Tag: faith

The Giver Of Life

Carl Pollard

 There are some in the world who follow Christ for the wrong reasons. Perhaps they were told that everything in life would be perfect if they chose to follow Jesus. It is possible that they did it for their family and not out of their own conviction. Maybe they became a Christian to try and get some physical blessing out of it. 

To put our faith in action we are all motivated by something. If we aren’t careful, we can quickly lose motivation if it is based on the wrong ideas. For a few moments we are going to turn our attention to the cost of discipleship. As Christians, we are called to follow God, and not because our faith will come with certain perks. We follow Christ because He is the Son of the Living God. The truth of His resurrection compels us to put our faith in action. The many attributes of Christ compel us to trust in Him as Lord. He is worthy of our worship, our love, and our obedience. 

But even more, the beauty of the Gospel is that in trusting Jesus and acting out our faith, we find that He pours many blessings into our lives. This is not our motivation, but it is a side effect of faithfully following the Savior. I used to believe that it was wrong to think, “what’s in it for me.” 

We may even feel guilty for thinking this way. We do our best to put our faith in action and often we ask, “what’s the point?” 

This is NOT wrong. In fact, this is the definition of “counting the cost.” Luke 14:28, Jesus says, “For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it?” 

In this section, Jesus is teaching us to realize just how much it will cost us to become His follower. Faith in action is no easy task. Obeying the Son of God isn’t a walk in the park. There were several occasions where the people believed that Jesus’ teachings were too hard to obey. But that sacrifice is part of following the Son of God. Deny self, take up cross, follow Him. 

Those are difficult decisions to make. 

Jesus, in Luke 14, shows us the importance of fully understanding what it will cost us to follow Him. In this mental exercise, you measure the cost against what you stand to gain in following Jesus (hint, you’ll gain far more than what it cost you). As we think about the idea of counting the cost, there’s one of many reasons why Jesus is worth the Cost: Jesus Gives Life. 

In John 6, Jesus presents some very difficult teachings to the crowds. He is teaching in the synagogue in the city of Capernaum to a large group of Jews. These hard teachings from Jesus actually caused many followers to leave Jesus! Verse 60 says, “When His followers heard this many of them said, ‘this teaching is hard, who can accept it?’” 

How often do we respond like this? 

There’s more discussion, and Jesus knew this would happen. Finally, in verse 66, it says that after He said these things His followers left him and followed Him no more. 

After these people leave Him, He turns to His disciples and notice what He says: “Do you want to go away as well?’” (67).

Peter answers, “Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God.” Peter’s response is profound. When faced with the question, “will you also leave?”, his response is “to whom shall we go?” This is a question we must all consider. Who would you be without Christ? Who could take the place of Savior in your life? Many have made the decision to let the world be their savior.

If Christ wasn’t in your life, who could you turn to? 

It is in the identity of Jesus that we find the main appeal of God’s Son. Jesus is God. Peter realized this powerful truth. Christ has the words of eternal life. This was all he needed to follow Jesus to the very end. 

If Jesus is God, His words are more than just words. His words are truth. His words open our eyes to the truth of eternity. Jesus is worth following; He is worthy of our faith, because He gives us eternal Life. 

Jesus gives us the option to follow or leave. But who would we turn to? He is the Son of God, His words give life. This powerful encouragement shows us that every word of Jesus pierces the depths of our souls and binds our lives in truth. This cannot be found anywhere else. Others can offer words of wisdom and words of truth, but Jesus alone gives the words that can be trusted for an eternity.

As we count the cost, we must keep in mind that Jesus gives everlasting life to those who put their faith in Him.

The Power Of The Resurrection (Part 3)

Carl Pollard

 Previously we have discussed the importance of knowing for certain that Jesus lived on this earth. The power of His resurrection begins with the hope of His birth. We are all in need of a Savior. Thankfully, 2,000 years ago God sent His Son to take on flesh. He willingly came and left an example for us to imitate. Secular historians all agree that Jesus of Nazareth really did exist. But there’s more to this that we need to study. He lived, oh yes, He LIVED. But we also need to understand that He Died. 

Scripture says that, in John 19:18, “There they crucified Him, and with Him two other men, one on either side, and Jesus in between.” Mark 15:39 adds, “When the centurion, who was standing right in front of Him, saw the way He breathed His last, he said, “Truly this man was the Son of God!”

Scripture tells us that not only did Jesus live on earth, He was also put to death. John tells us that Jesus hung on a cross between two criminals. Mark records the response of a Roman centurion who saw the way Jesus died and said, “Truly this man was the Son of God.” 

God in flesh and blood hung on a cross for my sins, for the sins of the world. For me, having several biblical authors record the death of Jesus is more than enough proof. But let’s see what secular history has to say about His death. 

The Roman historian Tacitus said this in AD 117, “Their originator, Christ, has been executed in Tiberius’ reign, by Pontius Pilate.” Even Jesus’ worst enemies record His death. The Jewish Rabbis and Religious leaders wrote this in the Talmud, “Jesus of Nazareth was a transgressor in Israel who practiced magic, scorned the words of the wise, led the people astray, and said that he had not come to destroy the law but to add to it. He was hanged on Passover Eve for heresy and misleading the people.” 

The truth is, Jesus surely died for you and me. Scripture clearly teaches this, and so do many secular historians. For us to fully grasp the power of what comes next, we’ve got to believe that Jesus lived and that He died on a cross for you and me. 

A Heart For God: Finding Faith Despite Our Flaws

Brent Pollard

David is known as the man after God’s heart, but he is also a flawed human capable of terrible things. This truth might seem contradictory initially, raising questions about whether one must strictly follow religious doctrine or if God’s grace is enough. Even though David lived under a different covenant, God’s nature remains the same today. So, while the requirements for salvation have changed, nine out of ten commandments from the Old Testament are still considered necessary in the New Testament. David may have broken several commands during his lifetime, but we acknowledge that he was privileged to be the ancestor of the lineage that would result in the birth of Christ. As a result, despite being flawed, God thought he was worthy of using him to spread His love and mercy in this world.

Let’s examine David under a microscope to resolve this apparent contradiction. Lest you accuse me of being picky, remember that the Law of Moses required strict adherence. Therefore, consider a list of David’s sins.

  • David broke the Seventh Commandment against adultery by sleeping with Bathsheba, a married woman (Exodus 20.14; Deuteronomy 5.18).
  • David went on to violate the Sixth Commandment by ordering the murder of Uriah, Bathsheba’s husband (Exodus 20.13; Deuteronomy 5.17).
  • David violated the Ninth Commandment by lying and deceiving in both sins (Exodus 20.16; Deuteronomy 5.20). David also broke this commandment when he misled Ahimelech in 1 Samuel 21.
  • David violated God’s Law prohibiting a leader from having more than one wife (Deuteronomy 17.17), as well as God’s purpose for marriage as expounded upon by Jesus in Matthew 19.
  • David broke the Law by partaking in the showbread, which God only intended for the priests (1 Samuel 21.3ff; Leviticus 24.5–9). In all fairness, Jesus did use this incident to stress the need for mercy over legalism in Matthew 12.4.
  • In one of his last notable acts as king, David numbered the people in a manner inconsistent with God’s regulations regarding such, bringing a plague upon his people (2 Samuel 24.1–9; Exodus 30.11–16).

What actions did David take that were considered righteous or admirable? As previously stated, David earned the moniker “the man after God’s own heart” (1 Samuel 13.14; Acts 13.22). So he must have done something, making the sins we’ve mentioned seem minor in comparison—at least, that is what we would expect. Consider a list of David’s accolades.

  • As a young shepherd, David showed his faith and courage by defeating Goliath with a sling and a stone, demonstrating his trust in God (1 Samuel 17.45–50).
  • David spared Saul’s life twice, showing respect for God’s anointed king (1 Samuel 24, 26).
  • David repented after committing adultery with Bathsheba and having her husband Uriah killed (2 Samuel 12:13, Psalm 51). David was a penitent man, as the psalms he wrote show. Nearly half a dozen psalms have a penitential tone.
  • The book of Psalms, cited at least ten times in the New Testament, shows the depth of David’s faith. A couple of those psalms were messianic, serving as prophecy (see Psalm 22). Thus, David’s heartfelt praise, lament, and trust encourage believers today.
  • David laid the groundwork for building a new home for God’s Ark and provided a place for God’s shekinah to dwell. The Ark of the Covenant had been in Shiloh for the first 300 years of Israel’s national life. But the debacle of the battle near Aphek led to its loss to the Philistines for seven months. When the Ark returned on a cart led by two cows set loose by the Philistines, it came to Beth-shemesh. And the Ark did not have a permanent home until David brought it to Jerusalem.

I do not want to convey the impression that faith is a transactional exchange. David did not become the man after God’s own heart because his good deeds outweighed the bad. It was David’s heart that truly distinguished him. What truly characterized him was his genuine love and devotion to God and his willingness to repent and seek forgiveness when he sinned. David based his faith on a deep, personal relationship with God rather than earning favor through deeds. And David was aware that God’s mercy could bridge the gap.

Reflecting on the life of David, we see a vivid portrait of human complexity painted against the backdrop of divine grace. David’s story is not merely one of failure or success but a testament to the transformative power of repentance and the unfathomable depths of God’s mercy. Despite his significant shortcomings, David’s heart—a heart willing to acknowledge wrongdoing and turn back to God—set him apart. His legacy, therefore, isn’t defined by his failures but by his profound relationship with God. It highlights a path of redemption and faithfulness accessible to all. This narrative encourages us to approach God with a contrite spirit and to live with the assurance that grace, not our imperfect attempts at righteousness, is the foundation of our relationship with the Divine. In all its complexity, David’s life reminds us that no one is beyond the reach of God’s love and forgiveness. It’s a message of hope and reassurance for every believer.

Praying Like Christ

Carl Pollard

Very clearly seen in His ministry, Jesus believed that prayer worked. He realized the effectiveness and power of prayer. Because of this, He had an intimate relationship with the Father. Before He came to this earth, He was close to the Father. He refused to let His flesh separate Him from God. He had a desire to spend time with the Father. 

Sometimes, our motivation to pray is put out because we doubt that our prayers will work or make a difference. I for one have gone through periods of time where I failed to pray as I should, solely because of doubt. 

This is straight from the mouth of Satan. What better way to weaken our faith than to place doubt in our minds in the Creator to which we pray through the Son? 

What happens is we get this view of prayer that its all about the prayer requests. Not that it’s wrong to ask God for help, or pray for the sick, but all too often we see prayer as a help wanted billboard. We miss the point of prayer if this is all we see it as! Prayer is about talking with our Father, building and maintaining our relationship with our Savior! 

How close would you be to your physical father if the only reason you called him and talked to him was to ask for favors? Prayer is all about connection. If we reduce prayer to nothing more than asking for things, we have failed to pray like Christ. 

Making requests is one of the many needed aspects of prayer. It is true that Jesus spoke confidently to God, and requested things. 

God is more than willing to answer His obedient children. James tells us that the prayer of a righteous man is effective. Jesus believed and acted on the confidence that God would answer or hear His prayers. We need to understand the heart and mind of Christ if we are to imitate His prayer life. 

Jesus Was Not Passive. Far too often we believe (or act) as though once we pray about something, we don’t have to do anything more. It’s almost as if we see devotion to God and helping others as being mutually exclusive. We will pray for someone who is hurting, sick, or hungry and then do nothing more. Jesus prayed often, for long periods of time, but He was never passive. He didn’t separate faith from action. Jesus would pray, then heal. He believed, then acted. He would preach, then live what He taught. Why do we think it would be any different? Could it be that we are the answer to our prayers more often than we realize? 

Maybe we are the ones to comfort those who are mourning. Maybe we are the ones who are supposed to feed the hungry. Maybe we are the ones who need to study with the lost. It’s important we pray for others, but we cannot be passive and expect our prayers to be answered. 

Jesus warned against being passive in Matthew 25:31-46. Jesus is teaching about the final judgment we will all face in the end. 

Notice how Jesus rejects those who aren’t concerned for the physical wellbeing of others. He will have nothing to do with Christian’s who fail to have an active prayer life (33-40). A prayer by itself won’t clothe someone. Prayer by itself won’t fill an empty stomach. A prayer with no action will never give someone a drink. Jesus accepts those who DO SOMETHING. Prayer should open our eyes to the needs of those around us. 

If we have a say in the matter, if we have the ability to change someone’s circumstances WE ARE THE ANSWER TO OUR PRAYERS. 

Jesus will reject a spirituality that is not concerned for the tangible needs of those around us. People matter to God. So much so that our eternity depends on how we care for anyone we may meet. Don’t get me wrong, God expects us to pray for others (Jesus’ example of prayer included praying for our enemies, and those we love), but He also expects us to be His hands and feet. 

James 2:14-17, “What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead.”

Unfortunately, we often use prayer as a substitute for action. In fact, it sounds so spiritual to say that we will pray about it; but highly hypocritical to have the tools and resources to do something about it but not act. Wives, how would you feel if you went to your husbands and asked them to put together that piece of furniture you bought from the store and they answered by saying “I’ll be praying about it.” Maybe you need the oil changed on your car and they say, “I’ll definitely be praying that gets taken care of.” How frustrating would that be? 

At some point our prayers should open our eyes to the works we should be doing! Like Jesus, we should pray as though it all depended on God, but act responsibly and obediently as though it all depended on us.

Firefighters And Word-Spreaders

Dave Steeves (photo credit: Holly Steeves)

Grant Wilson and I were in the Navy back in 1992, some 32 years ago. As Grant will tell you, it was a culture shock for both of us. A little more for Grant seeing as how it was his first time out of Smiths Grove. It would be an understatement to say we didn’t know what to expect when checking on board the ship; we were sure, however, that we would experience things that were new to us. I came on board the ship as an undesignated sailor, meaning that I didn’t have a particular job, I was just a member of the department that cared for the outside areas of the ship. The jobs were many but the most disliked was chipping paint, sanding, and painting. Standing the midnight watch in the pilothouse was a close second. It was also tasked to each sailor to be part of the ship’s firefighting team. This is a fact that I was aware of from the training we received in bootcamp, but didn’t fully understand what that would be like on board. You see, when we are out to sea there is no fire department to call, it’s just us in the middle of the ocean, often times hundreds of miles from shore or another ship for that matter. It’s up to us whether we sink or swim (quite literally).

  When we become Christians, we also have “jobs” that we may or may not like or be totally comfortable in doing. I for one, am uncomfortable getting up and speaking. But I know this helps me grow as a person and in my walk with Christ, I also am hopeful that it will be helpful for those that read this. We’ll never know the good we do until we get to the end of this life. But that doesn’t stop us from striving to have a closer walk with our Heavenly Father.

   In the parable of the sower we see that there are four different types of soil.

     Mark 4:3-9 it reads…….

”“Listen! Behold, a sower went out to sow. And as he sowed, some seed fell along the path, and the birds came and devoured it. Other seed fell on rocky ground, where it did not have much soil, and immediately it sprang up, since it had no depth of soil. And when the sun rose, it was scorched, and since it had no root, it withered away. Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain. And other seeds fell into good soil and produced grain, growing up and increasing and yielding thirtyfold and sixtyfold and a hundredfold.” And he said, “He who has ears to hear, let him hear.”“

   We know that the different types of soil are indicators of the condition of the heart. It’s important to see here that the Bible is telling us that although we may not be aware of the condition of the hearers heart, we are still to share Gods word with those we come in contact with.

Mark 16:15 “Go into all the world and proclaim the gospel to the whole creation.“

  That verse does not tell us to be sure the people you’re speaking to are ready to hear the good news; it simply says to go and proclaim the word of God. The power of the good news does not lose its value or have its value diminished because the person listening isn’t ready to hear it. That is a very important lesson for us to learn in this passage. But that’s not all we can glean from this parable. The sower is mentioned in Mark 4:3, but is not mentioned again. You see the emphasis is on the condition of the soil/heart, NOT ON THE SOWER. This is a very important point that I think is missed far too often. You see those who have obeyed the gospel and have been added to the Lord’s family have an obligation. Much like on board the ship when I realized that I WOULD IN FACT BE A FIREFIGHTER. It was expected of me when I was sworn in .

I didn’t have a choice anymore. I didn’t sign up for part of the Navy. I signed up for all of it. I wrote a check to the United States Navy with no clear amount noted. Meaning, that I would give everything I had.

   If we are members of the Lords family, we ARE EXPECTED TO SPREAD HIS WORD. We can’t be half-in when it comes to God’s family. Those of us that have been baptized into God’s family are all the way in. We shouldn’t be fearful of that fact–that should give us comfort. Just like on board the ship, there is work to be done but we will never be doing that work alone. We have our Heavenly Father beside us. We have His word to guide us and we also have each of our brothers and sisters in Christ to support us.

   The sower was mentioned almost in passing. Let’s not lose that important point. You see the sower isn’t responsible for the increase. That is on God’s capable shoulders. That fact should free us to not worry as much about the response or lack thereof from those we study with because that’s not what we are called to do. We are called to spread the good news. It is GOD and GOD alone that gives the increase. Our job is to proclaim the word of God to all, not to shoulder guilt if the person we study with doesn’t obey the gospel. This should be a freeing realization to us all, allowing us to continue to spread the word and plant seeds in hopes that those seeds may grow and add another soul to the book of life.

Deuteronomy: The Second Giving Of The Law (IV)

“Conquering” Before The Conquest (3:1-29)

Neal Pollard

We can read ahead in the book of Joshua, appreciating that these military maneuvers were vital to building the confidence and experience of Israel in conquering their enemies and the territory belonging to them. Chapter two shows the first such battle, with the defeat of Sihon and the Amorites (2). The conquered territory was ceded to Reuben and Gad (12). Let us notice the content of this chapter briefly.

The defeat of the kingdom of Og in Bashan (1-11).  “The narrative says nothing of the route that was taken, though Numbers indicates that the point of origin was Jazer (Khirbet Jazzir) and, with Deuteronomy 3:1, agrees that its destination was Edrei (Derʿa), thirty miles southeast of the Sea of Galilee (Num 21:32–33). This would have been a fifty-mile march from the southwest to northeast through the Gilead tablelands” (Merrill, NAC, 105). Pointing to the previous battle, God reassured Israel that He would deliver Og into their hands, too (2-3). Again, they showed total obedience to God by utterly destroying everyone (3). They took 60 cities (4), “fortified with high walls, gates and bars, besides a great many unwalled towns” (5). While they destroyed men, women, and children, they took animals and spoils as booty (7). An important fact, though subtly inserted, is the impressiveness of King Og. He was the lone surviving descendant of a race of giants called the Rephaim (2:11). His enormous size is supported by his bed, confiscated by Israel. It was 13 feet long and 6 feet wide (cf. 11). 

The review of the conquered territory to this point (12-17). Moses summarizes all the land they had taken to this point in the region we call the trans-Jordan region (on the other side of the river). This will factor again in Joshua’s writings in his book that follows. Land is distributed to Reuben, Gad, and half the tribe of Manasseh here. Here, Moses gives the eastern boundary of the nation of Israel. 

Preparation for passing the baton of conquering (18-22). This is summed up in two statements: “I commanded you (valiant men; the sons of Israel)” (18) and “I commanded Joshua” (22). The soldiers from this already-conquered territory would leave their wives, children, and livestock behind, and go into battle with their brethren to conquer the rest of the territory in the allotted promised land. The soldiers are told to cross the Jordan and fight until the whole land is subdued (18-20). Joshua, the next commander-in-chief, is told to use these victories over Og and Sihon as object lessons for what was to come. He is also told not to fear, since God would be fighting for them (22). 

Moses, a man conquered by time and circumstance (23-29). Moses begged God to be able to cross over into Canaan with the people and see the land up close (23-25). This is only one of two uses of the name “Lord God” in the entire book of Deuteronomy (the other is 9:26). It means “Yahweh, the Most Powerful One.” Moses speaks optimistically, knowing what God can do (24-25). God replies emphatically, saying what He will do (26-29). He will allow Moses to see the promised land from the mountaintop view of Pisgah, but not enter. Moses once again, in verse 26, makes implicit reference to his striking the rock when asked by God to speak to it (cf. 1:37; Num. 20:12).  Instead, Moses was to focus his final energies on preparing Joshua to finish the task of conquering (28-29). 

Moses appears to allude to one other “conquering” in the last verse of the chapter. Beth-peor (29) is probably the same as Baal-peor (4:3) where Balaam’s evil influence leads to the deaths of 24,000 people who served idols and committed fornication (Num. 25:1-9; Ps. 106:28; Hos. 9:10; 2 Pet. 2:15; Jude 11; Rev. 2:14). Thankfully, not all were conquered by that temptation to sin (4:4)! 

Reading through this chapter, I am reminded of Peter’s observations about certain false teachers in his day. He writes, “For speaking out arrogant words of vanity they entice by fleshly desires, by sensuality, those who barely escape from the ones who live in error, promising them freedom while they themselves are slaves of corruption; for by what a man is overcome, by this he is enslaved” (2 Pet. 2:18-19; cf. Rom. 6:16; John 8:34). There is literal, physical conquering in this chapter (1-22) and figurative, spiritual conquering in this chapter (23-29). Deuteronomy helps us see the way to overcome, submitted fully to God’s revealed will! 

Deuteronomy: The Second Giving Of The Law (III)

On Possessing And Dispossessing (2:1-34)

Neal Pollard

After detailing the rebellion and unbelief of the nation in chapter one, Moses highlights aspects of the latter portion of their wandering in this chapter. He breezes through the first 38 years of their wandering (14), explaining that these 40 years were to purge Israel of the generation of the men of war who refused to obey God’s command under Moses to enter Canaan (16). Moses highlights how God completely took care of their needs throughout the wandering (7). But, the emphasis of this chapter seems to be multiple object lessons concerning the nations they encounter near the end of their journey, nations they have some relationship to and observations concerning God’s care for them and the opponents these nations overcame. 

First, there are the Edomites (4-8a, 12). These descendants of Esau (Israel’s brother) have a healthy fear of Israel (4), so God tells them not to provoke them, attack them, or try to take their land (5). This was Esau’s promised land (5). Instead, they were to buy food and water from Edom, trusting God to help meet their needs (6-7). Heathen inhabitants possessed the territory before Esau’s descendants drove them out (12). Moses writes, “dispossessed them and destroyed them from before them and settled in their place.” The Edomites served as a pattern and example to Israel (12).

Second, there are the Moabites (8b-11).  These are the descendants of Lot, Abraham’s nephew. The same instructions are given concerning the territory of these people. Israel is to refrain from harassing them or provoking them to war (9). This was territory promised to Moab (9). However, like the giants Israel saw in spying out their promised land, the Moabites had a people as great, numerous, and tall as the Anakim (11). The Moabites called them Emim, and they apparently displaced these fearful folks. 

Third, there are the Ammonites (19-23,37). Between his mention of Moab and Ammon, Moses reminds the people that their faithless counterparts, these people’s parents, had God against them to destroy them. He doesn’t explicitly mention why here, but we know from numerous accounts that it was their lack of faith. As the new generation heads toward Canaan, they encounter Ammon. They hear the same instructions as concerning Edom and Moab (19). Again, the Ammonites faced giants like the Anakim (Num. 13:33) who the Israelites were too fearful of.  Moses emphasizes the Ammonites courage, even doubling back to Edom to make the point with Israel that Ammon displaced the Rephaim, “A people as great, numerous, and tall as the Anakim, but the Lord destroyed them before them. And they dispossessed them and settled in their place, just as He did for the sons of Esau, who live in Seir, when He destroyed the Horites from before them; they dispossessed them and settled in their place even to this day” (21-22).  In verse 23, he seems to give another example of a people, the ancestors of the Cretans (Caphtorim), who came to the land of a people, the Avvim, and destroyed them and lived in their place. That would be Israel’s task regarding Canaan.

Fourth, there are the Amorites (24-36). This enemy forms a sort of military exercise and preparation for the conquest. First, God tells them that they would defeat and displace them (24). Israel has grown into a massive, young, and vibrant nation, and people everywhere feared them to the point of dread, trembling, and anguish (25). The king of the Amorites, Sihon, king of Heshbon, is asked to sell food and water to Israel and allow safe passage through their land as the Edomites, Moabites, and Ammonites had done (26-29). But God used this to harden his heart, that Israel might see God’s deliverance as they obeyed His command (30). In fact, God said, “See, I have begun to deliver Sihon and his land over to you…” (31). Israel fights and God delivers (32-33). Israel “utterly destroyed the men, women and children of every city. We left no survivor. We took only the animals as our booty and the spoil of the cities which we had captured” (34-35). What a transformation of attitude! They could report, “there was no city that was too high for us; the Lord our God delivered all over to us” (36)!  This land would eventually become part of the territory of Reuben and Gad (Josh. 13:15-27). 

Moses is still reviewing the events of the wandering, settling now on the more recent past. But, notice that God is using these inferior, unchosen nations–their ethnic cousins–to show them what courageous action coupled with divine favor could produce. He also clarifies that these territories were not their land of promise, but areas to pass through on the way. He gives them a taste of what the conquest would be like, enabling their victory over the Amorites.

Sometimes, we can learn from the people around us to possess the courage, conviction, and tenacity we need to have in pursuing our God-given tasks (Luke 16:8)! They should never outdo us in their pursuit of their goals and purposes. We also need to be reminded that this world is not our home; we’re just passing through (Mat. 6:19-21; 1 Jn. 2:15-17)! May we never mistake this world for the world to come. Finally, our small victories here are all part of our endeavor to gain the greatest victory there is (1 Jn. 5:4)! 

Rational Faith

Gary Pollard
  1. Universal constants (ie. truth) exist. They must, or civilization would not be able to sustain itself. 
  2. Only one religious system has a flawless narrative from beginning to end: Christianity. The collection of sacred writings we call the bible is uncanny in its preservation and authenticity. No other ancient document has ever held up to academic scrutiny like the bible has. 
  3. While no organization is perfect, none have positively impacted the planet like Christianity has. Not even close. No civilization has been as functional as those which have been built on Judeo-Christian principles. Literacy is as wide-spread as it is because of the bible. 
  4. Evidence for the existence of a higher power is everywhere. If the bible — which contains a supernaturally infallible narrative — claims that the God we serve is that higher power, it is only rational to serve that God. 

“Faith is what makes real the things we hope for. It is proof of what we cannot see. God was pleased with the people who lived a long time ago because they had faith like this. Faith helps us understand that God created the whole world by his command. This means the things we see were created by something that cannot be seen” (Hb 11.1-3). 

We were not there 2,000 years ago when Jesus walked the earth. We were not there when he created the earth. We were not there when he came back to life. We were not there to witness any miracles. 

But what has been left to us is a series of compelling proofs, such as the complexity and order of the universe from the cosmic scale to the microscopic scale. We have a collection of ancient documents which have been preserved to a degree that no other ancient documents have, and which contain no narrative contradictions. We have a system of belief that, when followed properly, is the most functional way to live. We will not see with our own eyes until Jesus returns. Until then we are satisfied with the evidence we have, and we are confident in who God is and that he exists. This is the very definition of faith. 

Deuteronomy: The Second Giving Of The Law (II)

Why They Wandered In The Wilderness (1:1-46)

Neal Pollard

Interestingly, Moses begins the book of Deuteronomy by giving the date, location, audience, and reason for writing. He gathered all Israel in the portion of the wilderness in the land of Moab, on the first day of the 11th month of the 40th year of their wandering. He writes that with his first address to the people he did so to “expound this law” (5). In order to give a detailed explanation of the law, he chooses to review exactly how they came to be in their current predicament. 

A Rejected Mission (6-25). Moses starts his review at Mt. Sinai, where God told them to go and take possession of Canaan (6-8). To mobilize and care for a people so numerous–at the suggestion of his father-in-law (Ex. 18)–wise and experienced men were delegated to judge any grievances and issues among the people (9-18). When they arrived at Kadesh-Barnea in the hill country of the Amorites (19-20), they glimpsed their promised land (21). Moses admonished them, “Do not fear or be dismayed” (21b). The people devised the plan of sending spies into Canaan to bring back produce and a report of what they found in the land, which Moses approved (22-25). What he did not approve was their evaluation. 

A Rebellious Men (26-33). Moses says that despite acknowledging that the land was good, they were rebellious and unwilling (26). They grumbled (27). The spies spread fear into the hearts of the people (28). They were shocked and afraid (29). They did not trust God, despite His faithful leadership and protection (30-33). An objective as ancient as Abraham, the very target they aimed at upon their exodus from Egypt, was now shunned. They let emotions overshadow their God-given purpose. For this, God calls them an “evil generation” (35). 

A Recompensing Maker (34-46). Moses tells us how God felt about their distrust and disobedience. Not only was He angry with the nation (34), He would be angry for Moses during the wandering (37; Num. 20:12; Deut. 3:26; 4:21). God took an oath against them, a sobering image to consider (34). That generation was forbidden from entering Canaan (35,40), with the exception of Caleb who “followed the Lord fully” (36) and Joshua who would succeed Moses (38). Their children, whom they used as an excuse for disobedience, would grow up and go do what they lacked the faith to accomplish (39). Hearing this, the people suddenly mustered their courage and attempted to take the land. But God had withdrawn His help, and the people were chased as if by bees and “crushed…from Seir to Hormah” (41-44). Again, they were being  rebellious and presumptuous (43). They wept to the Lord, but He would not listen to a people who had stubbornly rejected His Word (45). They were consigned to circle around Mount Seir for the duration of their wandering (2:1ff). 

This new generation needed to know exactly why there were in the wilderness. They needed to know the way to leave the wilderness and to take the promised land. They needed to be more intimately acquainted with the God who had preserved them these 40 years, to trust Him as He led them in the conquest to come. They needed to come face to face with the faults of their fathers, to avoid repeating the deadly cycle. To go forward, it is often helpful to remember the past. We do not have to be enslaved by it, but we must be educated by it. Therefore, the wilderness experience will be retold by Bible writers throughout the Old Testament and even reviewed in the various genres of New Testament literature: the gospels (John 3:14; 6:32), history (Acts 7:44), and the epistles (1 Cor. 10:5; Heb. 3:8,17). In fact, Paul said God wants us to learn from this generation how not to live (1 Cor. 10:11). Moses is trying to do that with the next generation, to get them to see where their fathers had fallen short. 

Deuteronomy: The Second Giving Of The Law (I)

Background And Introduction

Neal Pollard

It is majestic. It is Messianic. It is a masterpiece of literary genius, even among the inspired books of the Bible. Delivered by an aging Moses as Israel stands at the cusp of Canaan, it is full of preaching and persuasion. The book is material that is necessary for the next generation, who had survived forty years in the wilderness, to ready themselves for what God had prepared for them. As James Smith puts it, there was a new generation, new land, new dangers, new prospects, new challenges, new duties, and a new leader about to emerge (478). 

There are 34 chapters, 958 verses, and 28,461 words in this book. The book’s name comes from the Septuagint (Greek Old Testament) and literally means “second law.” It actually goes deeper and further applies the original law given in Exodus to the previous generation. Deuteronomy has been called “Moses’ farewell address.” The Hebrew title comes from the first line of the book–אֵ֣לֶּה הַדְּבָרִ֗ים (“these are the words”). It is written in the plains of Moab east of the Jordan River in 1406 B.C., the last year of the period of wandering.

Try to go to far without reading a command, promise, or warning. Moses’ life’s work has been to get these people into the land God promised Abraham He would give to them. He knows he will not physically finish that job, but the law-giver was trying to ready them for life on the other side of the Jordan River in their new home.

There are different ways to divide the material of the book of Deuteronomy. One can see it as three individuals sermons, a shorter one (ch. 1-4), a long one (ch. 5-26), and a last, shorter, and summarizing one (ch. 27-34). The theme of each sermon is “obedience.”  Griffith Thomas sees it as giving the necessity of obedience (the Law of God), the motive of obedience (the goodness of God), the standard of obedience (the word of God), the incentive of obedience (the faithfulness of God), and the alternative of obedience (the justice of God)(166). These sermons may have all been delivered in the same day, and the timespan of the whole book is measured in weeks. 

Alternately, one could see the book as centering around the idea of “covenant.” God initiates the covenant, Israel receives the covenant, and the book of Deuteronomy contains the recording of the covenant. As such, the book gives the character of God, the character of Israel, and the nature of their relationship. Regarding God’s character, the book reveals Him as Elector of Israel (26:5-9), Redeemer of Israel (many places including 3:24-29), Defender of Israel (ch. 2,7,31), Benefactor of Israel (32:15-18), and Judge of Israel (ch. 7, 30,32-33)(cf. Merrill, NAC, 47). 

Kline Meredith observes that Deuteronomy reflects “vassal treaties” of their time, consisting of six parts: (1) preamble (1:1-5), (2) historical prologue (1:6-4:43), (3) general stipulations (5:1-1132), (4) specific stipulations (12:1-26:14), (5) divine witnesses invoked, and (6) blessings and curses (ch. 27-28)(Treaty Of The Great King, 1963). 

One other way to break down Deuteronomy would be to see it as looking back (ch. 1-4), looking up (ch. 5-26), and looking ahead (ch. 27-34). 

There are no new characters introduced in Deuteronomy, but a total of 15 characters already introduced are found in this book. They include God’s chosen, but also God’s enemies. Yet, the focus is upon the nation as a whole and their responsibility to hear God’s Word and do it. Their obedience would cause divine blessings. Their rejection would cause divine curse.

Themes to look for include the land, remembering, blessings, repentance, ethical and moral purity, listening, and loving God. Key words include all (264), today (59), statutes (29), sons (74), see (33), people (86), live (35), heart (46), earth (34), covenant (27), and eat (59). This is not exhaustive, but helps us get some idea of what the book is about and the material it covers. 

Let us drink deeply of this divine discourse, making application as we see how God longs to interact with His chosen people. 

The Dangers Of Forgetting God In Prosperity (Deuteronomy 8:7-20)

Brent Pollard

“But that is the time to be careful! Beware that in your plenty you do not forget the Lord your God and disobey his commands, regulations, and decrees that I am giving you today” (Deuteronomy 8.11 NLT).

In today’s world, self-sufficiency and autonomy are highly valued. But Deuteronomy 8.7-20 reminds us of our reliance on a higher power. Moses used this passage to warn the Israelites before they entered Canaan, and it teaches a valuable lesson for individuals and nations: the dangers of forgetting God in times of prosperity.

Humans often overlook and take the natural world’s consistent and predictable patterns for granted. When we receive everything we require from the natural order, we may mistakenly believe our success and sustenance are solely due to our efforts or luck. We fail to recognize the divine orchestration underlying the natural order. This passage encourages us to look beyond the natural laws that govern our daily lives and recognize the divine hand that propels these laws forward.

Moving from direct divine provision in the wilderness to self-sustained agriculture in Canaan represents a spiritual journey. It depicts a shift from visible reliance on God toward a faith-based partnership. As we live, success may tempt us to forget that our progress results from working with divine will and instead take sole credit for our efforts. This forgetfulness can cause alienation from our spiritual source, arrogance, and a false sense of self-reliance.

Many civilizations rose to great heights throughout history but eventually collapsed when they abandoned divine principles. The text warns us that ignoring God’s role in our success leads to spiritual decay, which frequently precedes physical and societal decline. The Canaanites and Israelites serve as stark reminders of what awaits those who choose to live without acknowledging God’s authority.

In an increasingly atheistic society, where people prioritize “science” over spiritual beliefs, it is critical to acknowledge God’s presence in all aspects of our lives. Our achievements and the beauty and order we see in nature are not solely the result of human effort or natural laws but rather evidence of God’s grace.

As we navigate the complexities of modern life, Deuteronomy 8.7–20 reminds us of God’s omnipresence and benevolence. Remembering God during times of prosperity promotes humility, gratitude, and a sense of purpose. Let us strive to keep God at the forefront of our minds and recognize that every blessing, no matter how small or insignificant it appears, is a testament to God’s unfailing love and provision.

What’s the call to action? How can we apply the lessons from Deuteronomy 8.7–20? Take a moment to reflect on your own life. Are there any areas in which you may have overlooked God’s role? Try something as simple as keeping a gratitude journal to record God’s providence. Also, consider ways to work with God to bring about good in the world. Instead of waiting for adversity to remind you of your need for the divine, strive to live each day with a conscious recognition of God, who is the source of all your blessings (see James 1.17).

The principles outlined in Deuteronomy 8:7-20 hold significance for individuals and our communities, cities, and nations. In this secular and complex world, it is crucial to have a place where people can gather and celebrate their shared values, including faith. Coming together can cultivate wisdom, kindness, and cooperation in these spaces. Let us consider this timeless advice as a guide that reminds us that we cannot achieve true prosperity unless we are at peace with God, ourselves, and each other, not just in material terms.

Defining Love

Carl Pollard

“Love is patient, love is kind, love does not envy or boast.” Many of us know exactly where this verse is found. 1 Corinthians 13, which is quite possibly the most well-known chapter in the entire Bible. When many people hear “love is patient, love is kind,” they start hearing wedding bells and think of a white dress. This profound chapter is all about defining true love, and Paul isn’t talking about the feeling you have when you want to marry someone. There is so much depth to this chapter and that is what we are going to dig into in this article.

True love is increasingly harder to find and practiced by few. So many are chasing a feeling that comes and goes with each moment. The love that Paul is talking about is agape love. This chapter is all about explaining why TRUE, sacrificial love is the greatest. Before we get into this chapter we need to understand why Paul is writing about love. The main reason for this letter is because the church at Corinth was an absolute mess. 

This congregation was filled with all kinds of sinful behavior, drama, and misunderstandings. Their behavior was a negative influence on others, and it was unacceptable before God. Chapter 13 was written so that these Christian’s would correct their behavior by practicing true agape love. 

The Corinthians were obsessed with spiritual gifts, especially the gift of speaking in other languages. Paul spends chapter 12 dealing with spiritual gifts in the church. They have a purpose, and ultimately they are for unity and glorifying God. God gave these gifts to help strengthen the church in its beginning stages. They were abusing their gifts, they were bragging about their abilities and acting like children. “Oh you only have the gift of wisdom? I have the gift of prophecy!” Some were bragging, others were trying to use gifts they didn’t even have! Like fake prophesying just to seem cool. Chapter 12 ends with Paul saying, “you can strive towards greater gifts, but there is a more excellent way.” That better way is having the gift of love. 

This is something EVERYONE can have. The love that Paul is speaking about is not the love of romance and warm fuzzy feelings. Paul is using the Greek word “Agape” which means self-sacrificing love. Agape love is behind all actions that put others before self. This is the love with which God loved us when He sent His Son (John 3:16). A love that does what’s difficult, because it is a choice. We are called to imitate this love. 

As Paul begins to describe love in chapter 13, he tells us that love is essential. “If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing” (1 Cor. 13:1-3). These gifts that the Corinthians were obsessed with were meaningless if they didn’t have love. If you are speaking without love, it’s empty noise! Have you ever pulled a trailer that was empty? As you’re going down the road every bump and pothole sends it banging up and down. It makes a whole bunch of noise because it’s empty. No matter what our words contain, if they are said without love it’s just a load of nothing. 

It was the same for any other gift they had! Whether it’s prophecy, wisdom, or even faith, if there is no love they are irrelevant. This is why love is essential! The Corinthians failed to see the true purpose of the gifts. They didn’t use them out of love. Paul quotes Jesus when he says “faith to move mountains” (cf. Matt. 17:20). You could have faith to do the impossible, but again if you have no love it won’t do you any good. A faith to move mountains is great, but if you don’t have love your faith won’t do you any good. Faith, wisdom, or any other gift isn’t a sign that you’re a Christian, it’s LOVE!

If we’re not willing to deny ourselves for the sake of others, our religion is worthless. You could give everything you own to the poor, you could even be martyred for Christ, but again if you do it without love you’ve sacrificed for no reason. Everything that Paul mentions in verses 1-3 are good things! Tongues were good for the church at the time. Prophecy, knowledge, faith, all wonderful things. Sacrifice is good, but love is SO valuable, SO important, that apart from it every other good thing is useless. 

As Christians, we need to remember that love is essential. No matter what good thing you may do, if you don’t have love you might as well not do it. Agape love is hard to find, so be the one to sacrifice for others. Make choices out of love, speak with love, and live imitating the agape love of God!

More Than Sorry

The Profound Gift Of Propitiation

Brent Pollard

Consider a scenario in which you accidentally crash your friend’s car, causing him to become upset. You could apologize and offer him your vehicle to make things right, hoping to repair your friendship. This overture is similar to what the term “propitiation” means but on a much broader scale.

Imagine God as a close friend and ourselves as those who have made a mistake. Sometimes, we may do something wrong, which creates a gap between us and God, much like when friends become angry. However, what is remarkable is that God loves us so much that He sent His Son, Jesus, to solve this problem. He didn’t do this by giving something to God but by becoming the solution Himself (John 3.16; 1 John 4.10).

Jesus never committed any wrong, yet He willingly chose to take the punishment meant for us and expressed the most heartfelt apology for everything that anyone has done or will do. It was more than just saying sorry; it was about reconciling our relationship with God. This outcome is what we mean by “propitiation”: Jesus took our place to restore our relationship with God (Romans 3.23–25, 1 John 2.2).

Let’s go back to the car story. If you accidentally damaged your friend’s car, you could try to compensate for it by fixing or compensating him. But what if your friend said, “It’s alright, I forgive you, and let’s work together to repair the car”? This response is similar to what God did for us but on a much grander scale. God did not only forgive us, but He also made it possible for Jesus to reconcile us to Him. By doing this, He demonstrated His immense love for us, even though we continue to make mistakes (Romans 5.8).

Thanks to Jesus, God doesn’t hold our mistakes against us. He welcomes us with open arms as if nothing ever happened. This result is not because we fixed things ourselves but because Jesus did (Colossians 1.19–22). We can again be close to God and be His friends because Jesus has made things right between us and Him.

So, “propitiation” is a complex word that describes how Jesus helped restore our friendship with God by taking our place, even though He was innocent. It shows how much God loves us and wants us to return to Him despite our sins (Romans 5.10–11; 1 John 4.10). 

When we understand the concept of propitiation, we realize that Jesus willingly bore the weight of our sins on the cross. His sacrifice satisfied God’s righteous anger and justice, ensuring God’s reconciliation with us. Our past mistakes no longer define us, but by the grace and forgiveness God extends to us through Jesus. It is a testament to God’s boundless love for us, allowing us to turn away from our sins and forge a close relationship with him again.

Taming The Tongue

Carl Pollard

Water is an unstoppable force. Every year, 40 billion dollars worth of damage is caused by flash floods around the world. There’s nothing you can do to stop a tsunami, a flooded river, or a tidal wave. Water is powerful. Just go to the ocean and try to fight against the waves as they crash into the beach. I ain’t exactly a small guy, last I checked I was 186 pounds (more like kilograms…), and I get thrown around like a rag doll by the waves. 

There are certain parts of God’s creation that are a reminder of His power. No matter what advancements we make, what towns and cities we build, they can be wiped out in seconds by what we call “natural disasters.” I want you to picture in your mind a roaring river. Think of the trees that are swept away, the damage that occurs as a million pounds of water flood a river bed. Let’s read James 3, and keep that image in our minds. 

The tongue is James’ focus as we read verses 1-12. The small muscle behind your teeth is a source of great destruction. James, the half brother of Jesus, paints a vivid picture of the tongue. He describes it basically as a weapon of mass destruction. 

And for good reason. Just like a tidal wave can cause billions in damage, the tongue causes all kinds of terrible destruction. The human race as a whole speaks a staggering amount of words every single day. Let’s do the math. The average person speaks between 18-25 thousand words a day. With around 8 billion people on the planet we’re looking at around 150 trillion words that are said every day. 

And God listens to every single one, He remembers every word. Sadly, the overwhelming majority of those words are evil. And that’s exactly what James is trying to address in this section of scripture. As Christians, the words we speak should be different from the rest of the world. 

Leading up to chapter 3, James has just finished a discussion on faith and works. 

Faith without any works is dead. If your faith in God isn’t actually affecting what you do, then it is a dead faith, and it is useless. Even the demons believe, but they don’t change their lifestyle. Immediately after this section he talks about the tongue. That’s because there is a strong connection between the heart and the tongue. Your faith and your words are tied hand in hand. How you use your words, what you say to others, is essential to your salvation. If you can’t guard your words, your faith is dead. The transformation of the tongue is essential. It may be the single greatest proof that you really are a Christian.

We must tame the tongue because we are judged by our words. James 3:1 says, ”Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.” I’ve got to be honest, as a teacher this verse is a very sobering reminder. Each Sunday, I get up and speak, and how my words impact people’s faith is seen by God. James says, don’t take the role of teacher without seriously examining your motives. When you teach, God is going to be stricter with His judgment of you. When we accept the responsibility to teach the word of truth, we will give an account for what we teach. 

Keep in mind, as Christians we are expected to teach others and become teachers (Heb. 6, Matt. 28:18-20). So what is James saying? In the first century many wanted to become teachers for the wrong reason. They had bad intentions. Teachers in the first century were highly regarded and were elevated in society. Many were motivated to teach, not because they wanted to share the word, but because they wanted power and influence. James says later on that these teachers were speaking out of selfish ambition and jealousy (3:14). So James is saying, unless you’re doing it for the right reasons, don’t become a teacher! Because by our words we are judged, and as a teacher, that judgment is even more severe. 

In His ministry, Jesus linked the heart directly to our words. In Matthew 12:34-35, He says, “You snakes! You are so evil. How can you say anything good? What people say with their mouths comes from what fills their hearts. Those who are good have good things saved in their hearts. That’s why they say good things. But those who are evil have hearts full of evil, and that’s why they say things that are evil.” The heart is the issue. If you want to know the spiritual state of the heart, listen to your words. They are controlled solely by your heart. And that is why Jesus says we will be judged by our words, because what we say is written on our hearts.

In Matthew 12:36-37, He continues, ”I tell you, on the day of judgment people will give account for every careless word they speak, for by your words you will be justified, and by your words you will be condemned.” On that final day, God will look at the sum total of your words, and He will know all He needs to know about the condition of your heart. 

As a side note, if you struggle with feelings of doubt about your salvation, just keep track of what you say. If your words are filled with love, encouragement and praise, you can be sure of your salvation. But if your speech toward others is filled with lying, hate, gossip and insults, God will judge your heart by what He hears. So start controlling your tongue! Start encouraging each other, start sharing the gospel! Because the words filled with love bring about salvation, but the words filled with resentment, hate, gossip, and anger will send us into torment for all eternity. 

Why should we be so concerned about taming our tongue? Because one day, we will be judged by every word we have said.

Genesis: These Are The Generations (XLII)

Joseph Interprets Two Dreams (40:1-23)

Neal Pollard

However much Joseph felt it, Moses, by inspiration, notes repeatedly that God was with Joseph in Egypt (39:2,3–twice, 5–twice, 21, 23–twice). While Potiphar’s wife’s lie lands him in prison, God continues to demonstrate His work in Joseph’s life. Ironically, what facilitated his being in Egypt–dreams–will play a key role in Joseph’s life in Egypt. Only, it will be the dreams of others which Joseph will be able to interpret.

Many Bible students are familiar with the content of this chapter. We are left to imagine what they did, but the Pharaoh’s cupbearer and baker “offend” (1) him and make him “furious” (2). They wind up in “the same where Joseph was imprisoned” (3). Genesis 39:21-23 has already informed us that the chief jailer favored Joseph, giving Joseph full responsibility and charge for all the prisoners. Therefore, Joseph is in charge of them and taking care of them during their lengthy confinement (4). It is during this juncture that the dreams occur.

The cupbearer’s dream (5-15). Both men have a dream the same night. Joseph noticed that something was wrong with them and asked them why they were dejected. Joseph, like Daniel later, credits God as the source and interpretation of dreams (8; Dan. 2:28). In succession, the men each tell Joseph their dream. The cupbearer’s dream portends his restoration to service for the Pharaoh (12-13). Joseph, foreseeing that he would be returned to his task–and one so intimate with the king–tells the cupbearer, “Only keep me in mind when it goes well with you, and please do me a kindness by mentioning me to Pharaoh and get me out of this house. For I was in fact kidnapped from the land of the Hebrews, and even here I have done nothing that they should have put me into the dungeon” (14-15). 

Only here in all the narrative of his saga do we get any inkling that Joseph wrestled with why he was suffering despite being righteous. He does not overtly blame his brothers, but maintains his innocence even while in this foreign land. Thinking ahead to 1 Peter again, the inspired apostle writes, “For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly. For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God” (1 Pet. 2:19-20).

The baker’s dream (16-19). This man’s dream is more ominous. But, hearing the good news delivered to the cupbearer, he forges ahead in sharing the details with Joseph. As with the cupbearer, the baker’s dream involved the number three (in both cases, it represents 3 days). But in his dream, the birds are eating the bread from the basket on his head. Unfortunately for him, this meant he would be hanged.

The dreams are fulfilled (20-23). Three days later, Pharaoh has a birthday. Unlike modern birthday parties, the Egyptian king throws the party for his servants (20). The two imprisoned servants are set before the other servants, the cupbearer restored to his former job and the baker hanged, “just as Joseph had interpreted to them” (22). A mere 72 hours had passed and the cupbearer was spared death! One would think the last thing that would have happened is what we read, “Yet the chief cupbearer did not remember Joseph, but forgot him” (23).

Was he so filled with relief and jubilation that it slipped his mind? Was it not expedient to credit a man imprisoned for alleged impropriety with the Pharaoh’s captain’s wife? Was it the fear that he might be thought strange or unstable, in sharing the whole dream experience? We are not told, but we will see God’s providence continue to be at work in Joseph’s life. He would sit in prison for nearly another 750 days before he would his circumstances change and improve! Was he disheartened and discouraged? If so, he did not give up faith. He saw God at work, giving him favor with everyone, aiding him in understanding the dreams of these servants, and going about the daily tasks in front of him. However often he wondered “why,” he did not let it shake his faith. What a lesson for you and me, in the midst of our challenges and difficulties. It may take quite some time to see God’s handiwork in the fabric of our lives, but we should do as Joseph did. Hang onto faith, trusting that the God who has gotten us this far will continue to walk with us (1 Sam. 7:12). 

What Is Truth?

Gary Pollard

Introductory Explanation:

[This is an excerpt from some research I’m doing on first principles. A dangerous, neatly-organized method of destroying faith has developed in recent years, and I’m trying to wrap my tiny brain around it. The conclusion I’ve come to is that addressing each and every issue would take years, but that each one could be satisfied with a return to first principles. This section addresses the notion that truth is fluid and subject to the influence of time, language, and culture, and that no reliable, universal constants exist.] 

In Platonic thought, there is a concept known as Forms. These are things that exist outside of our physical perception but are universally accepted as Real. For example, no one has ever seen a “perfect” circle or a perfectly straight line. But we all recognize a circle or a straight line when we see one. 

There are universal constants. These are easily observed in the growth spirals of a Nautilus shell, which expresses mathematical constants like Fibonacci Numbers or Φ. We use these (and countless other reliable constants) every day to properly orient ourselves in our environment. Everything must have some kind of reference point to give it definition and meaning. Every zero has a one as its counterpart. Night has day. Life has death. Love has hate. Violence has peace. Happiness has grief. Sickness has health. 

If meaning were not fixed in language and narrative, how could civilization flourish? How would we, on an individual level, communicate with each other? How would such a thing as definable culture — which is in part the natural outgrowth of a collection of common narratives expressed as stories — even exist? What would be the purpose of linguistics? How is it that we are able to communicate with people who speak another language if the words of their language do not correspond in an adequately analogous fashion to the words of our own language? It would not be possible if meaning could not be fixed in language. 

So, some kind of objective, universal standard must exist, because order exists. This order keeps chaos at bay, as much as we are able to in this world. Chaos — like warfare, crime, civil unrest, disease — certainly exists, but we use objective standards to bring order from this chaos. These standards place boundaries around chaos, defines the undefined, and creates a narrative of propriety that allows billions of people with differing immediate contexts to somewhat peacefully coexist on the same planet. There is war and there always has been — but we are still here. Every functional civilization has laws that keep chaos at bay, which are nearly universally followed, and the breach of which introduces a chaos that is usually self-corrected by its culture or legal system. 

This is the primary first principle issue which we should adopt — there are universal constants that remain unchanged by time, language, or culture. The question every human must answer for themselves is, “Which system is most effective at keeping chaos in check?”

Genesis: These Are The Generations (XLI)

Joseph’s Purity And Integrity (39:1-23)

Neal Pollard

Moses resumes the saga of the rejected brother, Joseph, who through slave traders made his way into the home of a prominent Egyptian soldier named Potiphar (1). In this chapter, we learn much more about the character of a young man who had gone from favored son to subjugated stranger in a foreign land. He appears friendless, but not alone (2)! 

Joseph was blessed (2-6). Most of all, he was blessed because “the Lord was with him” (2-3). He was also blessed with competency and capability (3,6). He was blessed with people skills (4). He was even blessed with a good physique and handsome features (6). Despite the traumatic events that led him to Egypt, Joseph did not sulk or surrender in defeat. He made the most of what God gave him. We do well to do as the song says: “Count your blessings, name them one by one; Count your blessings, see what God has done” (Eph. 1:3; Rom. 2:4). 

Joseph was besieged (7-12). Joseph drew more than the admiration of his master’s wife. He was the object of her unwholesome desire (7). She illustrates the progressive nature of sin. First, she lusted (7). Then, she propositioned him (7). She totally ignored his well-reasoned refusal (8-9). She persisted in her efforts to seduce him, “day after day” (10). Finally, she waited for an opportune moment when they were alone to step up her immoral pursuit (11-12). 

How hard was this for Joseph? We are not told whether or not Potiphar’s wife was pretty, but we know she was powerful. Joseph was a young man with presumably normal, God-given sexual desires. Joseph was far from home, might have felt forgotten by God, and had tried repeatedly to resist this woman’s advances. He could have said, “Oh, well. I tried.” But he did not give in and would not give in to her seduction.

Joseph was betrayed (13-20). We are not told if it was embarrassment at being rebuffed or fear that her aggression might be discovered, but she lies about what happened. Joseph, in his effort to escape her literal clutches, left the garment that she had grabbed in her hand as he fled (13). She shows the men of the household the garment, claiming he had tried to force himself on her (14-16). She repeated the lie to Potiphar later that day and even insinuates Potiphar was partially to blame (17-19). Potiphar’s anger burns and he has Joseph thrown in prison (19-20). 

Be reminded that sometimes you will suffer through no fault of your own. You can be the victim of others’ lies, slander, and scorn. Peter’s words are spiritual salve: “Make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler; but if anyone suffers as a Christian, he is not to be ashamed, but is to glorify God in this name” (1 Pet. 4:15-16).

Joseph was buoyant (21-23). There is no indication that Joseph grew bitter against God. Did he wonder what he had done wrong to suffer at the hands of his brother then his master’s wife? If so, Scripture is silent about it. Later, he indicates that he saw God’s hand with him through all of this (50:20). No, Joseph landed on his feet in the prison. Why? God continued to uphold him. God was with Joseph, extended kindness to him, and gave him favor in the sight of the chief jailor (21). He is given responsibility once more (22). The Lord made him to prosper (23).

Joseph is a great example of a New Testament principle applicable to every child of God. “If God is for us, who can be against us?” (Rom. 8:31b). Also, there is no temptation too great that we must give in; God will provide a way of escape and help us endure whatever we face (1 Cor. 10:13). He did that for Joseph and He will do that for you and me. 

YOU LOVE SOMEBODY WHO’S LOST

Dale Pollard

Recently I had the privilege to attend the funeral of a godly man. Since he lived faithfully—  it was a celebration. Funerals have a negative connotation with them but they’re really only all bad when the one who’s passed on did so outside of Christ. 

You and I may wish for a longer life for ourselves and those we love but the ironic truth for the faithful Christian is this— the first to accept God’s decision of death is the one who died.

The faithful go to heaven and the lost do not. While we enjoy talking about  and thinking about those who will and have been eternally saved, it’s just as important to remind ourselves of those who find themselves in the other camp.

 It’s easy to forget that people are lost and maybe it’s because they’re easier to push to the back of our minds. It’s not a pleasant thought by any means and doing something about it tends to make us uncomfortable. 

It hurts and it’s hard to become attached to anyone who isn’t living faithfully because they’re lost. That means they’re not going to heaven. Sometimes the lost pretend as if that’s not their reality by distracting themselves with the things that make them feel as if they’re not lost (Ecc. 2.24-25). 

There’s a good chance that you know people who aren’t going to heaven and it’s even likely that you love people who aren’t. We’ve got to convince them to hear Jesus out— no matter what it takes. 

What can we do? 

  1. We can simplify spiritual concepts so that people can understand a message that they desperately need to hear. Try to teach Jesus differently. Approach His will for their lives from different angles. How can Jesus help their marriage? Their children? Their addiction? 
  2. Please don’t let anything get in your way of going home. Don’t let friends and loved ones who aren’t living faithfully bring you down. Not only do you ultimately lose, but your loved ones outside of Christ have lost their greatest chance of coming into the Light. 
  3. Don’t ever lose hope. There may be unique and seemingly impossible odds stacked against you and your mission to convert the lost, but don’t put God in a human-sized box. Pray often and live in hopeful expectation. 

“For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit.”Romans 8.5 

The Dividing Christ

Neal Pollard

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

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

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

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

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

Genesis: These Are The Generations (XXXIX)

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

Neal Pollard

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

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

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

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

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

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

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

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