Tag: Israel

Deuteronomy: The Second Giving Of The Law (XXXIV)

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)

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

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)

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)

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

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

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?

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

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. 

Vicarious Faith

Saturday’s Column: Learning From Lehman

David Chang

Joshua, at the end of his life in Joshua chapter 24, summons all the tribes of Israel and their leaders to Shechem. He reminds them of their journey as a nation so far, what all God has done for them since the days of their forefathers, and everything God has done for them from Egypt until that present moment. Starting in verse 14, Joshua calls the people to fear the Lord and serve Him in sincerity and in faithfulness and to put away the gods beyond the River and of Egypt. 

Joshua issues a challenge to the people, that if it’s evil in their eyes to serve the Lord, to choose that day whom they will serve—whether the gods beyond the River or the gods of the Amorites whose land they conquered. As for Joshua and his house, they will serve the Lord. Israel answers, “Far be it from us that we should forsake the Lord to serve other gods” (v. 17a). They review what they have seen and what they know that God did for them since bringing them out of Egypt. Joshua continues to challenge their response. They respond the same way: “No, but we will serve the Lord” (v. 21). Joshua once again warns them, that by renewing this covenant, they are becoming witnesses against themselves. The words they say are weighty; it is nothing to play around with. The moment they choose God, that decision comes with accountability and responsibilities. Israel answers, “We are witnesses” (v. 22). 

This scene of unity as the entire nation of Israel come together to answer their calling to serve God is incredible. Just imagining all of those people coming together to renew their covenant relationship with God is a chilling image, in a good way. However, the other side of this story, the part that makes this scene a tragic one, is the reality of their eventual disobedience and apostasy. Just a single page after this part of the Bible, we know what begins to take place in Judges. Israel’s continual downfall as they constantly forget their God and stray towards other pagan gods of the peoples they failed to drive out as God commanded them.

Reading this interaction between Joshua and the people of God and knowing what takes place shortly after makes us wonder: how many people in that crowd that day were truly zealous for God?

We do not do faith alone; Christianity was designed by God to be something that we share with each other and with those around us. However, it is also a double-edged sword in that we as participants of this faith journey can mistaken other’s zeal for our own. When things are going well and you see work being done, it is easy for our emotions to get heightened. And there is a sense in which we need to promote that kind of synergy among the members of the Body in all that we do. However, boil it down to the core. At the end of the day, we are accountable for what we do individually. As difficult as it is, we have to constantly challenge ourselves and ask: “Is my faith truly mine? Is this zeal for God that I feel truly my zeal for Him—or is it a momentary passion that I feel vicariously through others?”

It is a dangerous thing, living vicariously through others. Passion in the hands of others does not do much good to us in the long run. The same goes for faith. I wonder just how many people among the number that was present there when the covenant was renewed were truly zealous for God. And I wonder how many in that number was just saying the right things, looking the right way, and just went along with the flow. Feeling the passion and the emotions around them in that moment, mistaking it for their own zeal for God. Living vicariously through others is dangerous for obvious reasons, but it is harmful in that it is deceiving. The deception is that the congregation’s overarching atmosphere, culture, and zeal can replace one’s own true desire for God. Personal zeal for God requires real work, effort, and endurance.

Let us never become a people who lives vicariously through others’ faith. Rather, let us individually be producers and workers for the kingdom, that when we do come together corporately like tonight, the fruits we bear are hundred-fold. 

If The Blind Lead The Blind

Sunday’s Column: Learning From Lehman

Kason Eubanks

In Matthew 15:14, Jesus said, “If the blind lead the blind both will end up falling in a pit.” Moses taught Joshua and Joshua knew what to do, but now Joshua would have to go without Moses. Joshua could still be a successful leader without Moses being with him, as long as he followed the way Moses set for him. I have three points to share with you today.

The first one is that God was with him. In Joshua 1, towards the end of verse 5, God said as he was with Moses he will always be with Joshua. Let’s say you just started a new job and have no idea what you’re doing. Your boss is never there and your coworkers don’t know what to do either. The job wouldn’t be a good job and you would be very unsuccessful. Joshua had to remember that God was with him because he had seen all the things that Moses had done when God was with Moses. Just as Moses had done, Joshua could do the same things with God by his side. In Matthew 28:20, just like with Joshua, God promises to be with us.

The second point is that Joshua had to be strong and courageous. According to Webster’s dictionary, courage means the quality of mind that enables a person to face difficulty, danger, pain, etc., with firmness and without fear. On your job during the week you go through pain but you know what’s coming at the end of it so you go through anything to get that paycheck. Going back to the first point, God was with Joshua. Joshua should have had no fear because God was with him. Joshua 1:6-7 says “Be strong and courageous, for you shall cause these people to inherit the land that I swore to their fathers to give them. Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go.” What we need to do is be like Joshua and learn from our parents or even other people in the congregation so that we can not only learn to do what is commanded but what we need to teach others. Joshua was not the only one who needed to be strong and courageous, we all do. Tom staltman is the world’s strongest man. He’s pretty strong but no one can match the strength of Christian’s if we follow God’s word.

The last point is that Joshua had to read the word of God regularly and stick with it. The reason he had to read and memorize the word was so that he could faithfully lead God’s people in the right direction. Joshua 1:7-8 says, “Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go. This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success.” 

If we read the word of God and meditate on it and remember it, we will be very successful in all that we do. I would like to end this point by reading a couple of passages. Psalm 1:1-2 tells us,  “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord, and on his law he meditates day and night.“ And the other passage is Matthew 4:4, where Jesus answered, ‘Man shall not live by bread alone but by every word that comes from the mouth of God.”

In Joshua 1, I would say the theme is obedience to God and his law. It is mentioned in verse 8 of the chapter that if we make our way prosperous we will be successful in all that we do.

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But Jehu Was Not Careful…

Monday’s Column: Neal At The Cross

Neal Pollard

Nineteen kings sat on the throne of the northern kingdom, from Jeroboam (931 B.C.) to Hoshea (722 B.C.), and Jehu was the closest any of them came to being righteous. His “righteousness” was the zealous way he fulfilled the mission God gave him in destroying the house of Ahab and the followers of Baal. In fact, the Lord speaks directly to him and says, “Because you have done well in executing what is right in My eyes, and have done to the house of Ahab according to all that was in My heart, your sons of the fourth generation shall sit on the throne of Israel” (2 Kings 10:30). God recognizes and rewards him for his commitment to His cause. He enjoys a 28-year reign, second only to his great-grandson Jeroboam II. He is remembered for his deeds and his might (34). 

Yet, after the lengthy chronicling of Jehu’s extermination campaign, the Bible says little else good about the man. Here’s the summary in 2 Kings 10:

  • He did not depart from the sins of Jeroboam the son of Nebat, which he made Israel sin (29,31).
  • He kept the golden calves at Bethel and Dan (29).
  • He was not careful to walk in the law of the Lord with all his heart (31). 
  • He suffered the loss of significant territory to the Arameans (32-33). 
  • His excessive bloodshed would draw divine retribution (Hos. 1:4). 

Essentially, he lacked the moral and spiritual resolve to effect religious restoration. He lacked the conviction necessary to be fully obedient to God. He did not purify his heart to align with the heart of God. He was reckless regarding God’s law.

For over 200 years, Jacob’s descendants in the northern kingdom were spiritually adrift. Their best chance to turn that around was after Jehu purged the capital city of Samaria of the temple of Baal, its priests, and its worshippers. A hopeful start was overcome by the general spiritual trajectory of an entire people who did not have God in their hearts.

My daily life is aimed in a general direction. It is important for me to do more than conform outwardly to some of what God’s Word commands. I need to begin in my heart and conscientiously strive to follow His will and demonstrate that in my outward dedication and my inward devotion to Him. I want it to be said of me that I did what was right in His sight (30) AND that I was careful to walk in the law of the Lord with all my heart (31)! 

The Glue Of Guilt

Tuesday’s Column: Dale Mail

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

Samuel is nearing the end of his life by the time you read 1 Samuel 12. He gives a speech to all of Israel and there are several chilling statements that force us to consider our own spiritual standing. Samuel seeks the counsel of the Lord and asks Him on behalf of the people for an earthly king. God had established the Judges to rule them rather than a king which was typical for the time period. God grants their request, even though this kind of leadership was bound for failure. He handed Israel their shovel, and they began to dig. Here are some of Samuel’s final words. 

“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. 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.”“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. Do not turn away after useless idols. They can do you no good, nor can they rescue you, because they are useless. For the sake of his great name the Lord will not reject his people, because the Lord was pleased to make you his own. 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. But be sure to fear the Lord and serve him faithfully with all your heart; consider what great things he has done for you. Yet if you persist in doing evil, both you and your king will perish” (18-25).

Here are five quick observations and practical truths based on Samuel’s speech. 

  1. 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. Samuel reminds the people that God is quick to forgive. 
  3. 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. 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 ability as he demonstrated His power over nature in the beginning of this section. 
  5. It was true for the children of Israel and it’s true for us today. If we persist in doing evil, we will perish. 

The Old Testament is filled with relevant applications for us today. Let’s learn from the past, and like Samuel said— let’s not let our past failures keep us from moving forward. 

The Fisherman’s Trip To The Sea

(Acts 9:32-43)

Monday’s Column: Neal At The Cross

Neal Pollard

Studying a map, Peter travels the road from Jerusalem northwest through Emmaus until he reaches the village of Lydda. This is the Lod of the Old Testament, part of the southern kingdom mentioned in 1 Chronicles 8:12, Ezra 2:33, and a few times in Nehemiah. The only time it occurs in the New Testament is in this paragraph. We can assume that the church was established by those present to hear Peter and the apostles preach on Pentecost. Or, perhaps, it was the efforts of those who were scattered from Jerusalem who went everywhere preaching the word (8:4). The route Peter takes to Joppa crisscrosses the road Philip took from Gaza to Caesarea Maritime (Azotus is a couple of towns south of Lydda). Whichever the case, there were already saints when Peter reaches Lydda. This includes a paralytic man named Aeneas, who Peter heals. This causes all who lived at Lydda and Sharon (Song of Sol. 2:1) to turn to the Lord (35). Faith is flourishing and the church is growing.

Peter continues his travels northwest until he reaches the seacoast city of Joppa (today, it is one of the most important cities in Israel, known today as Haifa). When Peter arrives, he’s also there to visit the church (36ff). About the time of his visit, one of the Christian women “fell sick and died” (37). We learn several things about her:

  • She was a disciple (36). This means she is a learner associated with Jesus’ views (BDAG 609).
  • She “was abounding with deeds of kindness and charity which she continually did” (36). This should not surprise us, as it seems to further define and defend the fact that she is a disciple. Jesus went “about doing good and healing all who were oppressed by the devil” (10:38). She was simply doing as He had done.
  • She was loved and missed by the local church (38-39). Her death was an urgent matter. They plead with Peter to come quickly. When he arrives at the upper room where she’s laid, the Christian widows are “weeping and showing all the tunics and garments that Dorcas used to make while she was with them” (39). 
  • She was raised (40-42). Peter brings her back and presents her alive to the church. We can only imagine what joy this brought the church, but we know that this act caused many to believe in the Lord (42).

The miracles and signs performed in the early church all served the same purpose. They were to create faith in Jesus, the Man, His message, and His mission. Peter remains in Joppa many days, staying with a tanner named Simon (43). It is here that he will be a part of a dramatic turn of events that takes him north along the seacoast (Acts 10). 

When Peter was invited to follow Jesus, he was told, “…I will make you fishers of men” (Mat. 4:19). Did he take any opportunities to go down to the seacoast and fish the Mediterranean while at Simon’s house? I don’t know. I do know that his primary focus now was on fishing for men. God used him mightily in that effort, both to encourage the saints and reach the lost. Likewise, whatever we were and whatever we did before becoming a disciple of Jesus, He can use us in those ways (as He did Dorcas) and leverage our experience to bring about great results to His glory! 

Haifa (biblical Joppa) at sunset

Did God Command The Israelites To Kill Babies?

Thursday’s Column: Captain’s Blog

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Carl Pollard

Quite possibly one of the most difficult passages to read is 1 Samuel 15:3. In this verse God commands the Israelites to kill the Amalekites and He specifically says, “kill both man and woman, child and infant, ox and sheep, camel and donkey.” This verse is used by many to discredit the Bible and mock those that believe in a “God that murders babies.” 

At first glance, this verse appears to be morally wrong. Did God really command the Israelites to commit infanticide? If He did, why would we serve a God like that? Why take the time to pursue a relationship with God knowing that He shed innocent blood? Doesn’t Proverbs 6:17 say that God “hates hands that shed innocent blood?” Maybe God’s a hypocrite and there’s a double standard. Maybe God doesn’t really love His creation. Maybe we serve a God that isn’t as pure and holy as He claims to be. Or maybe there’s a reason why God gave this command. 

1 Samuel 15:3 can be better understood if we recognize several important facts. 

The Context. In order to properly handle God’s Word, we can’t just pick a verse and read it at face value. So it is important that we read the context. Verse two shows us that the Amalekites attacked Israel on their journey out of Egypt. In return God promised to one day utterly destroy the nation (Deut. 25:17-19). From the moment the Amalekites chose to fight the nation of Israel, their fate was sealed…but not immediately. Exodus 17:8-16 records the events that took place and God says, “the Lord will have war with Amalek from generation to generation.” 1 Samuel 15:3 is God keeping His word. 

Biblical and secular history. The Amalekites were recorded as being ruthless and cruel. They would actively search for pregnant women and kill their babies before killing the mother. In raids they would kill women, children, and everything else. They killed for sport and they raided places for fun. They didn’t fight other nations trying to protect themselves or their land, they just enjoyed slaughtering people and taking their stuff. The Amalekites were known for their cruelty, but also their hate for the Israelites. History also reveals that the Amalekites required that any and every living offspring was to avenge any nation or people that attacked them. This is seen with the Israelites in scripture. For 300 years the people of Israel fought with them. “Generation after generation” experienced war with the Amalekites. 300 years God let the murdering of His own chosen people to happen. 

Why did God let them do this for so long? Well, why did God save Rahab? Or tell Noah to warn the sinful people about the flood? Why did God promise not to destroy a city if there were just ten righteous people in it? Why did God send prophet after prophet to warn the Israelites of their sin? Why did God allow His own creation to spit on, mock and crucify His only Son? Because God is a God of mercy and second chances. The Amalekites were given 300 years to repent, but 1 Samuel 15:3 is the result of their lack of repentance. God warned them what would happen, and there had to be punishment for sin. 

But what about the innocent children and babies? Do you think God knew their future and what they would eventually become? God would never destroy a person that wanted to be saved. God wants everyone to come to repentance. 300 years of children and not a single one came to God and asked for repentance. God knows a whole lot more than we do. He has a perfect knowledge of the past, present and future. Since the culture of the Amalekites demanded that their offspring continue to murder and raid, the killing of the Israelites never ceased. If only a select group were killed, the problem would persist in the future as it had in the past. 

God cannot sin, and in His infinite knowledge He gave a command that was without sin. A sinful nation that refused to acknowledge God had to face the consequences. On the judgement day there will be many people who are punished because of their sin. God in His mercy has given us a way to be saved, but it is up to each individual to make the decision that will ultimately lead to either torment or salvation. God is patient and loving, but He is also holy and righteous in His judgment. 

Hosea and the Harlot

Thursday’s Column: Carlnormous Comments

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Carl Pollard

The book of Hosea is like no other book in the Bible. It even stands out from the other books of prophecy in the Old Testament. Hosea was commanded to prophecy to the nation of Israel just like other men during this time period, but unlike other prophets Hosea’s message was directly tied to his personal life. He spoke to Israel and was motivated by the personal experiences that were happening to him in his life. 

Hosea was commanded by God to marry the harlot Gomer (1:2). Gomer’s unfaithfulness to Hosea served as an example of Israel’s unfaithfulness to God. As the account unfolds, Hosea and Gomer have three children whose names are used to send Israel a very specific message. While this book may seem harsh and almost cruel, let’s notice the main idea of Hosea. 

Hosea reveals to us the depth of God’s unending love for His children, a love that is never failing but also a love that tolerates no rivals. The people that God has chosen as His own must recognize that His love must come first above anyone and everything else. This fact is seen in Hosea’s marriage to Gomer. In chapter 1:2-11, we are introduced to Hosea’s family. He has a wife and three kids, but Gomer doesn’t stick around long. She leaves Hosea and goes back to her life of harlotry. There’s a symbolic message that Hosea uses in his prophecy. He compares Israel’s actions to what his wife did to him. They left their union with God to live a life of sin. 

While most of us would find it hard to love someone if they did these things to us, God still continued to love Israel. Hosea 3:1 says, “And the Lord said to me, ‘Go again, love a woman who is loved by another man and is an adulteress, even as the Lord loves the children of Israel, though they turn to other gods…” God’s love is truly unending towards His children. The book of Hosea clearly illustrates this point. 

By reading this book we can know that God’s forgiveness is available to everyone at any point. Not only do we get a glimpse of God’s attitude towards those who have left Him, we also see a personal example of how much God is willing to do in order to restore His relationship with us. 

Hosea truly is a unique book. The prophet married a woman that he knew would eventually betray his trust. He knew the pain and heartache that would come from her unfaithfulness to him, but it was all done so that we could better understand God’s love and dedication towards imperfect and sinful man. 

Mercy

Wednesday’s Column: Third’s Words

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Gary Pollard

On at least two different occasions, Jesus said, “Go and learn what this means: ‘I desire mercy and not sacrifice’” (Matthew 9.13; Matthew 12.7). It’s quoted from Hosea 6.6, but in multiple other passages God tells us that He prefers obedience over going through the motions of worship (Isaiah 1.11ff; Amos 5.21; Micah 6; Mark 7). 


This is NOT saying that worship is less important than obedience, since obedience causes us to worship. It does show God’s attitude toward those who claim to follow Him, but whose actions say otherwise. 
Listen to the force behind His words in Amos 5.21, “I hate, I despise your feasts, and I take no delight in your solemn assemblies.” Israel had adopted some religious and social misconduct. 


Do our actions cause God to wince at our worship? Israel was God’s chosen nation, but when they neglected to show mercy, justice, compassion, or faithfulness, God rejected their worship and sent them into captivity. 
So what kind of worship does God love? Obedience, mercy, pursuing good, showing compassion to those less powerful, integrity, justice, and being morally pure (Amos 5.11ff). 

Who Will You Listen to? (1 Kings 12) 

Wednesday’s Column: Captain’s Blog

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Carl Pollard

I remember it like it was yesterday, I was standing in my brothers’ room while they were trying to convince me that I had swallowed a marble. After enough talking, they finally convinced my 3-year-old self that I had swallowed a marble. A couple of hours later we left the ER after being told by the doctor that there, in fact, was no marble in me. What on earth happened? Well, I’ll tell you what happened. I listened to my brothers and their prank went a little farther than they thought it would. 

This reminds me of an account that is recorded in 1 Kings chapter 12, where Rehoboam listens to some unwise advice from his brothers. The people come to him asking their new king to lower the taxes his father Solomon had placed on them. So Rehoboam reaches out to those who served with Solomon, and they tell him to lower the taxes; but Rehoboam didn’t like this answer. In fact, he wasn’t looking for that answer. So he goes to his friends, the guys he grew up with, and this is what they say, “‘My little finger is thicker than my father’s loins! Whereas my father loaded you with a heavy yoke, I will add to your yoke; my father disciplined you with whips, but I will discipline you with scorpions’”(1 Kings 12:10-11). Rehoboam takes the advice of his younger council, and because of this the kingdom of Israel split. 

When it comes to who we take advice from, it is always best to come at it with all biases aside. Rehoboam was talked into doing something that split the kingdom. The next time we have a decision to make, we must not make the mistake Rehoboam made or what I did in listening to my brothers. Let’s be wise and make our decision after praying with a heart which honestly seeks God’s will. 

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Who Is The “Troubler Of Israel”?

Neal Pollard

Ahab was the most wicked king in Israel’s history (1 Kings 16:30). To top it off, he was married to perhaps the most immoral woman revealed to us during the time of the divided kingdom in the Old Testament. Her name, Jezebel, is still somewhat infamous today. She destroyed the prophets of the Lord (1 Kings 18:4). The prophets who survived feared for their lives because of Ahab (18:9). Instead, Jezebel kept a stable of false prophets, 450 prophets of Baal and 400 prophets of Asherah (18:19). Read this section of 1 Kings and the first nine chapters of 2 Kings to get the full flavor of who this notorious couple was.

How ironic that when Elijah appears to Ahab before the prophet’s infamous confrontation with the false prophets on Mount Carmel, Ahab’s first words to him were, “Is this you, you troubler of Israel?” (18:17). There was controversy, division, problems, and trouble in the land, but Ahab’s narrative was distorted. Ahab was like a reckless drunk driver weaving in and out of traffic and blaming a law-abiding pedestrian for being in his way on the sidewalk. Elijah was not the troubler of Israel for daring to oppose the false ways of Ahab and Jezebel. He was doing exactly what God wanted him to do!

In our present, lawless age, there are so many “prophets” who come along with a message appealing to right ideas like peace, grace, unity, and love. Many of them package themselves in the garments of relevance, using our culture as their props and stage. The causes célèbre which our age reveres, some of which are diametrically opposed to the doctrine, ethics, and morality outlined in Scripture, are pushed at God’s people—who are shamed and made to feel unrighteous if they dare protest what is said. In some circles, it is asserted that anyone teaching that the Bible is authoritative, contains a pattern, and is God’s objective truth for all times, is Pharisaical, consumed with self-righteousness, hateful, mean-spirited, and divisive. In short, that they are “troublers of Israel.”

As a quick side-note, there are some who do press their personal proclivities, traditions, and convictions as divine truth. This is as accursed a thing as seeking to nullify what God has bound in heaven (cf. Mat. 16:19; Rev. 22:18-19). Such folks manufacture trouble rather than trouble people by faithfully sharing God’s Word. These occupy unenviable ground, in view of the end of all things.

Yet, anyone who conscientiously tries to follow God’s blueprint for how to share His truth (Eph. 4:15; 2 Tim. 2:24-26; Col. 4:6), who takes care to handle Scripture accurately (2 Tim. 2:15), is going to invariably encounter the Ahabs, Jezebels, Baalites, and Asherahists. Teach the singular, undenominational nature of the church (Eph. 4:4), the role of women in the church (1 Tim. 2:9-12), the essentiality of baptism in God’s saving plan (Acts 2:38), God’s plan for marriage and sexuality (Mat. 19:1-9; Heb. 13:4; Rom. 1:26-27), and the like, and it will come. The Ahabs will label you the troublemaker and the source of the problem.

In what may sound dark and grim, Paul warns Timothy that difficult times will come (2 Tim. 3:1). He speaks of men immoral in nature and inaccurate in message who succeed with the weak and impulsive (3:6), who themselves are “always learning and never able to come to the knowledge of the truth” (3:7), who in fact “oppose the truth, men of depraved mind, rejected in regard to the faith” (3:8). Ultimately, they will not carry the day (3:9). But they will always have their eager followers who “accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth and will turn aside to myths” (4:3-4).

Suppress the victim mentality if you are trying to be an Elijah in this Ahab society. On the job, at home, in the community, within the religious community at large, and even at times within the church, “preach the word” (2 Tim. 4:2). Do it with great patience and instruction, as Paul counsels. Don’t be a troubler in God’s eyes, but know that you will be seen as one in the eyes of some in this world. Keeping company with Elijah is not a bad thing.

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WHAT DID MOSES CONFRONT?

Neal Pollard
Moses is remembered for his meekness, yet he also is the man who in indignation killed an Egyptian slave driver. He was afraid to lead, but what a leader he was with God’s help. In Exodus three, we see this man who has gone to hide among his father-in-law’s sheep as one who was ready for confrontation. Of course, at times this was good and at times it was not. What did Moses confront?

–Moses confronted his God. Receiving his Great Commission at the burning bush, Moses was introduced to the God who desired to work with him to accomplish some of the greatest feats of the entire Old Testament period. Moses learned just who his God was, a lesson that would continue the rest of his life.
–Moses confronted himself. He was a man with a bag of excuses, all of which he apparently pulled out to try and avoid the task God was handing him. He rightly saw his personal inadequacies, but he reluctantly began to see the Moses he could be in God’s omnipotent hand.
–Moses confronted his people. He had to go back to his hometown. Many of us would have a hard time being effective in that forum, but Moses had the gall to go. Did he have to face the two Hebrew men whose fight he had tried to break up, men who had either witnessed or at least heard about Moses’ murder? It must have been to go back and face his fellow country men, but he did it.
–Moses confronted his enemy. Rarely has an enemy been so formidable as Pharaoh was. His heart was hard to his very end. He was arguably the most powerful man on earth and as stubborn as he was strong.
–Moses confronted his faith. Hebrews 11 affirms the greatness of his faith. It was challenged and he did not possess a perfect faith, but inspiration proves that it was exemplary and memorable faith.
–Moses confronted his penalty. At the end of his journey with a stubborn and disobedient, yet chosen, people, Moses took too much on himself. He disobeyed God and failed to properly glorify him. Consequently, he was denied the Promise Land. The result of his sin was separation; for him, it was from the physical land of promise. For the disobedient who fail to repent, it will be from the spiritual land of promise. We all confront the fact that our sin has consequences.

Moses was a man who talked to God as friend talks with friend. He was an imperfect man and even occasionally an impetuous man. Yet, he was a successful man in part because of his willingness to confront. May we be so bold!

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