Tag: God

Micah: Judgment And Salvation (VI)

A lot of answers are given to the question, “What does the Lord require of you?” Micah engages his audience in this thought-provoking, all-important thought.

What Does The Lord Require Of You? (6:1-16)

Neal Pollard

This chapter begins with the call to do the most important thing in human existence: “Hear now what the Lord is saying…” (1). It was a failure to do so that threatened impending judgment against the northern kingdom (Israel) and future judgment against the southern kingdom (Judah). They listened to themselves, their fawning, accommodating prophets, and the influential voices of surrounding nations, but they would not hear God! Yet, for the third and final time in his book, Micah shares this cycle of judgment and salvation.

The indictment (1-5). Micah stresses that the Lord has a case and dispute against His people (2). The all-knowing, all-seeing Jehovah has witnessed the thoughts, words, and deeds of Israel, compiling an untainted file of their actions. Against that, He demonstrates His own character and works. He asks, “What have I done to you, and how have I wearied you?” (3). In other words, had He done anything that merited such unfaithfulness? No! Instead, He delivered them from Egyptian bondage by Moses and his siblings (4) and thwarted the evil intentions of Balak through Balaam to bless His people instead of cursing them (5). How did they repay His graciousness? The end of the chapter reveals, in a word, their rebellion!

The inquiry (6-7). On behalf of the nation, Micah asks in first person what God wants. Rhetorically, he wants to know if God desires sacrifices, copious amounts of animals and oil, or even a firstborn son. Human logic might think that excessive, costly gifts might buy God’s love and favor. Does it? Giving one’s stuff is much easier than a more wholehearted, wholesale change. David, brokenhearted over his egregious sin, asserts, “For You do not delight in sacrifice, otherwise I would give it; You are not pleased with burnt offering” (Psa. 51:16). He’s not saying that God does not want what He commands, but instead does not want it in place of genuine change. David next confesses, “The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, You will not despise” (17). That is exactly what Micah will say!

The important (8-9). If it is not money or even children, what is it God wants? Micah says that God has clearly revealed it. God wants the whole person. He wants the heart. He wants just, loving, and humble followers and spiritual companions. He wants to see this demonstrated with Him and with others. As God calls to His people, seeking such character, it is wise to fear and obey (9). 

The iniquity (10-16). But as God calls to and appeals to the city, He finds none of these things. Instead, He witnesses wickedness (10), dishonest business practices (11), violence (12), lying and deceit (12), sin (13), vileness (filth)(14), the futility of evildoing (15), and conduct comparable to wicked Omri and Ahab (16). These Israelite kings were so depraved that they were the catalysts for Assyrian Captivity and the destruction of the northern kingdom. Ironically, their wicked pursuits did not even reward them in this life, but instead led to desolation and unfulfilled living (14-15). Truly, as Solomon observed, “Good understanding produces favor, but the way of the treacherous is hard” (Prov. 13:15). Or, “He who sows iniquity will reap vanity, and the rod of his fury will perish” (Prov. 22:8; cf. Job 4:8).

The Lord wants genuine change in us, from the inside out! Modified behavior from a melted heart gets His attention in a good way. Learning that lesson blesses us and leads us to believe and obey God’s will and do what He requires (Luke 8:15)! 

Ghostly Apparitions

How do you talk to a people about spiritual reality and was takes place in the invisible realm who can watch CGI, have AI, and experience things (like flying and global communication) which most of history never experienced? The Bible is a timeless book…

Gary Pollard

Our technological advancements over the last two or three centuries (particularly the last century) have distracted many from a fundamental truth: What we call “spiritual” is an inseparable part of reality. We have been able to rely on means of transportation, subsistence, medical care, and exploration that would’ve historically been considered supernatural (eg. flight, drought and famine-resistant farming, robotic surgery, genetic manipulation, space exploration). We can travel in airplanes. We drive cars. We communicate instantly across vast distances. Organ transplants are a thing. These no longer exist only in our imaginations, they are right in front of our eyes. For many people the spiritual has become something either to reject or to relegate to an entirely different reality (often called the “spiritual realm”). 

As I have mentioned (perhaps ad nauseam) before, the way “spiritual” is used by the world and by many believers does not necessarily reflect the understanding our ancient believing predecessors had. It could mean wind, influence, message, teaching, breath, manifestation of power, etc. It was used of people whose concerns transcended earthly pursuits. It was used of a class of beings who inhabited the air. Its conceptual meaning seems to be something like, “Invisible force with visible effect.” Concepts are not visible, as they exist only in our minds. But bringing a concept into “reality” means making visible what existed only in our minds. Our minds are still part of this physical universe, and we don’t banish them to a parallel realm or universe because of their invisibility. In the same way, God and his servants are invisible (except for Jesus, Col 1.15), though they can and have certainly taken visible forms. I have yet to encounter any compelling evidence of these invisible powers occupying a reality outside of our own (though I’m open to the possibility if any such evidence appears). They may not be visible to our physical senses, but they are no less a part of our world. 

It may be helpful to see how many of the ancients viewed our relationship with the invisible powers of this world. I will include quotes from non-biblical writers after some New Testament passages. This is not to communicate a teaching but to get an idea of how these were understood by believers in the past. 

“You should pray this way: ‘Our father who is in heaven…” (Mt 6.9). 

“Be careful. Do not disregard these little ones. I tell you, their angels in heaven always have the attention of my father in heaven” (Mt 18.10).

“When you are praying and remember that you are angry with another person for something, forgive them. Forgive them so that your father who is in heaven forgives you” (Mk 11.25).

“When it says ‘he went up’ what does it mean? It means that he first came down low to earth. So Christ came down, and is the same one who went up high above to fill everything with himself” (Eph 4.9-10). 

“Masters, in the same way, be good to your servants. Don’t say things to scare them. You know that your master and theirs is in heaven and he treats everyone the same” (Eph 6.9).

“Our fight is not against people on earth. We are fighting against the rulers and authorities and the powers of this world’s darkness. We are fighting against the spiritual powers of evil in the heavenly places” (Eph 6.12).

“And you began waiting for God’s son to come from heaven, the one God raised from death. He is Jesus, the one who is rescuing us from God’s coming anger” (I Thess 1.10).

“Those beings, whom other philosophers call demons, Moses usually calls angels; and they are souls hovering in the air. And let no one suppose that what is here stated is a fable, for it is necessarily true that the universe must be filled with living things in all its parts, since every one of its primary and elementary portions contains its appropriate animals and such as are consistent with its nature — the earth containing terrestrial animals, the sea and rivers containing aquatic animals, … It is therefore necessary that the air should be full of living beings. And these are invisible to us, inasmuch as the air itself is not visible to mortal sight. But it does not follow, because our sight is incapable of perceiving the forms of souls, that for that reason there are no souls in the air” (Philo: On the Giants II.6-9).

“Go, say to the watchers of heaven, who have sent you to petition for them: ‘You should petition for men, and not men for you. Why have you left the high, holy, and eternal heaven, laid with women, defiled yourselves with the daughters of men? … But you were formally spiritual, living the eternal life, and immortal for all generations of the world. So I have not appointed wives for you, because the spiritual ones of the heavens belong in heaven.’ Now the giants, who are produced from the spirits and from flesh, will be called demons on the earth, and on the earth shall be their dwelling. Evil spirits have come out of their bodies, because they are born from men; yet from holy watchers is their beginning and primal origin. They will be evil spirits on the earth and they will be called demons. As for the spirits of heaven, in heaven will be their dwelling, but as for the demons of the earth, that were born on the earth, on the earth will be their dwelling” (I En 15.2-10).

Breaking (Old) News

Why does everyone’s creation stories, from ancient myths onward, talk about there being water in the beginning? And why is this important for the Christian who believes the Bible is God-breathed?

Dale Pollard

“For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.”

Romans 1:20 

For a moment I want to walk through some newer findings in the realm of secular based science that match the biblical narrative perfectly. 

WATER WAS PRESENT IN THE EARLIEST STAGES OF THE UNIVERSE 

According to Tel Aviv University & NASA researchers (2016): 

 “Astronomers have long held that water—two hydrogen atoms and an oxygen atom—was a relative latecomer to the universe. They believed that any element heavier than helium had to have been formed in the cores of stars and not by the Big Bang itself. Since the earliest stars would have taken some time to form, mature, and die, it was presumed that it took billions of years for oxygen atoms to disperse throughout the universe and attach to hydrogen to produce the first interstellar ‘water.'”

However, they go on to say, 

“…new research poised for publication in Astrophysical Journal Letters by Tel Aviv University and Harvard University researchers reveals that the universe’s first reservoirs of water may have formed much earlier than previously thought…” (via https://www.aftau.org).

In Genesis (1.2ff), we read that the Spirit of God hovered over the face of the waters. 

Then God said, “Let there be a space between the waters, to separate the waters of the heavens from the waters of the earth.” 

There are countless ancient myths from around the world that somehow include this not-so-coincidental detail that in the very beginning, water was present. Whether or not God intended for that element to speak to something other than its order in the account of creation, it’s fitting. God is the maker and maintainer of life— and water is absolutely essential for life to exist. We’re physically alive because of it and we’re spiritually saved through it (I Peter 3.21).

 It’s a thread that satisfyingly runs through the entirety of scripture and it seems as though science is finally beginning to catch up with what God told us thousands of years ago. 

“Udderly” Dependent!

“When things go well, I almost get to the point where I get complacent and maybe a bit overconfident. When things don’t go so well, I remember how dependent I am upon God and others.” That’s true of more than milking a cow.

Neal Pollard

In only my second winter as a “dairy farmer” (a term used only in the loosest sense), I forgot some of the hard fought lessons of the first winter. Most of them center around how to keep a milk machine working when temperatures plunge below freezing. I will not begin to try and explain (as if I fully understood) how the vacuum pump and hoses work, but I do know that water and ice are enemies of suction and pumping. A freshened cow needs to be milked about every twelve hours, and the alternative to a machine is the old-fashioned way (by hand). That is not my first choice.

This past weekend, I had some trying moments doing what I could to figure out the problem(s) in the milking machine. Prayer, troubleshooting, help from my son Gary, and consulting Jeremy Waddell all were key factors in keeping my sanity and keeping me from selling Peaches! When things go well, I almost get to the point where I get complacent and maybe a bit overconfident. When things don’t go so well, I remember how dependent I am upon God and others. It keeps me from taking milking and the milk for granted.

If I am honest, this mirrors life in general. The past teaches me lessons which, if learned, prepares me for present and future trials. If I fail to internalize that education, I am sure to falter in similar circumstances. Have you ever forgotten a valuable lesson from the past, only to remember it when repeating a mistake, sin, or lapse in judgment? Peter illustrates this graphically with a dog and a pig in 2 Peter 2:20-22!

Sometimes, the lapses in my prayer life parallel times of prosperity, ease, and happiness. Complacency can easily set in when life is good. I may forget my need of God when I’m healthy, thriving, and enjoying His good and perfect gifts (cf. Jas. 1:17). I should not need crises and difficulties to drive me to my knees in His presence. We are taught by example (Acts 1:14) and exhortation (Rom. 12:12) to be devoted to prayer! That devotion suggests intense effort, even in difficult circumstances.

How easy it is to try and do life without asking for others’ help. We’ve seen people take advantage of others and be overly dependent, but we should guard against pride. It could be that we don’t want to appear weak or somehow less than. Paul needed Epaphroditus (Ph. 2:25). Jesus depended on the support of the women in Luke 8:1-3.

The last few times milking have been back to normal, uneventful in that blissful way it has so often come to be. As I type, I cannot imagine forgetting again! But I have forgotten before. May I not forget my need of God and His people, especially in matters that affect my spiritual life!

Micah: Judgment And Salvation (IV)

What does the prophet Micah have to say about Christ and His kingdom? Notice some interesting insights in this under-studied Minor Prophet.

A Ruler In The Last Days (4:1-12)

Neal Pollard

While some may see Micah’s words as finding their fulfillment in the return from Babylonian Captivity (which certainly is included; see v. 10), the hope extends to “the last days.” Whenever we see this in the prophets, it is typically Messianic (Acts 2:17 + Joel 2:28-32; Heb. 1:2; Js. 5:3; 2 Pet. 3:3; etc.). It would seem that the ultimate hope and fulfillment, after the refinement of punishment, would come in the days of Christ. What would this kingdom (8) look like?

It would be supreme (1). Notice the wording, that it would be “chief” and “above.” And so  it is (Phil. 3:8; 4:7). What makes it supreme is disclosed at the end of the chapter (12). 

It would be universal (1-2). “The peoples” and “many nations” would inhabit it. While there were “many nations” presently against the Jews (11), the future held out hope for all who wanted to come into the kingdom (Mat. 8:10-11; Acts 10:34-35). 

It would be illuminating (2). In this spiritual mountain, there would be His teaching and the roadmap to walk in His paths. Other prophets, like Jeremiah, held out this same hope (Jer. 31:31-34). New Testament writers showed that the church fulfilled this promise (Heb. 8:8-12; 2 Cor. 3:3; John 6:45). 

It would be authoritative (3). God would render judgments and decisions among all people from this realm. All would be subject (Acts 17:30-31). This kingdom would be for all (Dan. 2:44). 

It would be peaceful (3-4). While Micah’s contemporaries were witnessing the beginning of the rise of world powers, first Assyria, then Babylon, Greece, and Rome (Dan. 2), all characterized by force and military might, this kingdom would not only be more powerful but also be a way of peace. Micah illustrates this with four statements in verse four (cf. Joel 3:10). Jesus alludes to His kingdom being one of peace rather than war (John 18:36). Fear would be replaced with peace (John 14:27). 

It would be transforming (5). “All peoples” would follow their gods, but the righteous would walk in the name of the Lord forever. Micah’s peers had been struggling with idolatry for centuries, but that would cease. We can trace the Jewish return from exile down to the time of Christ and see idolatry once and for all eradicated from the nation. True conversion leads one to seek the Kingdom first (Mat. 6:33). 

It would be accessible (6-7). In this kingdom, there was a place for the most abject and afflicted. The lame and the outcast would be strong survivors, ruled by the Lord in a holy place forever (see Isa. 35:4ff; 61:1; Mat. 11:5; Luke 4:18). 

It would be better (8-11). God established David on his throne and blessed his descendants with a man on that throne. Yet, Babylon would bring that line to an end. The language of these verses depict the anguish and lamentation of a people defeated and opposed. Yet, staying with the context, a dominion and kingdom would come (8). God will insert Himself after the exile and lead them closer to the fulfillment of that Messianic kingdom (Heb. 12:28). 

It would be divine (12-13). Micah ends this section with a note of hope. Contrasted with the plans of the Babylonians are the thoughts, purpose, and power of the Lord (12). He foresees His people arising from the ashes of captivity, faithful and strong (13). Truly, “The section closes with the reminder that the Lord’s sovereignty extends to the whole earth (Zech 4:14; 6:5). So the victory will ultimately be his” (Barker, NAC, Vol. 20, 94). 

I agree with the assessment of James Smith, who writes, “Zion (the people of God) redeemed from Babylonian captivity is a type or foreshadowing of Messiah’s kingdom” (Minor Prophets, OT Survey Series, 327). That kingdom would be fought and resisted by individuals and nations, but it would stand (Dan. 2:44). It would withstand all opposition (Mat. 16:18). Even as these people faced retribution for their sins, Micah pointed to a better time beyond the price they had to pay. We enjoy the benefit of being on this side of the fulfillment of promises like those in Micah 4. Let us never take them for granted! 

Micah: Judgment And Salvation (III)

How Low Did They Go (Part 2)(3:1-12)?

Neal Pollard

Micah drills down on the leadership here, both civil and religious. Thus, you see charges leveled against the rulers (1-4, 9-12) and the prophets (5-8). When God fulfilled His promise to make a great nation of Abraham’s descendants, there was no distinction between the secular and religious. The nation’s laws for daily life also governed their spiritual life. There was no “separation of church and state” clause in the Law of Moses. Thus, these rulers were violating more than the laws of men. These prophets were mishandling not the words of men but the very words of God.

How low did these political and spiritual leaders go?

They were ignorant of justice (1). What follows was the result of their estrangement for what was true and right. Not only is ignorance no excuse; it is often the catalyst of heinous wrongs! So it is here.

They inverted right and wrong (2,9). Akin to Isaiah’s pronouncement of woe in Isaiah 5:20, where they called good evil and evil good, Micah charges the rulers with hating good and loving evil. When any government is so disposed, that nation is heading for disaster. No action is too depraved for them to consider. They “twist everything that is right” (9). 

They indulged in perversity and violence (2-3,10). While Micah appears to be speaking metaphorically, comparing the rulers to voracious predators tearing apart the sheep, it illustrates the “evil deeds” they had practiced (4). These leaders were so audacious that they would ravage the people, then cry out to God for help. God promises to totally ignore their pleas in the day of their need. 

They were insincere (5,11). Instead of telling the truth, the prophets adjusted their message according to their compensation. If a person fed them, the prophet cried “peace.” If not, they declared “holy war.” That made them hirelings rather than truth-tellers for God. The Lord’s disposition toward those who so cheapen His message is wrathful (cf. Jer. 6:14; 8:11). These serve for money rather than the Master (11). They engage in smoothness of speech. 

They were impotent (6-8). There was no power in these false prophets’ messages. They were seers without vision, walking in darkness rather than bringing light, and full of shame rather than boldness. They were messengers with closed mouths. They failed in every regard as God’s spokesmen! Micah shows us the contrast of such weakness and powerlessness. He was full of power, the Spirit, justice, and courage because he was willing to say the hard things and tell the truth. God honors such boldness (2 Tim. 4:1-4)! 

The fruit of such poor leadership is calamity and ruin (12). God wants them to know that He is fully aware of and eyewitness to all such self-serving abuse, and He will repay it (Gal. 6:7-8). Every position we find ourselves in, we are accountable stewards. We may not think anyone sees, knows, or cares, but there is One who always does. The greater our privileges and the more power and influence we have, the higher the accountability is (Luke 12:48)! 

Lifting Each Other Up

Travis Harrison

If you know me, you know that I love church camp. In fact, that’s where I met Jennifer back in the late 1990s, early 2000s at Taylor Christian Camp. Also, if you know me, you know I struggle with acting my age at times. It’s true – I am a big kid at times. Which leads me to this past summer at church camp. If you have ever been to camp you know that our young people love a good game of 4 square. It’s a big deal!  There’s always a long line, and you stand in this line for what seems like an hour to get into the game, just to be embarrassed by a 7-year-old. It’s awful, it’s terrible, and what’s worse you go to the back of the line just to do it all over again.  I learned a valuable lesson the hard way on that Monday night. Just because you’re still 20 years old in your mind, does not mean your body is! What could go wrong though? After all, I wasn’t the only person “of age”, notice I didn’t say old, out there playing. Jennifer, Josh, Cassie, Stephen and even Hiram were playing. The fun wouldn’t last long though. As I was chasing a ball out of bounds, my foot hit the grass, I slipped, my knee buckled, and I knew something was wrong.  The pain that shot through my leg was intense. Like any guy would, I tried to walk it off till it felt better, pretending like it was ok. I remember hearing Hiram ask, “Bro, you ok?” I tried to take another step, and I laid down on the ground. “Nope, I’m not ok guys, I think I just tore something in my knee.” Thankfully Josh and Stephen were there to help me off the ground. With one guy under each arm, they helped basically carry me into the lodge to see nurse Dawn and Clint Raymer. Clint was quick to diagnose that I had torn the meniscus in my knee. Dawn helped wrap my knee up, gave me an ice pack and medicine to ease the pain. She also let me know that I may or may not need to leave the 4 square games to the younger people. 

I had no plans to get hurt that day. It never crossed my mind that by playing a fun game I would change the course of my week. You can imagine the thoughts that raced through my mind; all the worst-case scenarios that I played out in my head. What was I going to do?  Our lives can be like this sometimes. We are going about our business, enjoying life. Everything is going great, not a care in the world. Then trouble comes, or disaster strikes, and the pain we feel is more than we can stand, and we can find ourselves on the ground. Sometimes physically, other times mentally, emotionally, spiritually and we can’t get ourselves up without help. What everyone did for me after my “incident” was care and have concern, which is exactly what God wants us to do as members of His family. We have an awesome family here at Cumberland Trace. I have personally experienced the literal and physical “lifting up” by my brothers and sisters in Christ, and I know many of you have also. God tells us over and over that this is exactly how he expects His people to be – but not just physically.  We are to come alongside one another and spiritually hold each other up.

 “Bear one another’s burdens, and so fulfill the law of Christ.” Galatians 6:2. “Confess your sins to one another and pray for one another, that you may be healed.” James 5:16.”  Our church family is a blessing, and our brothers and sisters can help us carry those heavy burdens in our lives and help keep on us track.  It starts by forming those deep, meaningful relationships and being able to speak openly about our struggles with sin as well as the physical and worldly issues we all face.  “But you don’t know or understand the things I’ve been through” …maybe not.  The circumstances might be different, but the results can be the same. We can lean on each other when those unexpected times in our lives come; we don’t have to do it alone. 

Look around you. Would you notice if one of your brothers or sisters wasn’t here? Have you checked on someone you haven’t seen recently? We’ve all heard it said that if you start to miss church, one day you won’t miss church.  We need to be in each other’s lives so much so that missing one service prompts us to check on our brother or sister. We miss them when they’re not here – we should be letting them know!  I know when we’ve been away and received multiple messages asking if we are ok – we feel encouraged by that! Maybe they’re sick? Just visiting family? Vacation? Or maybe they really are struggling with sin or fighting something that keeps them from wanting to be at church. “My brothers, if anyone among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.” James 5: 19-20. We are commanded to know each other well enough that we can answer these questions. If they’re sick, is there something you can do? Can you bring them something? If they’re struggling, are you praying for them? Can you spare a moment to listen to them? Are you willing to help lift that heavy load they’re carrying? We should be the crutch that our brothers and sisters lean on when they’re physically, mentally, spiritually exhausted and are too weak to stand alone. God through Paul tells us exactly how He wants us to interact in His family. “Therefore encourage one another and build one another up, just as you are doing. We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. Be at peace among yourselves. And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all.” I Thessalonians 5:11-14.  We should treat our church family like the group of sheep in Matthew 18 – and we should all be the shepherd who goes after the one who’s gone astray. If we aren’t working on building these relationships, how will we even know if we’ve lost one? 

There were several things I could’ve done.  I could have just laid around the cabin and felt sorry for myself. I could have gone home, pouted – which I may have done a little due to the injured pride…I could have let disappointment, discouragement, or bitterness ruin my week. My Christian family didn’t let that happen. I’m glad that I stayed the whole week, even if I couldn’t walk for a couple days. Like I said I love church camp. It’s the most fun, joy filled, uplifting, and physically exhausting week ever, but I love it.  Part of what makes it so great is I get to spend a whole week with my family. My wife and kids, and my Christian family. Learning about God, growing closer to Him and growing closer to each other. I needed that reminder that week, that our Christian family can be there for us through all the things life is going to throw at us.  My brothers and sisters literally came alongside me and helped pick me up in more ways than one. I love my church family, and I hope you all do too. My hope for this new year in 2025, is we can all find opportunities to lift one another up. Get to know your Christian family better, in doing so, growing closer to each other so that we can share and rejoice in each other’s good times and can have confidence to lean on each other through the bad times. 

Micah: Judgment And Salvation (II)

How Low Did They Go (2:1-13)?

Neal Pollard

As Micah promises judgment on the southern kingdom (1:9ff), he now proves why it is justified here. While some of the problem centered on how the wealthy mistreated the poor, there is a general state of immorality which the prophet spells out in graphic terms. Micah’s use of imagery and word play stands out among the Minor Prophets. He paints some vivid pictures to depict the spiritual depths to which Judah had plunged.

They fantasized about committing evil acts when they went to bed, then they got up and did them because they were strong enough to get away with it (1-2). It is a tragic state of affairs to reach a place where your mind settles on wickedness when you are in a state of rest. To premeditate and scheme evil plans reveals a heart so far away from God! These people picked on the helpless and weak, a sin that especially grieves the heart of God (Psa. 10:17-18; 12:5; Ezek. 22:29; Mal. 3:5).  This was so egregious that God promises to act decisively against the guilty, a calamity from which they could not remove their necks (3), a destruction that would draw loud lamentation (4), a repression by enemies and rejection by God (5). 

They fought the truth and desired a message that accommodated their lifestyle (6-7). James Smith rightly observes, “To those who are living ungodly lives the word of Yahweh is like an annoying faucet drip” (OT Survey Series, 300). They preferred those who shifted the blame away from them and onto God (7). This was self-defeating! God’s rhetorical question still rings true: “Do not my words do good to the one walking uprightly?” Paul warns that a time would come when people preferred myths and fables over the truth (2 Tim. 4:3-5). They had reached such a low in Micah’s day! In too many places, people have reached such a place today!

They lacked basic compassion and decency toward those who most needed it (8-9). Four oppressed groups are singled out–the unsuspecting, the veteran down on his luck, women, and children. Those deserving their greatest respect, honor, and care they savagely attack. No wonder God responds by saying they were His enemy!

The consequence of their wickedness was eviction and destruction (10). They deserved the most worthless of preachers and prophets (11), since they had no taste or tolerance for God’s Word. What is remarkable about this? Despite the depths of their iniquity, God will still love and lead them if they would repent (12-13). All was not lost, if they would return. Kenneth Barker notes, “As Deane observed, ‘the prophet, without any preface, introduces abruptly a promise of restoration after exile, a type of the triumph of Messiah'” (NAC, 70). This spiritual purging was merited; But hope was possible for those who learned their lesson! 

Investing

What do you think of when you read or hear of “walking in the truth”? Is it more than worshipping according to the New Testament pattern and baptizing for the remission of sins? What does the epistle of 2 John teach us about this important character trait?


Gary Pollard

II John 3 talks about living in truth and love. John was happy that they were following the truth, but they apparently weren’t following the way of love. We’ve looked at how John defines this love in I John 3, but as a quick refresher: “This is how we know what real love is — Jesus gave his life for us. So we should give our lives for each other. Suppose a believer who is rich enough to have all the necessities of life sees a fellow believer who is poor and does not even have basic needs. What if the rich believer doesn’t help the poor one? Then it is clear that God’s love is not in that person’s heart” (16-17). He uses almost exactly the same formula in II John, which reads like I John if it were condensed to one chapter. 

In II John 6 he says, “Loving means living the way he commanded us to live. God’s command is this: that you live a life of love. You heard this command from the beginning.” We won’t have “grace, mercy, and peace from God the Father and his Son” if we aren’t living in both truth and love (3). This lady and her family had the truth thing down, but their love needed some work. John seems to go back and forth between the truth and love theme in this letter. 

There’s a warning sandwiched between two “truth” statements. “Be careful! Don’t lose the reward we have worked for. Be careful so that you will receive all of that reward” (8). Be careful about what? “There are many false teachers in the world now,” and, “Everyone must continue to follow only the teaching about Christ. Whoever changes that teaching does not have God” (7 and 9). The teaching about Christ is that he came to Earth and became human (cf. 7). 

We may take this for granted and/or may not appreciate its significance. Many gods competed for the hearts of nations, and most of world had a pantheon. Paul said that these gods are actually just demons (I Cor 10.19-20; cf. Deut 32.17, I Enoch 19.1), and there is compelling evidence of certain of these taking different names throughout history. The Egyptian god Thoth was worshipped by the Greeks as Hermes and the Romans as Mercury. Amun (Egypt) was Zeus (Greece) and Jupiter (Rome). Isis (Egypt) was Aphrodite (Greece) and Venus (Rome). Ra (Egypt) was Zeus (Greece), Jupiter (Rome), and Indra (Hindu). Hathor (Egypt) was a fixation for some time over the last couple of centuries, and has also been associated with Aphrodite (Greece) and Venus (Rome).1 This list is far from exhaustive. They’re all just archetypes used by demons to manipulate and derail civilizations. 

No god took human form23 and lived a very public life doing good for others in the most selfless possible way. No god was perfectly innocent. But God made himself human, was morally perfect, and sacrificed his physical body before coming back to life. That last action was a promise — we’ll get that too! God becoming human for our sake is the most beautiful narrative ever conceived. God becoming human revealed the Great Mystery to all of humanity for the first time (Eph 3.4-6, Col 4.3): there is a greater power, he wants a relationship with humanity, and he’s coming back to save his family when earth is destroyed. 

With this truth in our hearts, God expects us to capitalize on any opportunities we have to show selfless love to our Christian family, and then to all people we encounter. 

Don’t save treasures for yourselves here on earth. Moths and rust will destroy them and thieves can break in and steal them. Instead, save your treasures in the heavens, where they cannot be destroyed by moths or rust and where thieves cannot break in and steal them. Your heart will be where your treasure is (Mt 6.19-21). 

1 Editors of Encyclopaedia Britannica (2017, October 27). 11 Egyptian Gods and Goddesses. Encyclopedia Britannica. https://www.britannica.com/list/11-egyptian-gods-and-goddesses
2At the very least it’s curious that many polytheistic cultures believed in an incorporeal afterlife. A physical God and a physical resurrection repulsed the Gnostics, who were certainly influenced by Egyptian theology. The Egyptians believed in a non-physical afterlife, as did many or most other religions (sadly, many Christians do, too). While it may or may not be accurate, Enoch claims that demons are the spirits (consciousness) of human/watcher offspring who’ve been relieved of their bodies (15.8-9). If that’s true, it’s at least interesting that most of the cultures they influenced also despised the concept of a physical afterlife. Our God came back to life in a real, physical body and promised us the same. It’s real hope. Their gods are smoke and mirrors and offer no tangible, practical hope. 
3I’m not talking about humans whose actions ultimately led their deification, but primordial “gods” considered superior to humanity by the cultures who worship them. 

Micah: Judgment And Salvation (I)

Seeing The Word Of The Lord (1:1-16)

Neal Pollard

Micah’s audience is both the northern and southern kingdoms, but the time markers given by the prophet show us that it was at the very end of Israel’s existence. Jotham, Ahaz, and Hezekiah cover a span of 750-686, with Hezekiah assuming the throne in 729. Assyria invades and destroys Israel in 722 B.C. For the historical background to Micah, simply read 2 Kings 15-20, 2 Chronicles 27-32, and Isaiah 7,20, 36-39. Shalmanezer V and Sargon II invade and destroy Samaria, Israel’s capital, and then attempt to do the same to Judah. That is a colossal failure, with Sennacherib (who succeeds Sargon) losing his entire army then his life about 10 years after the fall of Israel. All of these events fall within the date of Micah’s writing.

But why does Micah write? It is hard to miss the twofold nature of his message throughout the book. The people’s sin draw inevitable punishment, the righteous Judge wielding His sovereign, perfect judgment. Yet, in each of the three messages (ch. 1-2, ch. 3-5, and ch. 6-7), Micah holds forth the promise of salvation for a “remnant.” Really, all the minor prophets, including those with extraordinarily grim messages (like Hosea, Amos, and Micah), insert hope and promise within their books. Such is God’s nature in written revelation! As long as there is time there is hope. Only after the final judgment will there be no chance for mankind. Only after death is the possibility of restoration gone.

Micah 1:1-8 is a lamentation for Israel, the northern kingdom. There, we notice the prophet’s message to these soon-to-be destroyed people who had abandoned God. Micah 1:8-16 is a lamentation for Judah, the southern kingdom. There, we notice the prophet’s message to an impenitent people whose judgment was further in the future but just as certain.  Micah presents a warning, a wailing, and a woe in this first chapter. 

Anticipation (1-7). What should the northern kingdom expect? A general accounting. The witnesses in their trial would be all the peoples of the earth (2). They would see the Lord come in judgment against Israel, and it would be cataclysmic (3-4). Yet, it was consummately just and fair. Israel sinned and rebelled (5), not unlike Judah (5b). For the moment, though, Micah focuses on the consequences for the north (6-7). The nation, with its idolatry, would be destroyed. She played the harlot and would receive the appropriate wages! 

Lamentation (8-9). From here forward, the prophet shifts his attention to the southern kingdom. The prophet, himself from Judah, mourns and wails at the prospect of his message. Twice he says, “I must lament!” His stunning realization is that the cancer of Israel’s sin had metastasized and spread to Judah: “For it has come to Judah; It has reached the gate of my people, Even to Jerusalem.”

Exhortation (10-16). From here, Micah sounds the alarm! In Hebrew, the 11 towns mention form a word play. The names have significance. Moffatt’s translation captures it well: “weep tears at Teartown (Bochim), grovel in the dust at Dustown (Beth-ophrah), Stirtown (Zaanan) does not stir, etc.” (as cited in Kenneth Barker, New American Commentary, 57). Each of these cities were in the path of Sennacherib’s march to Jerusalem to do to Judah what he had done to Israel (see 2 Kings 18:13ff). But, though Judah would be spared Assyrian Captivity, their sin would lead them to eventual exile (16) which we can read in other places comes at the hands of the Babylonians. 

There is a promise of restoration coming, but for now the message is that punishment is due. The people of God had abandoned their heritage and identity, exchanging it for the pleasures of sin for a season. Such is always a foolish and futile endeavor! 

I Am Resolved…

Neal Pollard

Is there anything you would like to change in your life right now in view of your end? We are in uncharted waters, now several days into 2025. Will it be a year of mediocrity or magnificence, of collapse or conquest? In Philippians 3:12-16, you hear resolution in Paul’s words. He says, “I press on, I do not regard, I do, I press on…” These are the words of a determined man, and what an example they provide for us. As you face the rest of 2025, don’t you do so with an intense desire to try and excel in service God? There is great hope and motivation in Paul’s words in Philippians three.

I am resolved…

  • Not to rest on my laurels (12). Paul has just reviewed his resume, his heritage (5), zeal (6), and accomplishments (7). The humbling factor for him was all Christ had done for him and could do through him (8-9). He also knew he had such a long way to go in knowing Jesus (10). Think of what he had already done by the time he wrote this–establishing churches around the world, encouraging men to preach and lead, and paying a hefty price for being a Christian (he’s writing this from prison!). He’s put in jail from prison, and what does he say? “I know I’ve not arrived at my goal.” I want that attitude this year. I’ve only accomplished a fraction of a sliver of what Paul had done, if anything at all! It’s easy to become more like Laodicea (Rev. 3:17) or like Zephaniah’s audience (1:12). As God looks in my life, I don’t want him to see lukewarmness and complacency!
  • To put forth effort (12-13). Twice, Paul uses the word “press” in this context. It’s found 45 times in the New Testament, almost always translated “persecute” or “pursue” (Paul says he “persecuted” the church in 3:6; same word). The word means to move with speed and intensity toward an objective. My goal is to be active, giving more than taking. I want to be seen by the elders and deacons as an asset and assistance to their work. I want the church to feel like they can rely on me to do my part. Twelve months from now, I want to be able to measure tangible progress!
  • To forget the past (13). For Paul here, that meant forgetting previous accomplishments (4-7). But in many other writings, Paul talks about his past sins and mistakes. He often recalled how he hurt the church and by that hurt Christ. There are things in my past that haunt me and fill me with regret. I have been guilty of doing things I shouldn’t and neglecting things I should’ve done. The past can be more responsible for negatively affecting our present and future than anything else. Ironic, isn’t it? I also think I’ve done positive things, things to be proud of in ministry and personally. In both cases, Jesus tells me not to look back (Luke 9:62). Don’t let anything in your rearview mirror keep you from fixing your eyes on the prize.
  • To be optimistic (13). Talk about optimistic. Paul’s in prison and doesn’t know if he will be set free or die (1:21-24). But he’s reaching forward to what lies ahead. He is fervent and passionate, like a runner who stretches his body toward the tape trying to cross the finish line. Are there things that make us nervous or anxious for the future? Always! Life and death will touch our lives like this, unforeseen problems will come, and unpleasant situations will strike. Every year up to now has worked that way. We’ll feel pain, sorrow and loss, just as surely as we’ll feel pleasure, joy, and gain. But we can be optimistic because there’s one factor bigger than any scary unknown–God!
  • To set lofty goals (14). As a Christian, my ultimate goal is heaven. But how do I hope to get there? More than that, what does God want me to do as long as I’m down here? He wants me to grow and mature so I can be of greater use to Him in others’ lives. I must set goals regarding my words, my attitude, and my actions. These will help the church be stronger, and it will help me get stronger. It will also inevitably draw me closer to God. What blessing could be greater?

I want my heart pricked if I have the wrong attitude until I change it (15). I need my heart and mind focused on the heavenly standard to keep me on track (16). 2025 can be the best year you have ever had in the most important way! Resolve! 

Jonah: Successful Mission, Struggling Messenger (IV)

Are there people you know who you feel don’t deserve God’s grace? Does that keep you from sharing the fact of that grace with them? What happens when we don’t like God’s commands? What if we obey, but only begrudgingly and resentfully? It’s then we need to see Jonah.

A Calloused Resentment (4:1-11)

Neal Pollard

When called to preach to Gentiles, Jonah panicked. When swallowed by the fish, Jonah prayed. When spit up from the fish, Jonah preached. When God spared Nineveh, Jonah pouted. Our introduction to the prophet is unfavorable, but our last glimpse of him is even worse. It pleased God to save believers through preaching (1 Cor. 1:21), but God’s choice to save these believers displeased the preacher! Unfathomable, but undeniable. 

Audaciously, Jonah is angry with God! His prayer is a protest. He begs to know why God would put him to such trouble, calling him from his own country when he was going to do this to a notoriously wicked people. While he appeals to the oft-quoted passage concerning God’s character and nature, first spoken by the Lord to Moses in Exodus 34:6 and repeated throughout the Old Testament, it is in neither praise or thanksgiving. It is more accurately a complaint (2). He does not want God to relent and spare the Assyrians.

Why would Jonah react this way? I like the concise of explanation of Smith and Page: “At the very worst we see a prophet with a shocking disregard for human life and a bitter hatred toward those who had experienced mercy. At the very best he was a prophet who misunderstood God’s mercy and had a limited view of God’s plan for the redemption of his own people. While there may have been some reasons for Jonah’s displeasure, it is sad to see him place limits on the same grace that saved him” (NAC, 272). 

Notice how different the contents of this prayer are from the prayer he prayed concerning himself in chapter two. He had benefited from the grace of God personally, but he begrudged others enjoying it. He is so unwilling to accept God’s decision that he pouts and asks that his life be taken from him (3). He’d rather die than see the Assyrians live. But as God had compassionately appealed to the hearts of the people of Nineveh, He appeals to the heart of Jonah. It is remarkably like the parable of the Prodigal Son, with Jonah reminding us of the elder brother.

Isn’t the main point the question Jonah asks twice? “Do you have good reason to be angry?” (4,9). Apparently, between hearing that question a first and second time, Jonah has prepared his reply. Bitterly, when asked again, Jonah says, “I have a good reason to be angry, to the point of death” (9b). In between these questions, Jonah left the city to sit in the apparently sweltering heat to await the fate of the city (still hoping he’d see God destroy it?)(5). God enhances Jonah’s makeshift shade with a miraculously rapid growing plant that brings him great comfort (6). The next day, God appoints a worm to wither the plant and He appoints a scorching east wind along with a baking sun that brought Jonah to the point of despair and desiring death (7-8). God wants to know if Jonah had a right to be angry about the plant, and Jonah emphatically confirms that he did (9). 

God brings home the point of this dramatic object lesson to try and reach the prophet’s heart one last time. Jonah didn’t create, plant, or grow the plant. It “came up overnight and perished overnight” (10). Yet, it bothered him to see the plant die because of how it affected him. God wishes Jonah to understand that these 120,000 men, women, and children have eternal souls, are made in His image, and were destined to spend eternity somewhere. He wanted them saved (Ezek. 18:23; 1 Tim. 2:4; 2 Pet. 3:9)! 

Maybe it is hard to see ourselves in Jonah. We are baffled at Jonah’s prejudice and see clearly God’s point of view. But how often do we want for our sinful selves what we do not want for others whose sinfulness may be viewed as greater than ours in some way? Do we have less patience for their sin struggles than we want God to have for our own? Do we ever rebel against the mission God gives us, choosing our own way over His? Are we ever unhappy with following God’s plan, especially when we do not understand it? This is not a Jewish problem. This is a human problem. Christians are not exempt from a Jonah-like spirit. Even when it is difficult, we must openly share God’s gracious invitation to “whosoever will” (Rev. 22:17)! That is our mission (Matt. 28:18-20). 

Jonah: Successful Mission, Struggling Messenger (III)

A recently vomited-out foreigner comes walking through your massive city, uttering five words repeatedly. They are frightening, threatening words. There are 120,000 of you and one of him. What would you do?

A Complete Repentance (3:1-10)

Neal Pollard

We do not know if the Lord cleaned up Jonah’s body from the effects of being in the stomach of a fish for three days and nights (1:17).  If not, the bleaching effects of the gastric juices of that creature might have given the prophet a harrowing appearance! Nonetheless, he comes to Nineveh with a bold, unapologetic message. God gives Jonah a second chance, sending him to Nineveh to preach. The prophet dutifully obeys, preaching the message God gave him (2). 

The city is described as a large, massive place, even by modern standards. Hannah notes, “the city was surrounded by an inner wall and an outer wall. The huge inner wall (50 feet wide and 100 feet high) was about eight miles in circumference while the outer wall encompassed fields and smaller towns (viz., Rehoboth Ir, Calah, and Resen; cf. Gen. 10:11–12). The words “great city” probably included the city of Nineveh proper and its administrative environs” (The Bible Knowledge Commentary, 1468).

You can imagine the intimidating task faced by Jonah, walking through the bowels of this wicked city with a message of rebuke. Even given his distaste for these people, it would have been difficult to do this job. So far as inspiration records it, Jonah’s sermon consisted of but eight words in English (five in Hebrew and five in Akkadian, the language of the Assyrians). Can you imagine merchants stepping out of their shops, slaves walking along the streets, men, women, and children stepping out of the doors of their homes, soldiers huddled together, officials on their way to meetings, all seeing and hearing this Jewish prophet proclaiming over and over again, “Yet forty days and Nineveh will be overthrown” (4). Something about the exercise not only reached the people’s ears, it touched their hearts.

The People Believed (5). Jonah flatly reports as much. Faith came by hearing the word of God (cf. Rom. 10:17). Their faith would be demonstrated by their “deeds” (10). 

The People Repented (5-10). Notice the words in the text that prove this. They called a fast (5), they adorned themselves with sackcloth (5), they called on God (8,10), and they turned from wickedness and violence (8). They looked into their lives and saw with sincerity and humility the sin that characterized them, and from the heart turned away from it (cf. Rom. 6:17). 

The People Trusted (8-10). They acted with hope and belief that God would “relent and withdraw His burning anger” (8). They understood that the God Jonah preached had such power and had made such determination against them. They simply threw themselves on His mercy (9). Please notice that God saw it, and it caused Him to relent “concerning the calamity which He had declared He would bring upon them. And He did not do it” (10). It is possible for believing, penitent people who submit to God to change His mind and alter the course of their future! They throw themselves on the mercy of God, and they find Him abundantly merciful (cf. Luke 1:78; Jude 21)! 

Perhaps Jonah found perverse delight in discharging such a dire message, but the next chapter reveals he is not surprised that God responds so favorably toward the Assyrians. He’s sorely disappointed, but not at all shocked. It is incredible that, once again, the unwilling prophet enjoys unparalleled success at reaching the hearts of pagan, Gentile people. First the sailors, now the entire population of Nineveh–120,000 (4:11). As with all of this book, this chapter is about God’s heart and His character. Nineveh finds Him just, but also gracious. Anyone who looks honestly at His person makes the same discovery (Psa. 86:15)!

Jonah: Successful Mission, Struggling Messenger (II)

At his lowest point (literally), he reaches his greatest height in recorded Scripture.

A Crying Request (2:1-10)

Neal Pollard

The second chapter may have been the physical, literal low for Jonah, but it was undoubtedly his spiritual high. He turns from God in chapter one, but he turns to him here. He complains to and about God in chapter four, but he gives Him praise and thanksgiving here. He maintains an attitude of defiance toward God throughout much of the rest of the book, but here he is full of humble submission. None of us should invite disaster, but it can certainly be a means of refining our heart and character. 

Chapter two, as pointed out by John Hannah, has several parallels with chapter one. The sailors have a crisis on the sea (1:4), pray to God (1:14), are delivered from the storm (1:15), and sacrifice and vow to God (1:16). The prophet has a crisis in the sea (2:3-6), prays to God (2:2,7), is delivered from drowning (2:6), and sacrifices and vows to God (2:9)(BKC, 1467). As we observe Jonah at his finest, let us notice more closely why that is.

He was extremely theocentric. In other words, he was very God-centered. Five times in the short prayer, he speaks of God in second-person in address (“You”). Additionally, he speaks the Lord’s name four times in the prayer (six times in the chapter). As he cites the prayer (1) and once in the prayer (6), Jonah refers to “the Lord my God.” He is self-centered in chapter one and four and when his focus is on the Assyrians it is full of contempt. Here, in the refinery of the fish’s belly, Jonah is hyper-focused on God! He especially notes God’s omnipotence, what He had done and what He can do. How often is my life so self-centered that prayer is far from my mind? How often when I pray is my prayer so self-centered that I lose sight of the omnipotent one who alone possesses the power I need for my life? 

He was transparent. Notice how freely he confesses his need of God. He speaks freely to God about his dire circumstances, his distress (2), depths (2,3), expelled (4), engulfed and encompassed (5), descent (6), bars (6), and fainting (7). The self-reliance that moved him to board the boat had given way to supplication and thanksgiving. While there is no confession of sin either here or elsewhere in the book, there is a unique humility and honesty. It is foolish to be anything less than transparent when appealing to the omniscient God who not only already knows everything about our lives but who also has a clearer, more perfect view of them?

He was thankful. This is seen in his acknowledgement of what God had done for him (6). It is apparent as he refers to his own “voice of thanksgiving” (9) and in his determination to worship and praise God (8-9). His prayer is full of recognition regarding all the ways God answered his prayers, particularly in the fish saving him from death. He saw it as an answer and being heard (2). He knew his predicament was his fault and death was deserved, but he expressed gratitude that he was given better than he deserved. Unfortunately, this attitude was not very discernible whenever Jonah was not inside the stomach of the fish. But we see it here. As I read Jonah’s prayer, I am reminded of my need to thank God even when circumstances are adverse and difficult. Why? Because God is still at work for my betterment and improvement. Because He can still be glorified through my trials, if I am faithful to Him. Because He is worthy of trust. 

When you find yourself in the depths of difficulties, even those you bring on yourself, take a page from the patriotic, proud prophet who came near to God in unimaginable circumstances. Then, when delivered, keep up a fervor and faithfulness in prayer (Phil. 4:6; 1 Th. 5:17; Eph. 6:18; 1 Tim. 2:1). 

Jonah: Successful Mission, Struggling Messenger (I)

Can God use weak and sinful people to accomplish His overarching purpose, while not endorsing or being responsible for the faults of such people? An intriguing book reveals a man’s success doing God’s will despite his fighting Him the whole way.

A Commission Rejected (1:1-17)

Neal Pollard

The book of Jonah begins with the prophet explicitly crediting God as the source of the command to him to go to a heathen nation, preaching against the wickedness of Nineveh and Assyria. What follows is a very brief book, just over twice the length of Obadiah. Yet, the prophet is better known that any of his cohorts among the Minor Prophets. Though the fish is only mentioned in three verses of the book, it (often called a whale) is a fixture in the minds of those with the least of biblical knowledge. It is written in narrative style, different from the poetry, oracles, and visions so often characteristic of his counterparts in this section of the Old Testament library. 

He is one of the few Minor Prophets we read about outside of the book he authors. 2 Kings 14:25 tells us where he is from, a city in the tribe of Zebulun called Gath Hepher. That passage also helps us precisely date the book, around the time of Jeroboam II (the beginning of the 8th Century, B.C.). Billy Smith and Franklin Page write, “The prophet Jonah, a successor of Elisha, then promised that these victories would continue for Jehoash’s son Jeroboam II, whom the Lord would enable to restore Israel’s ancient boundaries. But Israel’s successes, the author of Kings explains, came not as a result of their faithful obedience but rather the Lord’s compassion” (NAC, 204). This idea of the Lord’s compassion is central to the book of Jonah, as God extends this not just to Israel but to a heathen nation. 

The Running Prophet (1-3). God had an express, specific, and meaningful task for Jonah. He told Jonah where, to whom, and why to go (2). “But Jonah” signals the man’s disobedience (3). He went the exact opposite direction, going due west to the Mediterranean Sea away from Nineveh, which was northeast of Israel. Twice, Jonah notes of himself that this move was “from the presence of the Lord.” What a subtle proof of divine inspiration, as a man would not report such sin against himself.

The Roaring Sea (4-6). As Jonah runs, the Lord pursues. He hurls a great wind and mighty tempest (4). The ship was imperiled and seasoned seafarers were afraid (5). In their misguided devotion and ignorance, they prayed to their various gods (5). These mariners are incensed that Jonah would sleep rather than cry out to his God (6). This is the first of several instances of piety from the pagans while the chosen acts callously against his Creator.

The Responsible Party (7-10). The sailors cast lots and determine that Jonah is the reason for the “evil” they suffered (7). Evil (translated wickedness, calamity, displeased, and discomfort in the NASB in seven verses of the book) is a key word in Jonah. It might be moral (1:2), natural (1:7-8), emotional (4:1), physical (4:6), or spiritual (3:10; 4:2). Jonah tells them why the storm is his fault (8-9). They were flabbergasted that Jonah would treat his omnipotent God so flippantly (10). 

The Restored Calm (11-16). After identifying the source of the storm, the mariners want the prophet to teach them God’s will to resolve this problem (11). The unwilling prophet preaches to them and accurately shares the answer (12). He confesses his wrong and is willing to sacrifice himself to save these pagans (12). The men show their high regard for human life (13), but further witnessing God’s power turn their hearts to Him (13-14). They even pray to Him (14), then serve and worship Him (15). Jonah converts his first of many Gentiles, despite his unmatched prejudice against them.

The Rescuing God (17). Graciously, He saves Jonah with a fish (17). He had also saved the sailors (15-16). What God does in mercy for Jonah is a type of what Christ in grace and mercy would do for the lost and rebellious of all mankind (cf. Matt. 12:38-41). 

The Third Rail

Why is Romans 14 one of the most controversial chapters in the Bible? How do we balance our conscience, our liberty, and our brother’s convictions? Gary explores some helpful principles in today’s post.

Gary Pollard

One of the least quoted or studied verses in all of the New Testament is Rom 14.22 — “You should keep your beliefs about these [freedoms] a secret between yourself and God. It is a blessing to be able to do what you think is right without feeling guilty.” The ESV reads, “The faith that you have, keep between yourself and God. Blessed is the one who has no reason to pass judgment on himself for what he approves.” The NASB, “The faith which you have, have as your own conviction before God. Happy is he who does not condemn himself in what he approves.” The NKJV, “Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves.” 

The verses that come after this are equally important and we’ll get to those. It does seem like the “average” Christian has an intuitive understanding of the principles we’re going to look at. Not all do, and some use these verses to justify unquestionably sinful behavior. However — at least in my limited experience — they are usually in the minority. One of the arguments used by proponents of individual liberties (in a secular and social context) is that “freedom is inherently dangerous.” The tendency of a minority to abuse this freedom does not make legitimate any restrictions placed on the majority. Jesus directed most of his anger toward the teachers and textual experts of his day, especially the Pharisees. Whether their audience is small or great, teachers and preachers have an awesome responsibility! They can and do shape the hearts and convictions of their audiences, which in turn creates culture. In the timeless and understandable spirit of abundant caution, some have very vocally implemented prohibitions where God has not. Black and white always meet at the no-man’s-land of gray; both must respect the decisions of the other in how they interact with it. Romans 14 beautifully teaches us how to manage the clashes of conviction that inevitably occur in this uncomfortable and ambiguous zone. On one hand, keep your beliefs about these things a secret between you and God. On the other, don’t do anything that will hurt the faith of your brother or sister. This is how God asks us to handle these issues, and this is what we should teach. Anything stricter or more permissive than this is unscriptural by definition! 

What I’m getting to is that this verse also applies to many of the controversial, third-rail issues that have caused division, but which are not explicitly or implicitly condemned in scripture. Such questionable activities may not be intrinsically sinful, but can very quickly become sinful for different reasons. The slippery slope argument is the heart of Pharisaism (not to mention logical fallacy), so that cannot be used against such issues. However, the ways our freedoms can potentially affect our brothers and sisters in Christ are absolutely relevant! We must also remember one of the core messages of Romans 14 — Be willing to accept those who still have doubts about what believers can do, and don’t argue with them about their different ideas (1). This isn’t the only message in our text, though. Here are some other relevant verses to consider:  

If you hurt the faith of your brother or sister because of something you eat, you aren’t really following the way of love (15). 

Don’t destroy anyone’s faith by eating something they think is wrong. Christ died for them (15). 

Don’t allow what is good for you to become something they say is evil (16). 

In God’s kingdom, what we eat or drink is not important. Here is what is important: a right way of life, peace, and joy. Whoever serves Christ by living this way is pleasing to God and they will be accepted by others (17-18). 

So let’s try as hard as we can to do what will bring peace. Let’s do whatever will help each other grow stronger in faith (19). 

Don’t let the eating of food destroy the work of God. All food is acceptable to eat, but it is wrong for anyone to eat something that hurts the faith of another person. It is better not to eat meat or drink wine or do anything else that hurts the faith of your brother or sister (20-21). 

Instead, you should keep your beliefs about these things a secret between yourself and God. It is a blessing to be able to do what you think is right without feeling guilty (22). 

But anyone who eats something without being sure it is right is doing wrong. That’s because they didn’t believe it was ok. If you do anything that you believe isn’t ok, it is sin (23). 

Be willing to accept those who still have doubts about what believers can do, and don’t argue with them about their different ideas (1). 

Those who know they can eat any kind of food must not feel that they are better than those who abstain. And those who abstain must not decide that those who eat all foods are doing wrong. God has accepted them. You cannot condemn someone else’s servant! Their own master decides if they are doing right or wrong. And the Master’s servants will be right because the Master is able to make them right (3-4). 

We don’t live or die for just ourselves. If we live, we are living for the Master. And if we die, we are dying for the Master. So living or dying, we belong to the Master (8). 

So why do you condemn your brother or sister in Christ? Or why do you think you’re better than they are? We will all stand before God and he will judge us all (10). 

Each of us will have to explain to God about the things we do (12). 

So we should stop condemning each other. Let’s decide not to do anything that will cause a problem for a brother or sister or hurt their faith (13). 

You accepted Christ Jesus as Master, so continue to live following him. You must depend on Christ only, drawing life and strength from him. Just as you were taught the truth, continue to grow stronger in your understanding of it. And never stop giving thanks to God. Be sure you aren’t led away by the teaching of those who have nothing worth saying and only plan to deceive you. That teaching is not from Christ. It is only human tradition and comes from the powers that influence this world (Col 2.6-8). 

Haunted Ruins

Dale Pollard

Perhaps Nimrod’s extraordinary ability to hunt was partly responsible for the reason why so many were inclined to stick close to him and construct a tower amidst the ruined site of early Babylonia (or Shinar, Genesis 11:2). He’s a hunter after all and apparently an excellent one (Genesis 10:8-12). There’s a phenomena that’s been observed in nature where carnivorous animals like lions and crocodiles develop a “taste” for human flesh. They’ll begin to actively hunt people for a number of reasons but it’s been known and documented in several predatory species. Since animals acted as they do presently after the flood (Genesis 9:2), then it’s logical to assume that all of that death caused by the deluge attracted numerous carnivores to settlement areas early on.

Theoretically, aquatic animals and eventually the land dwelling predators would have had ample opportunity to develop that “taste” for humans. If that were the case, it makes even more sense why earth’s population had a difficult time spreading out over the earth as earth would have been more of a challenge to subdue and dominate than it was before (Genesis 1.28). Mankind may have dominion over the animals, but Job knew there were at least a few exceptions to this (Job 41:1-4). Ferocious man-eaters would have made first settlements more vulnerable but sticking together under the leader of a great hunter makes perfect sense— at least on the surface. 

After the birth of Babel the Bible sheds light on its death and lasting memory. Eventually, wild creatures would inhabit the ruins of Babylon and other cities after God’s judgment (Isaiah 13:21, Isaiah 34:13-14). 

The specific animals mentioned in these passages and similar ones remain unknown, but are often translated as “ostrich” and “jackal.” Interestingly enough, the Hebrew word used for “jackal” is also used to refer to dragons in the same book of Isaiah. (Isaiah 27:1). 

The following verses are even more haunting:

“Babylon shall become a heap of ruins,
the haunt of jackals,
a horror and a hissing,
without inhabitant…
The sea has come up on Babylon;
she is covered with its tumultuous waves.
Her cities have become a horror, a land of drought and a desert, a land in which no one dwells, and through which no son of man passes.
And I will punish Bel in Babylon,
and take out of his mouth what he has swallowed.
The nations shall no longer flow to him;
the wall of Babylon has fallen” (Jeremiah 51:37, 42-47). 

It seems that the second destruction of Babylon was foreshadowed by the first destruction during the deluge. Tragically, the name of the once great city would  nearly becomes synonymous with “the end,” especially in Revelation. 

“And he called out with a mighty voice,“Fallen, fallen is Babylon the great! She has become a dwelling place for demons a haunt for every unclean spirit, a haunt for every unclean bird, a haunt for every unclean and detestable beast” (Revelation 18.2). 

Babylon’s downfall serves as a true tale of caution for us today as God allows the rise and fall of every nation— even setting their boundaries (Acts 17:26). No matter how great a nation becomes it will never become greater than the One who allowed its very existence in the first place. 

Obadiah

What do you know about Obadiah? Here’s a book that is completely focused on the destruction of a Semitic people who fought God’s people for centuries. How does God feel about the mistreatment of His people and of our brethren? It’s a big deal.

The Judgment Of Esau (1:1-21)

Neal Pollard

OBADIAH 

The Judgment Of Esau (1:1-21)

Neal Pollard

There are so many ways that Obadiah is unique among the Minor Prophets. The most obvious is the length of the book, a single chapter in our English Bibles and less verses than there were letters in the Hebrew alphabet. Only Philemon, 2 John, and 3 John are shorter Bible books, and every other Old Testament book dwarfs it for length.

Another uniqueness is the subject of the book, the Edomites. These are the descendants of Esau, an emphasis that cannot be missed as Obadiah calls his name seven times in this brief book. Genesis 25 provides the background of Esau and the seeds of antagonism between him and Jacob. The rotten fruit of that schism had come to harvest repeatedly, and Edom’s contempt and mistreatment of his “brother,” Jacob (Israel)(10) is at the heart of this condemning prophecy. No other book is singularly devoted to the judgment of Edom. 

Yet another uniqueness is the total lack of a timeframe for the book. One way to try and date it is by noting times when God’s chosen were being punished or oppressed and Edom was antagonistic to them. B.C. Cresson identifies six such times, the revolt of Absalom, the invasion of Shishak, the invasion of Philistia and Arabia, the invasion of Israel, the invasion of Nebuchadnezzar in 597 B.C., and the invasion of Nebuchadnezzar in 587 B.C.  (Smith and Page, NAC, 171). With them, I am convinced that the last of these events is most likely. Key to an educated guess for the date is verses 11-14, written in past tense and fitting of the Babylonian destruction of Jerusalem and the temple. Between that event and Malachi’s 5th century prophecy pointing to the demise of Edom in past tense (Mal. 1:2-5), we can be fairly safe in deducing Obadiah as written in the sixth century B.C. There is also a compelling case to be made for a much earlier date (see Walter Baker in The Bible Knowledge Commentary, 1454). Whenever it was written, it exposes a pattern of oppression by Edom against God’s Old Testament elect.

What is the book of Obadiah about? We might label it a book about pride and promises. It can be divided as a book of humbling for Edom and hope for Israel. It is a book about justice and mercy. However you outline it, the book is a study in contrasts. Obadiah labels his contents a “vision” (1). The body of the book is written in poetic form, a series of oracles. 

The problem of Edom’s ego (3-9). The Edomites gloried in themselves. It is remarkable to read how everything that they placed their confidence in would be taken away from them or destroyed. They took pride in their high position, but God would bring them down (3-4). They took pride in their possessions, but those would be ransacked (5-6). They took pride in their political partnerships, but those would be untrustworthy (7). They took pride in their prudence, but their wise men would be destroyed (8). They took pride in their power, but their mighty men would be dismayed (9). Edom rested their hope on themselves and earthly helps, all of which would be futile. 

The problem of Edom’s evil (10-14). Why would God deal this way with Edom? Remarkably, the heart of their problem was their sin against their brother. How does God feel about mistreatment and unloving actions against brethren? Read 1 John 3-4. One cannot hate his brother and be right with God.

Edom did not help God’s people when they were in trouble (10-11). Edom rejoiced when they were hurting (12). Edom even participated in hurting their downtrodden brethren (13-14). These are three stages of the same spiritual cancer–indifference, malice, and wrongdoing. 

The problem of Edom’s end (15-16). God would not let this stand! Edom would reap what they had sown (15). Others would do to them what they had done to Israel. But, as we will see, God’s chosen would survive their calamity. Edom would not! 

The promise of Israel’s exaltation (17-21). In the future, “the house of Jacob will possess their possessions” (17). Obadiah shares God’s message of restoration. Israel would rise and Esau would be razed (18). God’s people would possess and Edom would be possessed (19). Israel’s exiles would return, but Edom’s descendants would be judged (20-21). Mount Zion and Mount Esau would experience opposite fates. James Smith gives a compelling chart to show the fulfillment of Obadiah’s promises in this last paragraph, promises that would be fulfilled in the New Testament:

James Smith, Old Testament Survey Series (p. 59)

Amos: The Lord Roars (IX)

What was next for Israel? What would come after that? Amos 9 shows a picture of a just God who responds to willful sin and a merciful God who extends grace even where undeserved.

A Vision Of Judgment And A View After Judgment (9:1-14)

Neal Pollard

Amos 9 contains the prophet’s fifth and final vision about the fate of the northern kingdom. We would classify Amos’ book as one of the hardest-hitting among the Minor Prophets. The message of Israel’s demise due to their apostasy is graphic and certain. Now, the prophet’s warning reaches its climax as Amos sees the Lord standing beside the altar (1). This appears to be the altar at Bethel, in the place instituted by Jeroboam I (1 Ki. 12:31-33). Amos has previously mentioned it (3:14; 5:5-6), and it makes more sense for the Lord to stand in judgment there rather than Jerusalem where the southern kingdom’s place of worship was. 

The prophet pictures total, thorough punishment. God is revealed as being in pursuit of the people, destroying their false place of worship (1), slaying inhabitants and finding every refugee, fugitive, and person who tries to hide and conceal himself (1-3). Even those who go into captivity would be slain (4). One shudders to read God’s final words in this vision: “And I will set My eyes against them for evil and not for good” (4b). God’s eyes are depicted as seeing everything everywhere (Prov. 15:3; 2 Chron. 16:9; see 9:8). Here, His eyes are against Israel for their harm! The price of sinful rebellion is eternally high!

Amos strengthens the force of the warning by reminding Israel of who this judge is. His omnipotence is highlighted in verse five, and His work in creating, sustaining, and acting through nature is showcased in verse six. This all-powerful God, whose judgment they had witnessed against foreign nations (7), is now turning His efforts and energy on “the sinful kingdom” (“the house of Jacob” or “the house of Israel”)(8-9). Pay attention to the message. While the nation itself will be dismantled and the kingdom would come to an end (8), God is portrayed as sifting its inhabitants. 

While God’s just wrath will be poured out against “all the sinners of [His] people” (10), His undeserved mercy is also promised. Starting in verse 11, Amos mentions what would happen “in that day.” He also says “behold, days are coming” (13). Notice encouraging words and phrases like “raise up” (11), “rebuild” (11), “possess” (12), “restore” (14), and “plant” (14-15). For whatever literal and physical hopes the nation had of reclaiming lands in Palestine, God’s promise is much loftier. At the Jerusalem meeting in Acts 15, Jesus’ half-brother, James, quotes verses 11-12 and applies it to the Gentiles (Acts 15:16-18). The Lord’s kingdom, spiritual Israel (the church), would include “all the nations who are called by My name.” 

Amos had no words of consolation for the northern kingdom. Soon, Assyria would slaughter them and sweep them away. They were being judged for their wholesale apostasy. Yet, for the righteous who heeded the prophet’s warning, there was escape (2 Chron. 30). Beyond this gloomy judgment, there was future hope to be found in those who heeded the teaching of Christ and His apostles and prophets. That is the message Amos ends with, the message we can read about upon the pages of the New Testament. It is a hope that fuels our lives today! 

Amos: The Lord Roars (VIII)

What would be so serious that it would be the cause of Israel’s destruction? How does it apply to us, over 2700 years later?

The Vision Of The Ripe Fruit (8:1-14)

Neal Pollard

The fourth vision illustrates a terrible problem of covetousness. The people’s dysfunctional relationship with money was so corrupt that it contributed greatly to the pending demise of the northern kingdom. The vision (1-3) is followed by an oracle (4-14) that appears to explain why such judgment loomed. 

In the vision, God presents the object–a basket of summer fruit. The Lord God shows this to Amos and calls him by name, asking him what he saw. The prophet answers and God tells him what it means. As the fruit is ripe, so the time is ripe. Donald R. Sunukjian explains, “’Ripe fruit’ (qāyiṣ) was ‘summer fruit’ or ‘end-of- the-year fruit’—the last fruit of the season, fully ripened, with a short edible life. ‘Ripe time’ (qēṣ) was ‘end time’ or ‘cutting time’—the ‘reaping time’ of death (BKC, Walvoord and Zuck, 1447). Israel’s time was about to come, and weeping and wailing over the profuse volume of death would follow. That the songs were being sung in the temple indicates the grief of the southern kingdom over the demise of their brethren in the northern kingdom.

Amos follows this vision with a message explaining its meaning. In other words, Amos wants the people who are the object of the vision to “hear this” (4a). This vision is for those who rob the poor, trample down the needy, can’t wait for the Sabbath and feast days to be done so they can get back to cheating the helpless, use dishonest measures and scales to cheat the buyers, dilute their grain with chaff, and enslave the poor for the smallest amounts of money (4-6, NLT). Rightly, James Smith asserts, “these verses contain one of the strongest indictments against covetousness found anywhere in the Bible” (OT Survey Series: Minor Prophets, 195). Israel was so consumed with materialism that it caused them to demolish the two greatest commandments. It became their god and it trumped their love and concern for their brethren, especially the most vulnerable and helpless among them. The Bible warns repeatedly of the grave dangers that follow such a mindset, as common as it is (Mat. 6:19-21; Luke 12:15-21; 1 Tim. 6:9-10, 17-21). 

In response, God relates His judgment against such sin. He uses apocalyptic (catastrophic) language to depict what would follow this behavior:

  • God would never forget it (7).
  • The land would quake and all would mourn (8).
  • Their worship would resemble a funeral (10).
  • The people would experience a spiritual famine (11).
  • The people would be lost and aimless (12).
  • The young would suffer (13).
  • They would all fall along with their idols (14).

Within this judgment are various figurative images to paint the picture more vividly. It is pictured as the flooding of the Nile (8), a solar eclipse (9), a funeral for an only son (10), and a famine (11). Collectively, the point is made unmistakably. The end, for Israel, was coming. It would be cataclysmic and complete. What precipitated it? The maker was misplaced by money. God’s people had worshipped the creature over the Creator. With full clarity, God had told them since Sinai, “You shall no other God before Me” (Ex. 20:3; Deut. 5:7). So, today, it is instructive for us to consider the stewardship of our things and the steadfastness of our hearts when it comes to monetary matters. Across the ages, Jesus pleads, “Beware, and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions” (Luke 12:15).