Tag: God

2 Corinthians: Christianity Is Personal (VI)

Who God Uses In His Service (4:1-18)

Neal Pollard

It is easy for us to think that only the super-spiritual, seemingly-perfect can be effective, but the opposite is true. None of us is too spiritual or perfect, though we should always be striving to be better and do more for the One who gave everything to save us. Paul is continuing his discussion about the ministry he and his co-workers have. As he does, he speaks candidly about himself and them–the messengers. As Christians charged with carrying out the Great Commission, we should all put ourselves in his shoes and understand better who God uses in His service. 

GOD USES PEOPLE OF INTEGRITY (1-4)

Character does not demand perfection, but it does require a conscience shaped by Scripture and a heart softened by it. This leads one to stay encouraged no matter what is encountered (1). It also leads to honesty and trustworthiness (2). We will conduct our lives righteously, and we will handle God’s Word faithfully. People can trust who we are and, thus, what we say. We may be rejected by the spiritually blind, but we won’t be a roadblock to their faith. 

GOD USES PEOPLE OF HUMILITY (5-7)

Paul gives a helpful reminder. It’s not about us, it’s about Christ. He’s the source of light, glory, and power. We’re the plain, fragile pottery God uses to demonstrate His surpassing greatness. 

GOD USES PEOPLE OF DURABILITY (8-12)

To be His servants, we have to weather storms. Those storms may be those we would avoid if we didn’t serve Him, but we understand the importance of our mission. We won’t let affliction, perplexities, persecution, and threats keep us from doing His work! God does not need spiritual sissies in His service. We draw our courage and strength from Him, and it causes Him to shine out through us!

GOD USES PEOPLE OF STABILITY (13-15)

What causes us to be stable? Faith! Because we are truly convicted of the truth, we cannot help but speak. We have faith in the reality of the resurrection, so we teach and share the message that brings grace to more and more people. This leads more people to give thanks to God and causes God to be glorified.

If I want to be a faithful servant of Jesus, I need to watch my personal conduct, lower myself, endure, and be trustworthy. That does not require perfection, but it does require dedication! But God depends on imperfect people like you and me! We cannot let Him down. 

Montagues, Snakeheads, And Christians

Brent Pollard

Juliet’s poignant line, “A rose by any other name would smell as sweet,” from Shakespeare’s Romeo and Juliet, delves into the profound influence of names on identity and perception. This metaphor underscores that a name does not define the essence of a thing or person. In the play’s context, Juliet ponders over Romeo’s last name, Montague, associated with her family’s rival house. She asserts that his true self would remain unchanged even if Romeo had a different name. This argument posits that a name is merely a label without impacting a person’s or thing’s inherent qualities or worth.

Lawmakers in Maryland are proposing a solution to an environmental problem by changing the name of an invasive fish species known for damaging the local ecosystem. The snakehead fish, currently unpopular as a food source, could become more attractive to consumers if given a more appealing name. This example raises interesting questions about the power of names and labels in shaping our perceptions. The lawmakers suggest renaming the fish “Chesapeake Channa” to emphasize its connection to the Chesapeake waters where it currently resides. The aim is to rebrand the invasive species and replace its negative connotations with a more positive image. Given that snakeheads taste delicious, Maryland’s campaign may prove successful. This case illustrates how a simple name change can significantly alter our perception of an object, in this case, a fish.

Juliet’s perspective that a name is a label with no influence on the intrinsic qualities of an object is worth considering. It suggests that intrinsic attributes hold more significance than the names or labels we assign. This viewpoint allows for tactics like renaming a fish to enhance its appeal. However, what if a person or thing’s name reflects their identity and purpose? In such cases, it would be unwise to alter the name. This rose must remain a rose. This caution underscores the responsibility we bear when considering such changes.

Peter reminds us that a name holds significant meaning. In 1 Peter 4.16, he implies that if someone faces persecution, it should be solely because of their faith. For instance, if authorities punish a person for stealing, it does not count as persecution. Those to whom God has given the correction’s instrument should treat the offender lawfully, as mentioned in Romans 13. So Peter says, “But if anyone suffers as a Christian, he is not to be ashamed, but is to glorify God in this name” (1 Peter 4.16 NASB95). Though it appears only three times in the New Testament, the term “Christian” came to describe a community of believers who followed Jesus Christ’s teachings and distinguished themselves from Jews and pagans. It is the new name God promised through His prophet, Isaiah (Isaiah 62.2). 

As followers of Christ, it is crucial to identify ourselves as Christians. While being “spiritual” or “a believer” is not wrong, it does not define our identity as followers of Christ. To be faithful, we must fully embrace the responsibility that comes with the name “Christian.” This commitment involves living a life consistent with Jesus Christ’s teachings and values, actively following in His footsteps, being a part of a Christian community, and demonstrating love, compassion, and forgiveness in all aspects of our lives. Avoiding “Christian” may indicate a reluctance to accept the associated responsibility and accountability. By embracing our Christian identity, we respond to the call to serve as Jesus’ hands and feet.

In the end, while names and labels can sometimes be arbitrary or misleading, there are cases where a name carries deep significance and meaning, intricately tied to identity and purpose. Just as Juliet recognized that Romeo’s value transcended his surname, and Peter emphasized the importance of embracing the Christian name, we must carefully consider when a name represents something core that should not be rebranded or obscured. A name like “Christian” is not just a label but a calling to embody the teachings of Christ through words and actions. So, while changing names can sometimes be helpful, we must also respect when a name holds profound meaning that should be upheld rather than discarded for pragmatic purposes. Distinguishing between these situations requires wisdom and care.

“Love One Another”

Neal Pollard

One of my favorite songs, “The Greatest Commands,” starts with this imperative. As that song urges us, “Love is of God” (1 John 3:10). Having a divine source and being a command, it ought to really grab our attention. John explains by reinforcing why we should love one another.

IT IS AS OLD AS TIME (1 John 3:11-13). When a Bible writer leaves his own culture and goes back to the beginning, you know the subject is important. Jesus does this with marriage (Mat. 19:3-9). Paul does this with women’s role (1 Tim. 2:8-15). John does this with love. He takes us back to the edge of Eden, using Cain and Abel as examples. He implies that Cain killed Abel because he did not love his brother (12). He also is teaching that love is a work, not simply a feeling (12). He then shows us that Cain’s way is the world’s way (13). John will stress that following the Lord’s way is how we overcome the world (4:4; 5:4), and the Lord’s way is to love one another. 

IT IS A MATTER OF LIFE AND DEATH (1 John 3:14-16). It is a characteristic of the spiritually resurrected; it is how “we know that we have passed out of death into life” (14). We persist in a dead state if we do not love our brother (14). Hatred is the spiritual equivalent of murder (15; Mat. 5:21-26). At the other end of the spectrum, we know love by imitating Jesus and being willing to lay down our lives for the brothers (16). Building that kind of spiritual bond within the body of Christ matters so much to God! He wants us eliminating negative feelings, dissension, grudge-bearing, and animosity. He wants us building a spiritual bond that looks like the heart of Jesus, a heart that caused Him to go to the cross! What a challenge!

IT IS THE DIFFERENCE BETWEEN FAKE AND GENUINE (1 John 3:17-18). Saying “I love you” is incredibly easy. It is three one-syllable words. But our actions so often betray our claim. Do we literally put our money where our mouth is (17)? If we see our brother in need, whether financially, emotionally, socially, or spiritually, but show callous indifference, we need to go back to verse 10 and start reading again! The simple, powerful admonition is, “Little children, let us not love in word or talk but in deed and in truth” (18). In the context of works, James says, “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” (Jas. 2:14-16). Just like faith without works, words without loving action are dead and useless! It makes our “I love you’s” false and dishonest.

IT IS KEY TO OUR CONFIDENCE (1 John 3:19-24). John says, “By this…” (19). By what? By loving in deed and in truth. By loving in deed and in truth, “we shall know that we are of the truth and reassure our heart before him” (19). Look at all the conditional language in these verses. We should have confidence of our salvation if we love in deed and truth (19-21). We should have confidence that He will bless us and be with us if we keep this commandment to love one another (22-23). We should have confidence that we abide in God and He abides in us, if we keep His commandments (which includes, “love one another”)(24). John is not talking about cockiness or arrogance, but a blessed assurance that comes when we are striving to walk in the light (1:7). But, do not miss this point. Walking in the light necessitates brotherly love. You can’t have one without the other.

How should this change us? Won’t it kill grudges, feuds, avoidance, gossip, resentment, hostility, division, rivalry, suspicion, and the like? It will revolutionize the atmosphere of an entire congregation and the relationship between individual Christians in the congregation. It will draw us closer, into one another’s lives. Most of all, it causes us to imitate, please, and obey the God whose Son showed the greatest love of all (John 15:13)! 

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. 

Deuteronomy: The Second Giving Of The Law (XXXIII)

The Song Of Moses (31:30-32:52)

Neal Pollard

John sees a sign in heaven which he calls “great and marvelous,” a sign involving angels, a sea of glass mixed with fire, victorious saints standing beside that sea, “And they sang the song of Moses, the bond-servant of God, and the song of the Lamb” (Rev. 15:1-2). Then, in Revelation 15:3 he quotes Deuteronomy 32:2-3. In one of our hymns, “On Jordan’s Stormy Banks,” there is a line that anticipates that as we rest in that fair and happy land, we will “sing the song of Moses and the Lamb, by and by.”

This song comes from God (cf. 31:19) and is first spoken by Moses (31:30) and then, of course, ultimately written down. It reminds us that Moses was not only familiar with Hebrew poetry, but he was the first to write it down (cf. Psa. 90). What can we learn from this inspired song, composed for Israel’s good?

It praises (1-4).  He proclaims the Lord’s name, and calls for others to ascribe greatness to Him (3). He calls God “the Rock” (cf. 15,18,30,31), indicating His steadfastness and dependability. He upholds God’s character as perfect, just, faithful, righteous, and upright (4). How many songs have followed this pattern, declaring to God in song in many different words, “How great Thou art!”?

It admonishes (5-6). Given the integrity and greatness of God, we certainly should not act corruptly, deny our heritage, and become crooked and perverse (5). Yet, this song charges, or at least warns, that such a response is never far away from us. This kicks off a big part of this song that could not have left the singers feeling warm and fuzzy. Notice the admonition: “Do you thus repay the Lord, O foolish and unwise people? Is not He your Father who has bought you? He has made you and established you” (6). For being a great and giving God, how could we repay Him with anything less than gratitude and obedience?

It reminds (7-14). The song is historical, looking back to an event that is still in the future for the first singers of it. The lyrics were for their descendants, to remember the giving of Canaan. This part of the song carries them through the deliverance and provision in the wilderness all the way through the conquest. It also contains a reminder of how choice and plentiful the resources are in this land. Don’t we need reminded, not only of the Lord’s substitutionary sacrifice through events like the weekly observance of the Lord’s Supper? Don’t we need reminders of past blessings, especially our salvation from the wilderness of sin? As the song urges, “Roll back the curtains of memory now and then, show me where you brought me from and where I could have been; Remember, I’m human, and humans forget, so remind me, remind me dear Lord.”

It warns (15-27). The largest portion of this song is borne of divine love. It is a warning against forgetting! It foreshadows future apostasy and God’s inevitable response to it, in keeping with His perfect nature and character. The warning centers around the folly and destructiveness of idolatry, how God would respond to it with omnipotent punishment. We do not like warnings, but we benefit from them. They are deterrents from a God who supplies all our needs (cf. Phi. 4:19). 

It laments (28-33). Following this lengthy rebuke, there is the emotional response of a fallen, punished people. Note the lyrics, “Would that they were wise, that they understood this, That they would discern their future!” (29). The future defeat of apostate descendants was not the result of a God who lacked ability (31), but because they chose to plant and harvest unrighteousness (32-33). Weeping always follows wickedness, whether in this life or the next! 

It hopes (34-38). How does one respond and rebound from such a grim picture? Focus on God! The song shifts from earth to heaven. After their reaping the harvest of their unrighteousness, Israel could anticipate divine intervention: “For the Lord will vindicate His people, And will have compassion on His servants, When He sees that their strength is gone, And there is none remaining, bond or free” (36). In His deliverance, He would point out the futility of serving any rival (37-38). He points out that hope is only found in Him, and these singers would audibly say so. 

It highlights (39-43). From the hope springs the ending that connects back to the beginning. Remember the character of that praiseworthy God? He is unique (39)! He is able (39). He is eternal (40). He is just (41-42). He brings joy (43). He atones (43). What better way to end this momentous song than by pointing the worshipper to heaven? 

Following the song which followed the preceding instruction (essentially, the first 31 chapters, as we know it), Moses ends it this way: “Take to your heart all the words with which I am warning you today, which you shall command your sons to observe carefully, even all the words of this law. For it is not an idle word for you; indeed it is your life. And by this word you will prolong your days in the land, which you are about to cross the Jordan to possess” (46-47).  The song was to touch their emotions, put their guard up, guide their descendants, bring them life, prolong their days, and fuel their mission. 

The chapter ends with God’s instructions that Moses ascend Mount Nebo, reminding him that he could not enter the Promised Land with the people because he “broke faith” with God and did not “treat Me as holy in the midst of the sons of Israel” (51). That mountain would be the place of his death after he had glimpsed that Promised Land (52). Though this is the fate of the great leader of Israel, this song is a vital part of his lasting legacy. We do well to study this song and be reminded of how God wants us to think when we worship Him in that way today. Our song service should be filled with all these elements, and our hearts should be tuned in to the God described in this powerful song! 

Secrets!

Gary Pollard

The greatest secret in the universe has been revealed to humanity: Jesus himself (Col 2.2-3). This is perhaps a hint that the groups harassing the believers at Colossae were Gnostic as well as Jewish. Gnostics were all about secret knowledge and asceticism (at least in this group, cf. 2.18). Paul addressed the Jewish elements in this section too. I’m certainly not dogmatic about this, but it does seem possible that at least elements of Gnostic thought were influencing Colossae, on top of the pervasive traditionalism of the Jewish Christians. 

Either way we should pay attention to an important point — all of humanity from the dawn of civilization has been trying to figure out what a specific something is. We’ve always been impressed with a sense that something bigger than us is out there. Since we’ve recently been able to take a crude glimpse into the cosmos itself, we’ve only been more impressed with how powerless we are on this little blue marble. Cosmic scales are something we can’t even wrap our minds around. There’s so much raw power that can only be viewed from distances so vast that we could never hope to travel them physically (eg. supernovas). But a simple cometary fragment could wipe out our little rock, if God willed it! 

Most early civilizations deified some element or other natural force on this planet, or they deified what they could observe with the naked eye in the heavens. Many ancient cultures worshipped powerful or beautiful animals, stars, or even political/military celebrities (sometimes all of the above). They were searching everywhere, desperate to find the source of infinite cosmic power, wisdom, and guidance that they instinctively knew existed, but could not identify. Since God is invisible (cf. 1.15), he had to be revealed to us. This great mystery was solved once and for all with the arrival of Jesus on the planet he created (2.16-17). He is that power, and he cares about us! That means he wants to take us with him when this earth is destroyed (2.18-20). The mystery is far more profound (and practical and humbling) than we thought. What is that thing every ancient culture has tried to identify and worship? The Great Mystery of the Eons — Jesus: Creator, Teacher, Civilizer, Rescuer, God.

This message is the secret truth that was hidden since the beginning of time. It was hidden from everyone for ages, but now it has been made known to God’s holy people. God decided to let his people know just how rich and glorious that truth is. That secret truth — which is for all people — is that Christ lives in you, his people. He is our hope for glory (2.27). 

Deuteronomy: the Second Giving of the Law (XXXI)

Choosing Life (30:1-20)

Neal Pollard

What better way is there to preach a climactic conclusion than to put a powerful emphasis on God? In these last 20 verses, Moses mentions “the Lord your God” a stunning 15 times (“Lord” 19 total times and “God” 17 total times). He makes a full court press for these travel-worn wanderers to be totally committed to “return” (2), “obey” (2,8,10,17,20), “love” (6,16), “observe” (8,12-14), “keep” (10,16), “turn” (10), “walk” (16), “choose” (19), and “hold fast” (20). This is the divine expectation. He punctuates it with the repeated use of the word “all”–all your heart (2), all I command (2,8), all your heart and all your soul (6,10)!

Yet, in response to their commitment, look at what God would do. He would “restore” (3), “have compassion” (3), “gather” (3,4), “bring” (4,5), “prosper” (5,9), “multiply” (6), “circumcise their hearts” (6), punish their enemies (7-8), “rejoice over you” (9), and “bless” (16). He wanted this for them and their descendants (6, 19). 

In the absence of obedience, Moses has repeatedly reminded them of how painful, counterproductive, and defeating life would be. Serving a substitute god would be unfulfilling, and its end would be divine rejection. In the humble practice of obedience, God would bless them beyond their comprehension. Through Moses, God encourages them to see this choice as one they were fully capable of making. In the heart of this chapter, Moses says these commands to obey were not out of reach or too difficult (11-13). It was near to them (14)! They could do this!

So, what’s the bottom line? Much like Joshua will do at the end of his tenure as Israel’s leader, Moses says “choose.” But understand what you are choosing between– “life and prosperity” or “death and adversity” (15), “life and death” (19), and “the blessing and the curse” (19). In case it was not abundantly clear, Moses final word is, “So choose life in order that you may live, you and your descendants, by loving the Lord your God, by obeying His voice, and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which the Lord swore to your fathers, to Abraham, Isaac, and Jacob, to give them” (19b-20). The blessings of choosing God, when summed up, are life, legacy, love, length of days, and a land of promise. While the particulars have changed under Christ, it is only because they are better. They are parallel to these, only superior! We face the same contrasting choices, framed by New Testament writers as the world or the Lord (Js. 4:4; 1 Jn. 2:15-17). It’s really not much of a choice, is it? 

Deuteronomy: The Second Giving Of The Law (XXX)

Moses’ Last Sermon (29:1-29)

Neal Pollard

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

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

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

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

Five Things Jesus Teaches Us About Temptation

Neal Pollard

Jesus knew temptation. The writer of Hebrews makes that point about Him in assuring us He, as our High Priest, knows just what we are going through in this life (2:18; 4:15). His suffering allows Him to sympathize. I am comforted to know that He understands, since He is like me (Heb. 2:17). Luke records this significant and pivotal moment in Jesus’ life before He begins His public ministry (Luke 4:1-13). It gives me necessary insight into who Jesus is, and it helps me fight the common battle against the enticements of my flesh, my eyes, and my pride.

TEMPTATION STRIKES THOSE IN A HEALTHY RELATIONSHIP WITH GOD. To be clear, temptation strikes “every man” (Heb. 4:15). But, sometimes we conclude that it’s not so bad or so frequent for the spiritually strong. Here is the perfect Son of God, described as full of the Holy Spirit and led by the Spirit (1), who encounters the tempter (2). Being spiritually strong can help make navigating temptation easier than it is for those who live according to the flesh (Rom. 8:5-14), but no one was closer to God and more spiritually healthy than Jesus as He walked the earth. How helpful to consider Paul’s warning here: “Therefore let him who thinks he stands take heed that he does not fall” (1 Cor. 10:12). 

TEMPTATION STRIKES IN PREDICTABLE AREAS. John classifies temptation into three major categories: “the lust of the flesh and the lust of the eyes and the boastful pride of life” (1 Jn.2:16). Methodical Luke lists Jesus’ temptation in that very order (cf. Mat. 4:1-11). The serpent, approaching Eve, must have appealed to these very areas at the beginning (Gen. 3:6). The devil does not have to get more complicated than that because these avenues are overwhelmingly effective for him. Though this and other passages reveals the evil one’s intentions and efforts, we are fully accountable for how we respond to temptation (Jas. 1:13-15). We must take responsibility for how we handle temptation. 

TEMPTATION STRIKES WHEN WE ARE VULNERABLE. Jesus has gone an unfathomable 40 days without food when He encounters the devil (2ff). The devil goes straight for this susceptible area. Think back to times when you haven’t gotten proper rest, you faced stress and pressure, you were sick or felt poorly, and other trying times. These can easily become doors we open to sin. All of us will experience physical and emotional weakness. We must be aware that these lead to spiritual exposure. 

TEMPTATION CAN MAKE US CALL WHAT WE KNOW INTO QUESTION. Twice, the devil uses conditional statements to try and create doubt. First, he says, “If You are the Son of God” (3). He called Jesus’ identity into question. Then, he says, “if You worship me” (7). He seeks to get Jesus to question His loyalty. It was not a matter of what Jesus intellectually knew, but Jesus dwelled in the flesh (John 1:14; Heb. 2:14). Be aware that temptation will cause us to question things we know, too. That includes our exalted identity and our true motivation.

TEMPTATION IS THWARTED BY AN OMNIPOTENT TOOL. Jesus wins His battles with the devil and temptation by leaning on truth. There are 86 quotations of Deuteronomy (the second giving of the Law of Moses) in the New Testament, and Jesus quotes this book in reference to each of the devil’s temptations (8:3; 6:13; 6:16). Proper knowledge and handling of Scripture helps even when enemies of truth, even the devil, try to misuse Scripture against us (as he does with Jesus, misapplying Psalm 91:11-12). Scripture is God’s own weapon, given to us not to cut and maim others but to fight off temptation and fend off the biggest threats to our faith and soul (Heb. 4:12; Eph. 6:17). 

It is wonderful to contemplate a day in which temptation will be permanently past-tense (cf. Rev. 21:1ff; 1 Cor. 15:55-58). Until then, we benefit so much from seeing how Jesus coped with the bane of temptation. It also helps us appreciate what He endured in order to give us salvation. 

A Place To Rest

Carl Pollard

David, the king of Israel, wrote more psalms than any other author in the book of Psalms. He is specifically mentioned as being the writer of 72 individual psalms. Out of all the ones he composed, Psalm 23 is probably the most well known. And for good reason! Today we still have songs in our song books that were inspired by Psalm 23. It is a psalm of comfort and often read at funerals and eulogies. Millions of people have been touched by these words. In darkest of times, many find joy in these words of David. 

We could study and analyze this psalm repeatedly, and still continue to find new truths and powerful reminders each time. Many of us have most, if not all, of this Psalm memorized. Which can be a good thing…and also not so good at the same time. Often times when we study a passage that we have heard our entire life, it can be easy to breeze past without truly diving in. 

In this article we are going to focus on The Lord, Our Shepherd. David tells us what The Shepherd has done for us. It is good for us all to look at what God HAS done and will continue to do for us in the future. David begins in v. 1 by saying, “the Lord is my shepherd, I shall not want.” This phrase is the building block, the foundation for the remaining 5 verses. Since the Lord is my shepherd I’m not lacking anything! David was content because the Lord was HIS shepherd. 

The story is told about a pilot who always looked down intently on a certain valley in the Appalachians when the plane passed overhead. One day his co-pilot asked, “What’s so interesting about that spot?” 

The pilot replied, “See that stream? Well, when I was a kid I used to sit down there on a log and fish. Every time an airplane flew over, I would look up and wish I were flying… Now I look down and wish I were fishing.”

It is always tempting to think that others have it better than we do, and that if we just had “a little more” everything would be fine. But contentment cannot be achieved by increasing possessions. Being truly content is only possible when the Lord is OUR shepherd. David explains why in this beautiful Psalm. 

David is content because…The Shepherd Gives Rest. Psalm 23:2 “He makes me lie down in green pastures; He leads me beside quiet waters.” If you remember, David was a shepherd before he became king of Israel.

So he is speaking from firsthand experience concerning what is necessary for sheep to live and necessary for a shepherd to provide. These images of shepherding are lost on many of us but we need to understand the shepherd/sheep relationship to make proper application of this psalm.

There’s a book called “A Shepherd Looks at Psalm 23.” The author was a shepherd himself for eight years and recalls his experiences while studying this psalm. The author says this about verse 2, “It is almost impossible for them (sheep) to be made to lie down unless four requirements are met. Due to their timidity they refuse to lie down unless they are free of all fear. Because of the social behavior within a flock sheep will not lie down unless they are free from friction with others of their kind. If tormented by flies or parasites, sheep will not lie down. Only when free of these pests can they relax. Lastly, sheep will not lie down as long as they feel in need of finding food. They must be free from hunger.”

This information deepens the meaning of “he makes me lie down.” This is exactly what David is describing concerning his relationship with the Lord. David is able to rest because all his provisions have been provided by the Lord. Verse 2 describes being in the green pastures where eating is plentiful. The sheep are beside the still waters where they can freely drink without fear. It is interesting that the psalm begins by describing the rest available in God. 

We are able to release our burdens and our cares upon the Lord. “Come to me, all of you who are weary and burdened, and I will give you rest” (Matthew 11:28). Rest and release is available because God has promised to carry our burdens. It’s heartbreaking when so many Christians do not let God carry their burdens. Instead, Christians remain burdened with worries, anxieties, care, struggles, guilt, and numerous other troubles that we fight daily. 

God is offering us rest but we have to hand Him the burdens. We must have the faith that knows God will take care of it. He is our Shepherd, in Him we find rest.

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.

Off Your Face & On Your Feet (Part 2)

Dale Pollard

Six hundred years before Christ would make His providential appearance, a righteous man finds himself in captivity. While exiled, Ezekiel was able to witness the spirit of God in a very intimate way. Even so, he was still living under the thumb of the Babylonians just like every other Israelite with him. Even while living in these unideal circumstances he is privileged to see awe inspiring visions from God. 

After years spent with no success or response from his people, Ezekiel has become frustrated with the fact that Israel won’t listen to him or Him. He’s lost hope in their ability to change— they’re just too far gone. Chapter nineteen is one long lament as Ezekiel cries over his hard-hearted Israelite brothers. Why won’t they listen to him? Even after Ezekiel performs some radical visual illustrations like eating his bread over dung and laying on his side for an entire year, they won’t respond to the “invitation.” God never abandons His faithful servant but His confused prophet is still left to wonder what God is going to do about the mess which makes up his reality. A familiar feeling for Christians to this day.  

At this low point Ezekiel is then taken even lower. God takes him to the bottom of a valley where piled on its floor is— death. Heaps of dry human bones; not belonging to strangers but of fellow Israelites. He may have wondered why God decided to bring him to such a terrible place. Maybe his view of God was an embittered one and so he wasn’t that surprised. After all, God allowed him to endure misery from the beginning of his prophetic ministry. He faced more hardship than even the godless captives that he was called to preach to. Perhaps it wouldn’t have been too out of character, in Ezekiel’s mind, for God to now bring him into a valley of bones. 

God asks His servant a question, “Can these dry bones live again?” Ezekiel’s response isn’t one of confidence and certainty but rather a safe, “O Lord, only you know.”  

The God of Resurrection doesn’t bring the vast pile of Israelite bones to life in the blink of an eye— though we know He could have. Instead, He allows Ezekiel to hear the bones, flesh, and sinews as they rattled (literally, rumbled) together (37.7).  He wanted the “Son of man” to see and hear His hand at work in a way that was and is— unforgettable. God’s desire was to leave a lasting impression on Ezekiel and to demonstrate the might of the Almighty. Ezekiel didn’t know how God brought the bones to life, but he knew God did it. You may not understand why God has allowed you to enter your valley, but you can be certain that He has the power to see you through it. 

I Want To Be “P.C.”

Neal Pollard

   The P.C. train gets longer and more unsightly all the time. Self-appointed elitists shelter their pet groups and blast and decry any who offend the sensitivities of these select groups in any way.Under the Political Correctness shelter are certain groups defending sexual immorality in various forms, anti-Christian groups, and the generally philosophic liberals.

   Certain words mobilize their police force, terribly offensive words like God, Bible, work, men, patriotism, fossil fuels, and sin. Despite all the foregoing, I have decided that I want to be “P.C.” In fact, I think God wants us all to be. Let me explain.

   I want a “pure conscience.” The New Testament word “good” (1 Tim. 1:5; 1 Pet. 3:21; etc.) modifying “conscience” means upright and excellent. It is possible to have an unbothered or permissive conscience, but we can get this from blindness to our own faults, improper teaching, or by being guided by feelings over truth. I want a conscience, trained, softened, and guided, by a diligent attempt to know God’s Word and please God’s heart.

   I want to be a “passionate Christian.” We can get passionate about our ideas, pet projects, feelings, opinions, and worldly interests, but that’s not what I mean. I want to be in love with the Lord. I want to care deeply about those things about which He cares deeply– lost souls, truth, the church and each member thereof, etc.

   I want to be a “peace creator.” It’s easy to do this through compromise and unscriptural change. That’s not true peace (cf. Jer. 6:14). Yet, I do not want to be the center of strife, division, and conflict among God’s people however I can help that (1 Cor. 1:10). I want people to be truly at peace with their Lord (Eph. 2:17). I want harmony to follow in the wake of my path.

   I want to be a “pride crusher.” I do not want to be a crusader that stamps out others’ pride. That’s their cross to bear. I want to look at myself in THE mirror (Jas. 1:23) and see myself as God sees me. Wherever I find pride in my heart and life, I want to eradicate it (cf. 1 Pet. 5:5ff). I want true conviction that “pride goes before destruction” (Prov. 16:18) and that “selfish ambition” invites “disorder and every evil thing” (Jas. 3:16). I want to remember that “every way of a man is right in his own eyes” (Prov. 21:2; cf. 12:5), but that does not clear me with God’s perfectly discerning eye!

   Let me be “P.C.” in these ways, at least for starters. I am not out to please the world or to sacrifice my relationship with God to make either sinners or the self-absorbed happy. In these and other ways, I can truly be a “Paradise chaser.” I want that! Don’t you?

   

King Saul: Lessons from a Proud Monarch

Brent Pollard

“The Lord resists the proud; but he gives grace to the humble” (Proverbs 3.34 LXX).

The rise and fall of King Saul is worthy of any Shakespearean drama. When God chose Saul as King of Israel, he attempted to hide from the people (1 Samuel 10.22). For his part, Saul looked the part, standing head and shoulders taller than everyone else (v.23). The people believed he was the right person to rule over them and shouted, “Long live the king” (v.24). However, Bible readers are already familiar with the entire story. The longer Saul reigns, the prouder he becomes.

In 1 Samuel 15.1-3, Saul failed to carry out God’s vengeance on the Amalekites. He made a weak excuse for his failure (vv. 15, 20–21) and was proud of his actions, building a monument to remember them (v. 12). When Samuel arrived, Saul was unaware of God’s anger. Saul greeted Samuel warmly, boasting of his obedience in carrying out God’s commands (v. 13). Samuel not only rejected Saul’s excuse but also asked him to recall a time when he had been humble (v. 17). God chose Saul as king while he was still humble.

Saul’s failure to “hack Agag to pieces” (as described in 1 Samuel 15:33 ESV) was just one of many examples of his arrogance. Further reading of 1 Samuel reveals more instances where Saul’s pride caused him to make poor decisions. By examining these examples, we can learn an important lesson about the importance of humility.

In 1 Samuel 13.8–14, Saul made an unauthorized sacrifice, a duty nearly exclusively assigned to priests but also permitted for some prophets, such as Samuel and Elijah. Saul took this action because Samuel took longer than expected to arrive in Gilgal, and he was concerned about his men scattering. He wanted to demonstrate his dominance or power. However, Samuel chastised Saul for this act, claiming that his kingdom would not last because of it. This incident could be interpreted as an early indication of Saul’s pride, as he overstepped his authority and assumed a priestly role.

In 1 Samuel 14:24–46, Saul makes a hasty vow prohibiting his soldiers from eating. Even when it puts the battle at risk and endangers the life of his son Jonathan, who unknowingly ate some honey, Saul refuses to admit his mistake. Jonathan criticizes the vow, arguing that the army would have been better off eating from their enemies’ spoils. However, Saul puts his command above his troops’ safety and the situation’s practical needs. The people must intervene to save Jonathan from execution, and this episode demonstrates Saul’s flawed leadership and decision-making. He prioritizes his pride and desire for authority over the welfare of his people, resulting in decisions that lack wisdom and compassion.

We see Saul’s angry reaction to a song about David’s victory over Goliath in 1 Samuel 18:6–9. The song says, “Saul has slain his thousands, and David his ten thousands.” As a result, Saul becomes very angry and envious. He says, “They ascribed ten thousand to David, but thousands to me. What else can he have besides the kingdom?” Due to his jealousy, Saul keeps a close eye on David and makes several attempts on his life. He pursues him relentlessly, as he cannot bear the thought of someone else receiving more praise and admiration than him.

In 1 Samuel 20.30–34, when Saul confronted Jonathan, his jealousy, rage, and fear of losing his kingship to David were evident. However, his pride also played a significant role in his actions. Saul’s reaction to Jonathan’s defense of David revealed the extent of his pride, paranoia, and violent desire to rule. He insulted Jonathan and even tried to kill him with a spear for supporting David, whom he saw as a threat to his throne. Saul’s pride and ego were so intertwined with his kingship that any challenge to his rule or authority provoked a drastic and irrational response. To Saul, Jonathan’s loyalty to David was a direct challenge to his kingship.

Saul’s behavior reveals his unwillingness to accept Samuel’s prophecy that David will replace him as king and his kingdom will end. His pride prevents him from considering the situation from a divine or practical perspective, causing him to focus only on his desires and fears. Saul’s pride is more than just arrogance; it is a harmful combination of fear, authority, and a refusal to acknowledge his mistakes or comprehend that his actions may cost him God’s favor and reign. Therefore, Saul’s clash with Jonathan illustrates how his pride and desire to retain power at any cost have damaged his character and leadership abilities.

In the book of 1 Samuel chapter 28, we read about Saul’s visit to the witch of Endor. Saul found himself in a desperate situation as he confronted the Philistine army. Despite his efforts, God did not respond to Saul’s prayers through dreams, prophets, or the Urim and Thummim. As a result, Saul turned to an Endor medium to summon the spirit of Samuel, who had died. This act of seeking the aid of a medium contradicted God’s commands, as stated in Deuteronomy 18.10–12. This move demonstrates Saul’s departure from reliance on God, possibly motivated by a prideful belief in his ability to control his destiny through any means available, even if forbidden.

Saul’s tragedy is a powerful warning about the corrupting influence of pride. Initially, he reigned with humility and submission to God, but his behavior degenerated into arrogance, defiance, and self-destructive actions. Saul’s elevation to kingship fed his ego, leading to impulsive decisions that separated him from God’s favor and ultimately caused him to lose his kingdom. His story highlights the significance of remaining humble, wise, and reliant on God’s guidance, even when in positions of power and authority. Pride can lead to ruin, but cultivating a humble heart enables us to make decisions that honor God and benefit those around us. Saul’s life reminds us that uncontrolled pride precedes the fall.

…

Deuteronomy: The Second Giving Of The Law (XIII)

Of Prophets And Gods (13:1-18)

Neal Pollard

We are surrounded by a world whose view of the world is decidedly different than what the Bible teaches. We know that well, but still find ourselves swayed and influenced by their thinking. Whether it is because we want to fit in or because it seems to be “working” for them or maybe because it appeals to us to some degree, we can become susceptible to their habits, customs, beliefs, and views. 

God knows human nature and has seen it play out since the Garden of Eden. As Israel gears up for the conquest of Canaan, God wants them forewarned about this timeless trouble. So, Moses explains it in terms of the familiar and divinely-ordained (“a prophet or dreamer of dreams,” 1) and the mysterious and divinely-condemned (“other gods,” 2). He presents a few scenarios that his brethren needed to seriously take to heart.

First, scenarios where a false prophet correctly foretold events, then urged idolatry (1-5). This was uniquely challenging. Israel might be persuaded to follow a false prophet whom God allows to accurately predict some future event (1-2). God said He would allow this because “the Lord your God is testing you to find out if you love the Lord your God with all your heart and with all your soul” (3). God’s will had already been revealed and they knew the truth (4). They were not to be susceptible to contrary messages, to violate the first two commandments. Instead, they were to see this as seduction and evil (5). The false prophet was to be put to death, to eliminate his sinful influence (5). In rejecting the false prophet, they would be following, fearing, obeying, listening to, serving and clinging to the Lord their God (4). False faiths could not trump the will of God. 

Second, scenarios where an idolater was a family member (6-11). This would be challenging for a different reason, not because they correctly foretold the future but because they were close relatives. Moses is unambiguous; we’re talking “your brother, your mother’s son, or your son or daughter, or the wife you cherish, or your friend who is as your own soul” (6). It just doesn’t get more intimate than that, whichever of the scenarios played out. These with whom they shared such a bond might “secretly entice” them to abandon God for a false god (6-7). How should they respond? Not only were they not to yield to them or listen to them, they were not to pity or spare or conceal them (8). More than that, they were to kill them (9)! Not just kill them, but be the first to cast a stone at them (10). In so doing, it would deter the nation from being seduced by gods, of seducing their family, or allowing a loved one to seduce them into idolatry (11). In Jesus’ earthly ministry, Israel should not have been surprised by a statement like this: “He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me” (Mat. 10:37). Or, as Luke records it, “If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple” (14:26). Moses will commend the Levites for observing this principle, allowing them to be priests of God (Deut. 33:8-9; Ex. 32:27-29). It is what it takes for us to be His priests today. 

Third, scenarios where an idolater was a neighbor (12-18). The last scenario would not pull on their heartstrings as much as it would be social pressure, dealing with a fellow Israelite who was stirring up desires to serve other gods. God’s response to that, in preserving the spiritual purity of Israel, is radical! If after investigation a city is found to have apostatized, they were to destroy it and its livestock (15). Additionally, this would not net the punishers in any financial way. All “booty” was to be burned. God says, “Nothing from that which is put under the ban shall cling to your hand…” (17a). This was a gracious, merciful gesture on God’s part. He was acting in order to bless them and guide them in doing what was right (17-18).

Three areas where we are tempted to ignore God or replace Him as authority are religious influences, family influences, and community influences. That is not new to our day; it has long been that way. While our response is not to be physical or military, we still must act when these influences attempt to pull us away from God. Paul reflects back on this general time period, even quoting Exodus 25, when he writes, “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, ‘I will dwell in them and walk among them; 

And I will be their God, and they shall be My people.  Therefore, come out from their midst and be separate,’ says the Lord. ‘And do not touch what is unclean; And I will welcome you. And I will be a father to you, And you shall be sons and daughters to Me, Says the Lord Almighty” (2 Cor. 6:14-18). This is still our responsibility! We must hear God’s voice above the din of competing messages, being faithful to Him no matter who is saying something different or how much we care about them. God’s message then and now is, “Seek first His kingdom and His righteousness” (Mat. 6:33a). 

Off Your Face And On Your Feet

Dale Pollard

The God whose presence will bring us to our knees, is also the God who sets us on our feet. 

That stormy wind, felt by the prophet on the banks of the Chebar river, carried with it sights, sounds, feelings, and tastes, allowing us to experience God in a profound way. The text demands our attention like the very voice of the Almighty (v.24), an appropriate name for God that’s found repeatedly in Ezekiel. From the first chapter it becomes clear that if the Spirit hadn’t breathed through the prophet and guided his pen, these preserved glimpses into the spiritual realm would not have been possible. The liberal use of words and phrases such as, appearance, then I saw, then I  looked, it’s likeness, it was likened to, sounded like, then I heard, it felt as if, the taste was like— all these attempt to describe the indescribable so that the earthly reader may vaguely comprehend them.

God first appeared to Ezekiel as a rainbow in the midst of a great storm. The symbolism is one that reminds us that God’s promise will remain even in the midst of peril. At the sight of His glory the prophet would fall on his face. God’s response is a command, “son of man, stand on your feet” (1.28). That term “son of man” is a telling one. It highlights Ezekiel’s humanity and in the presence of the Almighty— the contrast is a sharp one. It’s obvious that he can’t stand on his own so the Spirit enters into him and sets him on his feet (2.2). 

That act of raising up one who otherwise couldn’t is a thematic one; showing up again in the valley of the dry bones. This time, God doesn’t raise a single living man to his feet, He brings up the dead by the thousands. The Author writes, “…the breath came into them, and they lived and stood on their feet, an exceedingly great army.” God demonstrates that He can lift up one, and He can also lift up every one. How long a person has been spiritually dead or how decomposed sin has turned a Christ-less corpse—  doesn’t matter. The God whose presence will bring us to our knees, is also the God who sets us on our feet. 

God’s Word Is Your Compass

Brent Pollard

“For this commandment which I command you today is not too difficult for you, nor is it out of reach. It is not in heaven, that you should say, ‘Who will go up to heaven for us to get it for us and make us hear it, that we may observe it?’ Nor is it beyond the sea, that you should say, ‘Who will cross the sea for us to get it for us and make us hear it, that we may observe it?’ But the word is very near you, in your mouth and in your heart, that you may observe it.” (Deuteronomy 30.11–14 NASB 1995)

The Bible is widely known, but not all individuals believe in it. Moreover, simply believing in the Bible does not guarantee a transformation in behavior. This fact is unfortunate, as the Bible provides easily understandable and actionable instructions from God (see Psalm 19:7).

Despite the varying levels of belief, it is essential to acknowledge the Bible’s widespread availability and recognition. In this digital age, accessing God’s word is just a swipe away on a smartphone. Given the Bible’s evergreen status, it’s reasonable to assume that most people also possess a printed copy. This accessibility demonstrates God’s neverending ability to provide guidance and wisdom.

Given the Bible’s widespread availability, it is crucial to understand that it offers guidance and advice. We should always count on the Word of God as our compass, using it as both guidance and assurance. The Bible instructs us to discuss and share its teachings as a practical guide for daily living, using the phrase “in your mouth” (v. 14). It’s like a handbook for navigating life, packed with wisdom we can draw upon for all our daily decisions.

However, merely reading or hearing God’s words is insufficient; they must be internalized in our hearts (see Psalm 119.11). The text emphasizes the importance of internalizing the Word of God in our hearts. It is crucial to adopt the messages conveyed by the Bible to develop our values and actions. This internalization marks the beginning of a genuine transformation. As the teachings of the Bible permeate our existence, they shape our decisions, leading us to act with deep understanding.

The ultimate purpose of religious truth is to promote obedience, not satisfy curiosity or thought. Consequently, the word of God has immense power to motivate us to take action. As believers, we must implement the teachings of the Bible into our daily lives. Following its principles is a clear indication of our genuine faith. The Bible reinforces the importance of putting one’s beliefs into action (see Hebrews 11 and James 2.14–26). As James urged, we must be “doers of the word, and not merely hearers” (James 1:21 NASB 1995).

In conclusion, the Bible is more than just a book; it is a personal compass that deeply connects with our hearts and influences our conduct. God has crafted the teachings to make them easy to understand and practice daily. To fully benefit from the Bible, we must actively engage with it, allowing it to shape our beliefs, decisions, and actions. By doing so, we can experience the transformative power of God’s word in our lives.

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. 

Genesis: These Are The Generations (LII)

Of Burials, Begging, Blessings, And Bones (50:1-26)

Neal Pollard

The book of Genesis ends with the death of two major characters. Actually, Jacob’s death is found in the last verse of chapter 49, but the discharge of his body in covered in this chapter. The very book of Genesis will end with the death of Joseph. In between, we observe some interesting details.

Israel Is Honored (1-14). What a stark contrast that the nation named for him would be dishonored and abused soon after, during the lifetime of Moses. But, when Jacob (Israel) had died, Joseph honored him with emotion (1) then embalming (2). This process is what many of us have become familiar with as mummification. “Embalm” is a word meaning to make spicy or to ripen, but the lengthy process of 40 days suggests more than the local funeral home does today (3; see note below for more). Joseph and his brothers honor him by making the trek to Machpelah to bury their father in the family cemetery. Even the Canaanites honor him and rename the place of the sons’ mourning, noting, “This is a grievous mourning for the Egyptians” (11). Later Canaanites would not be so sympathetic toward Israel. 

The Brothers Are Frightened (15-18). Thinking perhaps that their father was a buffer between themselves and Joseph’s resentment, they send a messenger to attempt their self-preservation. In the message, they remind Joseph of their father’s charge to forgive them for their sin against him (16-17). They seem to continue to live with the guilt of their violent betrayal so many years before (17b). They offer themselves as slaves, if he will preserve their lives (18). 

Joseph Is Forgiving (19-21). Their plea makes him weep (18). Joseph has laser-sharp perspective on all that has transpired. First, he indicates that God had and would administer justice according to His will (19). Second, he acknowledges their evil against him, but also that God was at work through even such actions to bring about great good, preserving many people alive (20). Then, he pledged to provide for them and their children, speaking words of comfort and kindness to them. If you ever seek a model of what true forgiveness looks like, reread this section of Genesis. 

Life Goes On (22-26). Moses punctuates this epic, inaugural Bible book by showing the happy, full life Joseph lives. We often think of Joseph, the young man or in the prime of his life. But, Genesis ends with Joseph, the grandfather, great-grandfather, and even great-great-grandfather. He tells his brothers he is about to die, but makes them swear that they would carry his bones out of Egypt (25). Why was this an indication of his faith (Heb. 11:22)? Perhaps because he would not be carried out for 360 years, after the periods of bondage, wandering, and conquest occur (Josh. 24:32). 

Mathews notes that Jacob and Joseph are the only two biblical persons who were embalmed (931). He also adds this interesting highlight to the fact that the divine purpose was being unfolded through the generations of men that lived and died. He writes, “Joseph and Joshua are the bookends of Israel’s sojourn in Egypt. The mention of ‘Egypt’ as the final word of Genesis prepares the way for the events that follow in the Book of Exodus. Although the promise to the patriarchs was not yet fulfilled, and indeed appeared very far from ever being accomplished, the Book of Genesis is calling on the reader to take up the faith of Joseph in the promises made to the Fathers” (ibid.). 

Such basic themes form a fitting end to this great book. It is appointed unto men once to die, and then the judgment (Heb. 9:27). All the living know they will die (Ecc. 9:5). As long as we’re in these bodies, we’re tempted by fear and anxiety. Sometimes, the cause is self-inflicted. We agonize over the guilt of our past. Life is blessed, not only by divine forgiveness but by those great human beings who reflect the Father by being forgiving. Extending forgiveness can make all the difference in the hearts of the guilty. Then, as long as life goes on, life will go on (Ecc. 1:4)! So it will be as one turns the page to Exodus. 

NOTE: “To embalm refers to the process used by the Egyptians to preserve the bodies of humans and some animals. The internal organs were removed and the body was dried out. Spices and oils were applied, and then the body was tightly wrapped with linen strips. Finally the body was placed in a decorated mummy case. Some of these procedures may be seen in paintings on the walls of Egyptian tombs. The reason for preserving Jacob’s body is that, being Joseph’s father, he is treated as a person of high rank. Moreover, the long trip back to Canaan with the body made it essential” (Reyburn, William David, and Euan McG. Fry. A Handbook on Genesis. New York: United Bible Societies, 1998. Print. UBS Handbook Series, p. 1104). 

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.