Tag: God

The Meat

Gary Pollard

There were some members of the early church who had difficulty accepting some of the basic teachings of Christianity. The Hebrews writer told them, “We have many things to tell you about this. But it’s hard to explain because you’ve stopped trying to understand. You’ve had enough time by now that you should be teachers. But you need someone to teach you again the first lessons of God’s teaching. You still need the teaching that is like milk. … Anyone who lives on this is still a baby and not able to understand much about living right. But solid food is for people who have grown up. From their experience they’ve learned to see the difference between good and evil” (Hb 5.11-14). 

What’s the basic stuff that prevents us from being mature? 

6.2 — Baptisms. This is probably Jewish washings and other irrelevant customs from the old system. They should’ve been past this by now. 

6.2 — This one doesn’t really apply to us today, but “laying hands on people”, usually to give them God’s blessing or supernatural power. 

6.2 — The resurrection of the dead and final judgment. 

These basics should be a given for every Christian. The Hebrews writer’s audience had “had enough time by now to become teachers” only a couple decades after Jesus’s work. It’s been about 2,000 years for us. We have no excuse to be stuck in the basics! 

So what should we be doing? 

Hebrews 7-10 — Understand that Jesus is far superior to any other system of belief, he’s in the highest position of power in the universe, he lives to serve as our perfect high priest, the old system (Old Law) is irrelevant now (8.13), that Jesus’s sacrifice cleared humanity of how the Old Law convicted us of sin (9.15), understand that his return means rescue for those of us who are waiting for him (9.28), to think about and encourage each other to show love and do good things for other people (10.24-39), and to never lose our confidence in the power of our king (10-11). 

This is a very simplified list for the sake of brevity, but a mature Christian tries hard to be like Jesus in how they live. They don’t give in when pressured by circumstance to deny Jesus through bad behavior. They accept suffering with grace and patience. Their confidence in who Jesus is and what he will do for us is never severely shaken. Their love for Christian family compels them to do good for them, and to encourage them by living like Jesus. 

Handling Guilt

Cooper Dillingham

I want to talk about something that everyone has some experience with: guilt. I think it’s safe to say whether you’re a little kid sneaking cookies from the pantry, lying to a friend, or disappointing someone you care about, we’ve all felt guilt and shame. I know I’m not an exception. Not long ago, I went to a friend’s house. It was supposed to be a stay at home night with a few friends. At least that’s what I thought, and what my mom had signed off on. Little did my mom or I know, my friends had other plans in mind, and that chill night went out the window. I ended up driving around harmlessly with my friends. I ‘forgot’ to tell my mom that things had changed, or that I would even be leaving my friend’s house. I thought that if I acted normal it would be fine, and what my mom doesn’t know won’t hurt her, right?  But, I forgot about a minor detail. That little detail was that I had Life360 constantly giving my phone’s location to my mom. So, imagine her surprise when she looks at it, and sees me on the other side of the town when I was supposed to be at my friend’s house. I came home apologizing for breaking my mom’s trust, and lying to her. I learned my lesson, and luckily, my mom forgave me since it wasn’t as big of a deal as I thought it would be.

Sometimes in life we feel guilt or shame from our sins, and we think we  have wandered so far away from the path God wants us on that he’ll never take us back. But, God never gives up on you, and you can always get back on track. The first example that comes to mind is the parable of the Prodigal Son, which is found in Luke 15. We all know the story. The younger son wanted his inheritance early, which his father graciously granted him. It didn’t take long for the son to lose every last cent of his dad’s money, and he then found himself at a low point in his life. He had no choice but to go back home poor, dirty, and ashamed. He just knew his dad was going to be so mad at him, and if he was lucky, maybe his dad would let him come back as a servant . But look at verse 20 through 24 “And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate.” You see the son made a lot of mistakes, but His biggest was underestimating the love his father had for him.

God has that same love for us, and Romans 5:8 reassures us of that, saying, “but God shows his love for us in that while we were still sinners, Christ died for us.” Turn with me, also, to 1 John 4 verse 16  ”So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him.“ God’s love for us is stronger than any mistake we could make. All that matters to God is that we trust him and are willing to follow his commandments.

When we take Christ on in baptism we are supposed to stop walking our own path and follow him.  If you disobey His commandments, you are denying Him, therefore you are separating yourself from him.  But, even though you may be temporarily lost, that does not mean you’ve lost your salvation. One great analogy that Hiram mentioned at a recent Bible study, was for us to imagine our Christian walk as a literal walk. Everyone starts in one place and with each step that you take forward you stay on the path of God. Many people think that when you disobey God’s word and you go off the path, that you’ve lost your salvation, and are away from God. What Hiram reminded us however, is much different. I was told that every wrong direction that we take in life is just us taking one step back. It isn’t getting off the path of Christianity, it’s just a slight mistake in this long walk of life. I know many times I’ve taken a step back in my faith.  In the  story of the prodigal son, he took several steps back and his father was still waiting for him to come home. Our Father waits for us too, just like my mom was waiting for me when I got home that night. 

Genesis: These Are The Generations (XIX)

The Twofold Mission Of The Three Men (19:1-33)

Neal Pollard

We cannot miss the opening phrase in this chapter–“the Lord appeared to him at the oaks of Mamre”–in connection with the events that follow. The entire episode constitutes a “theophany” (a visible appearance of God to humans) and helps us understand what transpires, including God’s difficult statement in verse 21. 

Abraham is camped at or near Hebron, a city that would have significance among his descendants for multiplied centuries. Sitting at his door, he sees three men approach (2). This appears to be the Angel of the Lord (seen by Hagar in chapter 16) accompanied by two angels (cf. 19:1; see vs. 13). We also do not know if Abraham immediately recognized one of them as being the Angel of the Lord, even though most translations capitalize “lord” (3). He otherwise does not seem to grasp until later that these are anything more than distinguished guests deserving of hospitality (3-8). It seems that through subsequent conversation Abraham is enlightened that these guests are divinely sent and that one of them is the Lord. 

That begins when these men turn the conversation to the subject of Sarah (9ff). They issue a promise that Sarah would have a son when the spokesman (the Angel of the Lord?) returned the next year. Sarah could hear this discussion from inside the tent, where she laughed at the thought of having relations and through that conceiving a child (10-12). The omniscience of the Lord is revealed in His knowing that Sarah laughed within herself (12;15). He appeals to His omnipotence, asking, “Is there anything too hard for the Lord?” (14). He reiterates the promise of a son (14b). The first mission, to promise Isaac, is completed. 

This heavenly entourage rise up and look toward Sodom (16). As they walk that direction, Abraham accompanies them. The Lord says to (presumably) the two angels (19:1), “Shall I hide from Abraham what I am about to do, since Abraham will surely become a great and mighty nation, and in him all the nations of the earth will be blessed?” (17-18). He contrasts the faithfulness of this chosen patriarch with the wickedness of the people of Sodom (19-20). Think about the confidence vested in Abraham to be a righteous father urging obedience contrasted with the weak and pitiful condition of Lot’s household (ch. 19). The sin of Sodom is exceedingly grave, but Abraham would do righteousness and justice.

This heavenly visitation (21) is not suggesting that the Lord will discover anything He did not know. He has already proven His omniscience. It is obviously accommodating. This is a mission of executing judgment, and He is about to go among the people of Sodom and Gomorrah in advance of His punishment. In this context, Abraham shows his compassion for his neighbors and the close relationship he had developed with God (23-32). He urges God not to destroy the righteous with the wicked, and the Lord shows Abraham the great extent of His patience and mercy. We are not told how many people lived in that valley, but if there were even ten righteous people among them He would not destroy it. The second mission, that of informing Abraham of the coming judgment on Sodom and Gomorrah, was accomplished. The two parties part company.

These two missions led in opposite directions. One meant life where none was expected. The other meant death where that was not expected. One would perpetuate righteousness while the other would exterminate wickedness. One would bring a life into existence which would lead to a Savior while the other would end life that was thoroughly immersed in impenitent sin. The same Lord was in control of it all, demonstrating the perfect balance of His flawless character. For the obedient, this meant blessing. For the disobedient, this meant destruction. 

Genesis: These Are The Generations (XVIII)

God’s Covenant With Abram (17:1-27)

Neal Pollard

Sometimes a chapter makes its emphasis very clear through such means as the repetition of words. In Genesis 17, that word is “covenant.” We come across it 13 times in these 27 verses. Most frequently, God is speaking and calls it “My covenant.” It is repeatedly called the “everlasting covenant” or simply “the covenant.”

A covenant is a “treaty, compact, i.e., an agreement between two parties” (Swanson, np). Addressing the specific covenant here in Genesis 17, Kyle Hughes says, “This Hebrew word is used to refer to the imposition of an obligation upon someone. God’s covenant (bĕrît) with Abraham stipulates that Abraham and his male descendants be circumcised (mûl; Gen 17:10). God speaks of circumcision as an “everlasting covenant (bĕrît; Gen 17:13)”; circumcision is the means by which one becomes a member of the people with whom God has established his covenant” (Magnum, Lexham Theo. Wdbk, np).

This covenant came with blessings (2-8,15-16). Before God shares what He wants from Abram, He tells him what He will do for him. There are multiple blessings, but all spring from God’s lead statement: “I will multiply you exceedingly” (2). What did this entail? Making him exceedingly fruitful (6), making nations of him (6), bringing kings of him (6), blessing his descendants (7-8), and giving them the land of Canaan as a possession (8). No wonder 99-year-old Abram (1,24) fell on his face (3) as God disclosed these incredible promises.  God had been blessing Abram and delivering him, and now He has even more in store for him. He will bless the barren Sarah similarly (15-16). May I suggest that we serve the same God? Since early in our marriage, Kathy and I have loved and leaned on an old hymn that reminds us: “The Lord has been mindful of me, He blesses and blesses again; My God is the God of the living, how excellent is His name!”

This covenant came with transformation (5,15). As part of this covenant, God was giving them a new name. “Abram” (“exalted father”) would now be called “Abraham” (“father of a multitude”)(5). “Sarai” would now be called “Sarah” (“queen”)(15). The new names reflected not only blessings, but also exaltation. God was elevating their status as part of what He brought to the agreement. No wonder New Testament writers use Abraham as an illustration of what God has done most perfectly through Christ, elevating our status when we are in His Son (Rom. 4; Gal. 3; Jas. 2). In Christ, we are given a new and glorious name that reflects our blessings (Isa. 62:2; Acts 11:26). 

This covenant came with expectations (9-14, 23-27). A covenant demands participation from both parties. So, God tells Abraham what he must do to receive the blessings. Generically put, he and his descendants were to keep the covenant. Specifically, the males were to be circumcised. It applied to him, his children, and his further descendants. The stipulation would be males must be circumcised the eighth day. But Abraham would undergo this surgery at 99, Ishmael at 13 (26), and all the men of his household at whatever ages they were (27). Under Christ, the nature of the circumcision has changed. It is a circumcision for both male and female, but a figurative rather than a literal one. Paul writes about those in Christ, saying, “in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead” (Col. 2:11-12). The “old man” who served sin is cut off, as we keep seeking those things above (Col. 3:1ff).

This covenant came with divine power (17-22). Understandably, Abraham is wrestling with believing this promise. He fell on his face, laughed, and reasoned within himself that it was hard to accept that he and Sarah could have children at their age (17). He asks God if Ishmael could be the answer (18). While God will bless Ishmael (20), He says, “But My covenant I will establish with Isaac, whom Sarah will bear to you at this season next year” (21). 

We began our exploration of Abraham’s life by saying his faith was developing. This is a crucial stage of development. We are not told how he felt in Genesis 17, but inspired New Testament writers reveals this about his faith in God’s power. Paul says, “In hope against hope he believed, so that he might become a father of many nations according to that which had been spoken, ‘So shall your descendants be.’ Without becoming weak in faith he contemplated his own body, now as good as dead since he was about a hundred years old, and the deadness of Sarah’s womb; yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God, and being fully assured that what God had promised, He was able also to perform. Therefore it was also credited to him as righteousness” (Rom. 4:18-22). This contains a blessing and an example for us, too, if we imitate his faith (Rom. 4:23-25). 

“I Am He”

Carl Pollard

Jesus describes Himself in many ways throughout the Gospels. Each name further explains His love, care, protection, judgment, and attitude towards us. There is one name He used that caused quite an uprising in His earthly ministry. However before we dive into the New Testament, we must start at the beginning. 

Exodus 3. 

Here we read that Moses was shepherding his father-in-law’s flock. He takes the herd to Horeb, the mountain of God. While he is there with the animals he notices a bush engulfed in flames, but the bush wasn’t consumed by the fire. Moses goes closer to investigate, and he hears a voice from the bush call his name. This voice is the voice of God and He had a job for Moses to do. 

He had heard the cries of His people in Egyptian captivity, and verse 10 He tells Moses to deliver them from the hand of Pharaoh. Moses isn’t too thrilled with his new task, but pay special attention to the next few verses: Exodus 3:13–14 says, “Then Moses said to God, “Behold, I am going to the sons of Israel, and I will say to them, ‘The God of your fathers has sent me to you.’ Now they may say to me, ‘What is His name?’ What shall I say to them?” God said to Moses, “I AM WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’ ” 

When God revealed Himself to Moses, He identified Himself as “I AM.” These two words summarize God’s nature. He is the only: 

  • Uncreated
  • Eternal 
  • Always-existing Being. 

He is the I AM because He just is. He exists in all power and majesty, He has no timeline, no beginning, no end. He is I AM. No one else is like Him. Well, maybe someone is…

Seven times in the gospel of John, Jesus used the name “I Am” while claiming to possess certain attributes of God. For the Jews, numbers had special meaning. Seven is quite possibly the most important. In Hebrew numerology the number 7 represents completion or perfection. God created the world in 6 days, and rested on the seventh. The Jewish week had 7 days. Shabbat occurred every seven days. Noah brought 7 pairs of clean animals on the ark. The number Seven is the most important symbolic number in the Hebrew Bible. It conveys wholeness, perfection and for the Jew it came to represent holiness. 

It could be a coincidence, but I do think it’s interesting that Jesus says “I AM” 7 times in the gospel of John. He is God in the flesh, He came to make us complete, and whole. 

He came to make us holy. Seven times, He says, “I AM.” With that in mind, let’s look at the last time He says this. 

John 18

Jesus has just finished a lengthy discussion with His apostles at the last supper. He goes to the garden where He knows that He will be arrested. 

Verse 3 tells us, “So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas, who betrayed him, was standing with them.“ 

Look at the very next verse, “When Jesus said to them, ‘I am he,’ they drew back and fell to the ground.” This claim is made as a blatant show of divine power. A band of heavily armed men have shown up to arrest Jesus. Jesus asks who they were there for, and they respond “Jesus of Nazareth.” 

His self-identification in verse 6 does something incredible. Every last Pharisee, Roman soldier, and chief priest stumbled back and fell to the ground when Jesus spoke the words “I AM HE.” At His spoken word, these men are blown back. 

It’s interesting that this same apostle wrote later of the power of the LOGOS. 

So why did John record this? They came to arrest Jesus with weapons. Christ was clear that He knew what would happen, and He chose to cooperate with God’s plan. This moment highlights His sovereignty, reminding everyone that nothing happens to Him which is beyond His own control. 

He WILLINGLY gave Himself because no man can destroy the I AM. But the I AM can sacrifice Himself.

Genesis: These Are The Generations (XVII)

A Presumptuous Decision (16:1-16)

Neal Pollard

It is very possible that Hagar was a consequence of Abram’s decision to go down to Egypt to escape drought, where he deceived the Pharaoh and was given livestock and servants (12:16). If she came into his house through Abram’s weakness, she becomes the center of domestic drama through Sarai’s weakness. Genesis 16 tells us that Sarai “conceived” the plan to raise up children through Hagar, her handmaid, and she pitches this idea to Abram (1-2). 

This practice of a wife giving her maid to her husband is admittedly a difficult thing for most of us to grasp, but it was apparently common in the Patriarchal Age as demonstrated by Leah and Rachel (ch. 30). Typically, the child born of the union was thought to be credited to the wife. Here, Sarai defended her rationalizing by blaming God. She said, “The Lord has prevented me from bearing children” (2). Scripture does not indicate this, but simply that she was barren (11:30).

Things changed after the union of Abram and Hagar was successful. Hagar despises Sarai in a way that was transparent to Abram’s wife (4). While Sarai takes the blame for the horribly misguided choice (5), she pressures Abram to do something about it. Abram leaves it to Sarai to handle, and she treats Hagar so harshly that the Egyptian flees (6). Interestingly, her name is Semitic and means “to flee” (TWOT, 206). 

That is exactly what Hagar does. The angel of the Lord finds her by a spring of water in the wilderness (7). It seems indisputably clear that the angel of the Lord here is a theophany (physical manifestation of God, NP). This is not merely an angel, but God Himself. I agree with good men, such as Roy Lanier, Sr., and Wayne Jackson, that this is even more than a manifestation of God. This is the preincarnate (before becoming flesh) Son of God (see https://christiancourier.com/articles/a-brief-study-of-the-angel-of-jehovah and Timeless Trinity). How do we know that Hagar encounters God here?

  • He approaches her as God approaches Adam and Eve in the garden (3:9).
  • His promise to her is delivered with the weight of God, as when He issues promises to Abraham in chapter 15.
  • Moses calls this Being “Lord” (13a).
  • Hagar calls this Being “You are a God who sees” (13).
  • She marvels that she did not die, since she saw Him (13b).
  • The name given to the well where she encountered Him signifies Deity (14).

The angel of the Lord issues promises and prophesy concerning the son to be born to her. He tells her what to name the child (Ishmael) and why–“because the Lord has given heed to your affliction” (11). He foretells the contentious nature of Ishmael and his descendants, and indicates where they would settle (12). 

Abram must have believed that God spoke to Hagar since he names the child Ishmael (15). We are also informed that Abram is 86 at the time of the boy’s birth. Ishmael will become a teenager before God’s seed promise will be fulfilled. As we will see, this will cause more strife.

What a reminder that we add trouble to our lives when we make decisions without consulting God or when we take matters into our own hands. When God has revealed His will, our only response should be to wait and trust. We cannot anticipate the trouble we will bring into our lives and the lives of others when we insist on pursuing our own agenda. Yet, even when we falter, the faithful God not only sees but He foresees. The faithfulness of God persists even when we waver in our faithfulness (2 Tim. 2:13). 

Genesis: These Are The Generations (XVI)

God Points Abram To The Future (15:1-21)

Neal Pollard

I like the way James Smith puts it, that in Abraham’s life there is a pattern of consolation following crisis (The Pentateuch, 129). How often has that been true in your life and mine? Paul reminded the church in Corinth that God comforts us in all our afflictions (2 Cor. 1:3-7)! Aren’t you thankful? With the battle won, God speaks to Abram. What He has to tell this man of faith is dramatic, and God is equal to the occasion speaking to Abram first in a vision (1-11) followed by a dream (12-16). Whether the promise of verses 18-21 were spoken as part of the dream or otherwise, there is incredible news delivered through incredible means. All of it involves either the near or distant future, promised fueled by the integrity and power of God.

First, God foretells a coming child (1-6). Even as God promises Abram reward, this man ties that assurance to an heir. He had no direct blood descendant (2-3), yet God says that one would come forth from his body and be his heir (4). Coupled with this fantastic pledge, God directs Abram to His starry skies and uses it as an illustration of how numerous his descendants would be (5). 

One of the most powerful statements God ever made about any man is made concerning Abraham’s reaction to this. The first use of “believe” in all the Bible describes what this man regarding God’s promise. New Testament writers, Paul and James, will repeatedly quote Genesis 15:6 to show that we are justified by faith rather than works of the law (Rom. 4:3, 20-22; Gal. 3:6; Jas. 2:23). Trusting that God would do what He said, as unlikely as it seemed, was counted to Abram as righteousness. 

Then, God foretells the coming bondage and exodus (7-14). After reminding Abram of where He had brought him from (7) and what He had brought him to (7), Abram wants to know how he would know that this land promise would come true (8). In response, God tells Abram to offer sacrifice (9-11). After sunset, a deep sleep falls on Abram along with terror and great darkness (12). Having his rapt attention, God predicts the sojourn in Egypt down to the nature (enslaved), the time (400 years), the reprisal (“I will judge the nation they serve”), and the parting reward (his descendants would “come out with many possessions”)(13-14). 

From this moment to the call of Moses is in excess of 400 years! Imagine God appearing to the leadership of Jamestown, shortly after 350 of its 1200 citizens were killed by the Powhatan and freshly named capitol of a newly formed British royal colony, and telling them that their descendants would be free of foreign rule, a sovereign nation from their coast all the way across the continent to another sea, traversed by trains, planes, and automobiles, 330-plus million strong. That’s our timeline! Truly, God sees the end as if it were the beginning (Isa. 46:10). 

Also, God foretells Abram’s happy ending (15). For all the struggle his descendants would have, things would be different in this man’s own life. God assures him, “As for you, you shall go to your fathers in peace; you will be buried at a good old age.” 

Further, God foretells a coming conquering (16-21). Not only does God show the incredible foreknowledge only Deity could possess, He shows incredible forbearance like only He could show. When God looked at the Amorites, He saw their iniquity. But His long-suffering would continue another 400 years before He exacted punishment on them. Had they turned from their sin, surely God would have spared them (Lev. 18:24-28). As it was, Abram’s descendants would eventually make it from Egypt to Canaan, where they would receive the promised land and conquer its inhabitants. It was sealed by Abram’s sacrifice and God’s covenant (17-18).

Think about God’s foreknowledge in our lives today. He knows the physical and financial details of our future. He knows the emotional and social details of our future.  He knows the spiritual details of our future. He does not determine them, but He is at work in our lives. We know that He desires for it to be well with us ultimately (2 Pet. 3:9), even if there are rocky roads and uphill climbs between here and there. He has “granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust” (2 Pet. 1:4). If we choose to believe these promises and act on our faith, it will be credited to us for righteousness. Not only do we benefit from the promises God makes to Abram (Gal. 3:26-29), we benefit from the ones He’s made to us. 

From Judges To Kings

(TOP FIVE TAKEAWAYS)

Dale Pollard

God had established the Judges to rule Israel rather than a king which was typical for other nations during that period. God grants their request to have a king even though this kind of leadership was bound to fail. Despite the fact that God told them how they ought to govern themselves, the people caved to peer pressure from surrounding nations. God handed those free moral agents of Israel a shovel and they began to dig.

With that context in mind, here’s a portion of Samuel’s final words to a people who’ve just made a poor decision to reject God’s guidance. 

“Then Samuel called on the Lord, and that same day the Lord sent thunder and rain. So all the people stood in awe of the Lord and of Samuel.

19 The people all said to Samuel, “Pray to the Lord your God for your servants so that we will not die, for we have added to all our other sins the evil of asking for a king.”

20 “Do not be afraid,” Samuel replied. “You have done all this evil; yet do not turn away from the Lord, but serve the Lord with all your heart. 21 Do not turn away after useless idols. They can do you no good, nor can they rescue you, because they are useless. 22 For the sake of his great name the Lord will not reject his people, because the Lord was pleased to make you his own. 23 As for me, far be it from me that I should sin against the Lord by failing to pray for you. And I will teach you the way that is good and right. 24 But be sure to fear the Lord and serve him faithfully with all your heart; consider what great things he has done for you. 25 Yet if you persist in doing evil, both you and your king will perish.”
I Samuel 12.18-25

TOP FIVE TAKEAWAYS 

  1. There’s a needed message for the church today. We should never let our previous sins hold us back from pressing forward. Samuel tells the children of Israel not to let the evil in their recent past keep them down— but he doesn’t pretend as if they hadn’t sinned against God. 
  2. There’s hope. Samuel tells the people that God is quick to forgive. He still is!
  3. There’s a reminder to be selfless in prayer. It’s interesting that Samuel says that his failure to pray for God’s people would be a sinful thing for him to do. 
  4. There’s a glimpse of God’s power. Samuel tells the people to fear the Lord AND remember what He’s done for them. God could have wiped them out. He clearly had the power as He demonstrated a portion of it over nature in the beginning of this section. 
  5. There’s a warning— motivated by love. It was true for the children of Israel and it’s true for us today. If we persist in doing evil, we will perish. 

Heaven Or Not?

Neal Pollard

I have been seeing this 15-second commercial on TV recently. It is a picture of the sky above the clouds and the words, “When you die, are you going to heaven or not? You can know for sure. Heaven or not.net.” 

Purchasing commercial time is very expensive. Someone is dedicated, and the subject matter could not be more important! As an ’80s song put it, we are living in a material world. Many do not think deeply enough about what happens after this life. A website dedicated to the very subject had me hopeful.

Visiting the website, I was impressed with the number of Scriptures used and the effort to use the Bible for every single point made. They cover the biblical explanation for our origin, the reliability of Scripture, the problem of sin, the sacrifice of Christ, and the need of salvation. I say biblical because they cite Scripture in each of these subject areas.

Please believe me when I say that I want to endorse and commend this website. I do not know who is behind it, other than the site “God Life,” a well-put-together website full of resources. But there were at least two erroneous statements made which contradict what the Bible teaches.

First, they claim that we are born with sin. Introducing the problem of sin, they write, “That makes it (heaven, NP) a problem for us…because we sin. It is our heritage. We are born with it.” We are born into a sinful world. Eventually, every one of us make the choice to sin. Their next statement, Romans 3:23, is correct. But it is different to say that “all have sinned” and that we are all born with sin. Ezekiel 18:4,20 state the truth that the son does not “bear the punishment of the father’s iniquity.” Teaching that we are born in sin is communicating the false idea that we inherit Adam’s sin. We surely inherit a fallen world because of his choice (Rom. 5:12), but as surely do not inherit his guilt. Our guilt comes through our own accountability. A newborn or small child is not accountable.

Second, their suggested remedy for addressing our sin problem in order to go to heaven is one of the most egregious religious errors formulated by religious people: “the sinner’s prayer.” They urge the reader to pray, “Dear God…I know I have sinned against you. Please forgive me.
I receive Jesus…your only Son…right now as Savior of my life…having died to pay for my sins.
Thank you for forgiving my sins…and for my new life.I pray this prayer in Jesus’ holy name, Amen!” 

They are right to say that going to heaven means “you have to receive God’s gift of forgiveness and acceptance,” but wrong to suggest something that we have no biblical teaching or example for. The very first time Jesus was preached and the listeners asked what they should do, Peter could have given the counsel in the paragraph above. But he did not. He called for repentance and baptism (Acts 2:38), and those who gladly received the word did just that (Act 2:41). Please consider Mark 16:16, John 3:3-5, Acts 22:16, Romans 6:1-4, Galatians 3:26-27, Ephesians 4:4-6, Colossians 2:12, Titus 3:5, and 1 Peter 3:21. 

All these passages show us that receiving God’s gift of forgiveness and acceptance goes beyond saying a prayer. It requires doing what people did in the first-century, when the gospel began to be preached and people first sought to do what they were taught. We need biblical example and teaching to adequately answer these sincere people’s powerful question. 

Genesis: These Are The Generations (XIV)

Lot And Abram Separate (13:1-18)

Neal Pollard

If you grew up going to Sunday School, this may be one of the lessons you learned as a child. The kernel I remember is that Abram gave Lot the first choice of land and Lot chose the one that looked better; that would cost him, but God would richly bless Abram. As I recall, the takeaway for us preschoolers was not to be selfish and trust that God will take care of us. Not bad, sister Gober!

But, keeping with the context of the call of Abram, perhaps we can glean even more. Let us examine how they got to this point and what significance it has on the overall objective given to Abram.

First, we see Abram’s prosperity (1-4). As we saw, the Pharaoh unwittingly adds to his resources when he thought he was wooing a potential wife. But with all Abram brought and accumulated, it amounted to him being “very rich in livestock, in silver and in gold” (2). He has left Egypt and returned to Bethel, where he had formerly built an altar (3-4; 12:8). 

Second, we see Abram’s piety (4b). Abram was an altar-builder (12:8; 13:4,18; 22:9). No doubt, he influenced his son, Isaac, who would also become an altar-builder (26:25). Abram repeatedly found it necessary, in arriving at some significant point, to call on the name of the Lord. While his faith is still developing, he understands the uniqueness and power of Jehovah. It drives him to his knees in worship. 

Third, we see Abram’s problem (5-7). Sometimes, we refer to “good problems”–dilemmas that grow out of otherwise positive circumstances. That is what happens on this part of the journey (cf. 36:7). Lot and Abram both had so much flocks, herds, and tents that “the land could not sustain them while dwelling together” (6). There was strife between the men’s herdsmen (7), and perhaps it threatened the peace between them (8). Sometimes, growth and progress create problems that would not exist in periods of decline and difficulty.

Fourth, we see Abram’s proposal (8-13). Choosing unity over plenty, Abram proposes that they separate with all their goods and possessions so that each could sustain and provide for their own (8-9). For him, the overriding concern was, “we are brothers” (8). Abram tells Lot that whichever way he chose, he would then chose the other way (9). Lot looked down on the valley of the Jordan and saw well-watered plains “like the garden of the Lord” (10). Lot took all he had with him and went east to the land of Canaan in the cities of the valley (12). There is foreboding in Moses’ summation of Lot’s destination, first alluding to the coming destruction of Sodom and Gomorrah (10) and the little city of Zoar where Lot and his daughters will flee during that destruction (10). Second, there is the startling statement: “Now the men of Sodom were wicked exceedingly and sinners against the Lord” (13).

Finally, we see Abram’s prospects (14-18). The Lord appears to Abram and tells him to look in every direction. God promises to give all the land he could see to his descendants, offspring that would be as prevalent as the dust of the earth (16). He tells Abram to walk the land and survey it, with the promise, “I will give it to you” (17). Abram takes his household and belongings and camps in Hebron, where he promptly builds a place of worship (18). 

God is blessing this man of faith, who, in turn, is remembering God and following the ways of God in his dealings with others. God rewards His proper prioritizing, and sees fit to use him in furthering His plans and intentions. God uses faithful, selfless people to accomplish His will. May we have a heart of wisdom which approaches life’s decisions, big and small, with the sole motivation of loving God wholeheartedly and loving our neighbors as ourselves. Out of this drive, we will be people God partners with to do great things to His glory! 

Genesis: These Are The Generations (XIII)

Stumbling In The Face Of Blessings (12:1-20)

Neal Pollard

How important is Abram to the subsequent narrative of the entire Old Testament? From creation to the flood is at least 1656 years, and it is covered in six chapters. Abram’s lifespan is 175 years (25:7), and it is covered in 15 chapters (ch. 11-25)! In the first full chapter, this chapter, we see the development of Abram’s faith.

To say “development” is to point out that it needed to grow and mature. As this chapter and even later circumstances show, Abram wrestles with fear and anxiety when facing intimidation. Yet, God foresaw what his faith could become and chose this man to father the nation through whom His Son would come. 

A Commission (1,4-6,8-10). Let’s not dismiss the greatness of Abram’s faith to receive and obey such an incredible charge, a call to leave his homeland for a distant land (1). The commendation of Scripture is, “So Abram went forth as the Lord had spoken to him” (4a). He was 75 years old, and while he would live another century he was at best middle-aged! Abram collected his apparently considerable possessions and the people of his household and traveled toward Canaan. The trek recorded here covers hundreds of miles, with Abram first going northeast well into modern-day Syria before heading southwest into the heart of what would become Israel. However, Abram goes on his own much further south into Egypt because of famine (10). This would prove a stumbling block in his journey of faith.

A Commitment (2-3, 7). God binds Himself with an incredible promise to Abram that requires divine ability to fulfill. There are several components to this promise:

  • I will make of you a great nation (2).
  • I will bless you (2).
  • I will make your name great (2).
  • I will bless those who bless you (3).
  • I will curse those who curse you (3).
  • In you all the families of the earth will be blessed (3).
  • To your descendants I will give this land (7).

As you can see, there are seven parts to what God promises Abram. Eventually, God will fulfill every one of them even though some would be long after this patriarch’s death. While we see obedient faith on this man’s part, we also see grace and mercy on God’s part through each stage of this mission.

A Concern (11-14). Perhaps it was a lapse of faith that caused Abram to head into Egypt for famine relief (there is no record of God telling him to go down there). His confidence is certainly shaken once he and Sarai get into this pagan territory. Knowing his wife’s beauty, Abram coaches her to mislead any who inquire about her by telling them he was her brother rather than her husband. Technically, they are half-siblings (20:12), but that was not the nature of their relationship. Sure enough, his concern was well-founded. The Egyptians, seeing Sarai, found her “very beautiful” (14).

A Compromise (15-20). Abram’s faith failed him in Egypt. By his influence, Sarai sells the lie. Because of it, Pharaoh takes her into his house (15) and gifts Abram with much livestock and servants (16). The Lord strike’s the pharaoh’s house with plagues, leading him to confront Abram (17-18). Not only did Abram deceive, but he also brought suffering on others and was the proper subject of rebuke from this pagan ruler. Pharaoh says, ““What is this you have done to me? Why did you not tell me that she was your wife? Why did you say, ‘She is my sister,’ so that I took her for my wife? Now then, here is your wife, take her and go” (18-19). God’s providence is still with Abram and Sarai, as they are allowed to leave unharmed and with increased goods (20). God shows grace and favor even when His people fell short.

While these words are written worlds away from where we are today, I think about some unmistakable parallels to our circumstances today. We have been given a commission (Mat. 28:18-19), one requiring faith on our part to follow. Yet, with that comes a divine commitment of help and His presence (Mat. 28:20). We are going out as sheep among wolves (Mat. 10:16), and being frightened and intimidated in carrying out our mission is an ever-present concern (1 Pet. 3:14-15). What we cannot do is compromise our faith! God is counting on us to faithfully represent Him to the world. However, isn’t it wonderful that God extends His grace and mercy when we do fail? This is not a license to give up and stop pursuing our mission! Abram doesn’t stop. Let us be thankful for God’s patience and faithfulness, even when we are not at our best. We can still be people of faith, even if we stumble along the narrow road.  

Faith In A Post-Pandemic World:

Perseverance Amidst Challenge

Brent Pollard

As a global learner, I enjoy having background noise serve as the soundtrack to my life. It could be music or a talking head providing news or opinions. I can block out the details and rely on the background noise to keep me going. In addition to learning strategies, individuals with ADHD like myself find certain grooves oddly exhilarating, similar to an energy drink. I frequently run errands on Thursdays each week, and this week was no exception. Therefore, it was inevitable that I would have my “symphony” supporting me. Amid the hustle and bustle, I heard a headline stating that more than half of American “clergy” have considered quitting since 2020 (see Blair, 2024). 

Whenever I encounter such information, I look into it further. After I finished my errands, I looked up an article about the subject online. For the sake of brevity, the study concluded that the changing religious landscape following the pandemic was the primary source of discontent. These “clergy” have claimed that the pandemic has made it more difficult for them to interact with congregations and that the decline in in-person attendance depresses them. According to the demographics of those surveyed, the so-called Silents (born 1925–1945) and Generation X (born 1965–1980) are less likely to want to quit than Millenials (born 1981–1996) and Baby Boomers (born 1946–1964). Catholic and Orthodox ministers were less likely to feel this way than Protestants.

These attention-grabbing headlines no doubt fill our hearts with existential dread. However, we must realize Jesus’ promise that even death could not prevail against His Church (Matthew 16.18). One knows that regardless of how dire things in the world may seem, there are always those not bowing the knee to Baal (1 Kings 19.18). Hence, Satan could be the author of such headlines designed to discourage the faithful disciples of Jesus Christ. Satan whispers, “You are all alone in your devotion. And would a loving God truly expect you to shoulder these burdens alone?” 

But lest we grow too comfortable, we are reminded of Jesus’ words following the Parable of the Unjust Judge, also known as The Persistent Widow (Luke 18.1–8). Jesus asked, “When the Son of Man comes, will He find faith on the earth?” I know that contextually, Jesus is asking if His followers will have the faith to pray. At least, other preachers often say this as they exegete Luke 18.8. Well, yes. But is it so tidily summed up in the one word “prayer”? Jesus’ question is whether people will continue to believe and be faithful, even in the face of delays or challenges, just as the widow was persistent in her pursuit of justice. As a result, we can interpret this verse as an encouragement to keep the faith and pray, even when justice appears slow, or God’s promises appear delayed. It expresses a theme of perseverance and faithfulness in the Christian life, particularly in light of Jesus’ return.

Jesus expressed concern about whether He would find faithful followers upon His return. The followers can show their faithfulness to Him by exercising their faith through prayer. Unfortunately, people prefer tangible things over intangible ones, leading to practical materialism and a lack of faith. Additionally, scientific advancements may encourage disbelief by providing natural explanations. The hurried, self-centered, and financially motivated nature of the modern age can also undermine faith, which requires quiet contemplation. Faith is a moral quality rooted in the heart, not just an intellectual asset. It grows by living a righteous life, feeding on Biblical promises, and putting one’s limited faith into practice. Therefore, building faith requires setting aside regular quiet time for meditation and communing with God. Faith progresses through continual moral effort.

We are currently living in a time where people are hesitant to return to the Church after the pandemic, which was a time of isolation and a shift in priorities for many. In addition, those who provide moral leadership face challenges, feeling a growing temptation to step away from their roles. This combination of factors is worrisome in response to our Lord’s probing question in Luke 18.8. This study paints a concerning picture of the future of spiritual commitment and the resilience of faith communities. 

However, despite these challenges, there remains a beacon of hope. The persistence of faith, even in a few, can be a powerful testament to the enduring nature of spiritual commitment. In the face of adversity, the true strength of faith often emerges, not just in the tranquility of prosperous times but in the tumult of trials. To answer Jesus’ question and reaffirm enduring faith and commitment, faith communities must explore ways to nurture resilience and adapt and thrive.

In today’s world, we face various challenges that can test the foundations of our faith communities. Distractions and the effects of global pandemics can make it difficult to hold onto our beliefs. However, these challenges can also provide opportunities for spiritual growth and renewal. Jesus’ question in Luke 18.8 invites us to deepen our faith, pray more persistently, and live out our beliefs with renewed vigor and commitment. As believers, we all have a unique role in this ongoing faith journey. Instead of seeing our challenges as insurmountable obstacles, let us embrace them as catalysts for strengthening our collective resolve. Doing so ensures that Jesus will find a thriving and active faith on earth when He returns.

[In case you need the link given above: https://www.christianpost.com/news/over-half-of-american-pastors-have-considered-quitting-poll.html ]

Genesis: These Are The Generations (XI)

The Generations Of The Sons Of Noah (10:1-32)

Neal Pollard

With his next use of “toledoth” (generation), Moses gives the background for all the nations. Everyone on earth today has descended from one of these three men–Ham, Shem, or Japheth. This table of nations is both informative and important. One can consult various commentaries (Kenneth Matthews has a twenty-page discussion in the New American Commentary, while Kurt Strassner has a much more concise breakdown in the Opening Up Commentary series) of the nations which descended from these three men. 

The latter ties today’s Eastern Europe to Japheth (10:2-5), North Africa and the Middle East (on the southern and eastern coasts of the Mediterranean) to Ham (10:6-19), and the dominant nations of the Middle East to Shem (10:21-31)(51). But there is more to this list than a geography and ethnic studies lesson. Moses is setting the reader up for the material he will share in the next chapter, when the people of earth will disperse and settle in various places ( see 5,11,18, etc.). 

The observation of Reyburn and Fry is correct when they say, “This follows a pattern that is repeated a number of times in Genesis, in which the individuals and their descendants who are not in the line chosen by God are mentioned first, while those who are in the chosen line are mentioned last, and the story then continues with them” (Handbook, 228). You see that first in Genesis 4-5, and you will see it again in Genesis 10-11. There are a few matters of note which Moses lays out in giving this genealogical record.

First, he mentions the mighty hunter, Nimrod (8-12). He is so renowned for these skills that subsequent great hunters were likened to him. Look up “hunter” in the dictionary and one of its synonyms is “nimrod.” He will be listed in the genealogies of 1 Chronicles 1:10, then in the prophetic work of Micah (5:6). Yet, more important than his skill is the place he settled. Though Moses would not have to deal directly with them, the Assyrians would factor prominently in the later history of Israel. The foreknowledge of God is at work here, informing the people of God of the “genesis” of this wicked enemy. Verses ten through twelve unambiguously mention not only Babel (i.e., Babylon–another later, even stronger enemy), but Nineveh and Assyria. These are kingdoms and lands built by Nimrod.

See also more local enemies which would plague Moses’ ancestors, Moses himself, and Moses’ descendants. He mentions where the original inhabitants of the promised land originated. Ham’s descendants would give us the Canaanites, Amorites, Hivites, Jebusites, and Girgashites (13-17), along with the other thorns in the people’s sides. Soon, Moses will be moved by God’s Spirit to share His promise to Abraham concerning the ultimate expulsion of these people in favor of his descendants (15:18ff).

Among others of Ham’s descendants are the inhabitants of Sodom and Gomorrah, who will also feature prominently in the narrowing focus on Shem’s (8th great-grandson), Abraham (19). They will grow so wicked that God destroys them.  Here, we are simply taught of their origin.

Moses is setting up the reader for one family among all the nations, while giving us five generations of Seth (Shem, Arpachsad, Shelah, Eber, and Peleg; see ch. 11). In this accounting, Moses is more interesting in giving us the rest of the descendants of Shem before he rivets in on Abraham’s line. One other interesting line, nestled in those genealogies of Shem, is the statement made about Peleg. “In his days the earth was divided” (25). While many take this to refer to the incident at Babel, when the inhabitants were socially divided, it is also possible that this refers to a breaking up of the continents into a continental drift. A study of earth’s major land masses shows a complementary form between those separated by seas and oceans. Robert Utley tells us, “The Hebrew term literally means ‘irrigation canals’ which would fit southern Mesopotamia, but the popular etymology is ‘divisions’” (How It All Began, 123). Given the ambiguity of the word in this context, no one should be dogmatic about either position. 

Isn’t it incredible all the layered, even subtle, discoveries possible when studying even apparently obscure, mundane chapters of the Bible? This rich book is full of discoveries waiting for the Bible student to find by mining its inspired veins. With this listing, Moses gets down to the more specific interest of his inspired record. 

Be Better This Year

Carl Pollard

Each Year towns and cities all over the country participate in New Year’s Eve parties and parades. One in particular is called the Tournament of Roses parade. Several years ago one of the floats that had entered in sputtered and died right in the middle of the parade. Turns out it was out of gas. The whole parade was held up until someone ran to get a can of gas. The amusing thing was this float belonged to the “Standard Oil Company.”

Despite its vast resources the float still ran out of gas. Even though Christians have access to almighty God, if we don’t dedicate our lives to Him, we will run out of Power. 

It doesn’t matter who you know, it matters what you do. Someone once observed that a wasted life is really nothing more than a collection of wasted days. As God gives us life, each one of us starts the new year with the same number of opportunities—365—that we can choose to either use and invest in eternal things or allow to drift by without taking advantage of the gift we have been given. 

The difference between those who succeed and those who fail is not found primarily in talent but in diligence and effort. And so the question we should constantly be asking ourselves is, “what are we doing with this new year?” Biblical Christianity requires growth. If who you are now (January 11th) is the same as you were last January, something must change!

God expects us to grow, and if we aren’t growing we have become complacent. So what will we do with this new year? We have the resources, we have the opportunities, so what’s stopping us? 

I believe what happens to many of us is we don’t know where to start. We want to be better so we make a plan to read the Bible through in a year. Then we hit Leviticus and it goes out the window. We resolve to pray more and our lives get so busy we forget. We have got to better ourselves since we know it must be a priority, but what are some ways we can be better in 2024? 

I’m glad you asked! Here are 6 ways to be better in 2024 from Philippians 4:1-9. Chapter four is where Paul brings everything to a point. Every example, every command, every prayer and request has been said in anticipation of this chapter. Paul desires nothing more than unity for this church at Philippi. He used Timothy, Epaphroditus, Christ, and himself as examples of humility and service because that is what it takes to be united as a body. 

Paul gives us ways we can be better as individuals and as a church family: 

  1. Stand firm (1)
  2. Work Together (2-3)
  3. Be Joyful (4)
  4. Learn To Be Gentle (5)
  5. Pray More (6-7)
  6. Control Your Thoughts (8-9)

Make this new year a time of growth as a Christian. Let’s be better!

How We Know Jesus Is Better (from Hebrews)

Gary Pollard

Old System — Priest had to make a sacrifice for himself first, because he’s fallible, too. 

New System — Jesus was a perfect sacrifice; he never made a mistake. 

Old System — Priest was mortal, so his viewpoint was confined to his lifespan, altitude, and number of people he knew. 

New System — Jesus came from an all-knowing, immortal father. His perspective spans all of time, and he has a bird’s-eye view of all of earth. 

Old System — Priest had to bring blood that didn’t belong to him. In fact, it was just the blood of an animal. That wasn’t enough to forgive everyone’s mistakes! 

New System — Jesus brought his own blood, which has enough power to forgive anyone who seeks him. 

Old System — Priest had to make sacrifices constantly, both on a regular schedule, and whenever someone brought a sin offering. 

New System — Jesus made one sacrifice, which was and remains all we need. 

Old System — Priest could only enter the most special place one time per year. 

New System — Jesus lives to enter the father’s presence every single time we pray. 

Old System — No sin could really be forgiven, and every sin required restitution. 

New System — Our sins are completely forgiven, and Jesus keeps us pure with his own blood. 

We might take this new system for granted, but our king Jesus is the most perfect high priest. We will live forever because of what he’s done (and continues to do) for us! 

Genesis: These Are The Generations (IX)

“But God Remembered Noah” (9:1-22)

Neal Pollard

On the 17th day of the second month in his 600th year, they entered the ark (7:11). This is followed by 40 days of rain and flooding. The water prevailed on earth for 150 days. The ark rested on the 17th day of the seventh month (8:4). From that day until the cover is removed on the first day of the first month of Noah’s 601st day (8:13), there were 163 days in which the water recedes. During that period, the mountains are seen on the first day of the 10th month of his 600th year (8:5) and the raven is sent on the 10th day of the 11th month (8:6). From the day the cover is removed until they exit the ark, there is 57 days spent waiting. The 27th day of the second month of his 601st year, they do finally leave (8:14). The total time of the flood, then, is 313 days and their total time in the ark is 370 days. 

This past fall, we went on our first cruise as part of a Bibleland Passages tour. We spent 12 nights at sea in very comfortable accommodations, all the food you could eat, and even amenities like fitness centers and theaters. When we moved to Bowling Green, we stayed in the Hammers’ RV for a month in the KOA. Though the quarters were cramped, it was very comfortable and had indoor plumbing, running water, and air conditioning. Can you imagine spending just over a year in a floating barge without electricity, running water, climate control (apart from nature), and so many conveniences we simply take for granted today?

Noah and his family waited on the Lord as He, the great and original scientist (the very maker of the laws of science), not only destroyed the earth but provided a feasible timetable to make it habitable again (2) for the eight souls who would leave the ark up on Mt. Ararat (4). It was a gradual, but steady process (5) until the ground was dried (13-14). 

Moses begins the chapter with a summary, including the idea that “God remembered Noah” (1). On His timetable, He affects the conditions necessary for Noah and the rest of his family to repopulate the earth. It is equally beautiful that Noah remembers God, sacrificing “of every clean animal and of every clean bird” (20). The Lord accepts Noah’s worship and vows never to duplicate this act, despite man’s evil inclinations (21). Instead, God would perpetuate “seedtime and harvest, and cold and heat, and summer and winter, and night and day” (22). No wonder Moses would encapsulate this great patriarch’s faithful life as a man who walked with God (6:9). And what a humbling truth that God walked with Noah, all the way through these cataclysmic events and brought them safely through the water (1 Pet. 3:20).

While you will not ever face any global floods, you will be deluged with difficulties in this short life. Do not think that God could ever forget you, even as you are tossed about in the sea of struggle! God will remember you, rescue you, and reward you as you keep walking with Him! The waters of weeping will dry up and you will again stand on solid ground–whether in this life or in the eternity which follows! Trust that! 

Apple-Cation Of Spiritual Leadership

Dale Pollard

The Adam’s Apple takes its name from a Jewish myth which states that God caused the forbidden apple to become lodged in Adam’s throat after swallowing. In reality, the Adam’s Apple is made up of the thyroid cartilage and is the same tissue that makes up your nose, ears, and windpipe (i.e., trachea). The voice box and windpipe have several kinds of cartilage, which work together to make sure your airways stay clear and that you’re able to speak.

Ironically enough, one of Adam’s biggest failures in the garden had to do with his speech— or lack of it. Adam should have spoken up when his wife first spoke with the serpent. He should have said something or perhaps even grabbed her hand and walked elsewhere as they headed towards the forbidden tree. He certainly should have spoken up when the serpent offered her the fruit. Genesis gives us a small detail that almost places the blame squarely on Adam. 

“She gave to her husband who was there with her…”  Genesis 3.6

Adam was there! So why didn’t he speak up? Today men can fall into this same sin of silence. Just because an argument could be made that Adam was setting the right example by not eating the fruit himself (at first), there’s more to spiritual leadership than simply not doing something wrong. Maybe Adam didn’t see any obligation to speak on behalf of Eve? Maybe he was convinced by the serpent himself. Either way the bottom line is this, a lack of spiritual leadership in our congregations and homes will lead to sin. If the serpent is allowed to speak to our families through music, media, or any other medium— the consequences are the same. There’s a fall. Spiritual leadership requires more from men than just avoiding sin ourselves, it must include actively guiding our families away from what’s forbidden. It demands our full time attention. 

The Only Sensible Choice

Neal Pollard

The “good news” is that Jehoram, the son of Ahab, was not AS BAD as his father and mother (2 Kings 3:2), but that was little consolation. He still “did evil in the sight of the Lord” (2) and “clung to the sins of Jeroboam the son of Nebat, which he made Israel sin; he did not depart from them” (3). Like his older brother, Ahaziah, he had a political and military mess on his hands. The king of Moab, Mesha (4), rebelled against Israel after Ahab’s death, and Jehoram mustered his military while leaning on a new ally, Judah, to join them in going to war with their neighbors. For good measure, they traveled through the oft-unfriendly territory of their cousins, Edom, and the king of Edom joined them in the attempted rout of the Moabites. 

But, in the route they took to meet the enemy, after a week the troops and cattle were suffering from a lack of water. Jehoram’s immediate reaction is to attribute this to divine punishment (10). But, Jehoshaphat exhorts his fretting northern counterpart, “Is there not a prophet of the Lord here, that we may inquire of the Lord by him?” (11). Will you notice the contrast in attitude toward faithful prophets that sets Jehoshaphat apart from the house of Ahab? Jehoshaphat held God’s spokesmen in such high regard (12). Remember Micaiah (1 Ki. 22:7). He respected the men and revered their word. But look at Jehoram. Does his servant reflect his contempt as he describes Elisha  as the one who used to wash Elijah’s hands (11; 1 Ki. 19:21). In return, Elisha has complete disdain for Israel’s king but condescends to them on behalf of Judah’s righteous king, Jehoshaphat (12-19). Elisha works through the words of a minstrel to prophecy an incredible act of God to both water their men and animals and facilitate the destruction of Moab in an unthinkable way. 

The miraculous induction of water came via Edom, filling the country with water (20). To the Moabites, the water appeared to glisten like blood. Their king made the reasonable deduction, given the turbulent history between Israel, Judah, and Edom, that they had turned on one another. He took this as an invitation to despoil his enemies (23-24). Only when he reached the camp of Israel did he and his army discover their fatal error. Israel and her allies handily defeat Moab and mar their land, and after one last-ditch effort to break through to Edom, King Mesha retreats to his citadel and offers his son, also his heir, as a burnt offering on the wall (27). 

What do we learn from this unusual incident? Among the many potential lessons is one overriding reminder. God’s Word and will are sure. He cannot be thwarted, surprised, or overcome. He sees the end as the beginning (Isa. 46:10). He had already foretold the demise of Ahab’s house (1 Ki. 21:21-24). He not only foresaw what for man was the unforeseeable fate of Moab, but He produced it. He knew that Israel would persist in the ways of Jeroboam and would eventually reject Israel and allow her destruction (2 Ki. 17), but He was engineering the incarnation of His Son through Jehoshaphat’s lineage (cf. Mat. 1:8). Providentially, he protects the seed of David in times of war and peace until the Messiah descends through this family tree. There were human heroes throughout these centuries, kings like Jehoshaphat and prophets like Elisha, but they simply submitted to the sovereignty of Jehovah! 

Today, God has promises yet to be fulfilled (Matt. 25; Rom. 8; 1 Thes. 4:13-18; 2 Pet. 3:9-13). It will happen as surely as these past events occurred. We have the choice to follow the legacy of the wicked like Ahab and Jehoram or the legacy of the righteous like Jehoshaphat and Elisha. If you stop and examine it, it’s not much of a choice, is it? Victory or defeat? 

Genesis: These Are The Generations (V)

The First Children (4:1-24)

Neal Pollard

The sobering truth about sin is that we cannot anticipate its consequences. Scripture credits sin as entering the world through Adam, not Eve (Rom. 5:12). Despite her role for which she received her own consequences (1 Tim. 2:8-15), God places the responsibility ultimately upon her husband. It is still the same today (Eph. 5:23). The Bible does not tell us how the events regarding his sons, Cain and Abel, emotionally impacted him. If you are a parent, you can well imagine.

Moses is not concerned with giving us a strict chronology in chapter four. This will help when reading through the narrative where certain details are omitted. They are not deemed as important to the story, though they might drive our imaginations wild. Like what, specifically? How many siblings (male and female) were born after them before the egregious actions of Cain in verse eight? Apparently, a great many–though Moses does not record it. Where did Cain get his wife (see 3:20)? Was incest permitted? Obviously, in accord with the mandate of Genesis 1:28, it had to be. In fact, it is not “outlawed” until the Law of Moses (Lev. 18:6). How much time occurs between verse one and verse fourteen, when Cain is worried about people finding him and killing him? Antediluvian (pre-flood) lifespans reached in excess of 900 years old, which we will see in the next chapter. 

The focus of the chapter appears to be the divergent mindsets of obedience and disobedience in the world after the fall. The chapter begins by chronicling the births of the first two known children of Adam and Eve. Cain is firstborn, followed by Abel (1-2). Cain was a tiller of the ground while Abel was a keeper of flocks (2). 

Why did God accept Abel’s offering, but reject Cain’s (3-5)? Genesis four does not spell this out. John tells us Cain’s “deeds” were evil, and Abel’s deeds were righteous (1 John 3:12). More clearly, the writer of Hebrews says, “By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks” (Heb. 11:4). On the other hand, rebellion and apostasy are implied in Cain’s actions (Jude 11). Abel complied with what God wanted, but Cain did not. It was an error of worship. Cain offered what he wanted rather than what God wanted. 

Cain compounded the problem by his intemperate response (5-7). God warns him of the price for sinful anger, but the older brother loses all self-control and murders Abel (8). Once again, we find the offended God seeking out the offender. Such long-suffering love! God pursues Cain, exposing his sin (9-10) then revealing the consequences of that sin (11-12). He is divinely prevented from being a vegetable farmer, settled in one place. Instead, he is consigned to being a wandering vagrant (12-13).

Cain is concerned that he will be a hunted fugitive (14). In His mercy, God protects Cain (15). Cain has a wife (did she marry him before the murder of Abel?), and they begin to have children. Much of the rest of the chapter involves revealing the line of Cain. As the late Wendell Winkler once showed us in class, “The line of Cain gave us nomads, farmers, musicians, smiths, polygamists, and murderers, but not one who ‘called upon the name of the Lord’ (24).” Verses 17-24 reveal the infamous legacy of the line of Cain as well as a reflection on the consequences of his father’s sinful choice. 

Yet, a glimmer of the divine plan of redemption shines through in how Moses ends the first “toledoth.” He returns to the first parents and reveals the birth of another son, Seth, in whom Adam and Eve placed their hopes of a better legacy. We will see more about Seth’s lineage in the next chapter and its significance to the ultimate birth of the Messiah and fulfillment of Genesis 3:15. But out of the shattered pain of sin and disappointment there came home. “…Men began to call upon the name of the Lord” (24). 

Genesis: These Are The Generations (III)

“The Creation Of Man And Woman” (2:4-25)

Neal Pollard

Not only did chapter one help with the question of where we came from, but it also gives crucial insight into who we are. Genesis 1:27 teaches us more than the nature of the Godhead. It tells us something about ourselves. We are made in the image of God, in His likeness (5:1)! There is a part of us reflecting God! I agree that “God’s image obviously does not consist in man’s body which was formed from earthly matter, but in his spiritual, intellectual, moral likeness to God from whom his animating breath came” (TWOT, 768).

Certainly, what Moses wrote in Genesis 1:27 helps us appreciate the additional clarification yielded from the first use of the Hebrew “teledoth” (account, NASB, NLT, NIV; “history,” NKJ; “generations,” ESV) in Genesis 2:4. This is a peg Moses drives down to separate his inspired account into significant sections. I have an excellent chart from Donnie Bates dividing up the book of Genesis, using “teledoth” as a textual marker. 

  • 1:1-4:26–The generations of the heavens and the earth
  • 5:1-6:8–The descendants of Adam
  • 6:9-9:29–The descendants of Noah
  • 10:1-11:9–The descendants of the sons of Noah
  • 11:10-11:26–The descendants of Shem
  • 11:27-25:11–The descendants of Terah (Abraham’s father)
  • 25:12-25:18–The descendants of Ishmael
  • 25:19-35:29–The descendants of Isaac
  • 36:1-37:1–The descendants of Esau
  • 37:2-50:26–The descendants of Jacob 

(Syllabus handout for “Genesis,” Bear Valley Bible Institute)

In the midst of unfolding “the generations of the heavens and the earth,” Moses centers on the creation of man and woman. Notice how he does so. 

Preparing the earth for man (2:4-6). After speaking of the earth 21 times from Genesis 1:1-2:1, Moses speaks of it five times in these three verses. In context, the shrubs and the plants to be cultivated from the ground served a purpose. They would provide food for man (15-17). There is a sense in which man’s being in God’s likeness is demonstrated in his place and dominion over the whole earth (1:28-30; 2:16,19-20). As God is over everything, He delegated authority to man over the earth. Of course, God is the sustainer and provider of what the universe needs to continue to operate (Mat. 5:45; Acts 14:17; Col. 1:17), but man was created to be a steward of its resources. Incidentally, there was at least a time when God did not send rain but rather mist from the ground for its provision (6). 

Creating man from the earth (2:7). There is also a unity or harmony between man and the earth. God created the ground, then He formed man from the dust of the ground. He breathed life into man’s nostrils and man became a living being. The word translated “being” (soul) here seems to be used to speak of his having life and animation. The Bible clearly teaches there is an everlasting part of a person, but that’s not Moses’ purpose in this verse. Moses is describing how the first man came to life. The same word is used of “living creatures” (1:20-21; cf. 2:19). 

Fitting man for the earth (2:8-15). Moses goes to great lengths to speak more of God’s provisions for man’s habitation of the earth. He planted a garden and trees for man’s dwelling place (8-9). He provided rivers to water the garden (10), and it flowed out of the garden in four tributaries–Pishon, Gihon, Tigris and Euphrates (11-14). James Smith notes, “The author seems to be describing the geography of ancient Sumer just north of the Persian Gulf in what is present-day Iraq. Ancient pagan legend remembered a paradise at the northern end of the Persian Gulf” (The Pentateuch, OT Survey Series, 59). Associated with these geographical markers, Moses makes the first mention of money (11-12). Man’s job is to care for the earth prepared by God for him (15). 

Preparing man for his time on earth (2:16-17). God does more than give man physical purpose. He is giving him spiritual boundaries. Moses includes this command about the “forbidden fruit” to show God’s loving nature in creating man with the ability to choose. At this point, evil is not part of man’s consciousness nor has it stained his soul, but it exists as the opposite of the “good” that God created (see Moses’ repeated use of “good” in chapter one). Man would have to choose to leave the “good” of sinlessness, but that was a choice from the beginning. What Paul says of the Gentiles is true, ultimately, of everyone since Adam: “In the generations gone by He permitted all the nations to go their own way” (Acts 14:16). 

Giving man what the earth alone could not give him (2:18-25). Of course, God knew what man needed before man had an opportunity to even discover it. God determined to give man a “helper suitable for him” (18). He presents all the animals for Adam to name, and among these there is no “suitable helper” (19-20). It is not incidental that God created woman from man. He could have formed her from the dust of the ground, the same as man but apart from him. But, denoting the intimate connection He intended, He makes her from him (21-22). As has  been noted, is there anatomical symbolism here? She was not taken from his head or his heel to rule over or be enslaved to him. She was a partner is truest sense, taken from his side. 

Adam recognizes this and speaks a truth beyond just his circumstances (21-24). God teaches that gender is not fluid, but fixed (note the pronouns and description throughout the paragraph). God teaches the permanency of marriage (23-24), which Jesus will reference in restoring marriage under His covenant (Mat. 19:1-9). God gives the first allusion to the church,  and Paul will draw on the analogy in Ephesians 5:22-33. God gives gender roles in the leadership of the church, hearkening back to this cross-cultural circumstance in 1 Timothy 2:8-15. 

But there is more than doctrinal truth being instilled here. There is the most beautiful earthly relationship ever made by God, transcending every relationship except the one between a person and God! God knows our physical, emotional, social, and spiritual needs. His original remedy for that was marriage! What a wise creator we serve!