Tag: God

Genesis: These Are The Generations (L)

Blessing Ephraim And Manasseh (48:1-22)

Neal Pollard

James Smith points out the nine things Jacob does in Genesis 48:

1) He told the story of God’s appearing to him at Bethel.

2) He adopted Joseph’s two sons as his own.

3) He reminded Joseph about his mother, Rachel’s, death.

4) He received his two grandsons.

5) He expressed amazement at God’s grace in seeing Joseph again.

6) He prepared for the blessing of the boys by crossing his hands.

7) He blessed Joseph in the person of the two boys.

8) He prophesies about the two boys’ future.

9) He willed to Joseph’s sons an Amorite sword and bow (the only reference to any war waged by Jacob).

(The Pentateuch, OT Survey Series, p. 224).

This is an excellent summary of the content of the chapter. What can we glean from this encounter that bears a lot of parallels to the encounter he had with his own father in similar circumstances when he stole Esau’s blessing?

Jacob is more theocentric than egocentric. Note how he acknowledges the significance of divine revelation in his past (3). He credits God for His blessings (4). He acknowledges God as the God of his fathers (15) and the guide of his life (15). He encourages Joseph to trust that God will be with him in following His plan (21). Remember how earlier in his life, Jacob relied on his own guile and craftiness. He encountered people, like his father-in-law, who ran a clinic on self-centeredness, and no doubt the object lesson did him some good. He had lived through decades of grief and sorrow, further refining him. Through his many ups and downs, his material prosperities and emotional disparities, Jacob had come to see his need of God through it all.

The book’s themes of blessings, descendants, and land continue. “Bless” (“blessing”) is a key word in Genesis, appearing 72 times in 61 verses. The importance of divine blessing is woven throughout the narrative of the book. “Sons” is found 367 in 302 verses in the book, factoring prominently in the genealogical emphasis of Genesis. “Land” (“earth”) appears 312 times in 252 verses in Genesis. How do they work together? God is responsible for blessing the descendants of His chosen people with a promised land. While we have to wait until the sixth book of the Old Testament to see that promise fulfilled, it was the stated, divine intention from as early as the twelfth chapter of the Bible. Notice how all those elements come together in verse four, as Jacob addresses Joseph: “and He [God Almighty, vs. 3] said to me, ‘Behold, I will make you fruitful and numerous, and I will make you a company of peoples, and will give this land to your descendants after you for an everlasting possession.” Do you see the blessing, descendants, and land? Jacob has Ephraim and Manasseh on his knee for this very purpose. He adopts them among his own sons, and they will both be allotted tribal inheritances. 

The younger is blessed above the older. God’s sovereignty will always prevail, and His choice will reign whatever choices His people make. Jacob supplanted Esau, but God chose Jacob over Esau (Rom. 9). Now, Jacob delivers the firstborn blessing to the younger son, despite Joseph’s overt displeasure. If God moves Jacob to do this, the text is silent about it. But that God approves of it is clear. In the unwinding history of the nation, Ephraim and Manasseh would be the chief tribes of what will become the northern kingdom when the nation divides. They would be more numerous and occupy more land in Canaan. Joseph is honored above his brothers will a “double portion,” having two of his sons in the place of two of his brothers (we see more about that in chapter 49). Among other things, this shows us that God’s power is not magnified more through the bigger, stronger, smarter, and like superiorities mankind may recognize. He exercises His power through choosing to do as He wills. Often, His ways shock and surprise us. As God would later say, “My thoughts are not your thoughts, nor are your ways My ways” (Isa. 55:8,9). 

Jacob will soon be dead. But the promises of God march on! As His people trust in and depend on Him, He is bringing them closer to the fruition of His purpose for them. May we remember that as we serve His Son today. God has a purpose for us and a promised land that awaits us as we faithfully serve Him. Each day we serve, we get closer to the fruition of His precious promises (2 Pet. 1:4). 

Defining Love

Carl Pollard

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

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

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

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

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

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

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

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

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

Genesis: These Are The Generations (XLVII)

Reconciled (45:1-28)

Neal Pollard

Now, it was time. In fact, it appears that Joseph could no longer hold it back. All the emotion, all the years came flowing out in this moment of time. The days of contention with her brothers, the day in the pit, the years in the dungeon, as difficult as they were to endure, must now have seemed like a distant memory. In the entire narrative, this is probably my favorite chapter. Don’t you hate to see loved ones and dear friends at great odds with each other? Or those who have hurt loved ones and friends who refuse to make it right? So much water has gone under the bridge leading us to these touching moments.

Disclosure (1-3).

Joseph’s emotions are uncontrollable and he cries (1). He dismisses everyone but his brothers. His weeping could be heard all the way to Pharaoh’s house (2). Then, he said it! “I am Joseph! Is my father still alive?” (3). How many times since he had first seen them had he wanted to tell them, restrained only by his wisdom and perhaps the providence of God? 

Dismay (3-5).

While it may not have been divinely intended, I wonder if there’s a touch of humor in the brothers’ response? Joseph reveals his identity, “But his brothers could not answer him, for they were dismayed at his presence” (3). They are speechless! They believed him long ago dead, having rotted in some prison, abused by some taskmaster, or killed in the toil of a slave. But here he is before them. Of course, it was a sobering moment for them. The brother they betrayed had the power and backing of the powerful Egyptian nation behind him. Joseph beckons them to come near him, and he seeks to console them.

Discernment (5-8).

The brothers had been selfish, calculating, and without self-control. They had been wicked and sinful. What was Joseph’s perspective? He saw God in all this. Four times in his answer, Joseph credits God: “God sent me before you to preserve life” (5), “God sent me before you to preserve a remnant” (7), and “it was not you who sent me here, but God” (8; see his instructions in verse 9, too). Oh, for a heart, a mind, and a maturity to see life through Joseph-shaped glasses! To see my challenges, setbacks, adversities, and trials as the tools God uses to accomplish His purpose (Js. 1:2-4)! How that transforms tears into triumphs!

Directions (9-25).

Joseph urges the brothers to go back home without “delay” (9). He tells them where they will live, in the rich pasturelands of Goshen. He directs them to tell his father the power and position he had in Egypt. After all the weeping, embracing, and catching up with them, Pharaoh learns the news and rolls out the red carpet for Joseph’s family. He offers the best of the land (20), then Joseph lavishes them with many gifts. He heaps Benjamin with an extraordinary measure of goods and garments and his dad with extravagant gifts (23). Interestingly, he admonishes them not to quarrel on the way (24). The brothers comply!

Delight (26-28). 

Jacob is given the news and reacts like the brothers. He was stunned and in disbelief (26). But when he was shown evidence of the truth of their news, we read, “the spirit of their father Jacob revived” (27)! Something he thought was impossible was now the prospect before him. He would see Joseph again!

For all the dysfunction and missteps of this household, the beauty of unity rises like cream to the top! How it reminds me of God’s family today. While it is better to never have strife (1 Cor. 1:10-13), it is beautiful to see the humility, the spirit of forgiveness, the penitence, and the fruits of repentance that brings us back together again! When self is surrendered for the good of a brother or sister (Phil. 2:3-4), God is glorified and His work progresses. It is worth repeating: “Behold, how good and how pleasant it is for brothers to dwell together in unity!” (Psa. 133:1).

“This Book Is Valuable”

Neal Pollard

Not long ago, visiting two of our wonderful members, Dorothy and Buster French, we talked about everything from politics to family to farming and their memories growing up. Somehow, talk shifted to their memories from youth growing up during World War II. Times were difficult and Americans had to make sacrifices, doing without. This sweet couple had tangible proof of that sacrifice in a ration card they had kept from Buster’s father. 

Families and households had to limit their purchase of common goods, like gasoline, butter, sugar, and canned milk (https://www.nps.gov/articles/rationing-in-wwii.htm). This allowed the government to divert needed supplies and manufacturing to goods and supplies needed to prosecute the war overseas. What I found most interesting of all was the explanation on the back of the ration book. It included the following statements:

  • “This book is valuable. Do not lose it.”
  • “Detailed instructions concerning the use of this book…will be issued from time to time.”
  • “Do not throw this book away…”
  • “You may be required to present this book…”

The last paragraph was an admonition for the bearer to do his or her part. A failure to follow the rules, they said, “helps the enemy.” The book carried the weight and authority of the Government Printing Office and was dated 1942.

It’s so hard for us, even in the volatile economics conditions of the past few years–including a disruption in the supply chain–to fathom what ordinary families endured for a half a decade or more. But the exhortations on the back of that book can be timelessly applied to the most important book of all.

Whether or not we have a favorite, well-worn copy of it, but the Bible is most valuable and its message and content cannot be lost as a lamp to our feet and light to our way (Ps. 119:105). God designed for us to have detailed instruction, “from time to time,” given concerning its use. He calls it preaching (Acts 2:42; 20:7; 1 Cor. 1:21). Figuratively speaking, morally, ethically, and doctrinally, we must never throw this book away (Ps. 50:17). Peter reminds us that we may be required to present this book to anyone who asks (1 Pet. 3:15)!

I could not help but think, God’s written word must be the most valuable resource in our lives. It supplies everlasting food and gives us access to more than consumable goods. It is to treasured above our “necessary food” (Job 23:12). 

So many in the Buster and Dorothy’s generation (and their parents’) have contributed much good and the prosperity so many of us enjoy today. Things like their honest participation on the Homefront through means like rationing are example of why. We can bless our world today by being Christians who treasure the Book of books and put it to use in our lives! 

God’s Endless Love

Dawson Eubank

Since the world this week celebrated Valentine’s Day, I saw it fitting for us to talk about God‘s love. In the bustling noise of life with all its hardships, trials and tribulations, there is an unwavering truth–God’s endless love,. Let’s jump through Romans and unravel the depths of this divine love that sustains and transforms our lives.

Romans 5:8 – Sacrificial Love: 

“But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” Reflect on the sacrificial love of Christ, willingly laying down His life for us, even in our brokenness. It’s a love beyond comprehension, a love that saw our flaws yet chose to redeem us.

Romans 5:5 – Overflowing Love: 

“And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us.” Let’s dwell on the overflowing nature of God’s love, filling every corner of our hearts through the presence of the Holy Spirit. It’s a love that brings hope, assurance, and a sense of belonging.

Romans 8:38-39 – Unbreakable Love: 

“For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” Meditate on the unbreakable bond of love between us and our Creator. Nothing in this world, no circumstance or force, can sever this divine connection. It’s a love that endures through eternity.

As we ponder Romans, may we experience the richness of God’s love. Let’s embrace the truth that we are cherished, forgiven, and empowered by His love. Let this love be our anchor in the storms of life, our light in the darkest nights, and our joy in every season. For in God’s love, we find our ultimate fulfillment and purpose.

Genesis: These Are The Generations (XLIV)

The Famine (41:50-42:38)

Neal Pollard

Chapter 41 ends with Joseph ensconced in his position of high authority. He has Asenath for his wife, and the two have twins. Joseph names them Manasseh and Ephraim, both symbolizing divine triumph over his betrayal and affliction. The year after their births, the famine he foresaw occurs. Egypt felt the severe pinch of this, but so also did the rest of the known world. Moses tells us that the famine spread over all the earth, and it was severe in all the earth (56-57). We read that the land was famished and the people cried out to Pharaoh for food, and he in turn directed them to Joseph (55). 

Word that Egypt had storehouses of grain spread to neighboring countries. One of those countries was Canaan, where Jacob hears of it (1). He directs his sons, all but Benjamin, to go buy grain there (3). One can almost envision a caravan moving south along the trade route down to Egypt with unified purpose (cf. 5). The moment of truth came when Jacob’s sons came before “the lord of the land,” Joseph, and “bowed down to him with their faces to the ground” (6; 37:7-10). Joseph recognizes his brothers, but they do not recognize him (8). 

He speaks harshly to them, accusing them of being spies (9-16). He puts them in prison for three days, to test them. Consider the judgment of Kenneth Mathews, who writes, “This charge was a means of determining the character of his brothers, not personal retaliation. Eventually, he will put them in the same situations they once had faced and failed: the imprisonment of a brother and monetary gain (Simeon) and the opportunity to rid themselves of a rival (Benjamin)” (NAC, Vol 1B, 777). 

They plead their innocence of the spy charge, but when they stand before Joseph three days later they openly confess their guilt over their mistreatment of the brother they do not realize they are standing before (21-22). The presence of an interpreter leads the brothers to believe this Egyptian lord cannot understand their words (23).  When Joseph hears their sorrowful confession, he turns away and weeps (24). Their deal was to leave one brother behind in prison until they could bring back Benjamin to help prove the truth of their story and save their lives (24). Joseph directs the Egyptians distributing the grain to fill their sacks and return their money, giving them provisions for the journey back to Canaan (25). 

They depart with their sacks, but without Simeon. At some point, one of the brothers opens his sack and sees the money inside (27). The brothers tremble, seeing this as divine judgment because of their mistreatment of Joseph so many years before (28). Back in Canaan, they recount their experience in Egypt with their father. They tell how the ruler spoke harshly to them and even detained Simeon until Benjamin could return with them to prove his existence. Jacob is overwrought with fear, anxiety, and foreboding. Reuben pledges his sons’ lives to vouch for the safekeeping of Benjamin, but Jacob refuses as he cannot bear the thought of losing Rachel’s lone remaining child (38). 

What is at the heart of these events? Why did Joseph treat his brothers this way, if not purely for revenge and spite? They do not recognize him and he is not minded to reveal his identity. So, he wants information about Jacob and Benjamin, but he also wants to test whether or not his brothers had changed over these several years. One commentator (Strassner, 161-162) suggests that Joseph had forgotten his brothers (41:50-51), but not forgiven them (ch. 42). His brothers were guilty, but not forgiven since they hadn’t properly dealt with their sins. Jacob had neither forgotten (36) nor forgiven, the latter since he was unaware of what his sons had done. Instead, his sin was in anointing a new favorite in the place of the one who thought was dead. 

Remember how dysfunction had ruled this family for a few generations now. Joseph has risen above much of this, being refined in the fires of trial and being of purer character. But the ravages of family sin run deep and wide. As we appreciate the trustworthy providence of God playing out through these events, let us also be encouraged to work to spiritually strengthen our families. Strong families are the backbone of strong churches and strong societies. There is so much we cannot influence in this world, but we have more control in the family environment than anywhere else. May we give prayerful thought to our example, our priorities, our integrity, and our faith! Through this, we can break destructive cycles and build homes of strength which honor and please our God! 

Taming The Tongue

Carl Pollard

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

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

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

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

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

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

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

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

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

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

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

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

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

YOU LOVE SOMEBODY WHO’S LOST

Dale Pollard

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

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

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

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

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

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

What can we do? 

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

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

Genesis: These Are The Generations (XXXIX)

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

Neal Pollard

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

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

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

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

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

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

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

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

Genesis: These Are The Generations (XXXVIII)

THE LEAST FAMILIAR CHAPTER OF GENESIS (36:1-43)?

Neal Pollard

Of all books of the Bible, we should probably be most familiar with Genesis. After all, it is the first “chapter” and the place we begin again and again. With disclosures about Adam and Eve, Cain and Abel, Noah, Abraham, on down to Joseph and his brothers, it is the fodder of children’s Bible classes and many a sermon. But what about the genealogies of Esau? That material does not come readily to the mind nor do the details roll steadily off the tongue. Yet, the Holy Spirit through Moses saw fit to devote what we recognize as 43 verses of sacred text to it! 

Frankly, it is almost entirely a record of begetting, of those who became prominent among this genealogical line, of places named for them or inhabited by them, and details that help give background to some later Bible events. The summary statement reminds us that Esau is “the father of the Edomites” (43). More about that in a moment. What is accomplished by the inclusion of all these verses devoted to the family tree of Isaac’s oldest son?

We learn why Esau settled east of Jacob (1-8). The initial statement about the generations of Esau (Edom) concerns the children born to him in the land of Canaan by the “daughters of Canaan” (2,5). However, the prosperity of both brothers made living in the same place untenable. Like with Abraham and Lot, they each needed ample pasturelands. So, Esau went up to the hill country of Seir (8). 

We learn who was born to him in his new homeland (9-43). Moses traces the lineage of Esau through his wives, Adah, Basemath, and Oholibamah (10-18). Then, we read the lineage of Seir. These are inhabitants already in the land who play a prominent role in the development of the Edomite people. As Hamilton says of Genesis 36, it “is moving backward from the conquerors (vv. 9–19) to the conquered (vv. 20–30)” (NICOT, 397). Groups like the Horites, whom some identify with the Hivites, are driven out by Esau’s descendants (21,29-30). In accordance with Isaac’s “blessing”, Esau became an indomitable warrior (27:39-40). 

We learn how Esau’s descendants appointed kings before Jacob’s did (31-39). Smith observes, “At the time Moses wrote Genesis the descendants of Esau already had achieved this state of national development, while Israel had not. The comparatively slow political development of Israel was a challenge to their national faith through the centuries” (The Pentateuch, p. 206). Centuries of time pass after the Edomites appoint kings before Saul comes to the throne in Israel. No doubt, Edom was one of the nations Samuel’s contemporaries looked at when complaining that other nations had kings (1 Sam. 8:5-6). 

We learn through an object lesson a truth the Bible repeats. In God’s sovereignty, He chose Jacob as the descendant through whom Israel and ultimately Christ would come. That means He did not choose (or rejected) Esau. As Kurt Strassner stated so well, “Their names do not roll off my tongue like the names of Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad, and Asher” (Opening Up Genesis, p. 134). Their inclusion in this chapter implicitly reminds us how comparatively anonymous Esau’s descendants are. This is stated explicitly by Malachi (1:2-5) and Paul (Rom. 9:10-16). 

Perhaps you will find Edward Bridge’s background explanation helpful: “Archaeological evidence indicates Edomite influence in southern Judah from the late eighth century bc onwards. Evidence also indicates that Edom was a threat to Judah in the years before the exile (Arad 24, a letter-ostracon). After the exile, Edomites who survived Nabataean invasions migrated to southern Judah and became the Idumeans—the people from which Herod the Great came” (Barry, Lexham B.D., np). The inspired recorders of Israelite history (2 Ki. 8:20) as well as the prophets (Jer. 49:7-22; Ezek. 26:12-24; Obadiah; Mal. 1:2-5) reveal the intense rivalry that continued between the descendants of Jacob and Esau sparked not only by the events of the brothers’ lives but also the inhospitality of the Edomites when Moses led the Exodus. Because the Edomites will span the entirety of Old Testament history and regularly intersect the lives of Israel, it is helpful to see their genealogical record. 

Bearing the Marks of Truth:

Living the Gospel in the Footsteps of Paul

Brent Pollard

Paul made a statement in Galatians 6.17 that is worth considering. Inspired by the Holy Spirit, he declared, “From now on let no one cause me trouble, for I bear on my body the marks of Jesus” (ESV). This statement raises the question: was he speaking literally? Did his fearless preaching of Jesus Christ result in physical marks? Considering the hardships listed in 2 Corinthians 11—195 stripes from the Jews, beatings with rods, and being stoned in Lystra—it’s plausible that Paul bore physical scars from these experiences. It’s unlikely any of us bear such marks for Jesus.

However, Paul’s message delves deeper than the physical scars. His letter to the Galatians also defended against accusations of being a false apostle. Critics claimed he received his message from men, not from divine revelation. Paul countered this by pointing to his scars as evidence of his apostleship and dedication to God’s truth. Thus, his physical marks were not just scars but proof of his faithfulness and the truth he preached.

This proof leads to a reflective question: if someone examined your life closely, would they see the truth of God’s Word as clearly as they might see the physical scars on Paul? It’s a challenging thought. Paul encourages us to bear the marks of Jesus, the marks of truth, in our lives. Remember Jesus’ words in John 17:17, “Sanctify them in the truth; your word is truth” (ESV). God’s word, the Bible, calls us to bear its marks in our lives actively.

Bearing the marks of Jesus Christ means living in alignment with His teachings and principles, allowing His truth to permeate every aspect of our lives. This involves reflecting His love, grace, and forgiveness in our interactions and consistently seeking to grow in understanding and applying His Word. As we embody God’s truth, we become living testimonies of His transformative power and a beacon of hope to those around us.

In conclusion, the marks of Jesus Christ that Paul bore are a profound metaphor for Christian life. Whether physical scars from persecution or the spiritual imprints of living according to Christ’s teachings, these marks signify a life committed to the gospel. Paul’s dedication serves as a reminder of discipleship’s cost and divine truth’s strength. As followers of Christ today, we are challenged to bear our own marks through our actions and life choices, not necessarily through physical suffering but through a commitment to living out His teachings. Let us strive to make the gospel’s truth visible in our lives, serving as clear indicators of our faith and commitment to Jesus Christ, thereby honoring the legacy of apostles like Paul and contributing to the witness of God’s kingdom on earth. 

Genesis: These Are The Generations (XXXVII)

WORSHIP, A NEW NAME, AND THREE FUNERALS (35:1-29)

Neal Pollard

In the unfolding narrative centering on the ancestors of the Jewish nation, Moses continues to follow the sojourn of Jacob. Here, God calls Jacob to leave Shechem for Bethel, where he had seen God in a dream (28:10). He does so with the commands “arise,” “go,” “live,” and “make.” There is unfinished business in Bethel (3), a vow to fulfill (28:20-22). There is unfinished business in Shechem, too–the disposal of all idols (the wearing of these earrings must have symbolized idolatry for them) and ritual purification (2-4). Was it symbolic to bury their foreign gods in Shechem before Jacob built the altar and “the house of God” in Bethel, demonstrating a complete change of allegiance (6-7; cf. 28:22)? 

They were able to journey in safety, as there was a great terror on the surrounding cities (5). Apparently, this is providential in the wake of the brutality of his sons against the men of Shechem (ch. 34). God is keeping His promise to be with Jacob wherever he goes. 

The first of three deaths noted in the chapter is that of Rebekah’s nurse, Deborah (8). It is odd that the death of Rebekah’s maid is mentioned, but the death of Rebekah is not (until Jacob is dying)(49:31). We deduce that Deborah came to live with Jacob’s family some time after Rebekah died. Interestingly, another Deborah would later sit under the tree in Bethel and judge the descendants of Jacob (Jud. 4:5). 

After this burial, God appears to Jacob again and reconfirms the covenant with him (9-13). The giving of his new name, Israel, and the promise of descendants, nations, and land prompt Jacob to set up a memorial stone and offer up worship to God (14-15). This takes our minds back to Genesis 22:18ff, and here we have the only record of a drink offering in the book of Genesis though it will become part of later worship in the Old Testament. 

The next funeral is devastating for Jacob, but it constitutes both a birth and a death. Rachel has become pregnant again, and she gives birth to Benjamin. She names him “son of my sorrow,” but Jacob renames him “son of my right hand” (16-19). Jacob recalls that she dies to his great sorrow (48:7), and she is buried on the way to Bethlehem. 

They continue their journey, ostensibly on their way to see Isaac. Jacob is called Israel for the first time in verse 21. They camp “beyond the tower of Eder” (21; its location is unknown), and this stop is noted because of what Jacob’s eldest, Reuben, does to him there. While Jacob’s reaction is not stated here, we know from narratives like Absalom how detestable this action was. Reuben sleeps with Bilhah, Rachel’s maid. He was the son of Leah. It is very difficult to believe this was not done in spite, Reuben knowing Jacob’s preference for Rachel over his own mother. Jacob will curse him at the end of his life, saying of him, “Uncontrolled as water, you shall not have preeminence, Because you went up to your father’s bed; Then you defiled it—he went up to my couch” (Gen. 49:4). The chronicler adds this historical note: “Now the sons of Reuben the firstborn of Israel (for he was the firstborn, but because he defiled his father’s bed, his birthright was given to the sons of Joseph the son of Israel; so that he is not enrolled in the genealogy according to the birthright” (1 Chron. 5:1). 

Moses summarizes the children of Israel in verses 22-26 by their mothers. The chapter ends with Jacob attending the third funeral during this undoubtably dark period of his life. His father, Isaac, dies at Hebron, being 180 (28-29). We find Jacob and Esau together again, burying their father in the cave of Macpelah (49:31). 

Jacob has been refined by sorrow, but also by worship. God had foreknown what he could be and worked patiently with him as he was being transformed into that. He had been a giver of heartache, but he had reaped plenty of the same. As we read about Jacob, let us not forget that God sees us for what we can be. He is at work at us through various means to accomplish that. It is our choice, whether or not we will allow him to be at work in us (Col. 1:28; Jas. 1:4). 

Thoughts On Love (Part 2)

Gary Pollard

Love for other people means taking care of them, even if we don’t like them. We’re also expected to love God with all of our heart, soul, mind, and strength. How is it possible to show love to God the same way we show love to people? It isn’t possible, because God needs nothing. Everything we have comes from him, so we cannot give him anything he doesn’t already have. 

Jesus told a story about two sons. Their father asked them to work in the field — one of them said, “I will,” the other said, “I won’t.” The one who agreed to work never went to the fields, and the one who didn’t want to work eventually worked. Who actually did what their dad asked them to do? 

We show love for God by doing what he wants us to do, even if we don’t want to do it. It’s very difficult (often bordering impossible) to love our enemies. But if we love God, we’ll love our enemies. In our current political climate, it’s very tempting to violate the unconstitutional policies that have been shoved down our throats for decades. But if we love God, we’ll follow every law that doesn’t demand sin on our part. If we ever reach a point where our physical safety is threatened because of our faith, we will remain passive if we love God. 

Having love for God means doing what he wants us to do. John makes it very clear that we cannot love God and hate other humans at the same time. We cannot love God and neglect our Christian family. The point of love is to prove the goodness of God! If we love God with all of our heart, soul, mind, and strength, the natural expression of this is to take care of the people God created! Loving God means emulating his nature — God is love. He proved this by sacrificing his son while we were neck-deep in violating everything he holds sacred. We deserved nothing, and he gave us everything. If we love God, we try to emulate that level of sacrifice for other people. 

Genesis: These Are The Generations (XXXIV)

Israel (32:1-32)

Neal Pollard

“A new name is almost always the symbol of a new beginning” (Strassner, p. 129). As Jacob comes to the place he names “Mahanaim,” dubbed “Two Camps” because he saw the angels of God there (1-2), he knows he must pass through the territory of his brother, Esau. He has extricated himself from an old situation (dealing with Laban) and faces an even older score to settle (reuniting with the brother he cheated), but he does so with a newly-delivered assignment from heaven to return to Canaan (31:3). 

Jacob decides to “appease” his brother by sending ahead messengers detailing all the wealth in livestock and servants that he had accumulated while with Laban with the indication that he will share them with him (5). The messengers report back that they made contact with Esau, and he is coming with 400 men with him (6). Jacob is petrified and is left to ponder his frightening dilemma (7-8). What do we observe in this chapter?

Jacob’s Prayer (9-12)

This is a new way for Jacob to approach the God who had been profusely blessing him. This prayer is marked by intense petition, pleading with God based on His divine instructions to Jacob to return home. The prayer is reverent (9), humble (10), grateful (10), specific (11), transparent (11), yet bold (12). He calls for God to keep His word, to help him as he attempts to obey Him! Has it dawned on him that his cunning and deception will not help him now?

Jacob’s Peace Offering (13-21)

After the prayer, Jacob prepares a “present” (18,20-21) for his brother. It is lavish: 200 female goats, 20 male goats, 200 ewes, 20 rams, 30 milking camels and their colts, 40 cows, 10 bulls, 20 female donkeys, and 10 male donkeys (14-15). This would provide the seed for a massive herd, with sufficient studs to enlarge the flocks of all the animals. His servants making up two companies were to be harbingers for him, informing Esau as they met him that Jacob was to follow (16-20). Jacob hopes that this will prove a peace offering to a brother who years before had vowed to kill him (20; cf. 27:41).

Jacob’s Confrontation (22-32)

Jacob camps with his immediate family across the stream of the Jabbok (22-23). The Jabbok is “a river flowing west into the river Jordan, some 32 kilometers north of the Dead Sea. It rises near Amman…in Jordan and in all is over 96 kilometers long. It is today called the Wadi Zerqa” (D.F. Payne, New Bible Dict., p. 535).  On this occasion, it was the site of Jacob’s wrestling with an enigmatic figure that Jacob ultimately believes to be a “theophany” (visible manifestation of God). Many believe this to be the Angel of Jehovah, the preincarnate Christ who appeared to Hagar in Genesis 16:14. 

This confrontation demonstrates the moral transformation of Jacob. He has depended on his wits and schemes, but in the grip of this being with whom he wrestles and in the grip of the fear of seeing Esau again he is utterly dependent on outside help. Not only does he need the mercy of Esau, more importantly he needs the grace of God. Yet, Jacob’s faith is so great that he wrestles with the man until dawn and, even when the man dislocates his hip, he refuses to let go. It is in the throes of this struggle that he is renamed Israel and told, “…for you have striven with God and with men and have prevailed” (28). As Ross observes, “Now crippled in his natural strength he became bold in faith” (“Jacob at the Jabbok, Israel at Peniel: Part 2 of Studies in the Life of Jacob.” Bibliotheca Sacra 142.255 (1985): 338–354). For Hebrew readers, there is a compelling likeness between “Jabbok” and “Jacob” (a word play?). 

Jacob believes he has wrestled with God. He names the place “Peniel” (“the face of God”) and concludes “I have seen God face to face, yet my life has been preserved” (30). James Smith suggests that Jacob has a new name, a new blessing, and a new testimony (The Pentateuch, 200). Based on the similar language of the Angel of the Lord speaking to Manoah in Judges 13, it is a plausible deduction that this is the preincarnate Christ. It is certainly, at the least, a theophany. The point seems to be that Jacob is transformed by this encounter! 

The Message Of The Cross

Carl Pollard

“So I’ll cherish the old rugged cross, til my trophies at last I lay down. I will cling to the old rugged cross, and exchange it some day for a crown.” 

The cross has long been an integral part of Christianity. It has been a symbol of faith, a marker of hope, and a reminder of God’s love. 2000 years ago Jesus died on a cross, and ever since, millions have associated Christianity with a cross. Before Christ was crucified on one, the cross was just a terrible way of putting someone to death. 

Crucifixion was used by the Persians, Greeks, and Macedonians, but the Roman’s really perfected it. 

Tens of thousands of people have been put to death on a cross throughout history.

It was considered at the time to be one of the most brutal, shameful and humiliating ways to die. The cross was seen as a source of death and pain, but Jesus turned it into a symbol of life and joy. God’s own Son forever changed the meaning of the cross when He was nailed to one and gave His life. Now when you google, “the cross” the first thing that pops up is a description of Christianity and our beliefs. 

Jesus changed the entire purpose of a cross, and He did it for us. Sadly, the cross doesn’t mean to some what it means to others. The cross is a reminder of the life we have to come, but for others it is a made up story or fairytale. It is truly incredible how two people can look at the cross and think two entirely different things. 

Interestingly enough, Paul actually wrote about this very problem in 1 Corinthians 1. 

Written around 55 AD, Paul, the author, wrote to the church at Corinth for several reasons. They needed to understand the difference between divine and human wisdom. They needed pointers on marriage and sexual conduct. They had an idol problem, weren’t sure how Sunday services should be conducted, had no idea about the resurrection, and so much more. All in all there’s a lot to learn from this letter, but the part we will look at is found in 1:18-25. 

Chapter 1-4 is all about human wisdom versus divine wisdom. If you’ve ever wondered why the world thinks we’re crazy, Paul answers that in this section. 

The message of the cross. The cross causes different reactions in each person. 

The cross divides, delivers, and decides. 

  • The Cross Divides The Saved and Lost (18) 
  • The Cross Delivers True Wisdom (19-21) 
  • The Cross Decides Your Future (22-25) 

”The teaching about the cross seems foolish to those who are lost. But to us who are being saved it is the power of God. As the Scriptures say, “I will destroy the wisdom of the wise. I will confuse the understanding of the intelligent.” Isaiah 29:14 So what does this say about the philosopher, the law expert, or anyone in this world who is skilled in making clever arguments? God has made the wisdom of the world look foolish. This is what God in his wisdom decided: Since the world did not find him through its own wisdom, he used the message that sounds foolish to save those who believe it. The Jews ask for miraculous signs, and the Greeks want wisdom. But this is the message we tell everyone: Christ was killed on a cross. This message is a problem for Jews, and to other people it is nonsense. But Christ is God’s power and wisdom to the people God has chosen, both Jews and Greeks. Even the foolishness of God is wiser than human wisdom. Even the weakness of God is stronger than human strength“ (1 Corinthians‬ ‭1‬:‭18‬-‭25,‬ ‭ERV)‬‬

What does the cross mean to you?

Thoughts On Love (I)

Gary Pollard

I’ve been studying the nature of Christian love recently. I try to study where my knowledge is insufficient or personal character is lacking. It has been difficult for me to love others the way Jesus loved others. I still have a long way to go. Other people can be unlovable, and threats are to be dealt with! This is the perhaps one of the more common baselines of human thought. 

Jesus calls us to transcend these primal dispositions and pursue a truly selfless love. We have many obstacles to overcome in our pursuit of the kind of love Jesus shows. The idea of “love of self” has been perverted by the world. We’ve all seen a saying that goes something like, “You can’t love others unless you love yourself.” While the underlying motive behind that saying may have been pure, it has been used to justify narcissistic tendencies or excuse bad behavior. 

But what if I genuinely don’t love myself? How can I love my neighbor like I love myself if I don’t feel anything (or very little) positive about myself? Our understanding of biblical love may need to change a little. In all of scripture (and even in apocryphal and pseudepigraphal writings), love for our neighbors almost always translates to providing for their needs. 

A person may not love self, but they will not starve their bodies out of hatred (remember, an exception by its nature is not the rule; a rule is something so often true that it is reliably predictable). They will not neglect the basic functions of being just because their view of self is not completely perfect. 

Love does not necessarily have anything to do with how we feel about a person. It is sometimes called “the strongest emotion” but this is not completely accurate. There is an emotional aspect to love, often described as σπλαγχνον (splanknon, compassion) or οικτιρμος (oiktirmos, heartfelt pity), though this is not exhaustive. But αγαπη love is a decision to help another person, despite how we might feel about them. 

What does biblical love look like? If we love our neighbor, we’ll feed them when they’re hungry, encourage or give affirmation when they need it, help them financially (anonymously, if we want to avoid God’s judgment), give grace to their weaknesses and mistakes, and overlook hurtful actions done to us. 

Who are our neighbors? Our enemies, our friends, and everyone else who lives on this planet. More realistically, any other human in our proximity. If we see a need and have the ability to help, godly love compels us to help. When Jesus comes back he will ask, “Did you take care of my people?” So much more could be said about this, but next week we will look at the kind of love God wants us to have for him. 

GENESIS: THESE ARE THE GENERATIONS (XXIX)

Jacob Leaves Home (28:1-22)

Neal Pollard

The sibling rivalry was too heated for Jacob to stay, and everyone knew it. That includes his father, Isaac, who summons him and sends him to the house of his maternal grandfather to get a wife from his Uncle Laban (2). Isaac sends him off with the blessing befitting the one who has the birthright and the blessing, desiring God to multiply and bless him in the way his father and he had received from Him (3-4). So Jacob arises and goes to Paddan-aram (5). Let us consider more carefully the content of the rest of this chapter. 

A Decision (5-9). Esau seems intent on trying to get into his father’s good graces once more. He discerns from his father’s instructions to Jacob that taking a wife from the Canaanites would bode poorly for him (6-8). Thus, the move to take a third wife–this time a daughter of his half-great uncle, Ishmael–undoubtedly is done to please Isaac (9). Esau was the source of his own misfortune, and in at least this part of his life he appears to be scratching and clawing to keep up with his little brother. There is little indication that he is driven by righteous motives. As one put it, “Esau was still Esau”–not a compliment (Spence-Jones, 349)!

A Destination (10-11). Meanwhile, Jacob goes from Beersheba toward Haran to a significant “place” (the word will appear six times in this paragraph). That place is identified in verse 19 as Bethel. The place is important because of the events that occur on this night. I love the observation that “because of the presence of God, this public space becomes the holy, ‘the house of God.’ By morning the ordinary stone will mark a hallowed place. Such is the deity that Jacob worships; the Lord takes the mundane and transforms it into the sacred by his inimitable presence” (Mathews, NAC, Vol. 1B, p. 449). 

A Dream (12-17). Bethel will take on its significance to Jacob because of what happens when he spent the night there. The dream is accompanied with dramatic imagery, a ladder set on earth with its top reaching heaven and angels ascending and descending it (12). With this sight, Jacob hears God say, “I am the Lord, the God of your father Abraham and the God of Isaac; the land on which you lie, I will give it to you and to your descendants. Your descendants will also be like the dust of the earth, and you will spread out to the west and to the east and to the north and to the south; and in you and in your descendants shall all the families of the earth be blessed. Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you (13-15). 

Jacob is given the land and seed promises along with the assurance of divine help through it all. Within the pages of unfolding history, God is executing His eternal plan. With this, He is giving blessed assurance to those weak and struggling human beings that He is with them and blessing them. 

A Dedication (18-22).  The significance of the place and the night is not lost on Jacob. The stone which was his pillow now becomes a pillar set apart to memorialize the event. Jacob pours oil on the stone and makes a vow that if God blesses him and fulfills His promise to him, then the Lord will be his God, the stone will be God’s house (Bethel), and the tithe would be his sacrifice (22). When we see God as He really is for who He really is, worship and service are the only right and logical responses. Praise followed by performance, accentuated by promise! That was Jacob’s resolve. As we come into the presence of the same God today, shouldn’t we be transformed in the same way?

“God Is So Good”

Neal Pollard

You might notice over your heading of Psalm 107 that it begins “Book Five.” You also do not see David’s name over this psalm. There may be clues pointing to this being one of the later psalms, even after Babylonian Captivity (1-3). Many believe this was a song sung by Jewish pilgrims who sang it on their way to Jerusalem for one of the major feast days. It is full of parallelism, where the writer says the same thing two similar ways (nearly every verse contains this, except 3,12,26,34,37, and 40). 

But as we pay attention to its structure, it looks like it contains four main “strophes” (poetic stanzas).  Each strophe ends with the same chorus or refrain: “Let them give thanks to the Lord for His lovingkindness, and for His wonders to the sons of men” (8,15,21,31). It covers the full range of human distress and problems and God’s gracious response. We struggle, God delivers, and for that we should always be thankful! Truly, God is so good!

GOD IS GOOD WHEN WE WANDER (4-9)

Historically, we would think of the wilderness wandering or even being scattered by captivity. But this seems bigger than just one occasion. Whether we wander by sin, wander because of struggles and distresses, God is still so good to be our beacon and compass. He will help us find our way home, which should fill our hearts with gratitude. He can lead us back from any and every direction we have gone. 

GOD IS GOOD WHEN WE ARE OPPRESSED (10-16)

Sometimes our struggle is not of our own making and choosing. Sometimes, though, it is the result of our rebellion. Either way, when we face darkness and death, chains and misery, He brings us out and breaks us free. No one has to stay in spiritual prison. God offers freedom. That should draw our gratitude, He’s so good! 

GOD IS GOOD WHEN WE ARE HURTING (17-22)

He writes of afflictions and distresses, again some of which are self-inflicted and others which are brought upon us. It doesn’t matter which way it happens, God can heal our wounds. His word is medicine and He is the Great Physician. There is salvation and deliverance. 

GOD IS GOOD WHEN WE ARE IN DANGER (23-32)

Perhaps one of the most graphic illustrations of danger is of being storm-tossed at sea. Stormy winds and waves threaten to capsize us and expose us to the deep. We may at times feel like we’re hanging on by a thread, in desperation. 

This psalm makes me think of the hymn, “Does Jesus Care?” The writer brings up four different scenarios where we hurt or struggle, and we are reminded of how much He cares! There’s a good chance you are struggling right now or you have just been through struggle or are about to go through it. Please remember the goodness of God and His ability to help you through it.  But He hushes the winds and stills the storms. God is so good! 

The writer closes by speaking of all the ways God turns chaos into calm (33-43). He may not have mentioned your specific trial in this psalm, but he covered it. Remember, no matter what you face, He will bless you and help you through it all! No doubt, it will make you sing, “God is so good!”

Genesis: These Are The Generations (XXVII)

Isaac Travels Familiar Ground (26:1-34)

Neal Pollard

This chapter records three major incidents in the life of Isaac, and it most clearly reveals the character, the ups and downs on this man than any other in Scripture. The content of Genesis 26 can be divided geographically, with his sojourn in Gerar (1-16), his settlement in the valley of Gerar (17-22), and finally his move to Beersheba (23-35). Something significant happens in each location.

GERAR

According to Genesis 24:62 and 25:11, Isaac lived in Beer-lahai-roi from before his marriage to Rebekah all the way up to the time of the famine recorded in Genesis 26:1. This forced Isaac and his family to move in search of food. They came to Gerar (1), where they would have a familiar encounter.  Given the passage of time, we have to assume that “Abimelech” was a title rather than a personal name. Almost a century of time has passed from Abraham’s contact with Abimelech (20:1ff) and this incident. I think Kenneth Mathews explanation is best, that “the name “Abimelech,” meaning ‘my father is king,’ may be a throne name among the rulers at Gerar, as in Egypt’s practice of ‘pharaoh'” (NAC, Vol. 1B, 403). 

He arrives in the same place, encounters a ruler with the same name, is forced to go for the same reason (famine), and makes the same foolish decision as the father. While the events of chapter 20 occurred before his birth, Isaac responds to his crisis of faith strikingly similar to Abraham. Isn’t it interesting that his deception of Abimelech followed the Lord’s appearance and promise to Isaac (2-5). Isaac arrives in Gerar having heard the direction to avoid Egypt and the assurance that He would multiply his descendants, give him this land, and bless all nations through his seed.

“Beautiful” Rebekah (7; 24:16) caught the eye of the locals. Fearful, Isaac traded the same lie his father did concerning his wife by saying she was his sister. This ruse went on for “a long time” (8) until Abimelech witnessed an interaction between Isaac and Rebekah that revealed unmistakably that they were not brother and sister (8). As Abimelech had done with Abraham, Isaac is reprimanded for his deception (10) but also protected from harm (11). Isaac prospers “a hundredfold” that year, blessed by God abundantly (12-14). This did not sit well with the envious Philistines, who in spite filled all his father’s wells with earth (15). 

Abimelech recognizes how God is blessing Isaac, and the Philistine king suggests this powerful man leave their city (16). So, in Gerar we see the grace and generosity of God even with a man struggling with his faith and character. We see the integrity of God, keeping the promise He made to Abraham and reiterating it with Isaac. We see the purpose of God, equipping Isaac for what is to come through the man’s prosperity and power. 

THE VALLEY

Isaac hoped to avoid turmoil and conflict by descending into the valley below Gerar. He re-digs the wells his father had dug and the Philistines had later stopped up (18). Twice, Isaac’s servants dig wells only to have them contested by the locals who claimed the water should be theirs (19-21). Isaac named those wells “contention” and “enmity.” Finally, they dig a well in a completely different area of the valley. This one was not contested, and Isaac named it “Rehoboth” (“broad places”), declaring, “At last the Lord has made room for us, and we will be fruitful in the land” (22). 

This incident in Isaac’s life reveals a strength of character all too rare in the world. He pursued peace, even in the face of aggression. The Philistines goaded him by stopping up his wells, so he leaves them. The inhabitants of the valley contest not one but two of the wells his servants went to the effort to dig, but Isaac peacefully withdraws and eventually digs a well which is uncontested. The late Wendell Winkler once remarked, “He practiced the Sermon On The Mount many hundreds of years before it was given (Matt. 5:38-48). 

BEERSHEBA

Here, Isaac imitates his father’s faith. God appears to Isaac at the place where his father made a covenant with Abimelech and instituted public worship (21:31-33). Now, Isaac is going to enter into covenant with Abimelech after instituting public worship in the same village (25). Abimelech experiences a change of heard regarding Isaac, no doubt swayed by the way God was blessing this patriarch (26-29). They feast together, make oaths to one another, and as icing on the cake his servants find water there. They call the well “Shibah” (“seven” or “full”). 

Do you see an interesting parallel in how this chapter ends with how our own lives can go? Life is definitely going Isaac’s way, spiritually, socially, and materially. He has gained a hard-fought peace with his powerful neighbors. He is worshipping the right God in the right way and is growing and maturing his faith. His financial portfolio is exploding! However, he is battling domestic issues with a son who brings them grief (35). As long as we are in this fallen world, we will be on some sort of roller coaster. Joy will often and regularly be dampened by heartache and disappointment. What Adam and Eve lost in Eden will not be restored on this earth or in this life! We can be faithful overcomers, but we cannot avoid the proverbial wisdom of Job that “man, who is born of woman, is short-lived and full of turmoil” (14:1). 

Genesis: These Are The Generations (XXIV)

Sarah Dies (23:1-20)

Neal Pollard

In our modern world where women typically outlive their husbands, we may find it surprising that Abraham will outlive Sarah by nearly a half century. “The years of the life of Sarah” were 127 (1). She dies in Hebron, in the land their descendants would one day own, and Abraham mourned her loss (2). Afterward, he had practical matters to settle (3). He approaches “the sons of Heth,” descended from Canaan (10:15) and the ancestors of the Hittites. In Scripture, they are typically allies of Israel rather than enemies (2 Sa. 11:3; 2 Ki. 7:6; 2 Chr. 1:17). 

Perhaps it is an overlooked evidence of faith that Abraham wants to buy a burial place in the land promised to but not yet possessed by him (4). Throughout Genesis, we will see more and more of Abraham’s family buried there–Abraham (25:9), Isaac and Rebekah (49:30-31), and Jacob (50:13). After the conquest, Hebron would belong to the inheritance of the nation descended from Abraham.

These proto-Hittites first propose one of their own tombs, but Abraham wants a place of his own that he does not have to share with these generous people (4-6). Not only that, but Abraham names the place, the cave of Machpelah, which he wants to buy from their presumed leader, Ephron (7-9). Ephron wishes to give the cave as a gift to Abraham, but the patriarch wants ownership to be clear for subsequent generations (10-13). Is there a bit of horse-trading humor when, after saying he would give it to Abraham, Ephron says when pressed, “My lord, listen to me; a piece of land worth four hundred shekels of silver, what is that between me and you? So bury your dead” (15). Abraham was listening (16), and paid the full price and was given the deed to the field and the cave along with all the trees in the field (17-20).

By burying his wife there and buying the land, Abraham was making a small downpayment on a place that would someday belong to the nation descending from him. This wife, Sarah, is remembered as really an ideal model for all wives in 1 Peter 3:1-6. She was submissive and obedient to her husband, she did what was right, and she was courageous. The writer of Hebrews likewise exalts her faith to believe that at 90 years old she could become a first-time mother (Heb. 11:11). Her loss was a source of grief and mourning to Abraham. Despite their inevitable foibles and faults, they were a “power couple”! They were driven together by a partnership that embraced the promises of God and “being fully assured that what God had promised, He was also able to perform” (Rom. 4:21).