Tag: Israel

King Jotham

King Jotham

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A Model of Principled Leadership and Spiritual Integrity

Brent Pollard

King Jotham of Judah, who reigned in the 8th century BC, is often overlooked in the historical pantheon of biblical kings. However, he was known for his prudent leadership and unwavering moral integrity. After succeeding his father, Uzziah, Jotham distinguished himself by actively studying his father’s reign and taking measures to avoid repeating his mistakes. He focused on enhancing his kingdom’s defenses and infrastructure. Additionally, he dedicated himself to religious duties, ensuring he stayed within his limits. The astute blend of political acumen and spiritual dedication ensured stability and prosperity in Judah under his rule and set a benchmark for effective leadership, highlighting the importance of balancing authority with piety. Contrasting Jotham’s decision to prioritize constructive projects with Uzziah’s focus on personal glorification highlights vital leadership lessons that can shape individual and communal growth.

Jotham’s Wisdom and Prudence (2 Chronicles 27.1-2):

Jotham was determined to learn from his father Uzziah’s errors, which defined his otherwise successful reign. He wisely avoided overstepping his boundaries by considering his experiences, family history, and lessons from observing others. Unlike his father, Jotham remained humble and discerning and never trespassed into sacred spaces. His prudence, demonstrating his dedication to being a proper leader, underscored his effectiveness in guiding his kingdom.

Jotham’s Constructive Endeavors (2 Chronicles 27.3-5):

While his father concentrated on building structures for war and glorification, Jotham prioritized constructive projects that would benefit his people. This included fortifying Judah and rebuilding the Temple’s Upper Gate to improve the community’s security and welfare. His dedication to public service and the welfare of his people exemplified his altruistic leadership style and priorities.

Jotham’s Spiritual Integrity (2 Chronicles 27.6–9):

Jotham had a solid and unwavering bond with God, showcasing the depth of his spiritual devotion. He prepared to walk before the Lord his God, demonstrating his intentional alignment with God’s will. Jotham shared King Jehoshaphat’s deep commitment to seeking God. This underscores the importance of spiritual integrity as a cornerstone for effective leadership.

The Challenge of Righteous Leadership:

Despite Jotham’s exceptional leadership, his people did not emulate his virtuous example and continued practicing idolatry, revealing the complexities of leadership and followership dynamics. This highlights a crucial lesson: being a good leader does not necessarily ensure followership. Leaders ought to maintain their integrity regardless of whether or not they have public approval or support.

King Jotham’s life inspires us to uphold righteousness and integrity despite external pressures or historical influences. His story encourages us to steer clear of societal corruption and familial mistakes, guiding us toward a path that aligns with the divine expectations of justice, compassion, and righteousness. Jotham’s example encourages us to dedicate our time and talents to higher principles, instilling a vigilant and cautious approach to personal and communal responsibilities. Following King Jotham’s example can assist in constructing a society where integrity, fairness, and ethical behavior are prioritized, fostering a community built on trust and righteousness. It may not always be the easiest or most popular choice, but maintaining our integrity is crucial for earning the trust and respect of others. Amid life’s challenges, King Jotham is a resilient role model, showcasing the strength of staying committed to one’s values and beliefs in the most adverse circumstances. Ultimately, his legacy serves as a reminder that character strength and an unwavering commitment to doing what is right are the actual indicators of success. 

Deuteronomy: The Second Giving Of The Law (XXXIV)

Deuteronomy: The Second Giving Of The Law (XXXIV)

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Moses Blesses The Tribes (33:1-29)

Neal Pollard

The very last words of Moses recorded in the Bible are his reassurance to Israel that God will take care of them. Smith puts it, “In Deuteronomy 31 Moses was the statesman, and in chapter 32 the singer; now in chapter 33 he is the seer” (Pentateuch, 531). The preamble to this prophetic projection concerning each tribe consists of his declaration of God’s power and love (1-3a). The people respond with an acknowledgement of God and pledge of submission to His revealed will through Moses (3b-5). The next 20 verses are devoted to blessings upon the individual tribes.

  • Reuben (6): A prayer that they continue to exist but be few in number (cf. Gen. 49:3-4).
  • Judah (7): A prayer that the tribe which was first to fight (Num. 10:14) and renowned for its military might would be successful in battle through God’s hand. He records the fuller blessing through the voice of Jacob (Gen. 49:8-12). 
  • Levi (8-11): First, note the absence of Simeon. He and Levi are the second and third sons of Leah. Where is Simeon? Eugene Merrill suggests, “Simeon had already become involved in idolatry at Baal Peor (cf. Num 25:6–15), a sin that brought such devastating population loss that the whole tribe eventually became assimilated into Judah (cf. Josh 19:1–9)” (NAC, 438). Levi is reminded of their forefather’s transgression, depriving them of a territorial allotment (8-9). Yet, Moses cries out for a blessing and protection on them as they discharge their God-given duties in leading worship (10-11). 
  • Benjamin (12): A simple prayer that God will protect and preserve them.
  • Joseph (Ephraim and Manasseh)(13-17): A prayer for their prosperity and productivity of the land in mountains, hills, bushes, and pastures, and well as the multiplication of these tribes. 
  • Zebulun and Issachar (18-19): A prophesy that they will worship correctly and prosper generously from the mountains to the seas.
  • Gad (20-21): A call to this tribe to praise God for expanding their territory and rewarding them for their conquest.
  • Dan (22): Interestingly, this is an echo of the animal metaphors used by Jacob (Gen. 49:16-17). In both analogies, he springs on adversaries–here as a lion cub, in Genesis as a serpent. 
  • Naphtali (23): This tribe is affirmed and encouraged, as one satisfied with favor and full of blessing as they possess their territory. 
  • Asher (24-25): A foreseeing of prosperity, blessings, and peace for time to come. 

After the blessings upon the individual tribes, Moses sums up with an overarching blessing for the whole nation. What comes next for Israel will be wonderful. Why? They have a matchless, majestic God who helps with everlasting arms and impenetrable refuge (26-27). They will enjoy security and prosperity (28). They are chosen and saved by God, who will guard and protect them before their cowering enemies (29). The parting encouragement of Moses is that the future could not look brighter, but they must keep looking to the God who makes these conditional pledges to them.

Israel has nothing on the church. What lies ahead for us eclipses what they were told. Our task is to embrace God’s conditional promises in Christ, realizing we are a chosen people most blessed (1 Pet. 2:9-10). May we never reject our inheritance. 

Deuteronomy: The Second Giving Of The Law (XXVIII)

Deuteronomy: The Second Giving Of The Law (XXVIII)

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Commandments And Curses (27:1-26)

Neal Pollard

This chapter constitutes the start of the third discourse of Moses, a short sermon covered only in chapters 27-28. Moses’ third sermon, to the delight of homiletics’ teachers, has three points: (1) Covenant Renewal (27:1-26), (2) Blessing And Curses (28:1-48), and (3) The Threat Of Captivity (28:49-68) (Smith, 526). Here, Moses tells God’s people to write the law of God on large stones and coat it with lime (plaster) (2,5). Why? “The specific instruction here was to set up a large stone monument once Canaan had been reached, a stele coated with plaster on which “all the words of this law” could be inscribed (v. 3). Such techniques are well attested in the ancient world. The monumental form and size were to provide ready public access, a rallying point around which the community could gather to more easily recall its commitment as a people” (Merrill, NAC, 342). 

Assembling At Mt. Ebal (1-13).  Merrill divides this section into three parts: (1) Instruction (1-8), (2) Exhortation (9-10), and (3) Preparation (11-13)(ibid.). The people are told to gather at Shechem to set up the stones (1-5,8) and the altar (6-7).  One would be for perpetual remembrance and recall while the other would be for perpetual reverence and rejoicing. God is setting them up for spiritual success, commanding to put in place those matters that would keep their hearts and minds bound to Him.

The exhortation, led by Moses and the priests, was to listen, understand, and obey (9-10). Knowing who they were and who God was should make this a natural consequence. He was giving them a “land flowing with milk and honey…as the Lord, the God of your fathers, promised you” (3b). 

The preparation for the ritual or ceremony on the mountains of blessing (Gerizim) and cursing (Ebal) is outlined in verses 11-13. The tribes were to be divided in half, with Simeon, Levi, Judah, Issachar, Joseph, and Benjamin on Gerizim and Reuben, Gad, Asher, Zebulun, Dan, and Naphtali on Ebal. Why divide the tribes in this way? It has been suggested that the tribes on the mount of blessing are Rachel and Leah’s natural born sons, while those on the mount of blessing are their concubines’ sons (Driver, Deuteronomy, 298). There are obvious flaws in that supposition. What makes better sense is a division based on where the territories are in the promised land. The map below shows that the southwestern tribes are those responsible for gathering on Gerizim and the northwestern and eastern tribes are those responsible for gathering on Ebal. If the map is enlarged, one can see those mountains situated in West Manasseh northwest of the Dead Sea. 

(Via LOGOS Biblical Places Map)

Twelve Curses (14-26). It is not hard to connect the number of curses with the number of tribes (15-26). It has been suggested that these curses are also tied to sins outlined in the law and already condemned (notice Spence-Jones’ analysis, The Pulpit Commentary, 421):

Ver. 15.—(Cf. Exod. 20:4; Lev. 26:1.)
Ver. 16.—(Cf. Exod. 21:17.)
Ver. 17.—(Cf. ch. 19:14.)
Ver. 18.—(Cf. Lev. 19:14.)
Ver. 19.—(Cf. ch. 24:17.)
Ver. 20.—(Cf. Lev. 18:8; ch. 22:30.)
Ver. 21.—(Cf. Lev. 18:23; 20:15.)
Vers. 22, 23.—(Cf. Lev. 18:9, 17.)
Ver. 24.—(Cf. Exod. 20:13; Numb. 35:16, etc.)
Ver. 25.—(Cf. Exod. 23:7, 8.)
Ver. 26.—(Cf. ch. 28:15; Jer. 11:3, 4.)

The last curse is a general and summary one, while the others strike at specific behaviors leveled against God and man. This ceremonial act, which we will see practiced first in Joshua 8:33-34, had to have been a sobering act of warning and reminder about the power of God and His law. They were submitting themselves to divine curse if they committed these transgressions. 

God has no such tactile or tangible ceremony to remind us of our obligations to Him and His Word today. Or maybe He does. Doesn’t worship, including the weekly memorial to Christ’s suffering, death, and resurrection, serve as an anchor point and highlighting of the blessings of obedience and the curses of apostasy? That is certainly not its sole function, but it is a part (1 Cor. 11:26-29). We are priests positioned in the assembly to stimulate one another to love and good deeds (Heb. 10:24-25). Thank God that He keeps us grounded through the assemblies as well as the other touch points we have throughout the week (Acts 2:42; 1 Pet. 4:9)! 

King Saul: Lessons from a Proud Monarch

King Saul: Lessons from a Proud Monarch

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Brent Pollard

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

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

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

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

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

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

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

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

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

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

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

…

Genesis: These Are The Generations (XXXVI)

Genesis: These Are The Generations (XXXVI)

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Two Wrongs (34:1-31)

Neal Pollard

Abraham, Isaac, and Jacob had all practiced deceit. The first two did so in a misguided attempt to protect themselves from harm. Jacob’s deceit was more aggressive, an act calculated to steal his brother’s blessing away. Isn’t it interesting how the influence of our sin grows. Jacob has two sons, Simeon and Levi, whose deceit will be calculated to take the lives of a great many Hivite men. Not only will they be deceitful, but they will be murderous (25-26), avaricious (27-29), and proud (31). It has been observed that Jacob had changed, but “Jacob could not change his boys. God would have to bring them to a crisis of their own, as we will see later” (Strassner, 133-134).

Genesis 34 “possesses no prayers, no divine revelations, no mention of promissory blessings, and no explicit mention of God” (Matthews, NAC, 578). Virtually every action is driven by the flesh. We do not know if there was any questionable motive on Dinah’s part for consorting with the local women, but she did not deserve what happens to her. Shechem, though respected more than all in his father’s household (19), did the deplorable. He raped Dinah (2). While he “was deeply attracted to Dinah,” “loved the girl and spoke tenderly to her” (3), and wanted to marry her (4), the potential union was predicated upon sin and violence. Jacob heard about the rape and secretly told his sons (5). Jacob takes no decisive action and gives no recorded reply to Shechem’s father’s request for Dinah to marry Shechem (6-12).

Dinah’s brothers, Simeon and Levi, disgusted by the very marriage proposal but bent on revenge, answer Hamor and Shechem “with deceit, because he had defiled Dinah their sister” (13). We can talk ourselves into some horrible, sinful actions when we feel we are in the right or avenging some wrong! No wonder Scripture repeatedly says, “Never take your own revenge, beloved, but leave room for the wrath of God” (Rom. 12:19; Deut. 32:35-36; Ps. 94:1; Heb. 10:30). 

The ploy is simple, ingenious, and successful. Dinah’s brothers’ request is rooted in truth, but is twisted for their vengeful plot. God had given Abraham’s descendants the covenant of circumcision, but Simeon and Levi had no intention for there to be any marriage or giving in marriage. For their part, the Hivites were eager to comply out of greed in sharing in Jacob’s wealth. The men of the city said, “Will not their livestock and their property and all their animals be ours? Only let us consent to them, and they will live with us” (23). So, they consent in unison to be circumcised. On the third day, when they are in pain from their operations and weakened, Simeon and Levi kill every male with the edge of the sword (25-26). All of Jacob’s sons appear guilty of looting (27-29). 

Now that the rage is assuaged and their bloodthirstiness is sated, there is the aftermath. This is a diplomatic disaster. Jacob rebukes Simeon and Levi, and explain the ramifications of their deeds. They will have to move, as they would become “odious” to the people of the land (30). The boys were so blind by their wrath that they still justified themselves for their actions, saying, “Should he treat our sister as a harlot?” (31). I am reminded of Solomon’s wise words, “All the ways of a man are clean in his own sight, But the Lord weighs the motives” (Prov. 16:2) and “Every man’s way is right in his own eyes, But the Lord weighs the hearts” (Prov. 21:2). On his deathbed, Jacob will call these boys into account and it will cost them their inheritance (49:5-7). 

Shechem fired the first shot. It was an awful act of violence. But that did not justify the reaction of Simeon and Levi. God would have handled the situation. He does not need our help to take matters into our own hands. It was a costly lesson and a great many paid the price! 

Genesis: These Are The Generations (XIII)

Genesis: These Are The Generations (XIII)

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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.  

Seeking Peace Amidst Conflict: Lessons From History and Scripture

Seeking Peace Amidst Conflict: Lessons From History and Scripture

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Brent Pollard

Reading comments on social media posts is bound to irritate you, like an eyelash that has gotten into your eye. People frequently share the most repulsive thoughts hidden in their hearts on the internet because of the relative anonymity it provides. I have seen the same confirmed regarding the recent Hamas-led assault against Israel. People are trying to gloss over the actions of terrorists by equating them to the alleged occupation of Jews in the region since the creation of the nation-state of Israel in 1948. 

This defense of terrorism is an equivocation. Though the creation of the Israel nation-state indeed allowed many Jews of the diaspora to return, it is naive to believe that no Jews lived in the region before May 1948. Indeed, records show that at least 600,000 Jews lived in Jerusalem before David Ben Gurion became Israel’s first Prime Minister. There were even enough Jews present in 1909 to create the city of Tel Aviv as a suburb of the Arabic city of Jaffa (Joppa). Thus, framing this argument in terms of colonialism or imperialism or accusing Israelis of perpetuating apartheid against Palestinians is a ridiculous attempt by the enemies of Western culture to validate their radical, often violent ideology.

As a Christian and an earthly citizen of the United States, it would be easy for me to sit back and watch things play out on the evening news. I can close my eyes and say that this does not concern me, even though the United States has previously been subject to jihadi attacks. But I am only fooling myself. I saw the pro-Palestinian protesters in New York City and other metropolitan areas brandishing Nazi swastikas and using the “Free Palestine: From the River to the Sea” slogan. This current protest is not about a two-state solution. Instead, these protests openly advocate for eliminating the Jewish presence in Israel. And if that sounds ominous, consider that pro-Palestinian protesters in Australia were on video chanting, “Gas the Jews.” 

But allow me to play the devil’s advocate. What if the Jews have committed atrocities against Palestinians? What then? Would the type of violence we witnessed be acceptable? The Jewish and Arab concepts of an eye for an eye and a tooth for a tooth notwithstanding, we know what one Jew from Nazareth taught. When the rabble Judas led came to arrest Jesus, impetuous Peter pulled his sword and cut off Malchus’ ear (John 18.10). Jesus, the Jew under consideration, told Peter to put his sword away. Note Matthew’s account of these events in Matthew 26.51–53:

And behold, one of those who were with Jesus reached and drew his sword, and struck the slave of the high priest and cut off his ear. Then Jesus said to him, “Put your sword back into its place; for all those who take up the sword will perish by the sword. Or do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels? (NASB) 

Jesus sought to contrast His followers with those coming to arrest Him. Those men Judas led had swords and clubs. And Jesus asked them why they treated Him like He was the leader of some revolt (see Matthew 26.55). This mob did not need to threaten His person with physical violence. Jesus was not going to fight them. If He wanted to, Jesus could have called for 72,000 angels to protect Him (Matthew 26.53). However, 72,000 angels would have been overkill. With but one angel, God slew 185,000 Assyrians that had come to attack King Hezekiah (see 2 Kings 19.35).

Jesus acknowledged the legitimacy of the other sword, which was present, and had come to arrest Him in this moment of the “two swords,” even though His arrest was unjust (see Romans 13.4; John 18.3). In other words, Jesus recognized and submitted to the authority of the Romans. As He told Pilate, the spiritual nature of His Kingdom meant that His servants would not fight (see John 18.36). 

Though Jesus did not teach us to be doormats, He reminded us to “turn the other cheek” when the situation requires it (Matthew 5.39). If you observe the text from Matthew 26 again, Jesus did not tell Peter to disarm himself but to put his sword back in its place. Again, this was not a time for violence. Jesus was aware of the bigger picture and the larger purpose of His mission. Jesus knew that resorting to violence at that moment would detract from His more excellent message and mission. One can apply this strategy to any cause; the methods used to advance a cause can significantly impact the perception and success of the cause itself. Jesus knew that His path required that His enemies lift Him up so He could draw the world to Himself (see John 12.31–33).

Hence, even if we were to say that Israelis “earned” the violence dealt to them by Hamas, the methods used to advance the cause—beheading babies, raping women, killing the elderly—impact public perception of their alleged cause. It sours the stomach and jaundices the eye. It’s better to walk the path of nonviolent resistance than give your detractors the rationale they need to justify their violent retribution against you. And in the days ahead, we will no doubt see much more violence in Gaza. 

As we continue to follow the unfolding events between Israel and Hamas, we must learn the lessons that history and the Bible have to teach us about violence and the repercussions of our actions and beliefs. The advice to avoid escalation and seek understanding is universally applicable, regardless of whether we are policymakers, commentators, or observers. Wisdom and compassion pave the way to long-lasting solutions, while violence breeds more violence irrespective of the justification or historical context. We can only hope that the leaders of all parties learn from history and pursue paths that lead to peace, reconciliation, and coexistence. 

Calling On The Name Of The Lord

Calling On The Name Of The Lord

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Carl Pollard

Growing up our parents had a hard time calling us. I’d be in the living room and dad would say, “Gary-Er Dale-I mean Carl!” This would happen almost every time they would call for us. I don’t think this is a problem unique to our family. This is a problem that almost every parent has, and I know that once our daughter is born I’ll get Rich and Amara mixed up. 

Similar to our parents calling for us, there’s a phrase used in scripture that sounds almost identical. In various texts throughout scripture you’ll come across the phrase, “call on the name of the Lord.” There’s a lot of confusion surrounding this phrase, so let’s take a few moments to figure out what it means, and what it looks like to call on the name of the Lord. 

In Acts 2:21 Peter uses this phrase, but to get a better idea of the context and meaning we need to start in the book of Joel. In this short book there are a few important facts we need to recognize. Not much is said about Joel, but many believe that he ministered to those in Judah. In this prophecy to Israel He speaks of a plague of locusts and tells the people that it represented the coming day of the Lord.

These locust would bring complete and total destruction. The day of the Lord was a time greatly anticipated by Israel because they believed that God would then judge the nations and restore Israel to her former glory. But Joel says that God would punish not only the nations but unfaithful Israel as well. This day of the Lord was going to be like nothing they were expecting. Joel urges everyone to repent, and told of a day when God would “pour out [his] Spirit on all flesh” (2:28). That day arrived on Pentecost (Acts 2:17). In the middle of the book Joel arrives at the peak of his writing and in verse 32 he says this, “And it shall come to pass that everyone who calls on the name of the Lord shall be saved.” 

Peter uses this exact quote In his sermon on the day of Pentecost. We read the same phrase in Romans 10:13 when Paul says, “For “everyone who calls on the name of the Lord will be saved.” We now know the origin of this phrase, but what does it mean? How do we call on the name of the Lord? Some believe that in order to be saved all you need to do is literally call out the Lords name. Others say that calling on the name of the Lord means praying a certain prayer in order to be saved.

In Acts 2, we can see an example of what it means to call on the name of the Lord.

It Requires a Proper Attitude. The Israelites thought that the Lord was theirs to control. They thought He would bend to their wills and wishes. They wanted the day of the Lord to be a day that would liberate Israel. And so they spun this phrase to fit their narrative, to the point that their meaning for the day of the Lord was the exact opposite of its true meaning. Joel and Peter clear up the air and explain who God really is. He’s not a gene, he’s not our puppet, He has a will of his own that we are to conform to. Calling on the name of the Lord requires a proper attitude. An attitude of submission to God and His will. An attitude of humility, recognizing our failures, and understanding Gods perfection. 

The Israelites had it all wrong, and sadly sometimes we are the same way. We want God to make us happy. To grant every request we bring to him. We go to Him in prayer with everything that is wrong in our lives and say, “Okay God, fix it.” If what we pray for doesn’t happen, we think God didn’t answer. God always answers us, but the answer is sometimes “no.” Jesus in the garden asked God to take away His responsibility of going to the cross, but He was still crucified. Paul asked God to remove the thorn in his flesh, and the answer was no. God knows just what we need, what is best for us in the long term. We should never treat prayer as a gene in a lamp. 

This is not what calling on the name of the Lord means. The Greek word for call is Kaleo, in this context it is the act of calling upon deity. The reason we call upon deity is because we understand our own imperfection. We need help seeing God’s will. Not our own like Israel did. 

Calling on the name of the Lord requires a proper attitude, one of humility and understanding. And now more than ever we need to call on the Lord in order to find salvation.

A Marriage Made In Heaven?

A Marriage Made In Heaven?

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Neal Pollard

What do you know about the book of Hosea? At the head of the Minor Prophets, Hosea is often known as the book about the prophet and the prostitute. But it is much more than that. It is a book about a marriage commanded by God between His messenger and a “wife of whoredom” that reflected a marriage made by God with His chosen nation. The prophet’s name means “deliverance” but it was written to warn about the northern kingdom about impending judgment and destruction. Certainly, the prophet reveals the spurned Husband offering Himself as the only means of salvation which the people foolishly were rejecting for a relationship with cruel, unrighteous idolaters who desired only to use and abuse them. It was written during an extremely prosperous time for the Northern Kingdom, when Jeroboam II reigned. 2 Kings 14:25 says he “restored the border of Israel from the entrance of Hamath as far as the Sea of the Arabah, according to the word of the Lord, the God of Israel, which He spoke through His servant Jonah the son of Amittai, the prophet, who was of Gath-hepher.” He was mighty and recovered cities for Israel that had been taken from Judah (2 Ki. 14:28). But, while they prospered militarily and economically, they were spiritually destitute. 

But it is not simply about terrifying judgment on a rebellious nation. It is a love story, though it was a tragic story of unrequited (i.e., unreturned) love. Like Hosea’s wife would leave him for her lovers, Israel left God for idols. Like Hosea went and redeemed his wife despite her faithfulness, God longed for Israel to return to Him. Despite her rejection, He would say to her, “How can I give you up, O Ephraim? How can I hand you over, O Israel? How can I make you like Admah? How can I treat you like Zeboiim? My heart recoils within me; my compassion grows warm and tender” (11:8). While judgment is implied even in that (Admah and Zeboiim were destroyed alongside better-known Sodom and Gomorrah), it is not what God wanted. 

It is also good to look for the “New Testament” sprinkled throughout this book. Not only does the theme reflect a desire God has for people today through Christ, but there are quite a few passages in the New Testament which quote from this relatively brief Old Testament book. Here is my list:

  • Hosea 1:10 is quoted in 1 Peter 2:10.
  • Hosea 2:23 is quoted in Romans 9:25.
  • Hosea 6:6 is quoted in Matthew 9:13 and 12:7.
  • Hosea 10:8 is quoted in Luke 23:30 and Revelation 6:16. 
  • Hosea 11:1 is quoted in Matthew 2:15.
  • Hosea 13:14 is quoted in 1 Corinthians 15:55.

So, we see everything from Christ’s infancy as a human to His victorious resurrection foretold in this great, Old Testament book. An overriding principle to see as we walk through the book is that though God will punish those who absolutely refuse to return to Him, He loves us with a perfect love and desires nothing more than a relationship with us. We need to be wise and touched by that truth and be faithful to Him! 

(Photo credit: Kathy Pollard, March 2018–the valley of Jezreel taken from Mt. Carmel)
Major Message: Minor Prophets

Major Message: Minor Prophets

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Tuesday’s Column: Dale Mail

blond man with goatee smiling at camera with blazer on
Dale Pollard

MAJOR MESSAGES FROM A MINOR PROPHET: AMOS 

Who’s The Prophet?

  • Shepherd and fig tree farmer. 
  • Lived on the border of northern and southern kingdoms 
  • The North was ruled by Jeroboam the 2nd who brought wealth and prosperity to the people 

What Are His predictions?

  • Warning Israel, Judah, Benjamin and all nations of a coming destruction described as “the Day of the Lord.” 

What Was His Purpose?

  • He about the oppression of the poor, sexual immorality, greed, and corrupt government In the Northern kingdom 
  • The wealthy Israelites had become apathetic and spiritually lazy 

SIMPLE CHAPTER BREAKDOWN 

  • 1-2 messages to the nations and Israel 
  • 3-6 poems expressing the message to leaders and people 
  • 7-9 God’s judgment is explained 

SKY HIGH SNAPSHOTS 

  1. The 9 chapter book spends time circling the surrounding nations and pointing out their evil. He starts with the nations furthest away from the people and works his way closer to the target, the Northern tribes.
  2. Amos expresses God’s anger towards Damascus, Gaza, Ammon, Moab, Edom, and even Judah 
  3. Finally, the primary audience is shocked to hear that they (Northern territory) are the source of God’s anger as well 

Top 2 Practical Lessons From The Book 

Our lives will also be lessons for future generations. When they look back they will either say, 

“we ought to live as they did” or 

“we ought not live as they did.” 

PLUGGING IT IN 

“WHAT DOES GOD NEED FROM US?”

  1. God needs more fig tree farmers. He needs community preachers in the form of plumbers, school teachers, electricians, nurses, surveyors, dentists, accountants, mechanics, and engineers. 
  2. We need more preachers. It’s more common than it was, but there’s a great need for gospel preachers in the LORDs church. Amos spoke for God, but he was in the minority.
  3. We need more elders. Great elders are rare. It’s been said and proven to be true, “The church will never outgrow the shadow of her leadership.” 
  4. We need more seriousness. Not more piety, not an immovable allegiance to man’s tradition, more people who take their God seriously. 

Amos in a sentence: 

“Service does not mean salvation if our service is not from the heart.” 

Real faithfulness means worship that is holy— not habitual. He wants committed people, not costume parties. He wants our attention to be placed on our purity, not our performance.