Tag: faith

The Prodigal Son

Carl Pollard

In our fast-paced world, many things that were once considered cutting-edge are now becoming outdated. Think about it: we’ve swapped VHS tapes for CDs, Walkmans for iPods, and pagers for smartphones. Traditional taxi cabs are facing tough competition from rideshare services like Uber and Lyft, which millions of people use every day. And it’s all too common for passengers to leave behind valuable items. This year alone, nearly half a million phones, 300,000 wallets, and 100,000 wedding rings were forgotten in these vehicles.

Among the lost items, some stories stand out. One Uber driver discovered an ankle monitor left behind, while another found a pet turtle chilling in the back seat. And then there’s the passenger who accidentally left a complete missile guidance system from Lockheed Martin. We have difficulty keeping up with our belongings, a challenge that many parents might relate to, having temporarily misplaced their kids at least once.

We all know that sinking feeling when we lose something valuable. It usually happens when we’re in a rush, and the more we search, the more frustrated we become. It’s a mix of annoyance at ourselves and disbelief that it happened in the first place. We might even start questioning the intentions of those around us, convinced that someone has moved our stuff. 

This feeling of loss is central to what Jesus talks about in the parable of the Prodigal Son, found in Luke 15:11-32. This story is so well-known that even the non-religious might recognize it. It unfolds as Jesus addresses the Pharisees, explaining why He chooses to hang out with tax collectors and sinners. Unlike the judgmental Pharisees, Jesus shows genuine love and compassion for the lost, just like the Father.

Each parable He shares builds on the last, emphasizing the intrinsic value of every lost soul. In the parable of the lost sheep, even one sheep out of a hundred matters to God. In the story of the lost coin, one out of ten holds significance. And in the Prodigal Son’s tale, the focus is on one son out of two, illustrating various ways people can find themselves lost. Some wander off ignorantly, like sheep without a shepherd, while others, like the lost coin, get distracted by the world around them. The younger son represents those who rebel against what they know is right, and the older brother embodies self-righteousness, blind to his own lost state.

As we dig into this parable, keep in mind that it’s not just about a wayward son; it’s a powerful exploration of God’s grace and the unwavering love of the Father.

Departure (11-13)

The story kicks off with the younger son asking for his inheritance while his father is still alive—a request that would have hit hard. Those listening, especially the Pharisees and scribes, would have been shocked. This wasn’t just rebellious behavior; it was downright disrespectful—essentially wishing his father dead. Yet, the father grants his son’s wish, demonstrating a love that respects free will, even when it leads to foolish choices. God wants us to make wise decisions, but He gives us the freedom to wander away.

The son takes his inheritance, and what follows is a stark reminder: chasing after pleasure often leads to emptiness.

Descent (14-16)

As the money dries up and the partying comes to an end, the son’s descent into despair becomes evident. Feeding pigs—a job repugnant to his Jewish upbringing—symbolizes how far he has fallen. His life spirals out of control, and he ends up with nothing. The more he indulges, the less satisfaction he finds. Jesus makes a point of saying, “no one gave him anything,” marking his rock bottom.

If you find yourself in a similar situation, how you respond next can change everything.

Decision (17-19)

In his misery, the son finally comes to his senses. He realizes he’s not the person he should be and that he misses his father. Instead of blaming others or wallowing in self-pity, he focuses on his father. He declares, “I will arise and go to my father.” This is how we need to return to God—by focusing on Him, not the mess we’ve made. When we’re lost, the only thing that truly matters is the Father.

The lost son shows us what true repentance looks like—a change of heart that leads to a change in direction. He shifts from “Father, give me” to “Father, make me,” and it’s the latter that brings him the joy he desperately seeks.

Return (20-24)

Finally, the son gets up and heads back to his father. While he’s still a distance away, his father sees him and runs to embrace him, filled with compassion. The father showers him with love and gifts—a ring, a robe, and a feast. The son starts to recite his carefully prepared speech, but it seems the father hardly hears it. Just the act of returning speaks volumes about the son’s heart.

The father doesn’t merely accept him back; he honors and blesses him, showing the depth of his love and grace.

In essence, the parable of the Prodigal Son isn’t just a story of loss and redemption; it’s a powerful reminder of the love that awaits us when we choose to turn back to the Father.

Noah’s Ark And Nisroch

Dale Pollard

The Bible doesn’t say that Noah’s ark landed on Mount Ararat in Turkey, it states that the ark came to rest on the “mountains1 of Ararat” (Gen. 8.4). Ararat is a region which is nearly in the middle of Armenia, between the Araxes and the lakes Van and Urumiah (2 Ki. 19:37; Isa. 37:38) and it’s  called by the Armenians Araratis even today.2 Some sources say that the ark is somewhere in the surrounding region, like The Book of Jubilees, which makes the claim that the landing location is on Mount Lubar.3 The very best guesses can be narrowed down by investigating the reliability of the original sources since there are many other mountains that are said to be the resting place of one of the most fascinating mysteries; lost to time or buried by nature. 

There’s a bizarre and interesting link that’s allegedly connected to one of the most famous Assyrian kings mentioned in the Bible. The loud and proud Sennacherib successfully campaigned against seven cities on Nipur, today known as Mt. Judi, on a rampage before his attack on Jerusalem. To commemorate the victories he raised nine stone panels near the top of the mountain and one located at its base. The inscriptions on the stone panels reveal the ego of Sennacherib as he describes himself as “the great king, the mighty king, king of the universe, king of Assyria, and the exalted prince!” He goes on to describe himself as an ibex, spurring on the charge up the mountain, through gullies and mountain torrents and reaching the highest summits. The impression one gets from his inscriptions is that he ventured all over the mountain to destroy those seven cities. The inscription happens to be eerily similar to what God said about him through the prophet, Isaiah (Isa. 37.23-25). Friedrich Bender visited Mt. Judi in 1954 and obtained wood samples from an object that some believe to be Noah’s Ark below the summit.4 This location also happens to be near some of the inscriptions that were left by Sennacherib’s masons. 

The Bible’s account of the Assyrian King’s death is brief but says, 

“And that night the angel of the LORD went out and struck down 185,000 in the camp of the Assyrians. And when people arose early in the morning, behold, these were all dead bodies.

Then Sennacherib, king of Assyria went to his home and lived at Nineveh. 

And as he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer, his sons, struck him down with the sword and escaped into the land of Ararat. And Esarhaddon his son reigned in his place” (2 Kings 19.35-37). 

The Babylonian Talmud commentator expounds on this by stating,5

“Sennacherib went and found a beam from Noah’s ark, from which he fashioned a god. He said: This beam is the great god who delivered Noah from the flood. He said: If that man, referring to himself, goes and succeeds, he will sacrifice his two sons before you. His sons heard his commitment and killed him…this interpretation is based upon the etymological similarity between neser, the Hebrew term for beam, and Nisroch, the god that Sennacherib fashioned from a beam.”

The leading theory and argument against this claim that Nisroch is an idol carved from a beam stolen from the ark is worth noting as it might be due to a simple scribal error. The short version of the argument states that some of the Hebrew letters that make up both Nimrod and Nisroch look similar to one another, so a mistake could have been made. Outside of a possible mention in the Bible, an Assyrian god that goes by Nisroch doesn’t show up in any Assyrian texts. However, if the word Nimrod were the true intentions of the biblical scribes, that doesn’t make the passage any less interesting. 

————————————————————————————————-

1Ararat a region and not a mountain. Schroeder, Thes. Ling. Arm. p. 55. 

2Araratis, “the curse reversed: precipitation of curse”

3CF. Jubilees VIII.21 

4Bender’s samples are far from conclusive and even challenged by other creationist. 

5Babylonian Talmud: Tractate Sanhedrin, folio 96a. Sennacherib inscribed his own image and an account of his ascent on the side of Mount Cudi (Judi). 

Sennacherib’s death is the first time that the Bible mentions “Ararat” again since the account of Noah. 

Amos: THE LORD ROARS (I)

What do you know about the prophet Amos? Let’s begin our study together of this unique Bible book

“For Three Transgressions…And For Four” (1:1-15)

Neal Pollard

Amos was the first of the writing prophets, with best estimates placing his work between 783-746 B.C. That would place him as earliest among three other writers, Hosea, Isaiah, and Micah, who would have been roughly contemporaries. Amos, like Hosea, focuses on Israel (northern kingdom), and Isaiah and Micah prophecy to Judah (southern kingdom). These dates are derived from the reigns of Uzziah and Jeroboam II (1), as ancient historians do not give a date for the apparently famous earthquake (1; Zech. 14:5).

Amos has no pedigree preceding his prophetic preaching. He is a herdsman (1) and a farmer who tended to fig trees (7:14). While some have concluded that this made him either poor or uneducated, the text does not back up such a claim. As James Smith notes, at least five things from his writing suggest a formidable thinker and writer:

(1) He was well acquainted with the world of his day. He mentions the names of at least thirty-eight towns and districts of the ancient Near East. (2) He had a keen awareness of the history, not only of his own people, but of foreign peoples as well. (3) He possessed a note of objectivity and sternness. (4) He was forthright in the presentation of the word of God. (5) He was a literary master and an incomparable preacher” (OT Survey Series, 129). 

The prophet, though he hails from Judah, speaks resoundingly of God’s judgment against Israel and other, surrounding nations. It would come violently. He will present this message within a series of visions, making application as he goes. Donald Sunukjian outlines the book as containing the roar of judgment (ch. 1-2), the reasons for judgment (ch. 3-6), and the results of judgment (ch. 7-9)(BKC, 1427). When the Lord roars in judgment, man withers and wails (2). 

Chapter one begins Amos’ message of judgment against the transgressions of five of Israel’s neighbors. Each time, the prophet begins the rebuke with the phrase, “For three transgressions…and for four.” This is a literary device often found in the Old Testament. It is as if God has been compiling a list, and the last item on the list is like the straw that breaks the camel’s back. The last is a bridge too far, the violation that causes God to act. Read Proverbs 30 for several examples of this stylistic device. Some have suggested that 3 plus 4 equals 7, a perfect number meaning that the sin was so complete and full that God would act. In this chapter, only the final sin is specifically mentioned.

  1. Syria, led by Hazael and Ben-hadad, did wicked and sinister things against Israel (2 Kings 8:12; 13:7). For this, God would allow them to suffer greatly and go into exile (3-5).
  2. Philistia deported God’s people into slavery, and this would lead to their own destruction (6-8). 
  3. Phoenicia, like Philistia, deported Israel the Edomites. For this, these traitors of brethren would be destroyed with fire (9-10).
  4. Edom, who brokered with slave traders for Israel, is condemned for selling out their “brother” (Edom descended from Esau, and of course Israel was the name of Jacob). Rather than being compassionate and supportive, they were treacherous against Israel (11-12).
  5. Ammon, in violence against Israel, attacked pregnant mothers and aborted their babies. God would vanquish them and cause them to go into exile (13-15).

A theme emerges against nations like these, surrounding Israel. Though Israel had sins of her own which God would judge, these nations would fall to the Assyrians for their own wickedness. Their time had come, and they had not repented. God would not allow it to go unchecked. 

Joel: JUDGMENT (III)

Think back to a time when sin was in control of your life. You surrendered your relationship with God and felt the devastation. Do you remember what you experienced when you returned? What was the greatest blessing in that? Notice Joel 2:18-27.

The Relief That Follows Repentance (2:18-27)

Neal Pollard

While this book begins with the jolting warning of a looming judgment as a consequence of the nation’s sin then calls for genuine, heartfelt repentance, Joel gives some welcomed light at the end of the tunnel. There was no negotiating the need for repentance, nor avoiding the inevitability of the punishment. Yet, what would happen after the locusts and the army had been the instrument of such?  

God promises relief (18-20). The promises are seen throughout this paragraph, signified by what God “will” do (16 times in these ten verses). From cover to cover, the Bible assures us that the promises of God never fail. For a people besieged by the cost of their own unrighteousness, how welcomed this gracious reprieve had to be. This relief comes in the form of blessings; here, spiritual blessings like the Lord’s zeal and pity for them (18), material blessings like grain, wine, and oil (19), social and emotional blessings like no longer being a reproach among the nations (19), and physical blessings like punishing their punishers (20). We have even more today in Christ, knowing that leaving sin (Eph. 2:1-13) we have “all spiritual blessings” (Eph. 1:3). 

God urges trust (21-22). Twice, God calls to His people and says, “Do not fear.” The basis for their confidence and faith is what God will do. He has done great things, which He states generically (21) then specifically (22). Let’s consider the great things He has done for us, too numerous to count. Whenever we would waver in our faith, our confidence in Who’s above should outweigh our consternations within.

God calls for joy (21,23). In the midst of this reminder of His trustworthiness, He tells His people to “rejoice and be glad” (21). He repeats it again (23). Why? “For the Lord has done great things.” He points to the physical rains that had been withheld, refreshing their lands and their lives. Lush, fruitful fields would return. While the locust plague had literally stripped these things away, sin had brought its own barrenness. After repentance, there should be joy. There is a refreshing within that can be described with words like peace and protection (cf. Jer. 31:25; Acts 3:19; Phile. 20). 

God promises confidence (23-27). In light of the abundance they would receive from God’s hand (23-25), the people in the midst of their plenty would “praise the name of the Lord” and “never be put to shame” (26,27). They would know that God was with them and among them. What a difference it makes to know you stand on the rock-solid divine foundation (cf. Mat. 7:24-25; Isa. 28:16ff; 2 Tim. 2:19). 

Have you ever created a mess in your life through sin and felt the utter devastation of the consequences? Perhaps you experienced shame, loss, prolonged guilt, a feeling of worthlessness, fear, and anxiety. It was a ravaging experience. Then, you resolved to repent and turn away from it. No doubt, it did not happen immediately. Yet, eventually, you found relief, trust, joy, and confidence returned as you fully placed your life in God’s hands. What these people were promised is promised to us in a more complete way because we have Christ (John 14:6). 

Joel: JUDGMENT (II)

Can you think of other times when God issues what sound like unavoidable warnings of judgment and hopes for escape? Do you think Joel is describing locusts or a literal army? Why?

A Day Of Retribution And Return (2:1-17)

Neal Pollard

What Joel now describes is a plague worse than the all-consuming locusts of chapter one. He speaks of something to follow that will be more devastating. Instead of an army of insects, he shares the invasion of an army of soldiers. The first disaster has occurred, but this disaster is yet to come. Scholars debate whether Joel is just describing the locust plague in more graphic, poetic terms, but the better view–it seems to me–is that the prophet is describing a literal, northern army by comparing it to these voracious creatures. As to which northern army it is, we are not told. The point is that it is the Lord’s army (11). The first half of the chapter is divided into two parts: the coming invasion and the call to repent. 

A dreaded army (1-2). Joel calls for the people to sound an alarm in Jerusalem. The people should tremble because the day of the Lord is near. He describes it as a day of darkness, gloom, clouds, and thick darkness because the army would swarm over the Judean hills and the mountains of Zion. No one had seen anything like this, and neither would they see it again for many generations to come. You wonder if any Jews thought back on the book of Joel when the Roman army encircled the city, hundreds of years later.

A destructive army (3-6). The prophet indicates their bite is worse than their ferocious bark. They destroy with fire, transforming the land from a virtual Eden to a barren wilderness (3). With the fire, they come with horses and chariots (4-5). Imagine what they would see, hear, smell, and feel as this invader comes and sweeps over them. The dread is once again described in verse six, as the people are pale with anguish before them.

A disciplined army (7-10). They are a well-oiled machine, as orderly as they are overwhelming. Notice all the action verbs Joel uses to describe them, as they run, climb, march, do not deviate, do not crowd, march, burst through, do not break ranks, rush, run, climb, and enter (7-9). The reader can feel the intensity and intimidation of this undeterred foe. No wonder Joel uses the apocalyptic imagery his does in verse eleven, in light of their ferocity: “Before them the earth quakes, The heavens tremble, The sun and the moon grow dark and the stars lose their brightness” (10). They are laser-focused on their goal, and their goal is the devastation and destruction of God’s people. 

A divinely-directed army (11). This is about judgment against the sin of His people. Suddenly, we see that God is the general of this army. It is His army! He is leading it with His word. No wonder it is a great and awesome day that no man could endure. God wants the people’s attention, to provoke in them the necessary question, “What shall we do?” This is not a hopeless situation, as frightening as the first chapter and a half have seemed. 

A deterrable army (12-17). These verses contain one of the most comprehensive Old Testament descriptions of repentance. Notice how God describes it:

  • Repentance is return (12,13; cf. Ezek. 33:11; Acts 3:19).
  • Repentance is wholehearted return (12,13; Deut. 4:29; cf. Acts 8:22). “Rend your heart and not your garments”
  • Repentance is a demonstrative, fruit-bearing return (12,15-17; Mat. 3:8; 2 Cor. 7:10-11)–“fasting, weeping, and mourning” 

The hope in the midst of warning centers on the character of God. Joel appeals to the oft-quoted, comprehensive description of God first seen in Exodus 34:6. His goodness and mercy balance out His justice and wrath. He is willing to relent and turn from punishment, if God’s people truly repent (13b-14). Joel urges the people to make that effort, from the inside out (15-16) and from the top down (16-17). He urges their emotional, heartfelt appeal to the God who can rescue them from calamity.

We should never lose sight of the reality of judgment. God does not want to render punishment on the pinnacle of His creation (2 Pet. 3:9), but in His purity and holiness He will (2 Pet. 3:10)! Yet, He pleads with us to believe this about Him and repent in the way He describes in Joel 2. The way He calls for us to live is for our own good and blessing. Let us give the inspired Ezekiel the last word on this matter, as this later successor of Joel writes down God’s plea: “Say to them, ‘As I live!’ declares the Lord God, ‘I take no pleasure in the death of the wicked, but rather that the wicked turn from his way and live. Turn back, turn back from your evil ways! Why then will you die, O house of Israel?’” (Ezek. 33:11). 

Self

Gary Pollard

This week we’ll look at three more questions from the list:

Is there anything wrong with being selfish? 

Do we have an obligation to help others? 

If you rob from the rich to give to the poor is that wrong? 

  1. A selfish person cannot or will not prioritize the needs and desires of others over their own. They will do what they want regardless of its impact on others. From a naturalistic perspective, selfishness is beneficial for whoever has the responsibility of providing for their family — why not gain some kind of advantage to help the people you love? For believers, though, “You have to view yourself the same way Christ Jesus viewed himself: He was like God in every way, but he did not think that his being equal with God was something to use for his own benefit. Instead, he gave up everything, even his place with God. He accepted the role of a servant, appearing in human form. During his life as a man, he humbled himself by being fully obedient to God, even when that caused his death—death on a cross” (Phil 2.5-8). Jesus was selfless to the point of death, and that’s our standard. Therefore, it’s never morally acceptable to prioritize our own needs over others’ when we have an opportunity to help. 
  2. “We must not get tired of doing good things for others. We will receive our harvest of eternal life at the right time. We must not give up. When we have the opportunity to do something good for someone, we should do it. This is especially true for our family of believers” (Gal 6.9-10). Yes, we have an obligation to help others whenever we get the chance. The language in this text describes putting in some serious effort to do meaningful, beneficial things for others with priority going to our Christian family. Just as parents prioritize the well-being of their own children over the well-being of someone’s child on the other side of the world (because we have finite resources and cannot be in multiple places at once), believers prioritize the physical needs of their Christian family. If at all possible, we extend our effort and resources to help non-believers too! 
  3. Yes. Theft is always wrong (I Cor 6.10; Eph 4.28; Mk 10.19). James wrote to some believers who were facing the most extreme circumstances imaginable — they were being taken advantage of by wealthy “employers” who refused to pay their wages, and many of them died because of this (Js 5.4-5). Even in those horrifying conditions God’s expectation is, “Be patient, the Master will return. Hold on until then. Farmers have to be patient while their crops grow, waiting through the first and last rain before they can harvest. You must be patient too — never stop anticipating the Master’s return. Don’t complain against each other. If you always complain against each other, you will be judged guilty. And the Judge is ready to come!” (7-9). Our lives are so short that from our perspective the Master’s return is just a breath away. James encouraged the Christians who were poor and abused to hold on until their deaths because God would give them justice. He had much to say to the wealthy who were abusing them, specifically that their destiny would be horrifying. This is difficult for us to accept, but not if we actually believe that this life is nothing. 

But the government that rules us is in the heavens, and it is from there that we’re waiting for our rescuer, the Master Jesus Christ, to come. He will change our humble bodies and make them like his own glorious body. Christ can do this because of his power, the same power he can use to rule everything (Phil 3.20-21). 

Brothers and sisters, we want you to know about those who have died. We don’t want you to be sad like other people — the ones who have no hope. We believe that Jesus died, but we also believe that he came back to life. So we believe that God will raise to life through Jesus any who have died and bring them together with him when he returns. What we tell you now is the Master’s own message: Those of us who are still living when the Master comes again will join him, but not before those who have already died. The Master himself will come down from the sky with a loud command, with the voice of the archangel, and with the trumpet call of God. And the people who have died and were in Christ will come back to life first. After that, we who are still alive at that time will be gathered up with those who have died. We will be taken up in the clouds and meet the Master in the air. And we will be with him forever. You should encourage each other with these words (I Thess 4.13-18). 

Joel: JUDGMENT (I)

Do you believe this invasion is literally locusts, represents an army, or is both? Why do you believe as you do?

“The Day Of The Lord Is Near” (1:1-20)

Neal Pollard

No other book of the Bible is more wholly devoted to the subject of the day of the Lord than Joel. While the book’s most prominent appearance in the New Testament is not in the context of the final Judgment Day and is rather concerning the day in which the gospel is first preached, the book of Joel is written to its primary recipients about coming, divine judgment. Apparently, there is a locust plague which the prophet asserts as both the judgment of God and a sign of judgment to come. 

It is hard to date the book because there just aren’t any clear contextual clues to alert us to whether this is pre-exilic or post-exilic, if the northern kingdom has already suffered Assyrian Captivity, or the like. Those historic markers have no bearing on the message or interpretation of this short book. It is the theme that is central. The book centers around three ideas–judgment (1:1-2:11), repentance (2:12-17), and salvation (2:18-3:21; salvation for God’s people meant judgment for the nations around them). Chapter one focuses on the judgment which faces God’s people.

This judgment is unprecedented (1:1-4).Out of the starting gate, the prophet describes an event unlike any they or their forefathers had experienced (2). It would be one they would talk about for generations to come (3). The crux of this judgment, coming through natural disaster, is described graphically: “What the gnawing locust has left, the swarming locust has eaten; And what the swarming locust has left, the creeping locust has eaten; And what the creeping locust has left, the stripping locust has eaten” (4). 

These first few verses are considered Hebrew poetry, with verses three and four composed of three lines each. Duane Garrett asserts, “The heavy rhythm conveys a sense of being battered by successive waves of locusts, each one as bad as or worse than the previous” (NAC, 315). Joel likely is describing different stages of the locust and the final destruction brought by locusts hatched from eggs left by the earlier devourers. The point is that God brought this judgment and that it is unlike anything they had experienced. He will soon show that it is a response to the nation’s sin. 

This judgment is understandable (1:5). That there is a moral problem is demonstrated by the prophet’s address to the drunkards, apt symbols of national immorality as their vice depends on the successful growth of grapevines which the locusts would destroy. These creatures are being used to cut them off from their debauchery. They do not seem to be sorry for their sin, only that they are prevented from indulging in it. The farmers are the most directly impacted, but everyone in the land will suffer in the wake of this judgment. A call for repentance in the latter part of the chapter removes any doubt that this is merely a natural disaster. 

This judgment is unbearable (1:6-12) and upsetting (1:13-20). That fact is borne out by the description of invasion by this horde depicted as a nation described in frightening terms (6). It leaves nothing behind (7), but notice the reaction called for. “Wail like a virgin” (8), “be ashamed…wail” (11), “gird yourselves with sackcloth and lament” (13), “fast…and cry out to the Lord” (14,19). This judgment will effect man and beast (18,20). The judgment will be so comprehensive that the people will buckle under its weight and extensive impact. The impulse will be to plead, “To You, O Lord, I cry” (19). 

Something horrible is about to happen, and it is the result of judgment. It is Divine Judgment, coming with the omnipotence of God! Gone is “gladness and joy from the house of our God” (16). From the first word of the prophesy, Joel startles the reader with relentless descriptions of judgment. James Smith comments, “The prophet interpreted this disaster as an effort to move Israel to repentance. At the same time this plague was a harbinger of a worse judgment to come” (OT Survey Series, 61).  What the final day of judgment will be like will depend on whether or not we have made ready for it and what that judgment, for us, will be (Mat. 25:31-46). It can be a “bright day” or a “sad day.” If it is the latter, there will have been nothing before it in history to compare to the devastation of standing before the Lord unprepared for it. 

The Hornets Of God

Did God actually send hornets against the Canaanites? What do you think is meant by God sending a hornet before Israel?

Dale Pollard

God not only told the Israelites that He would give them the land of Canaan, He also told them how He would do so. Moses records the very words of God as He explains what the initial steps of the conquest was going to look like and it’s as fascinating as it is strange. 

Angelic (Conditional) Assistance 

“Behold I send an angel before you to guard you on the way and to bring you to the place I have prepared. Pay close attention to him and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name is in him” (Ex. 23:20-21). 

We’re told that the angel would “go before them” and bring them to pagan armies and peoples such as the Amorites, Hittites, Perizzites, and of course, the Canaanites— to name a few. (V.23). 

The Terror & The Hornet 

After this the reader is thrown a curve ball as two additional names are introduced. 

“I will send my terror before you and will throw into confusion all the people against whom you shall come…” (v.27). 

“…I will send hornets before you, which shall drive out the Hivites, Cannanites, and the Hittites before you” (v.28). 

The angel, terror, and hornet are each different Hebrew words but share a commonality— they go before the Israelites. 

It sounds like these terms could describe three separate beings or forerunners that were meant to accomplish separate tasks. It’s an interesting idea so that’s reason enough to dive in and investigate. Hopefully by the time we come up for air it’ll make more sense. 

Hornets In The Bible 

First, let’s deal with “the hornets.” Only three other times in the Old Testament do we find passages with hornets. Exodus 23:28 is the first time it’s used and here Moses is quoting what God told him that He would do. 

The next occurrence is in Deuteronomy 7:20 where Moses reminds the Israelites just before they storm the Promise Land about those hornets God said he would send ahead of them. 

Finally, the last mention is the most elucidating. In Joshua 24:12 there’s a subtle hint found in most English translations. It says, “And I sent the hornet before you, which drove them out before you…”. All three passages about hornets refer to the conquest event. More importantly, Joshua seems to recall a single hornet rather than multiple hornets. 

Make It Make Sense 

Joshua is the only passage in most translations that describes a singular hornet but the other two passages actually use the same Hebrew word. Meaning, the translators chose to make the hornets plural in two passages but chose to make it singular in Joshua’s account. 

Well, now it’s time to revisit Exodus. Here the angel is mentioned in the singular and then what the angel does to the Lord’s enemies. The angel will bring the Lord’s “terror” on the pagan people which will “throw them into confusion.” The terrified and confused people will “turn their backs” and run from the Israelites. Like a hornet, the angel will literally put the fear of God in them and chase them. Anybody who’s been chased by a hornet will know that fear and madness all too well. 

The guardian angel of the Israelites is mentioned several more times throughout the Old Testament but this particular event showcases the role that their angel played in the conquest of Canaan. It’s probably not talking about literal hornets or even just one nasty hornet that buzzed into battle. You could even argue that Exodus 33:2 further attests to this. It states, “I will send an angel before you and I will drive out the Cannanites, the Amorites, the Hittites…” God explains how He’s going to assist them and then what His assistant is going to do. God’s  angel is going to run off the bad guys like an angry hornet. 

Could God accomplish His will with just one little hornet? I think every believer knows the answer to that— absolutely. 

The Parable Of Two Debtors

What keeps us from realizing the true reality of our spiritual debt to God? Are we ever like Simon the leper?

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Neal and Kathy Pollard

Neal Pollard

Why did Jesus speak in parables?  The disciples wondered just that (Matthew 13:10).  The Holy Spirit records four answers.  First, Jesus used parables because not all would receive the mysteries of the Kingdom by direct revelation (13:11).  Further, He did so because many hearts were dull and eyes and ears were closed (13:13-16).  Those with faith would accept His teaching, but unbelievers would not understand.  Then, He used parables because the prophets foretold that He would (13:34, 35).   Finally, He did because there were things hidden from the foundation of the world that He must reveal (13:35).

What relevance, then, do the parables have for the modern Bible reader?  Now, the parables exist as part of that written revelation.  Through them, one can see prophecy fulfilled.  The mystery that has been kept secret for long ages past (cf. Romans 16:25) can now be known.  Thus, the parables are of paramount importance as practical instruction today.

Jesus’ parables come out of many settings.  He spoke them during private talks with the disciples, in public sermons, and on the occasion of miracles and healings, but maybe the most effective parables were borne out of situations where His enemies tested him.  The parable in Luke 7:41-42 is such a one.  Consider four key words that aid one to better understand the so-called “Parable of Two Debtors.”

Content

The actual parable is two verses in length, as man has divided scripture.  Jesus expended a total of thirty Greek words (43—NIV; 40—KJV; 34—NAS).  The parable is filled with simple images that are easily comprehended.  He presents the characters, a moneylender and two debtors.  He presents the situation, that one owes about 500 days wages while another owes 50.  He presents the predicament, namely that neither had the ability to repay their debt.  He presents the lender’s response, who graciously forgives both of them.  He presents the debtors’ reactions, which is left for the hearers to interpret but is easily discerned.

Two men in debt needed help beyond their ability to resolve.  The lender is also the forgiver.  Jesus uses financial problems to illustrate spiritual problems.  How appropriate, since most people, regardless of time or geography, have suffered financial reverses.  One national survey found that seventy percent of all worries involve money (Collins, Christian Counseling, 531).  Suppose a person owed a single creditor $100,000 and the creditor called in the entire debt at once.  The debtor is unable to pay, and the creditor sends back news that the entire debt is totally expunged from the record.  How would that person feel toward the creditor, compared, say, with one who owed $1000 but whose debt was also forgiven.  The parable teaches the principle of greater debt, greater appreciation, and lesser debt, lesser appreciation.

Context

The setting of the parable gives it its meaning.  Jesus uses the parable to illustrate two very different people before His eyes.  Consider them.

The first person is a Pharisee named Simon.  One scholar points out that:

The Pharisees were the largest sect of the Jews.  They grew out of an older party, the Chasidim, the Pious ones, and became the “Separatists” of ancient times.  They took the name “Pharisee” probably during the rule of John Hyrcanus, BC 135-110.  They favored a narrow religio-political policy, in distinction to the Sadducees who wished to see the Jews a nation among the Nations (Robertson, na).

If the Jews labeled themselves “conservatives” and “liberals,” it could be commonly agreed that the Pharisees were the former and the Sadducees the latter.  While Jesus had no quarrel with their strict interpretation of the Law (cf. Matthew 23:3), He often rebuked their heart and attitude (Matthew 23:3-5).  Simon the Pharisee apparently had no glaring, outward sin problems, but was guilty in Luke seven of some severe heart problems.

The second person is a woman of the city and a known sinner.  Some have theorized that she was a prostitute, but nonetheless not likely to have been on Simon’s “A” List.  She brings an alabaster vial of perfume, a long neck bottle Jewish women wore as an accessory around the neck and broken when festive occasions called for its use.  Simon had invited Jesus for a meal, but she had “crashed” the party.  It took a lot of courage for her to come where she was obviously not welcome.

When Jews ate their meals at dinner parties, they would have reclined on low couches.  They leaned on their left arm with the head toward the table and the body stretched out away from it.  They removed their sandals before taking this position.  This is the way the woman would have found Jesus.  Her emotions seemingly overcome her and her tears fall on His feet.  She wiped His feet with her hair, which means she would have had to unbind her hair.  This was a social taboo for Jewish women.  By this point, one sees that she cared more about honoring Jesus than pleasing the crowd.  She performs a slave’s task, tending to His feet.

After the parable, Jesus asks a remarkable question:  “Do you see this woman?”  Obviously, Simon knew she was there, but he did not see her properly.  G. Campbell Morgan writes, “Simon could not see the woman as she then was, for looking at her as she had been.”  There are a lot of Simons in the world who refuse to let those who become Christians forget what they once were (cf. 1 Pet. 4:4).  Yet, the worst Simons can be in the church, refusing to let penitent, forgiven brothers and sisters forget their past.

The story ends with Jesus informing Simon that He had forgiven the woman’s sins.  In Matthew 9:3, when He forgave the paralytic’s sins, the scribes thought Jesus a blasphemer.  Yet, He does not gloss over the woman’s apparent immorality.  He calls them her “many sins” (Luke 7:47).  In this, He rebukes Simon for “loving little” and implies that He stood unforgiven.

Contrast

One owed much and one owed less. Both of them, however, are sinners and are in a greater debt than they can repay.  Such has always been the case, as it is today (cf. Ecclesiastes 7:10; Romans 3:10,23; 1 John 5:19).  Yet, the difference between the two debts is obvious.

One was forgiven much and one was forgiven less. The word “forgave” (Luke 7:42) is different from “forgiven” in verse forty-eight.  “Forgave” (7:42) is from the same word family as the word translated “grace” throughout the New Testament.  The word “forgiven” means “let go” or “release,” and when used in legal terms meant to be freed from an office, marriage, debt or obligation.  The forgiveness Jesus offered was an act rather than a nebulous concept.  It was a conditional gift she could enjoy eternally.  She sought forgiveness, while Simon did not.  She received it, but he did not.

One was humble and one was proud. Jesus praises the sinner and condemns the religious leader.  Why?  In a word, “Attitude.”  The parable in Luke eighteen illustrates this well, verse fourteen pronouncing the sinful tax collector justified and the pompous Pharisee not justified.  Jesus saw great potential in a “Big S” sinner who knew it than in a “little s” sinner who did not.

One loved much and one loved little. Jesus implies this in the parable and makes Simon explicitly admit it.  The natural response of every forgiven person should be “much love” (cf. 1 John 4:19).

Conclusions

Consider some practical lessons one can glean from that parable for today.

No one is worthy of forgiveness. Both debtors in the parable did nothing to merit forgiveness.  No one today is worthy (cf. Titus 3:5).  To understand God’s grace, one must see himself as a sinner in need of it.

Not all sinners grasp the seriousness of their sinfulness. Simon was no less a sinner, but he acted like he was.  Likewise, some of the hardest people to win to Christ are good, moral, but unsaved people (cf. Matthew 7:21-23).

No one can repay his debt. Not just the two fictional characters in the parable.  Not just Simon and the woman.  Everybody needs Jesus (Micah 6:7).

Sins of attitude are as deadly as sins of action. Ask the elder brother in the parable of the Prodigal Son (Luke 15).  Among the lusts of the flesh, wherein is listed murder, adultery, and fornication, one also finds outbursts of anger, disputes, and envy.  Sins of attitude will keep one out of heaven as surely as will sins of action (cf. Romans 6:23).

Jesus freely forgives those who seek it. That is the good news and bottom line of this parable.  Jesus’ forgiveness is available to everyone (Titus 2:11; 1 Timothy 2:6).  Yet, one must seek it like the sinful woman did!

Hosea: Unfaithfulness (XIII)

As you read chapter 13, think about how the prophet talks about death and life? How do you think verse 14 relates to 1 Corinthians 15?

From Death To Life (13:1-16)

Neal Pollard

Before a final appeal to Israel in chapter 14, God makes closing arguments in testifying against the nation’s unfaithfulness. If this was a legal proceeding, He would be the omniscient witness, prosecutor, and jury, and the omnipotent judge. Yet, having such power, He also has the total restraint inherent in an absolutely flawless character. He does not simply annihilate. He pleads. Yet, it is an open and shut case (see 4:1; 12:2).

God sentences the northern kingdom to the death penalty. When you read of Ephraim, Israel, and Samaria in this chapter, these are all distinct identifiers of the tribes that broke away from Judah (1 Kings 12). Ephraim is the largest tribe and thereby represents all the people of the kingdom. Israel is spoken of here as the name of the northern kingdom. Samaria is the capital.

  • This chapter reveals how death occurred for them (1). They exalted themselves and turned to Baal. 
  • This chapter reveals what death looked like (2-3). They sinned more and more and wantonly longed for idolatry. Yet, they would disappear like the morning cloud, the dew, chaff blown in the wind, and smoke out of a chimney. 
  • This chapter reveals why death was tragic (4-6). They had rejected their Savior from the beginning, who had cared for them and provided for them. Blessed by Him, they became satisfied, proud, and forgot Him.
  • This chapter reveals how death would come (7-8). He would appear and attack like a predator–lion, leopard, bear, and lioness. It would be both a planned attack but also an attack from one who acts with just cause.
  • This chapter reveals what death meant for them (9-13). It was destruction when help was available (9). It meant vulnerability when a king was possible (10-11). It meant bondage when freedom was attainable (12). It meant desolation (13).

While physical and spiritual death loomed for Israel, there was still a future restoration for some of God’s people. It would not be the northern kingdom, but for those who sought refuge in Judah by faith in God’s message. But there was an ultimate hope and life for those who were faithful to God. Thus, Paul takes Hosea’s words in verse 14 and applies it to our hope in the resurrection because of Christ. He quotes the verse in 1 Corinthians 15:55-57, saying, “O death, where is your victory? O death, where is your sting? The sting of death is sin, and the power of sin is the law; but thanks be to God, who gives us the victory through our Lord Jesus Christ.” Israel did not have the purity or trust of heart to turn to Him, but even in this gloomy and impending doom, God shows the hope that is always possible for those who come to Him for life (John 5:40). 

Hosea: Unfaithfulness (XII)

How does Jacob’s character compare and contrast with Hosea’s audience in Hosea 12? Open your Bible to this chapter and let’s look closer.

A Word To Jacob (12:1-14)

Neal Pollard

Hosea appeals to the family history of Israel, the name given to Jacob by God in Genesis 32:28 after He contended with Him. The prophet appeals to certain troublesome attributes of the patriarch’s character as symbolic of the sin problems of his contemporaries to whom he writes (2). He refers to Jacob’s treachery against Esau from the womb and his contending against God as a man (3). While these liabilities did not debilitate Jacob’s faith, his descendants, the nation, expressed the worst of these traits in their lives. 

Hosea appeals to how their father Jacob wept and sought God’s favor. He turned away from sin and immorality and turned to “the Lord, the God of hosts” (5). The nation had done the opposite. They went from faithfulness in their earlier days to the scheming and fighting against God of their unrighteous present. They multiplied lies and violence (1). They made alliances with the pagan nations (1). They were dishonest and oppressing (7). They trusted in wealth above all else (8). Because their hearts were not turned to God like Jacob’s was, they are worthless and their worship is, too (11). He has provoked God to bitter anger, and He will punish him for his reproach (14).

Despite their unfaithfulness, look at God’s steadfastness toward these descendants of His beloved patriarch. He appeals to them to return to Him, conform to His ethics, and wait continually for Him (6). He has been their God through thick and thin, from the beginning (9). He sent them abundant revelation through prophets, visions, and parables (10). But they fell back upon their baser nature. Therefore, God will allow them to go their own way and suffer the consequences of such.

In the spirit of Romans 15:4 and 1 Corinthians 10:6,11, what should we take from this admonition? Think back to the beginning of our Christian walk. We turned away from the deficiencies and destitutions of our soul and character and called out to Him (Acts 22:16). Where are we now? Are we building on that faithfulness (Heb. 10:32-39) or are we reverting to the “old man” ways (Eph. 4:17-22)? If we turn away from Him, it pains Him. But He will allow us to go whatever way we desire (cf. Acts 14:16). Yet, let there be no doubt, He desires us to return to Him (cf. 2 Pet. 3:9). 

Committed Like Peter

Which New Testament disciple do you most relate to? What aspect of Peter’s life resonates most with you?

Carl Pollard

I want to be bold, but sometimes I’m afraid. Big decisions can be intimidating. I aspire to be committed, yet I often back down even when I know I shouldn’t. I want to please people, but at times I let them down. Occasionally, I fail God. That is why Peter deeply resonates with me.

Many people relate to Peter because, as humans, we constantly fall short. However, scripture provides us with examples to reflect upon, and there is no better example than Peter. He faced failures, yet he grew from them.

Eugene Peterson once said, “Among the apostles, the one absolutely stunning success was Judas, and the one thoroughly groveling failure was Peter. Judas was a success in the ways that most impress us: he was successful both financially and politically. He cleverly arranged to control the money of the apostolic band and skillfully manipulated the political forces of the day to accomplish his goals. In contrast, Peter was a failure in ways that we most dread: he was impotent in a crisis and socially inept. At the arrest of Jesus, he collapsed—a hapless, blustering coward. In the most critical situations of his life with Jesus, such as the confession on the road to Caesarea Philippi and the vision on the Mount of Transfiguration, he often said embarrassingly inappropriate things. He was not the companion we would want in times of danger nor the person we would feel comfortable with at a social gathering. Yet time has reversed our judgments on the two men. Judas is now a byword for betrayal, while Peter is one of the most honored names in the Church and the world. Judas is a villain, and Peter is a saint. However, the world continues to chase after the successes of Judas—financial wealth and political power—while defending itself against the failures of Peter—impotence and ineptness” (quoted in Tim Kimmel, Little House on the Freeway, 191-192).

When we examine Peter, we see a committed follower of Christ. Though he stumbled often, he remained dedicated to Jesus. He abandoned his home and career to follow Him, making his life a full-time service to Christ. Many Christians today attempt to separate their spiritual lives from their “real” lives, often settling for just a piece of Jesus. In contrast, Peter desired for Christ to be his entire life.

In John 13:6-9, we read: “So He came to Simon Peter. He said to him, ‘Lord, do You wash my feet?’ Jesus answered and said to him, ‘What I do you do not realize now, but you will understand hereafter.’ Peter said to Him, ‘Never shall You wash my feet!’ Jesus answered him, ‘If I do not wash you, you have no part with Me.’ Simon Peter said to Him, ‘Lord, then wash not only my feet, but also my hands and my head.’”

Peter longed for his life to be filled with Christ. Pliny the Elder, a Roman writer from the same era as Jesus, recounted a story about the erection of an obelisk that would stand 99 feet tall. Twenty thousand workers were chosen to pull on the ropes and activate the hoisting apparatus. The operation was fraught with responsibility and risk; one mistake could cause the obelisk to fall, ruining years of effort. The King demanded that the engineer focus entirely on the task, so he ordered the engineer’s own son to be strapped to the apex of the obelisk, ensuring that both his heart and mind were committed to the task.

On an even larger scale, our commitment to Christ affects thousands, perhaps even millions of people. Their souls are in the balance, and a half-hearted Christian walk does not honor that responsibility. How do we feel about Christ? Do we merely want a piece of Him on Sundays, or do we desire for Him to be immersed in every aspect of our lives?

“It is not what men eat but what they digest that makes them strong; not what we gain but what we save that makes us rich; not what we read but what we remember that makes us learned; not what we preach but what we practice that makes us Christians.”

Peter was far from a shallow disciple; he genuinely sought Christ in his life. As he said, “Behold, we have left everything and followed You” (Mark 10:28).

Hosea: Unfaithfulness (XI)

How does God feel about us when we refuse to be faithful to Him?

How Can I Give You Up? How Can I Surrender You? (11:1-12)

Neal Pollard

Israel and Judah have betrayed God and given Him up for far inferior and worse alternatives. Their wanton pursuit of such love interests was met by violence and mistreatment from their misguided choice. What utter folly in exchanging the perfect, providing, and protecting God for the perverse, pitiless, and pompous world and its idols!

Despite their resolute determination to forsake Him, God’s perfect love cannot be extinguished. That does not mean He will change His mind about their judgment and punishment, but He does not do so with out of control rage and jealousy. He does so, as it were, with audible weeping and restraint. These are His people, and He loves them so much. 

He recalls the love He had for the nation at its beginning, when He led them out of Egypt (1). He calls Israel His son, the very way He refers to the nation to Moses (Ex. 4:22). The ultimate fulfillment of this prophecy, according to Matthew, is when Joseph and Mary take Jesus from hiding in Egypt to settle in Nazareth (Matt. 2:15,19-23). In the context, though, God is recalling the beginning of their relationship. Yet, in such recall, He remembers how their idolatry and unfaithfulness started even back in this formative stage (2). While God was teaching them to walk, taking them in His arms, leading them with bonds of love, lightening their burdens, bending over and feeding them, they refused to return to Him (3-5). For that reason, God says, they will return not to Egypt but instead go to Assyria (5). 

He will allow them to have the consequences of their own choice. They will experience the sword of the notoriously cruel Assyrians (6). Their property and bodies will be demolished (6). Why? Because they turned from Him and none exalted Him (7). Despite how God felt about Israel, He would not make them love Him and be faithful to Him. He allows us to go the way we prefer to go, even if it is disastrous for us. 

But do not miss the heart of God! It is vividly depicted in the last five verses. He says, “My heart is torn within me, and my compassion overflows” (8b, NLT). This is why He cries out to the nation, “How can I give you up…How can I surrender you…How can I make you like Admah…treat you like Zeboiim?” (8). The cities mentioned here are the lesser known towns in the Valley of Zoar that were destroyed with the better known dens of wickedness, Sodom and Gomorrah (Deut. 29:23). He will not execute His fierce anger or come in wrath (9). He speaks of a future where they would return to Him and resettle (11), even as they were presently walking in treachery before a God who is faithful (11b). This reminds me of something Paul will say later about the steadfast character of God: “For if we died with Him, we will also live with Him; If we endure, we will also reign with Him; If we deny Him, He also will deny us; If we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim. 2:11-13; cf. Rom. 3:3).

He desires our faithful devotion (see Hos. 4:1). But even when we refuse to come to Him, He loathes to let us go. If we persist, He will do so. Yet, He does so not with gritting teeth or clinched hand. He does so with weeping and wailing, devastated at the very loss. 

Human Value

How does one argue human value without the existence of God?

Gary Pollard

“What makes human life valuable?” 

A purely naturalistic answer is not adequate. Life begets life, which is true. Self-preservation is built into our programming, that’s true. Life is valuable because of its potential to contribute to future generations (the reproductive success aspect of biological imperatives), which is also true. Humans rely on each other for survival, that’s true. We have a unique capacity for empathy, true. We have consciousness and recognize the value of others, true (kinda). And there are cultural narratives that emphasize the value of human life (depends on the cultural narrative). 

But what stops a society from devolving into the practice of eugenics? If some have superior genetics in the mental and physical health department, why not be more selective about who gets to reproduce? Why would we allow the survival of those who don’t or can’t contribute to future generations? Why would we allow/desire the survival of those who don’t or can’t meaningfully contribute to society? What about empathy’s subjective nature? We don’t usually show empathy (as much anyways) to those whose experiences or values are very different from our own, not without a transcendent directive that calls us to aim higher than self. We have consciousness and recognize the value of others…until we decide that they aren’t valuable any longer (see all militant religious conflicts over the last fifteen centuries). And those cultural narratives that value human life are primarily religious in their nature, with none emphasizing absolute selfless love more than Christianity. By Christianity, of course, I mean actual Christians. Not godless pagans who use iconography and distorted narratives to manipulate others for personal elevation. They are not — and cannot by definition be — Christians. 

So what does make human life valuable? We have to posit their value from a transcendent point of view. 

  1. We are the only life on the planet that looks like God (Gen 1.27). While there’s been much debate over what “in his image and likeness” means, it’s not exactly ambiguous in scripture. Genesis 5.1 and 5.3 make the best case for this: “When God created people, he made them like himself.” And, “After Adam was 130 years old, he had another son who looked just like himself. Adam named his son Seth.” Same exact wording. Genesis 9.6 says, “God made humans to be like himself. So whoever kills a person must be killed by another person.” The value of human life comes from our resemblance to the Creator. 
  2. As Jesus affirmed, the two most important laws are to love God with all of our being and to love other people like self (cf. Mt 22.36-40). If we love God, we’re going to love other people — including people who hate and hurt us (Mt 5.44). That isn’t a natural reaction to hostility! Human life has value because God gave it value. 
  3. Human life is valuable because the Creator sacrificed himself to give us life. If God “Doesn’t want anyone to be destroyed, but for everyone to change their lives,” our view of people should be the same (cf. II Pt 3.9). 
  4. From a naturalistic point of view, there’s no utility in ensuring the survival of people who can’t contribute to society. Drawing from the reasons we’ve listed James says, “Pure, genuine religion is this: providing for orphans and widows who need help and keeping yourself free from the world’s evil influence” (1.27). 

Think about what we have in Christ: the encouragement he has brought us, the comfort of his love, our sharing in his spirit, and the mercy and kindness he has shown us. If you enjoy these blessings, then do what will make my joy complete: Agree with each other, and show your love for each other. Be united in your goals and in the way you think. In whatever you do, don’t let selfishness or pride be your guide. Be humble, and honor others more than yourselves. Don’t be interested only in your own life, but care about the lives of others too (Phil 2.1-4). 

Hosea: Unfaithfulness (X)

What is your biggest impression about Hosea up to this point?

A Charge, A Complaint, And A Call (10:1-15)

Neal Pollard

The unfaithfulness of the people is further highlighted by a metaphor of a vineyard (1-4), a picture of their idolatrous worship (5-8), a description of their guilt (9-11), and a command to repent (12-15). Much like the previous chapter, Hosea writes about how the people had thoroughly forsaken the God who blessed them for the influences of the world around them. God is heartbroken, but He is also omnisciently aware of how they forsook Him to His face. Notice the content of the chapter.

The Charge (1-8). At the top of the list is ingratitude (1). The more their fruit and the richer their land, the more steeped in pagan practices the became. Why? Their heart is faithless (2). They are also charged with misplaced confidence, ignoring God but saddled with a weak and helpless king (3). They are charged with empty oaths (4). They are devoted to their worthless idols and they pour out their hearts to them (5). Their mourning would turn to shame and sorrow when, only too late, they realize the consequences of their sin as it causes their captivity (6-8). In fact, they would be horrified. Everything they relied on would not only fail them, but they would be destroyed alongside them. They would beg for the hills and mountains to fall on them and cover them (8). 

The Complaint (9-11). God looks back (9) and sees a pattern of apostasy that goes back at least as far as the Period of the Judges. Gibeah, mentioned first in 5:8 and again in 9:9, is associated with some of the “deepest depravity” anyone, much less God’s people, ever committed (see Judges 19-20).  Duane Garrett also associates it with Saul’s military fortress, a king more devoted to the military than to the Lord (NAC, 214). They will be overtaken in this infamous city. He says they bear “double guilt” (10). He says they are a trained heifer that loves to thresh (11), and God will allow them to do so in the yoke of captivity and punishment (11b). They were a fruitful vine, but yielded only poisonous fruit. They were an industrious heifer, but threshed that unfit produce. God’s patience with such hardhearted rebellion was exhausted. 

The Call (12-15). Yet, He does not simply throw up His hands at this point. He renews His plea to this stubborn people. Staying with the farming analogy, He calls for them to sow righteousness, reap kindness, break up their fallow ground (be genuinely penitent, not just on the surface), seek the Lord, and wait for the rain of righteousness (12). Yet, their misplaced trust and malevolent decisions (13-14) had them on course for tumult, destruction, and being cut off. 

God’s anger seems hot and His judgments pointed. If there is any question about whether He is moved only by wrath and not also unrequited love, keep reading. The next chapter will prove His steadfast love, even in the face of all of this. How tragic that Israel refused to see it. As tragic is when the world (1 Tim. 2:4-5) or I (Heb. 2:3) refuse to see such love and respond in faithful obedience! 

Hosea: Unfaithfulness (IX)

When God Lets Go (9:1-17)

Neal Pollard

If we wonder why God chose to use a harlot like Gomer to represent Israel, all we need to do is read the inspired indictment in chapter nine. Again using Ephraim, the largest tribe, to represent the northern kingdom, God lays out the unfaithfulness of His people in the multitudinous ways they were guilty. In verse one, he explicitly accuses Israel, saying, “For you have played the harlot, forsaking your God. You have loved harlots’ earnings…” (1). What spiritual toll would this take on the nation?

They would starve (1b-2). They had given Baal credit for their harvests (2:8-9), but their anticipated harvests would not come. There would be no wheat or wine! God would withhold those material provisions. 

They would go into captivity (3,6). This actually expressed in multiple ways in this chapter. First, explicitly, Hosea says they would not remain in “the Lord’s land” (3). They would return to “Egypt” (a figurative way to describe the bondage of captivity, 3), which Hosea makes parallel to Assyria (3b). He says, “they will go” (6) and again symbolically mentions Egypt and Memphis (a famous cemetery in Egypt, Robert Chisholm, BKC, 1399) to show how they would die in this frightening process (6). It is described as “punishment” and “retribution” (7). Finally, he says God “will cast them away” and “they will be wanderers among the nations” (17). 

Their worship would be rejected (4-5). Hosea mentions drink offerings, sacrifices, bread, appointed festivals, and feast days, central to Old Testament worship. These won’t please Him and He will not allow them to enter His house. God stands at the door of the temple and stops His people from coming in and trying to worship Him. Can you imagine?

Their spiritual leaders would be powerless to help them (7-9). These seem to be true prophets and divinely-inspired men, driven mad by the grossness of their iniquity and the greatness of their hostility (7). They are full of depravity, iniquity, and sins, and faithful messengers, like Isaiah, Joel, Amos, Micah, Elijah, Elisha, Micaiah, and others, had been warning them to repent and return to God. But they were so far gone in their wickedness that they rendered themselves incapable of restoration. It can happen (2 Pet. 2:14). 

They would be unfruitful, barren, and bereaved of children (10-14,16). Much of the latter half of this chapter is devoted to how costly the people’s sins would be on their descendants. While they would not bear the guilt of their parents’ sins (Ezek. 18:20), they would bear the consequences of them. The fortunate ones would be those not born (11,14) and not delivered (16). They would be bereaved–childless (12). If righteousness strengthens a home, sin certainly destroys it. 

They would be unloved and rejected by God (15,17). Go back and review these first five consequences of Israel’s unfaithfulness. They are sobering in the extreme! Yet, add this last one to it and it becomes absolutely unfathomable! What is worse than having God declare, “I came to hate them” (15), “I will love them no more” (15), and that He will cast them away (17). A penitent David, heartbroken by his sin, pleaded, “Cast me not away from Your presence, O Lord” (Psa. 51:11). Yet, that is exactly what God is doing to Israel.

Like Hosea, God tried to bring His bride back and give her another chance. In fact, He had given her countless chances over the centuries. But she was devoted to deviance and intent on iniquity. Now, God pledges that He is letting go. He will not fight for her affection anymore. Let us not ignore the fact that God does not want to do this, but if we refuse His overtures we should understand that He will! 

What To Say To God When You’re In Trouble

Neal Pollard

Have you ever found yourself in over your head, when you had to ask for help? We never like to get to that point, financially, emotionally, physically, or spiritually. But, unless we callous our hearts to the truth, we need God constantly–especially spiritually. In Psalm 38, David comes before the Lord pleading with Him to help in a dire situation. While it involves the opposition of earthly enemies (12,19), the main concern is his own opposition to God’s will. The main problem on David’s mind is his sin problem. David gives us an example of how to pray to God in time of trouble, especially the self-induced kind. 

ACKNOWLEDGE HOW YOUR SIN MAKES HIM FEEL (1-3)

David knows that God hates sin and is displeased by its presence in our lives. Meaningful repentance and change is not possible until we can see our sin through His perfect eyes. This honest assessment will keep us from being defensive or from rationalizing.

SPECIFICALLY ADDRESS THE SERIOUSNESS OF YOUR SIN (4-8)

Look at all the descriptive terms and synonyms David uses regarding his sin. His “iniquities” are heavy burdens, foul and festering wounds, that which causes him to be bent over and bowed down, the cause of constant mourning, a debilitating sickness, and a numbing, crushing, agitating thing. See your sin that way and there is no way to hang onto it, much less embrace and defend it. 

CONFESS YOUR INABILITY TO RESOLVE THIS ALONE (9-14)

Pride is such a destructive thing! David shows no sign of it in this psalm. He feels isolated from friends and tormented by foes. He feels incapable of solving this problem himself. Resolution must be preceded by recognition of how daunting our circumstance is without God. 

TELL GOD OF YOUR HOPE THAT HE WILL HELP YOU (15-22) 

The state of mind David has expressed inevitably leads to divine dependency. He hopes in God. He’s confident that God will answer him. Though he knows he’s close to falling, he pleads with God to intercede. His final plea as he speaks to God? “Make haste to help me, O Lord, my salvation.” 

We must resist the devil and our own fleshly desires. God has equipped us with the ability to be disciplined and to deny self. But, the battle cannot be won without leaning on the Everlasting Arms. Don’t just know that. Express it to God daily, throughout the day. It will help you see your problems more clearly and to see God as the solution. 

Hosea: Unfaithfulness (VI)

A Call To Return To the Scorned Husband (6:1-11)

Neal Pollard

After the severe admonition of the Lord, Hosea leads the call to God’s people to return to Him (1). The reasoning is clear. Though He had justly punished their unfaithfulness, He would also heal, bandage, and shortly revive them (1-2). He renews the call in verse three, for Israel to invest in the relationship. He calls for “press on to know the Lord” (3), an intimate act to show Him their love and interest for Him. He would respond in eager, generous affection (3b). Despite the promise and hope of restoration, God knows how fickle and unfaithful of heart His people are (4-11). He describes it in those last several verses.

“Like a morning cloud and like the dew” (4-5). This is the picture of an inability to sustain faithful love. They briefly submit to Him and show Him loyalty, but it gone as quickly as a cloud and the dew. True character emerges and temporary resolve disappears. How that had to hurt God’s heart! Neither would they be able to get away with it, as God’s judgment would fall heavily on them (5); 

Lacking in loyalty and knowledge (6). They knew how to make the outward expressions of love. They brought God sacrifices and burnt offerings, but it was empty and superficial. Throughout Scripture, God tells us that He rejects shallow sanctity and hollow holiness. In Isaiah 1:11, God says He’d had enough of their sacrifices and took no pleasure in them. When the self-righteous, but hypocritical, religious leaders criticize Jesus for eating with tax collectors and sinners, His response is more of a rebuke than we might first think. He quotes this passage and applies it to them (Mat. 9:13). He does it again when they criticize Jesus’ disciples for picking grain on the Sabbath (Mat. 12:7). The Pharisees and scribes illustrated the very skin deep religion God condemns by the pen of Hosea. 

Full of transgression and treachery (7-11). Even as they attended worship and gave their offerings, they 1) transgressed like Adam (7), 2) dealt treacherously with God (7), and 3) murder and commit various spiritual crimes (8-9). God’s summary analysis of their lives in stark and startling: “In the house of Israel I have seen a horrible thing; Ephraim’s harlotry is there, Israel has defiled itself” (10). Whatever temporary efforts they made to make things right with God, their fleshly desires and wayward hearts returned to straying. While Judah was not yet as far down the road as Israel, she was heading the same direction as her sister (11). She would experience the same result, though not to the same degree as Israel.

Can you see the outraged, angry God, holding on and holding out His hand in persistent love and care? Despite what all she had done and what, with perfect foresight, He knew she would do, the brokenhearted God still hopes and longs for His wayward wife to come to her senses. But, with a perfect innocence and holiness exclusive to Him, He would reach a point where He would bear with her adultery no longer. But, you can see how He disdained the very thought. 

How Happy Are You?

Carl Pollard

Are you happy? On a daily basis, how do you usually feel? Anxious, tired, drained, sad, joyful? I was reading a report done on overall happiness and joy here in the US. The past four years it hit an all time low. Do you know what year Americans were happiest? Studies have shown that in 1957, people were by and large much happier than today and really at any point in US history. Why 1957? That year the average house at the time was a third of the size we live in today. The average salary was less than 4,000 a year. Life expectancy was 69 years. So why is it that even though homes were smaller, salaries were so modest, and life expectancy was 10 years shorter than today, people by and large much happier than today?

Maybe it’s because joy has never and will never be attached to physical possessions. We are losing our joy at an astounding rate. Even in the church, where we claim to have access to the peace of God and eternal life, joy can be far too elusive.

In Nehemiah 8:10, Nehemiah the Governor of Judah has just finished leading the Israelites in building the new wall around Jerusalem. They have returned from captivity and have what seems like a fresh start. One of the ways they show their gratitude was by gathering together to have Ezra read the books of Moses to them.

Nehemiah is doing some of the greatest work he could possibly choose to do. He used to be a cupbearer, but now he is leading the Israelites back to a relationship with God. After the reading of Scripture, notice what Nehemiah says, “Then he said to them, “Go your way. Eat the fat and drink sweet wine and send portions to anyone who has nothing ready, for this day is holy to our Lord. And do not be grieved, for the joy of the Lord is your strength.”

Why this reminder to the people? Because God’s people NEED joy! One of Satan’s first lines of attack to weaken our efforts in serving God is to take our joy. Psalm 16:11 reminds us where joy is found: “you will show me the path of life: in your presence is fulness of joy; at your right hand there are pleasures for evermore.”

I agree with the psalmist and I can confidently say joy is found in the presence of God! He has used His word, and time spent in prayer to give me encouragement and strength.

With Thanksgiving today, be especially thankful for the joy that comes from being a child of God!

No “Regerts”

Carl Pollard

“It is better to suffer the pain of discipline than the pain of regret.” You remember that Snickers commercial of the guy getting a tattoo? He and his buddy are getting pumped up and yelling, the tattoo artist finishes the tattoo, and it says “no regerts.” 

The point of the commercial? Well, he regretted it. With regret comes an awful weight. What could’ve been, what you should’ve done, what you could have changed. 

Back in 2016 a buddy I went to school with told me about a new thing called bitcoin. He told me I could buy one for $318 dollars. 

I was hesitant because I had no idea what cryptocurrency was so I said thanks but no thanks. As a broke college student there were a million other things I could buy with 318 dollars. As of this week, 1 single bitcoin is worth almost $100,000. I regret not buying one for $318. In just 8 years I could’ve made $99,700. But I can still sleep like a baby at night. Yeah I wish I would’ve listened to my friend, but life goes on. In May, 2010, an early crypto enthusiast was hungry and broke and decided to trade 10,000 bitcoins for two papa John’s pizzas. At the time that was about 42 dollars, but today that’s worth $900,000,000. I bet he regrets buying two pizzas for almost a billion dollars. 

I regret missing out on opportunities like this, but there are other things I have said and done that I regret. Things worse than missing out on bitcoin. I’m sure you’ve found yourself in the same boat. Tossing and turning in bed, regretting how you handled a certain situation, or how you spoke to a loved one. Regret is an awful feeling. 

“It is better to suffer the pain of discipline than the pain of regret.” All we need is discipline, and we would never feel regret. But there’s a reason so many people struggle with regret: discipline is hard. Being disciplined takes mental energy, and we’ve got to be focused constantly. There’s a million temptations to avoid and habits that we have engrained into our very being. We are easily distracted, constantly wanting instant gratification. Self-discipline is hard because it requires long-term focus. So we know the answer to our problem, but implementing it is the struggle. 

Matthew 5:27-30

“You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.  If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.”

Jesus said these words in His sermon on the mount.This is a sermon on righteousness, a sermon of contrasts. Over and over Jesus says, “you have heard it said, but I say…” He speaks with authority, He speaks as the Son of God. Listen to every word because Jesus tells us exactly how to be approved of God. He contrasts the teachings of the day with His new teachings from God. 

Jesus tells us to Focus On The Heart. At the core of these four verses Jesus is telling us to examine our hearts. 

“You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.” 

You want to guess what the pharisees at the time of Jesus were teaching? The exact opposite. They taught that you could look and fantasize all you wanted as long as you didn’t touch. Their law made provision for lust! Jesus instead call us to a higher level of righteousness. “You have heard it said, but I say…focus on the heart.” Jesus shifts the focus from external actions to internal desires. True morality isn’t just about avoiding sinful behavior, it is cultivating a heart that aligns with God’s will. The pain of discipline is the transforming of the heart, changing from within so that our behavior is disciplined. 

In doing so we avoid the pain of regret. In scripture, the heart is the source from which action flows. It represents our innermost thoughts, intentions, and emotions. If you can change the heart, the body will change. If you win the internal battle, the external battle will be won. If you can win the battle against lust, you will never commit adultery. This is how God expects us to live in following His will. 

Prioritize the spiritual state of your heart, and you will develop discipline in every aspect of life.