Tag: seed

Judah And Boaz

Neal Pollard

There is a very interesting blessing directed to Boaz in Ruth 4:11-12. “Then all the people who were at the gate and the elders said, ‘We are witnesses. May the Lord make the woman, who is coming into your house, like Rachel and Leah, who together built up the house of Israel. May you act worthily in Ephrathah and be renowned in Bethlehem, and may your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring that the Lord will give you by this young woman.’” There are three parts to this blessing and all are framed as comparisons between events in Genesis in the Patriarchal Age and the events of this book.

  1. How Rachel and Leah came into Jacob’s family and how Ruth came into Boaz’s.
  2. How this built up the nation and how they pray for this marriage to continue the same.
  3. How one widow was blessed through deception and sin and how they wanted honorable Boaz and Ruth to be blessed in this admirable arrangement.

The whole, three-part blessing, seems to be a contrast between the lesser (Genesis characters) and the greater (Boaz and Ruth). God had done incredible things through the faulty characters of the former. Leah was at times jealous and bitter. Rachel was conniving and petulant. Jacob was a deceiver. Judah reneged giving his third son to Tamar, who disguises herself as a prostitute to raise up seed to give her a name and place among them. Judah’s character problems in that situation are many and apparent.

The beautiful story of Ruth shows a woman who willingly returns, a widow, with her mother-in-law to be among her people and serve her God. An abiding trust in God’s providence brings about this relationship between Ruth and the highly-honorable Boaz. Unlike Judah’s sons, Boaz accepts his role in this levirate marriage and takes the near kinsman role. This blesses not only Ruth and Boaz, but the once forlorn mother-in-law, Naomi.

God had tremendously blessed the descendants of Jacob, Rachel, Leah, Judah and Tamar, despite their moral failings. In the same lineage, what would He do for Boaz and Ruth? It seems the people are calling on the God who had blessed their weaker ancestors to amplify His goodness and gifts on those who so faithfully acted through this union. What a thoughtful and powerful blessing!

Even when we are faithless, God is faithful, “for He cannot deny Himself” (2 Tim. 2:13). God was fulfilling His promises to Abraham (Gen. 12:2-3). At times, this was accomplished despite the contrary and sinful actions of people. At other times, this was accomplished through the godly, selfless deeds of good people. Knowing that God is always at work (Rom. 8:28), would you like your part to be remembered like Judah or Boaz? Like Rachel and Leah or Ruth?

Genesis: These Are The Generations (IV)

“Where Are You?” (3:1-24)

Neal Pollard

A dramatic shift occurs as we come to chapter three. The beautiful ending of chapter two is that “the man and his wife were both naked and were not ashamed” (2:25). It is harder to find a purer picture of innocence and carefree life than the sinless condition of Adam and Eve as revealed at their creation.

Genesis 3 explains how things changed and what the consequences of that are, not only for the first couple but for all subsequent humanity. It is important to keep in mind that these events are presented in narrative style and are not myth or legend. Bible writers who look back on Adam speak of him as historical, not fictional (1 Chron. 1:1; Job 31:33; Hos. 6:7; Luke 3:38; Rom. 5:14; 1 Cor. 15:45; etc.). The same is true of Eve (2 Cor. 11:3; 1 Tim. 2:13). We will examine the serpent momentarily.  Consider the content of this important, if grim, chapter.

The Serpent And Sin (1-7)

There are so many interpretations concerning the serpent. Reyburn and Fry say, “Serpent, which translates the usual word for ‘snake,’ has had a long history of interpretation. Some commentators have held that the serpent refers to Satan in disguise. Others have taken the position that it is a symbol for curiosity. The serpent is found in the stories of many societies as the creature who brings good luck, knowledge, and wealth, and who is sometimes described as being able to speak” (81). Yet, the serpent is introduced as a beast which God made (1). Connect that statement back to Genesis 2:19. 

What does seem clear is that Satan is somehow involved in this incident. Satan is called “the serpent of old” (Rev. 12:9). He is the father of lies (John 8:44). Combining those facts with the curse of verse 15 leads us to conclude that Satan uses the apparently willing and crafty serpent to tempt Eve (2 Cor. 11:3,14).

The focus of the text is the temptation. The serpent “deceives” Eve (13). He does so by casting doubt on God’s command (1; 2:16-17), implying that God is unfair (1), denying truth (4), and suggesting that God is trying to prevent Adam and Eve from having better and more (5). By entertaining his arguments, Eve opens the door of her heart to temptation. The tree of the knowledge of good and evil appeals to her flesh, her eye, and her pride (6; 1 John 2:16). She eats and gives to Adam, who also eats (6). Their eyes are opened, but it does not have the anticipated effect. Instead, they are filled with shame (7).

James Smith writes, “These additional points in Satan’s temptation strategy should be noted: (1) he attacked when Eve was alone; (2) he selected the ground carefully, waiting until the woman was in full view of the tree; (3) he employed ambiguous and obscure language; and (4) he pretended to be seeking only the best for his victim” (The Pentateuch, 67). Oh that we could always remember that “sin’s seductive promises always turn out to be a mirage”

(Strassner, 35). 

The Search (8-13)

The chapter opens with a dialogue between the serpent and the innocent woman. Next, we see the dialogue between God and the sinful couple. Eric Owens once reminded me that it is all too easily to read into this text what is not there. Do you ever imagine the tone of God’s voice and His response as severe and scolding? Look closely at this chapter and see if you see evidence of it!

Instead, Moses tells us the couple hears the sound of the Lord God walking in the garden… (8). What a comfort that must have been before this day! Now, hearing it, their instinct is to hide. Sin covets cover (8)! Their sin has led them to shame. 

We read that God calls to the man and asks, “Where are you?” (9). Whatever else you deduce, do not miss that God pursues those who chose to disobey Him! He does not leave them to languish and suffer in their sin without His guidance and instruction. In God’s subsequent questions–“Who told you that you were naked” (11), “Have you eaten from the tree of which I commanded you not to eat?” (11), and (to the woman) “what is this you have done?” (13). 

Of course, the God who is revealed in Scripture as all-knowing (Psa. 139; John 2:25; 1 John 3:20). These questions are not for His information, but for Adam and Eve’s instruction. They are rhetorical, yet beneficial for their spiritual recovery. Like the rest of God’s Word, these words are a mirror for their reflection. Adam, though deflecting (10,12), ultimately confesses (12). Eve, also redirecting, nonetheless confesses (13).

The Sentence (14-24)

The just God metes out punishment. He is full of integrity and must keep His word (Num. 23:19). God addresses the guilty.

The serpent will crawl on its belly and eat dust (14). There will be enmity between the seed of the serpent and the seed of woman (15), with the latter ultimately triumphing. Given the earlier discussion about the serpent and Satan, we must understand the import of this statement. From ancient interpreters on down, this has been called the “protoevangelium” (the first gospel proclamation). This is fostered by Paul’s words that “the God of peace will soon crush Satan under your feet” (Rom. 16:20a) as well as the Messianic Genealogies that follow in chapters four and five. See also Hebrews 2:14-15. The idea is that the devil would experience triumph in the death of the Messiah, but the Messiah would deal a greater, crushing blow through His resurrection.

The woman will experience pain in childbirth and her husband would rule over her (16).  The middle phrase, “your desire will be for your husband,” appears to be less about the sexual and more about her role. Kenneth Matthews points to Genesis 4:7 as a parallel to this verse, saying, “The ‘desire’ of the woman is her attempt to control her husband, but she will fail because God has ordained that the man exercise his leadership function. The force of the defeat is obscured somewhat by the rendering ‘and he will rule’; the conjunction is better understood as ‘but he will rule'” (NAC, 251). This is cemented in 1 Corinthians 11:3. No doubt, the woman in her rebellion has the most painful consequence.

The man will suffer a cursed ground as he attempts to cultivate it (17). He will contend with thorns and thistles (18) and will grow food only with difficulty and adversity (19). Not only that, but he will die–return to the ground and go back to the dust he came from (19). This is not to suggest that all men, subsequently, would be farmers. It is to say that his heretofore pleasant and unobstructed work will no longer be either of these things. 

All three, serpent, woman, and man, receive a punishment that fits their sin. In fact, in two of the three pronouncements, the punishment was given “because” (14, 17). Likewise, the woman who led her husband into sin was now to be led by him. 

After a couple of notes of explanation–Adam naming his wife, now endowed with childbearing, “Eve” (mother of all living) and God compassionately clothing the couple reeling from the shame of knowing their nakedness (20-21)–there is one last part to their sentencing. They must leave their garden paradise (22-24). They must be separated from the tree of life (22), and cherubim would guard the tree of life with a flaming sword (24). We do not see these created beings referenced in this duty station anywhere later in Scripture, and their appearance would no doubt have been frighteningly intimidating. Surely, neither Adam nor his descendants dared get close to this spot again.

As Milton famously dubbed it, this describes “paradise lost.” The New Testament sheds further light on the spiritual implication of these events. Indeed, “…through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned” (Rom. 5:12). That context shows the cost of “the offense of Adam” (Rom. 5:14), the deadly transgression (Rom. 5:15-18), and the resulting condemnation (Rom. 5:16,18). But thank God for His grace that brings life, justification, and righteousness where it is not deserved (Rom. 5:16-19). God knew man would eventually exercise his free will to sin, and He already had the rescuing response ready! Even in the frightful darkness, God exerts His life-giving remedy. 

Moral Protection And Identification (1 John: Part 7)

Wednesday’s Column: Third’s Words

Gary Pollard

I’ll be repeating the book of I John in present-day terminology. It’s not a true translation of the book, as I am not qualified to do so. It will be based on an exegetical study of the book and will lean heavily on the SBL and UBS Greek New Testaments, as well as comparisons with other translations (ESV, NASB, NIV, ERV, NLT). My goal is to reflect the text accurately, and to highlight the intent of the author using concepts and vocabulary in common use today. 

This is not an “essentially literal” translation, and should be read as something of a commentary. 

Moral Protection, Identification

Anyone who continuously, consciously sins is anti-law. Sin itself is anti-law. We’ve known that Jesus was revealed to everyoneso that he could lift away sin, and sin doesn’t exist for you when you’re partners with him. Everyone who sticks with him avoids sin – if you continuously sin, it means you’ve never seen or known him. 

Children, don’t let anyone fool you. If you continually2 practice moral excellence, you’re as pure as he is. If you continuously practice sin, you’re an ally of satan. He’s been a sinner since the very beginning. 

God’s son was sent here1 for a specific reason: to destroy satan’s work. Anyone who joins God’s family for real is able to avoid sin. How? His very essence lives in you, so you’re unable to commit sin because you came from God. 

This is how you can tell the difference between God’s family and satan’s family: if they aren’t practicing moral goodness, they aren’t God’s. If they don’t selflessly love their Christian family, they aren’t God’s. 

 1 ἐφανερώθη means, “to reveal, make visible, … expose publicly … with focus on sensory aspect rather than cognitive” (BDAG φανεροω). The idea seems to be that, unlike his other missions – which were invisible to the human eye (cf II Kgs 6.17ff, 19.35; I Chron 21.14f) – Jesus’s presence was visible to everyone. Since the word is aorist passive, “was sent,” and, “was revealed,” seemed appropriate. 

 2 Use of continuously and continually is not accidental. No one can continuously practice righteousness (cf I Jn 1.8). John posits sin as something we all have, but which is not held against us. Only when we sin so much that it defines our existence do we find ourselves in darkness. While “continuously” is not literally correct, it highlights the intention of the author more effectively. One who sins without ever coming up for air is different from one who struggles with sin (cf I Jn 1.7f; Rom 7.14-25). 

New Life From Ancient Seeds

Monday’s Column: Neal At The Cross

Neal Pollard

The Winter 2020 edition of Biblical Archaeology Review has a fascinating article about a recently completed project involving date palm seeds from the Judean Wilderness. The Judean Date Palm (Phoenix dactylifera) was widely grown and sold for at least 1600 years, from at least the fifth-century B.C. until the 11th-century A.D. Archaeological excavations at Masada, Qumran, and Wadi Makukh netted several ancient seeds which researchers then went to work to try and germinate. Of the 32 planted, six germinated. It takes 4-10 years for female palm trees to produce fruit, and in the fall of 2019 this extinct fruit tree was brought back (“New Fruit From Old Seeds,” BAR, Vol. 46, No. 5, Megan Sauter, p. 18-19). 

To me, it’s particularly fitting that such a discovery and experiment transpired in the very area where the church was established. The fact that ancient seed was planted and successfully produced results today serves as an illustration of a Bible truth. Peter wrote, “Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God” (1 Pet. 1:22-23). Peter draws on an imagery he heard his Lord use in His parables (Luke 8:11). Other New Testament writers draw the same analogy (1 Cor. 3:6-9). They planted the Word and it produced disciples of Jesus. How do we produce true followers of Him today? We plant the same, ancient seed. The researchers involved in the Judean date palm project had to soak and fertilize those seeds to coax their growth, but their perseverance paid off in reestablishing the original, fruit-bearing tree. 

How often in history have people taken the ancient seed, planted it in hearts, watered it, tended it, and produced the exact same thing despite the passing of centuries? Restoring New Testament Christianity is possible. In fact, if we believe the Bible, it’s necessary. If we plant what they planted, the living and enduring word, we will have what they had–purified souls who obey the truth and are born again. We cannot give up on that principle. It’s essential, but also doable! Let’s be looking for new soil to plant that ancient seed in, then watch God work! 

merlin_176514033_28188a63-cc1a-4821-a4b9-18fb88a09191-superjumbo