleasant to teach, but as part of the “whole counsel” (Acts 20:27) it must be taught. Culture cannot be the authority on this matter. Neither can emotion. Instead, as always, we must let Jesus be the authority (cf. Col. 1:18; 3:17; Matt. 28:18).