Tag: sin

Beyond The Fruit

Recognizing The “Big Three” Temptations In The Bible And Today

Brent Pollard

The number three is significant in many areas, reflecting its longstanding presence in human consciousness and the natural world. Often, it represents balance, harmony, and the union of opposites, making it a powerful symbol in spiritual practices. The “rule of threes” is a common phenomenon, likely due to confirmation bias, where people tend to notice and remember patterns more quickly, leading them to attribute significance to events that occur in threes.

The number three holds significant importance in religious contexts, especially in Christianity. In 1 John 2.16, John identifies three fundamental categories of temptation leading to sin: the lust of the flesh, the lust of the eyes, and the pride of life. These categories offer insight into the underlying causes of human moral struggles, with most sins attributable to one or a combination of these three factors.

This pattern of temptation is evident in several biblical narratives:

The Beguiling of Eve (Genesis 3.1–6):

  1. Lust of the flesh: The fruit was “good for food.”
  2. Lust of the eyes: It was “a delight to the eyes.”
  3. Pride of life: It was “desirable to make one wise.”

The Choice of Lot (Genesis 13.10–13)

  1. Lust of the flesh: Fertile plains to support abundant livestock.
  2. Lust of the eyes: The appealing appearance of the land.
  3. Pride of life: Desire for social and economic advancement near Sodom.

The Temptation of Jesus (Luke 4.1–13)

  1. Lust of the flesh: Satan tempted Jesus to turn stones into bread.
  2. Lust of the eyes: Satan offered Jesus all the kingdoms of the world.
  3. Pride of life: Satan challenged Jesus to prove His divinity by jumping from the temple.

These examples show how the “big three” temptations shaped human decision-making and moral choices throughout biblical history. Recognizing these patterns allows us to understand better temptation and how it affects human behavior.

In today’s world, Christians face similar temptations in various forms. The lust of the flesh manifests itself in overconsumption, addiction, and sexual immorality (Galatians 5.16–17). The lust of the eyes manifests itself in materialism, covetousness, and the constant pursuit of the next best thing (1 John 2.15–17). The relentless pursuit of status, power, and self-importance gives rise to life’s pride (James 4.6). However, just as Jesus resisted temptation by referring to Scripture (Luke 4.4, 8, 12), modern believers are encouraged to arm themselves with God’s Word (Ephesians 6.17). They are encouraged to “flee from youthful lusts and pursue righteousness, faith, love, and peace” (2 Timothy 2.22), remembering that God has provided a way out of every temptation (1 Corinthians 10.13). By recognizing these patterns of temptation and actively seeking God’s guidance, Christians can navigate the complexities of modern life while remaining spiritually intact.

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From The Problem To The Solution

Neal Pollard

Discussing a spiritual problem with one of our excellent elders, we were trying to pinpoint how our subject could be making the choices they were making. I said the problem starts with “s” and ends with “n.” He quickly said, the solution also starts with “s” and ends with “n.” Look at the difference at not just a single vowel, but what is represented by both.

Sin is a “contrary desire” (Gen. 4:7). Sin is “against God” (Gen. 39:9). Sin blots one out of God’s book (Ex. 32:33). Sin can be doing what God has not commanded to be done (Lev. 5:17). Sin is to act unfaithfully against the Lord (Lev. 6:2; Num. 5:6). Sin causes one to become guilty (Lev. 6:4). Sin is “impurity” (Lev. 16:16). Sin is to act with hostility against God (Lev. 26:24,28). Sin is to go astray (Num. 15:28). Sin is “doing evil in the sight of the Lord to provoke Him to anger” (Dt. 9:18). Sin is “transgression” (Josh. 24:19). Sin is to forsake the Lord (1 Sa. 12:10). Sin is linked to guilt (2 Chr. 28:13). Sin is synonymous with “rebellion” (Job 13:23). Sin can make one “full of anxiety” (Ps. 38:18). Sin is spiritual filth (Ps. 51:2). Sin is an injury to self (Pr. 8:36). Sin is “a disgrace to any people” (Pr. 14:34). Sin weighs one down with iniquity (Is. 1:4). Sins are like a heavy mist (Is. 44:22). Our sins testify against us (Is. 59:12). Sin withholds good against us (Jer. 5:25). Sin brings spiritual death (Ezk. 18:4,20). Sin is to “act wickedly” and turn aside from God’s commandments and ordinances (Dan. 9:5). Sin is “impurity” (Zech. 13:1). Sin a “fault” (Mt. 18:15). Sin brings death (Jn. 8:21; Rom. 6:23; Js. 1:15). Sin is enslaving (Jn. 8:34). Sin is common to all (Rom. 3:23). Sin can come to reign in our bodies (Rom. 6:12). Sin is “whatever is not of faith” (Rom. 14:23). Sin is synonymous with “trespasses” (Eph. 2:1). Sin may be led on by various impulses (2 Tim. 3:6). Sin is perverting and self-condemning (Ti. 3:11). Sin is “deceitful” (Heb. 3:13). Sin is “entangling” (Heb. 12:1). Sin is knowing the right thing and not doing it (Js. 4:17). Sin is “unrighteousness” (1 Jn. 5:17). Sin is “of the devil” (1 Jn. 3:8). 

Oh, but the Son! The passages about Him exceed even those about sin! The Son came to take away sins (Rom. 11:27; 1 Jn. 3:5). He came to destroy sin’s power (1 Jn. 3:8). The Son condemned sin in the flesh (Rom. 8:3). The Son cleanses us from all sin (1 Jn. 1:7). That only begins to scratch the surface of the power of the Son to absolve us of the guilt of sin, if we desire to put sin away and come to Him. 

What will give us the strength and heart to turn from the sin to the Son? Maybe the difference is in those vowels, “I” and “O.” When I truly understand my debt, I will deal with this problem. Sin is a spiritual debt “I owe.” I cannot pay it. But the Son can (Col. 2:14)! As the song suggests, “Jesus paid it all, all to Him I owe.” Yet, to exchange a debt of guilt for a debt of gratitude is the difference between a life of misery and a life of fulfillment, the difference between an eternity of regret and an eternity of rejoicing. 

The Bible is devoted to alerting us to our problem, but equally devoted to sharing the solution! May we have the humility and honesty to seek it! 

Destination

Gary Pollard

Jesus chose the Passover as the memorial that his sacrifice would fulfill. He is the perfect lamb whose blood saves us from death. Israel was protected from the angel of death through the lamb’s blood on their doorpost, and we’re saved from death through the blood of the lamb. Death is the consequence of sin. By saving us from sin, he saves us from death’s permanence. When we say that he saved us from our sins and he saved us from death, we’re saying exactly the same thing. The two are interchangeable. Without sin there is no death. Without forgiveness of those sins, there is no life. 

Because of Jesus’s sacrifice and because he came back to life, taking a position at the Father’s right hand as our perfect high priest, he will save us from our own Egypt — this earth. Being saved from death isn’t where the Exodus story ended, right? Israel was also saved from a dysfunctional country. The Jewish people saw this parallel eight centuries before YHWH came to earth as Jesus (Is 65.17, 66.22). They were looking forward to the return of Eden, the perfect creation of the first time — before man had to fight the earth for food, and before woman had to experience pain in childbirth and submission to her husband. 

Peter makes the comparison between the first destruction of earth and the second, and quotes Isaiah and Jesus when he says, “But according to his promise, we are waiting for a new heavens and a new earth where only goodness can live” (II Pt 3.13). This new earth does not have the curse God put on this earth when humanity sinned (Rv 22.3; Rom 8.15ff). The wording used II Pt and Rev 21, 22 strongly suggests a literal understanding of this teaching. The use of γης for earth (instead of κοσμος), the use of καινην for new (instead of νεος, though this is only suggestive and not something that stands alone as proof), and the use of παλλιγγενεσια (return to a former state) in Mt 19.28 all point to a literal understanding of this promise. 

We can add to this the fact that the word “heaven” is ουρανος — a word that was primarily understood to mean “sky” by Greek speakers from the Classical period on. In its plural form — usually the dative plural ουρανοις or genitive plural ουρανους — it could be the realm of the stars (it also means “skies” when context demands). It was understood to be the place where God lives. Jesus said as much in Mt 6.9, 6.14, and 6.32 (and fifteen other passages, mostly in Matthew). Our ultimate destination is not figurative. No figurative interpretation appears to have existed before the Docetics and other gnostic groups came to prominence in the mid-to-late 1st century. 

Salvation is not some intangible platitude or vaguely-defined ethereal existence. How would that produce effective anticipation or hope? It had to make sense to the people it was written to, and it had to use language native to their thinking. If not it wouldn’t have been as powerful.  

Marks

Gary Pollard

Every normally functioning person is acutely aware of something wrong within them. Most people subconsciously or consciously understand that they’re horribly wrong somehow. Historically we’ve tried to fix this in different ways. The Pharisees and Sadducees are two archetypal mentalities among religious people — one extreme goes to the right and mandates excessive behavioral restrictions in an attempt to earn God’s favor through what is not far from asceticism. The other side says, “What’s the point in dwelling on it?” and mostly ignore the problem.


The problem with both groups is that they cannot control their bodies’ enslavement to sin. Paul warns against the legalist and traditionalist by saying, “These rules may seem to be wise as part of a made-up religion in which people pretend to be humble and punish their bodies. But they don’t help people stop doing the evil that the sinful self wants to do” (Col 2.23). He warns against those who show no self restraint when he said, “So do you think we should keep sinning so that God will give us more and more grace? Of course not!” (Rom 6.1).


Right now reality is enslaved to death. Death is still a thing because sin is still a thing. Death was not a part of earth’s reality until sin was. Sin introduced death to earth, and it hasn’t left us since. Sin is a proof that we will die — everyone carries that proof because everyone is going to die at some point.


We carry a different proof with us, though. We still have the proof of sin because we’re all still going to die (Hb 9.27). But we also carry proof of immortality. Paul makes it very clear in I Corinthians 15 that our death is no different from a seed being planted. It is planted as one thing, it comes back to life as something much more impressive. So death is imminent for each person because of sin, but our death brings us life! Just like sin is transcendent proof of imminent death, grace is transcendent proof of imminent immortality!

Heaven: Worth The Hype

Todd Childress

There are times in our lives when we get hyped up and get excited about events we want to attend or new places we want to visit or new restaurants we want to try out and we go to these events, new places, and restaurants and they end up not meeting our expectations and we are left feeling disappointed. We can also get hyped up about our sports teams at the beginning of the season. The season ends and we are disappointed of the season’s outcome. I know several of us sure have been disappointed over the past four years with that Kentucky basketball team.

Fortunately for Christians, we know of a place that will always live up to the hype and surpass our highest expectations: Heaven.

  1. Why do we have the opportunity to be in Heaven with God/Jesus?

John 3:16 

Jesus died on the cross to save us from our sins so that we can all have a home with Him and God for eternity in Heaven. We should always be grateful for his ultimate sacrifice.

In John 14:2-3, Jesus says, “In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.”

There is room for all who seek and do God’s will. Jesus gave us this great promise that he has made a way for us to be in God’s presence and is actively working on a perfect place for us to live.

     2. Descriptions of Heaven, based on what the Bible says:

Revelation 21:4 tells us, “And God will wipe away every tear from their eyes: there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.”

Really, if you think about it, Heaven is opposite of the World we live in. No pain, no death, no sorrow, no cancer, no sickness, no diseases, and NO SIN.

I also think about how we have had to say goodbye to loved ones who have passed on from this life. In Heaven, no more saying goodbye. We will be with them for eternity. Imagine the most beautiful ocean, or beach, or waterfalls, the most beautiful places on Earth you have seen. They do not compare to what our eyes will witness in Heaven. 

Likewise, think of the most wonderful and peaceful sounds like birds chirping, the relaxing sound of streams flowing, waves crashing on the shore. None of these sounds will compare to the sounds we will hear in Heaven.

  1. What can we do to make sure we are in Heaven?

In Matthew 6:19-21, Jesus says “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in Heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.”

Earthly treasures wear out and can be stolen and are only temporary, but our treasures in Heaven will last for eternity. Jesus warns us against stockpiling money and possessions on earth. Instead, believers should make choices that allow them to store up treasures in Heaven. A person’s top priority can be God, or money, but cannot be both. We strive after what we desire and THAT is our treasure. What we treasure indicates what really owns us. So let us treasure God and make him our top priority.

Colossians 3:1-5 teaches,

If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God.  When Christ who is our life appears, then you also will appear with Him in glory. Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry.

In this scripture, Paul tells the Colossians since they have been buried and raised to new life, they ought to set their minds on things above rather than following religious rules and seeking to satisfy the opinions of men. We should do the same.

In October 2001 the Christian band Mercy Me released the song I Can Only Imagine.

In the song, the narrator wonders what it would be like to stand before God in heaven. 

 In the refrain, the singer ponders, “Will I dance for You Jesus/or in awe of you be still/Will I stand in Your presence or to my knees will I fall/Will I sing hallelujah/will I be able to speak at all/I can only imagine/I can only imagine”.

I want to encourage you and challenge you. Let’s not just imagine what Heaven may be like, let’s do God’s will and lay up treasures for ourselves in Heaven.  Let’s turn our imaginations into reality.

 I am really looking forward to when we are in Heaven together someday.

If you have not put Christ on in baptism to have your sins forgiven, but want to do so, today is a great opportunity. If you are a Christian and you have struggles that have kept you from focusing on Heavenly treasures, we will pray with you and encourage you. Heaven is worth the hype!

One Theme, Two Writers, And Three Lessons

Neal Pollard

      David says, about 1,000 years earlier, the same thing Paul says. They had the same source, of course–the Holy Spirit breathed out the words through them both. In Psalm 4:4, David wrote, “Be angry, and do not sin. Meditate within your heart on your bed, and be still. Selah.” Paul wrote, “Be angry, and do not sin. Do not let the sun go down on your wrath, nor give place to the devil” (Eph. 4:26-27). A Bible with good footnotes and referencing will show you that Paul is quoting David, applying the scripture to the purpose of his own writing. So, each wrote for a different purpose, David to demonstrate who is the blessed man and Paul to show who is the new man. David’s writing is of the poetic genre. Paul’s writing is epistolary. Each wrote under a different covenant, meaning their priesthood, worship, and religious constituency were all different. Yet, for all the contrasts that can be made, there are three distinct similarities in these passages beyond the phrase that it is the same.

      These writers show us that anger is a timeless issue. When Israel was autonomous or under the thumb of a world power, they were subject to feelings of anger. When Moses was the lawgiver and when Christ was, the issue confronted them. Time, geography, status, or race have nothing to do with a passion that can be stirred to anger. Wherever man wrestles himself and has to contend with others, it is an issue.

      These writers show us that anger can be sinful. Though each covenant had different laws to respond to sinful anger, the very existence of such rules and commands shows man’s aptitude to let his anger get away from him. The ramifications of not reigning in self’s response to anger are ultimately the same, whenever and wherever one lives.

      These writers show us how to avoid sinful anger. The meat of both passages is a divine strategy to stave off the inclination to sin in our anger. David’s suggests two things–meditation and stillness. Spend some time internally sifting through the issues that would provoke you. Don’t simply stew on it. Rationally think out the matter. Then, be still. Be careful about what course of action you take. Don’t be rash and hasty. Paul suggests resolution and self-mastery. He counsels against “stewing on it,” too. Don’t let anger fester like a sore. Regroup then confront the problem, and remember that this is not the same as being confrontational. You are confronting self more than the cause of the anger. Then, keep self protected from submitting to the devil. That may seem like a dramatic way to say it, but Paul is saying that you are giving yourself over to devilishness when you allow your anger to cross the line into sinfulness. What a hard pill to swallow, yet how helpful to understand that before we foolishly react.

      God is looking out for us, seeking to save us from our worst enemy in anger–ourselves!

2 Corinthians: Christianity Is Personal (IX)

Cooperating With God, Commended To Men (6:1-13)

Neal Pollard

We remind ourselves that chapter breaks are an artificial addition inserted many centuries after the Bible books were written. This chapter is a prime example. Paul is drawing a conclusion in verse one based on what he’s said in 5:16-21. As God “appealed” to the Corinthians through Paul and Timothy (5:20), Paul makes an “appeal” to them not to receive God’s grace in vain (1)–another way of expressing the reconciliation process Paul has just detailed in the last several verses. As the messengers of this reconciliation and grace, Paul again sets out to defend their work and their motives.

He asserts, “We put no obstacle in anyone’s way, so that no fault may be found with our ministry” (3). We don’t know all the reasons why their ministry faced fault-finders, but most who actively serve the Lord will have plenty of detractors. Paul’s opponents resorted to some pretty nitpicking and petty criticisms (see 10:10). I have had the displeasure of hearing elders, deacons, other preachers, and church workers come under fire from self-appointed spiritual analysts, and it usually tells me more about the critic than the criticized. But how much good work has been unfairly tainted by hypercritical people? Moved by the Holy Spirit, Paul goes to the trouble to counter these unnamed “analysts.” 

THEY WERE EARNEST IN THEIR APPEAL (1-2)

Seeing themselves as God’s ambassadors (5:20), they urged the Corinthians not to throw away the great gift of salvation they had received (1). He quotes Isaiah 49:3, where Isaiah also feels like his words were falling on deaf ears and he himself was rejected (49:1-6), to remind them of how precious this salvation is (2). Paul is affirming that they were engaged in ministry to help the Corinthians successfully cross the spiritual finish line. It was urgent! They cared about them.

THEY WERE MINDFUL OF THEIR INFLUENCE (3-9)

In no other letter does Paul so specifically and so frequently refer to the price he paid for serving Christ (see also 4:8ff; 11:23ff; 12:10). He was mindful of not just his exhortation, but just as much his example. So they commend themselves “in every way” (4): he lists ten difficulties (4-5), nine spiritual attributes (6-7), and eight contrasting situations (8-10). They put their work and their character under the microscope, asking the Corinthians to consider their faithful discharge of their divine duty. They understood that souls and eternal destinies were at stake, so they pursued their work with great carefulness. We do well to be mindful of our example and our efforts to win people to Christ and help them mature in Him, too! 

THEY WERE GENUINE IN THEIR AFFECTION (11-13)

Paul was moved by more than his duty to God. He unashamedly declares his affection for these Christians. While he felt they had not always reciprocated his affections, he humbled himself to ask that they open their hearts as wide to him and he and his coworkers had to them. 

More times than I can count, I have seen elders serve from sincere motives, spending hours and expending emotion, to help a struggling brother or sister only to have these men’s love and motives unfairly questioned. The same is true of other, hardworking Christians. Our job is to strive to live above reproach knowing we will be unfairly criticized. It is also important for the critic to take personal inventory, asking if they have considered the spiritual consequences of their maligning. When we all decide to pull together and work for the same important goals, so much more gets accomplished! If you’ve faced unfair criticism, remember that God has a perfect record of your deeds. Even if others misunderstand, God doesn’t! 

Thirsting for God

Brent Pollard

In Judah’s dry and barren wilderness, David composes one of the Bible’s most stirring and heartfelt expressions of spiritual yearning. Psalm 63 is a profound meditation of the soul’s thirst for the living God. David’s use of vivid imagery and passionate language in Psalm 63 exemplifies all who seek to draw closer to the Lord, showcasing the depths of his longing.

The psalm opens with David’s earnest cry: “O God, You are my God; I shall seek You earnestly; My soul thirsts for You, my flesh yearns for You, In a dry and weary land without water.” (Psalm 63.1 NASB). David’s intense yearning for God’s presence mirrors the desperation of physical thirst in a desert.

This longing echoes the Israelites’ experience wandering in the wilderness when they complained to Moses, “Why, now, have you brought us up from Egypt, to kill us and our children and our livestock with thirst?” (Exodus 17:3). 

David finds relief for his parched soul in the oasis of God’s power and glory, contrasting it with the dry and weary landscape of the Israelites. He repeatedly mentions God’s name (“O God…my God”), demonstrating his unshakeable recognition and relationship with the Almighty. His thirst is quenched by witnessing God’s manifest attributes in the holy place.

In Exodus 33.18, Moses expressed his desire to see God’s glory, which foreshadowed the coming of Jesus Christ, the radiance of God’s glory, as mentioned in Hebrews 1.3. Jesus promised in John 4.10 that whoever drinks the water He gives them will never thirst again, as stated in John 4:14.

David continues: “Because Your lovingkindness is better than life, My lips will praise You.” (Psalm 63:3). The psalmist praises God’s covenant love, superior to physical life. We love, because He loved us first. (1 John 4:19)

With hands raised in joyful blessing (Psalm 63.4), David declares: “My soul is satisfied as with marrow and fatness” (Psalm 63.5). Unlike his ancestors, who had physical abundance but spiritual emptiness, David had tasted and seen that the Lord is good (Psalm 34.8). He feasted on the Bread of Life (John 6.35) and had his deepest hunger divinely fulfilled.

Even in the night watches, a time of spiritual dryness for many, David reflects on his Beloved: “When I remember You on my bed, I meditate on You in the night watches” (Psalm 63.6). The darkness holds no fear because “the Lord is my light” (Psalm 27.1), dispelling the gloom and igniting songs of joyful praise (Psalm 63.7).

David models wholehearted devotion by clinging to God as his help and rejoicing in the shadow of the Almighty’s wings (Psalms 63:7-8). His vivid depiction of pursuing hard after God (Psalm 63.8) recalls Jacob’s fervent wrestling with the Divine (Genesis 32.22–32). Both David and Jacob emerge wounded yet holding tightly to their heavenly Companion, the One whose presence alone can quench the longings of the human soul.

Psalm 63 is a timeless expression of spiritual hunger and holy satisfaction found only in God. From the barren landscapes of wilderness wanderings to the urban deserts of modern faith, the words of the psalmist beckon all who thirst to come to the waters (Isaiah 55.1). The path leads to Christ, the fountain of living waters (Jeremiah 2.13; John 7.37-39). Will you drink deeply from His heart of steadfast love?

Why You Must Repent

Carl Pollard

There’s a story told of a man who came forward every Sunday to ask for prayers. 

He continued responding every week for several months. Every time he would confess this same sin he would say, “Lord, take the cobwebs out of my life.” 

Finally, one Sunday, the man responded again with the same sin, and asked for the cobwebs to be taken out of his life. To which the preacher responded, “just kill the spider already.” Often, we come to God asking for forgiveness from the same sin time and time again, and yet we continue to leave the source of temptation in our lives. 

Sin always requires forgiveness. Forgiveness requires repentance. Repentance requires change! Repentance is a topic we are all familiar with. The word repent/repentance is used over 170 times in the Bible It is stressed as a part of the process by which we are forgiven of our sin. Verses like Acts 2:38 come to mind when we hear this word. To repent means to change your mind which leads to a change in direction. It means to feel remorse for sin, and it includes a change in lifestyle. 

When faced with temptation, true repentance is choosing not to sin. When caught in sin, repentance is a godly remorse. It is sincerity in your desire to “go and sin no more.” We understand this. It’s important for the born again Christian, but also for those who are wanting to be immersed and added to the body of Christ. 

We know what it is, but we also need to realize what it isn’t. Repentance isn’t just feeling sad. Paul tells us that worldly remorse is just feeling sorry that you were caught. 2 Corinthians 7:10 says, “For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death.” Godly grief that leads to repentance is remorse that you have sinned against the God of our salvation. 

Worldly repentance is hollow and empty. 

It isn’t feeling remorse just because you were caught doing what you shouldn’t. True repentance is so much more. True repentance does not regret parting with sin, false repentance does. True repentance hates sin, false repentance hates the consequences of sin. True repentance accepts godly counsel and accountability, false repentance avoids accountability. 

Our goal must be to practice true repentance, and we can’t fool ourselves. We are ALL in need of forgiveness, but we must be willing to confess our sins, to hate the sin, and change our lives to mirror Christ. 

Why Is repentance needed? Whether it is in relationships, in the church or in the world, God will not forgive us if we are unwilling to change sinful behavior.

Repentance isn’t just guilt, although guilt can sometimes motivate us to repent. 

In Luke 13:3,5, Jesus tells those who come to him to repent or they will perish. In this section several people come to Jesus to talk not about their own sins, but the sins of others. It’s a whole lot easier to see the faults in others rather than the blatantly obvious faults we have in our own lives. 

Here the people have done exactly what we continue to do today, talk about the sins of others rather than their own. But Jesus tells them they are horribly mistaken. There is power in repentance, and twice in this one conversation Jesus tells them to repent.

If I am honest, there have been far too many times I have failed to just “kill the spider.” I am ashamed of the sin I continued to feed all the while pointing out sin in everyone else’s lives. God will look at each and every one of us. He sees our sins and there is no one to blame but ourselves. Repent. Before your conscience is seared or the end comes. Repent.

1 Corinthians: That There Be No Divisions Among You (XV)

Unity And Israel’s “How Not To” Example (10:1-14)

Neal Pollard

The past is a valuable teacher. Often, we look back and are humbled at how much our forefathers achieved with relatively fewer resources and opportunities. Society often reflects back and sees ancestors who appear to have been more moral and righteous, and we decry our comparative spiritual decline. We say, “These things would not have happened back then.” Well, Paul reminds us that sometimes we should look to the past as an example of how not to behave. If you take the generation of Jews who were part of the wilderness wandering, you have a people so faithless and disobedient that God washed His hands of them.  Yet, Paul warned that some of their traits and tendencies could taint the thinking and actions of the Christians at Corinth.

Disunity Arises When We Ignore Our Blessings (1-5)

Israel had every spiritual advantage they needed to succeed. God was leading them (1). He did so through Moses (2) and Christ (4). God provided for their every need (3-4). Despite this, they displeased God (5a).  Every congregation of God’s people ought to seriously reflect on how much God has blessed us. He has given us a perfect Word to lead and guide us. He gives us every spiritual blessing in Christ (Eph. 1:3). He gives liberally (Jas. 1:5,17). We fail and fall short despite our advantages, not because of them. 

Disunity Arises When We Give In To Our Flesh (6-11)

Paul enumerates the divisive behavior of these wandering Jews. They craved evil things (6; Num. 11:4), were idolatrous, worshipping pleasure and comfort (7; Ex. 32:4-6), were sexually immoral (8; Num. 25:1ff), tried the Lord (9; Num. 21:5ff), and grumbled (10; Num. 16-17). Notice the spectrum of immoral behavior they put on display. Also notice God’s strong response to it. They fell and were destroyed (8-10). As their next generation learned, a congregation cannot thrive with unchecked sin in the camp (Josh. 7). Paul had just made that point with Corinth earlier in the letter (1 Cor. 5). It is vital to remember something Paul told Galatia: “Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also walk by the Spirit. Let us not become boastful, challenging one another, envying one another” (5:24-26). Israel shows us how to rise above the call of our flesh (11). 

Disunity Arises When We Mishandle Temptation (12-14)

Churches are full of people, which is also to say full of sinners. Christians are pardoned, but not perfect. How do we properly handle the temptations that can plague us and prevent our unity?

Be humble (12). How often do we personally fail when we consider ourselves immune from and impervious to temptation? The emphasis of our preaching, teaching, fellowship, and relationships within the body ought to be sober vigilance (1 Pet. 5:8) and active resistance (1 Pet. 5:9; Jas. 4:7) regarding the Tempter. We also must honestly view our own tendencies and understand we are prone to be weak and willing in the face of temptation (Jas. 1:13ff). Spiritual giants so great as David, Solomon, and Peter fell hard by giving in to temptation. So, the counsel is wise to “let him who thinks he stands take heed that he does not fall.” 

Avail yourself of God’s help (13). These are some of the most comforting words in all of Scripture. You are not alone nor are you the first to encounter this temptation. You always have a door of escape, if you will take it. The temptation is not bigger than you and God! How could it be? The key to this principle is that “God is faithful.” Maybe it does seem bigger than you. It is never bigger than God. 

Run (14). You won’t escape if you hold hands with, embrace, and nurture that temptation. Joseph didn’t just stand there with Potiphar’s wife. He didn’t ease away or even walk. He fled. Some sins are more subtle than sexual sins, and Paul deals with a variety of behaviors. We must build our conviction to handle temptation in all areas the same way. Get away from it as quickly as possible!

Congregations full of people committed to Christ’s standards of ethics and morality, in speech, attitude, and conduct, rise up together and do great things. Unity is disrupted and prevented, though, when sin runs amuck among us. We have an individual and collective responsibility to imitate Christ and those who effectively model Him (11:1). We also do well to see how not to do it, too! 

1 Corinthians: That There Be No Divisions Among You (XI)

Unity And Complicated Marital Issues (7:10-24)

Neal Pollard

With so much moral confusion and corruption among the Corinthians,  Paul had his hands full in addressing the various complications that arose in this congregation. Having already dealt with incest, homosexuality, fornication, and even spouses depriving one another, he moves on to another complicated matter. What do you do when your non-Christian spouse wants to abandon the marriage? What are your rights and restrictions? 

Unfortunately, some have interpreted 1 Corinthians 7 as a passage giving one an additional “exception” to the Lord’s rule in Matthew 19:9 (this belief is often called “The Pauline Privilege”). Is Paul adding to the Lord’s teaching on marriage, divorce, and remarriage? If one’s spouse “deserts” them, is he or she free to remarry?

First, notice that Paul begins by reviewing just what the Lord said during His ministry (10-11). He signifies this by saying, “But to the married I give instructions, not I but the Lord….” (10). In other words, Paul reviews what the Lord taught as recorded by Matthew (19:1-12). It is a summary of that passage. Keep in mind that anything Paul subsequently says cannot contradict what the Lord taught in His ministry on the subject. Everything Paul says here must be understood in the light of how he begins–“stay married, but if you divorce, remain unmarried or be reconciled to the husband you divorced.”

Second, notice that Paul is dealing with something the Lord did not address in His earthly ministry. That’s what Paul means when he says, “But to the rest I say, not the Lord…” (12).  Paul addresses an apparent concern for Christians in a pagan society like Corinth (our nation would be a lot more like Corinth than Jerusalem!). Paul delves into what a Christian ought to do who is married to an unbeliever. He begins with the scenario that the unbeliever is okay with staying married to the Christian. In that case, there is nothing to do. Do not leave them if they want to remain married (13-14). 

Then, he discusses a scenario where the unbeliever is not okay with staying married to the Christian. A spouse would then be in a quandary, deciding whether or not to stay with Christ or choose the unbelieving mate (15). Paul is saying, your duty to your husband does not outweigh your duty to Christ. If they force you into that choice, choose Christ. Some try to make the word “bondage” in this verse refer to the marriage bond, believing Paul to say you are free to remarry. Paul is using that word throughout this paragraph to speak of being enslaved, not to speak of being married (“bondage” is found in eight New Testament verses; the other seven–Acts 7:6, Rom. 6:18,22, 1 Cor. 9:19, Gal. 4:3, Ti. 2:3, and 2 Pet. 2:19–all mean “to make someone a slave”; that’s what Paul is saying here. Paul uses the word for “marry” several times in this chapter, a different word with a different meaning altogether). 

Third, understand the rest of this paragraph in light of what Paul has already said. He is not allowing people to do something which, as he has already pointed out, the Lord explicitly forbad. His words in 1 Corinthian 7:15-24 do not give a person an additional reason to divorce and remarry. Paul is illustrating with the circumcision analogy what he has just taught in verses 13-14. 

There is nothing in this context or any other passage that teaches that non-Christians who obey the gospel and are in an unscriptural marriage can remain in that condition. He is simply using multiple means to make a singular point: “Do not become enslaved to man’s will because you belong to Christ.” Do not choose your spouse over Christ. If they threaten to leave you if you don’t leave Christ, you must stay faithful to Christ. 

Sin brings complications. No relationship must be honored or prioritized over Christ. When a Christian is married to a non-Christian, he or she is to do everything possible to win the non-Christian spouse (cf. 1 Pet. 3:1ff). As Paul says, ” For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?” (16). That’s the ideal. But in less than ideal situations, always choose Christ! 

1 Corinthians: That There Be No Divisions Among You (VIII)

Unity Through Subtraction (5:1-13)

Neal Pollard

As Paul works his way through some of the challenges and issues the Corinth congregation was dealing with, he turns his attention to an awful situation. As he says, “It is actually reported that there is immorality among you, and immorality of such a kind as does not exist even among the Gentiles, that someone has his father’s wife” (1). This was being openly practiced at the congregation, and Paul compares how they were reacting to how they should react. Even if the congregation unanimously embraced this situation, the end result would not be unity in truth. As Moses said in his day, “You shall not follow a multitude in doing evil” (Ex. 23:2).

Paul rallies them to unite in doing what pleased God. This began with amending their hearts, mourning rather than being arrogant (2). It should be followed by removing this man from their midst (2). Based on the report (presumably from Chloe’s household), Paul already knew what needed to be done (3). While the term “church discipline” is not used in the text, that is the action. Paul uses such words and phrases as “deliver to Satan” (5),  “clean out” (purge, 7), “do not associate” (9,12),  and “remove” (13). Why was such a drastic action necessary?

“THAT HIS SPIRIT MAY BE SAVED IN THE DAY OF THE LORD JESUS” (5)

By withdrawing fellowship from him, the goal was to induce his sorrow and cause his repentance. This relationship was unrighteous, and it would cost him his soul if he did not end it. How uncaring is it to validate an unscriptural relationship, knowing what Scripture says about it? Paul is about to write that fornicators and adulterers will not inherit the kingdom of God (6:9). 

“A LITTLE LEAVEN LEAVENS THE WHOLE LUMP OF DOUGH” (6-8)

Paul calls this the leaven of “malice and wickedness” (8). Allowing sin unchecked and unaddressed to continue in a congregation does not make the sin all right. It allows the influence of sin to spread throughout the congregation. Remembering that the church is the body of Christ (see chapter 12), how can the body act in rebellion to its head and still please God? For the purity of Christ’s body, this action must be taken.

THERE IS GUILT BY ASSOCIATION (9-11)

Paul expands this beyond just the situation of the man with his father’s wife. He says not to associate with the immoral, covetous, idolatrous, reviling, drunkard, or swindling brother in Christ (11). Even eating a fellowship meal with them sent them the message that they were okay living in rebellion against God. Remember, this is not about vengeance or angry resentment. This was about honoring God’s will in a matter that God’s word clearly addresses. 

IT IS AN EXERCISE OF DIVINE JUDGMENT (12-13)

This was not a matter for human courts, which in most civilizations do not legislate morality. This is an “internal matter,” a child of God “judged” by the people of God according to the will of God. God established the pattern. 

When I preached in Virginia and Colorado, the elders in both churches practiced church discipline. It was done in such a loving way, with the elders first going to the individuals in various sinful situations and pleading with them to repent. When they refused, the elders brought the matter before the congregation urging any and all with any influence and relationship to plead with them. When that did not work, they announced that it was necessary to withdraw fellowship from them. There was no angry or hateful rhetoric, no gleeful attitude that such an action would be taken. To the contrary, it was as sad and solemn a moment as I’ve experienced in the family of God. I am happy to say that I have witnessed on several occasions the ultimate repentance and return of some of these wayward Christians. That was the goal in every situation. It would seem to me that one of the most neglected, disobeyed commands among God’s people is the practice of church discipline. It is unpleasant, frightening, and unpopular, but it is what God commands. God knows what is best and what is the best way to handle every situation among us. We should always trust Him and submit to His pattern for handling every difficulty and dilemma among us. The end result is biblical unity. 

Loose Lips Sink Ships

Neal Pollard

When I thought about the phrase, I wondered if it might have an origin connected to war. It was the product of the War Advertising Council’s public service ads in World War II to prevent indiscreet communication which might give away secrets to the enemy (click here ). My shop teacher, Chief Canady, used to admonish us with a variation: “Lippity lip sinks the ship!” 

Unguarded talk. No filter. In the brain, out the mouth. There are different ways to say it, but so often it is a destructive weapon that torpedoes relationships and fractures trust. It can also be blind to the circumstances and experiences of others. When we’re so eager to express our opinions and vehemently state our positions, our words can cause blunt force trauma! Proverbs repeatedly warns about this. In fact, it is one of the major themes of the entire book. Consider just a sample: 

  • “When there are many words, transgression is unavoidable, But he who restrains his lips is wise” (10:19).
  • “There is one who speaks rashly like the thrusts of a sword, But the tongue of the wise brings healing” (12:18). 
  • “The one who guards his mouth preserves his life; The one who opens wide his lips comes to ruin” (13:3).
  • “The tongue of the wise makes knowledge acceptable, But the mouth of fools spouts folly” (15:2).
  • “The wise in heart will be called understanding, And sweetness of speech increases persuasiveness” (16:21).
  • “A worthless man digs up evil, While his words are like scorching fire” (16:27).
  • “He who restrains his words has knowledge, And he who has a cool spirit is a man of understanding. Even a fool, when he keeps silent, is considered wise; When he closes his lips, he is considered prudent” (17:27-28).
  • “A fool’s lips bring strife, And his mouth calls for blows. A fool’s mouth is his ruin, And his lips are the snare of his soul” (18:6-7).
  • “He who guards his mouth and his tongue, Guards his soul from troubles” (21:23).
  • “Do you see a man who is hasty in his words? There is more hope for a fool than for him” (29:20).

This is just the hem of the garment of all God through Solomon, Agur, and Lemuel have to say about the power of words for good or evil (18:21). Let us be careful about how we talk in the presence of the impressionable, new Christians, children and young people, those with a sinful past, and the hurting (Luke 17:1-2). That does not mean constantly walking on egg shells, but it also does not mean constantly cavorting like a bull in a China shop (Eph. 4:29). Let us give thoughts to our words from private conversations to water cooler topics to Bible class comments. When we combine self-awareness with others-awareness, surely this will color our speech and produce lips that do not sink ships (or souls!).  

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.  

Genesis: These Are The Generations (X)

The Rest Of Noah’s Days (9:1-29)

Neal Pollard

With a global clean slate, the survivors emerged with a need for purpose and direction. As He had from the beginning, God gives just that. God issues a series of mandates:

  • Be fruitful and multiply, and fill the earth (1,7).
  • Reign over the living creatures (2).
  • Eat meat as well as plants (3).
  • Abstain from eating blood (4-5).
  • Do not shed man’s blood, as he is the image-bearer of God (6).

Before there was a written code, God spoke to the fathers as the book of Genesis and Job bear out. As He spoke to Noah before the flood, so now He gives he and his sons these basic rules of conduct for order and prosperity. 

Along with instructions, God issues promises (8-17). That a sovereign, all-powerful, and eternal God would voluntarily desire to enter into covenant with man is not only humbling, but incredible! A covenant is a “treaty, compact, i.e., an agreement between two parties” (Dict. Of Bib. Lang., np). The Greek counterpart means “to make a solemn agreement involving reciprocal benefits and responsibilities” (Louw-Nida, 451; cf. Acts 3:25; Heb. 8:10). Here, God only speaks of what He will do. The now culturally-infamous rainbow was established by God as a signal of His promise never to destroy the earth with water again (11). Interestingly, it would not only serve as a reminder to man (12-13) but also, according to God, a reminder for Himself when He sees it (14-16). Have you considered that whenever you see a rainbow and remember what it represents that your Almighty Creator is doing the exact same thing?!

As a bridge to the next “toledoth” (generation) mentioned by Moses, he sets it up by explaining the role of Noah’s three sons in populating the whole earth (19). Along with this, Moses summarizes the last portion of Noah’s life. He became a farmer and planted a vineyard (20). Knowledge of fermentation and winemaking must have survived the flood or at least Noah learned the art. More than that, he imbibed in his product and got drunk (21). As so often accompanies drunkenness (read Prov. 23:29-35), Noah lost control of his faculties and did what he would not have done in sobriety. 

The greater focus of the paragraph is on Ham’s response when he sees his naked father in his tent. What was Ham’s sin? “Both Jewish and Christian interpretation speculated that Ham’s deed was a sexual offense since the same language is found in the Pentateuch describing sexual transgressions. Further support was garnered from v. 25, which refers to what Ham ‘had done to him’” (Matthews, NAC, 418). However, we leave solid ground when we speculate, and there is no reason for this. At the very least, Ham’s action in seeing his father then telling his brothers was sufficient enough for Noah to curse his son. They imitate God’s compassionate response to Adam and Eve in the garden, clothing their naked father. They deliberately avoid looking at their father (23).

Moses’ underlying purpose in this event is to give the background of the descendants of Noah, which he will continue to develop in the next two chapters. Ham’s son, Canaan, is cursed and consigned to serve the lineage of Shem and Japheth (25-26). Then, he pronounces the prolific line that would proceed from Japheth, who would have fellowship with Shem and be enlarged (27). Here, Moses simply mentions the blessed state of Shem’s line and his sovereignty over Ham’s line (26). We will read more of Shem’s descendants as the genealogical forerunners of not only Abraham, but David, and ultimately Christ (Mat. 1; Luke 3).

Concerning any further descendants of Noah, Scripture is silent. It simply says he lives 350 years after the flood, making him 950 when he died (28-29). What can we apply from this chapter to our lives?

First, God keeps His promises. Often, He signifies them in some way. They may not necessarily be physical and tangible like a rainbow in the sky, but He promises to never leave nor forsake us. How often have we felt the full force of that through trials, difficulties, and temptations (Deut. 31:6,8; Heb. 13:5)?

Second, God cares how we treat our parents. This isn’t just true when we’re little children. Preserving this event in history, including Noah’s cursing of Ham, we see how God feels when children abuse, in any way, those who gave them life. Also, as Scripture repeatedly identifies God as Father and we are His children, we are taught a certain respect and honor for that relationship. To fail in this is not only unnatural, but unholy (Prov. 30:11). 

Third, God is at work on His eternal plan. What begins as a promise in Genesis 3:15 is played out, day after day and year after year, through time and events. God is building a bridge that will lead to the Messiah, through whom man can be reconciled to God. There are dramatic moments in God’s “scheme of redemption,” but there are also multitudes of moments that unfold in mundane, ordinary ways–generation after generation, decision after decision. 

Genesis: These Are The Generations (VIII)

God Brought A Flood Upon The World Of The Ungodly (7:1-24)

Neal Pollard

In Genesis 5:32, Noah was 500 years old when blessed with his sons. Here, in verse six, he is 600 years old when he and his family enter the ark. In that 100 years, he learns of God’s resolve to destroy the earth with water and receives his commission to build the ark. Peter says he also preached righteousness (2 Pet. 2:5) during an age of utter unrighteousness (6:5). 

Noah: The Ideal Candidate (1-10)

Can you imagine a commendation like Noah receives? Already given a glowing tribute in Genesis 6:8-9, this chapter begins with this further compliment: “Enter the ark, you and all your household, for you alone I have seen to be righteous before Me in this time” (1). So, he is ideal because of his character. Apparently, his family shares at least the influence of his righteousness (7). 

He is also ideal because of his obedience. This is how he proves his character. Three times in this chapter, Moses says Noah obeyed what God commanded (5,9,16). In the first reference, he puts it that “Noah did according to all that the Lord had commanded him” (5). See that as he fulfills what God calls for regarding taking clean animals (2-7), taking in the animals two by two (8-9). See it in what was previously observed, regarding the many commands he obeyed in constructing the ark (Gen. 6). 

He is ideal because he seems to do everything without debate and resistance. This dutiful submission is unlike the response of even many of the Bible’s greatest heroes, including the inspired author of Genesis! Read through this entire account and every inspired reflection on his life and see if there is any questioning of God’s wisdom or His plan. Instead, “By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith” (Heb. 11:7).

The Rest Of Humanity: Subjects Of Judgment (11-24)

After the graphic account of the wickedness of humanity (6:5-7), we have an almost matter-of-fact accounting of their destruction and that of the rest of creation. The rains and floods that saved the family of Noah (7,13,16) served to obliterate what was outside. Peter writes, “the heavens existed long ago, and the earth was formed out of water and through water by the word of God, and that by means of these the world that then existed was deluged with water and perished” (2 Pet. 3:4-5).

Moses tells us “the water” six times from verse 17 to 24. It prevailed and it increased and covered the earth. “The earth perished” as the result of that (21). All flesh (21)… died (22). “He blotted out every living thing…from the earth” (23). The “crime” is in chapter six and the “consequence” is in chapter seven. So it ever is (Rom. 6:23).

Chapter eight chronicles humanity’s reemergence from this destruction and judgment. God accomplishes this and preserves His promise through the hero of this account. He will not be a perfect man, but he will be a pliable man ready to do God’s will. First, though, God had to judge the iniquity of this world. He plans to do that one more time. Remember, “But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly. But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed” (2 Pet. 3:7-10). We are encouraged to be Noahs in a world destined for destruction! Like him, we can be rescued through God’s plan. 

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. 

Second Chances

Travis Harrison

It’s a new year. For many it’s an opportunity at a new beginning – a fresh start, a second chance. I want to begin tonight with a lighthearted story about how a couple of second chances helped me.

When I was about 5 or 6 my older brother unintentionally tried to kill me, at least twice. The first time, we were outside playing, and we found these large bushes, pokeweed. These plants and the berries are poisonous, but we didn’t know that. I read that if you cook the leaves and berries properly, you can eat them. However, what you shouldn’t do, especially as a small child, is convince your younger brother to eat a handful of these berries. I googled for curiosity’s sake how many berries were dangerous, and it said that as few as 10 would make the average adult sick with all kinds of symptoms or some reports even said death. We went to the house and my mother knew exactly what I had done, the evidence was smeared all over my hands and my face. She called poison control, and they told her to give me this syrup that would make me sick to my stomach and I’d throw up the berries. Sure enough about 45 mins later – no more berries.

The second time was a little more serious. We had this storage building out back, it had a small lean-to shed on the back side. One of the sides was perfect for climbing on. Since we were expert climbers my brother had the idea – let’s get up on that roof so we can see everything better. We shimmied our way up the side and made it up onto the roof. If that had been the end of the story that would’ve been great…but wait, there’s more. My brother noticed something coming from the side of the building. He was referring to the electrical service, and the power lines that were coming off the pole and into the side of the storage building. “I wonder what happens if you touch those?” Listen guys I’m smart it just hadn’t kicked in yet. So yeah, I walked over and grabbed them and believe me when I say they grabbed me right back. I’ve told this story 100 times and everyone seems shocked and surprised, but I can assure you, not nearly as much I was!!

Second chances are given to us all the time and come in a variety of ways. They happen in our everyday lives, our careers, our marriages, relationships with our families our friends, and our relationship with God. God gives us second chances because he loves us, and he knows us and knows we need them.

God is a God of second chances. Throughout the Bible we study about people who have sinned or made mistakes, altered their courses in life but are still given a second chance by God.

1.     For example, Jonah had fled from what God had commanded him to do yet was given a second opportunity to go to Nineveh and spread His word to the people. (Jonah 3:1-10).

2.     David was a man after God’s own heart, yet he turned away from Him when he committed adultery with Bathsheba, had Uriah killed, then his son died because of the evil he had done (II Samuel 11 and 12) but still God loved him, and he was a great king. 

3.     Rahab was a prostitute. She didn’t live a wholesome life, but she changed the course of her life when she did something for good. She hid the spies in Jericho. When the city was destroyed, she was rewarded. Only she and her family were saved. (Joshua 6:22-23)

4.     Paul once was a persecutor of Christians (Acts 8:1-3). He was converted into a Christian and baptized (Acts 9:18). He became one of the most influential missionaries, authors, and apostles of the first century. 

5.     Onesimus was once deemed useless. After being given a second chance Paul describes him as beloved servant, and brother to him. He was willing to do anything for him, even pay his debts. (Philemon 11-17)

The list could go on and on. The point is that God’s love, his mercy, and by His grace through faith, we can all be saved (Eph. 2: 4-8). God forgives our sins and gives us a fresh start. “If we confess our sins, he is faithful and just to forgive us and cleanse us from all unrighteousness.” (I John 1:9) Every day we wake up is another chance to make changes. God’s steadfast love never ceases, his mercies never come to end, they are new every morning. (Lamentations 3:22-23)  

As important as it is that we don’t forget about God giving us second chances, Let’s not forget we are to extend second chances to others. We all have family, friends, coworkers, even sometimes church family that we don’t always see eye to eye with. We don’t need to settle for division, we need to strive for unity. (1 Peter 3:8) As Jesus taught, we are to forgive others as we have been forgiven (Matthew 6:14-15). We are also encouraged to show kindness, love, and grace to others – just as God has shown us (Ephesians 4:32).

God’s second chances are such a blessing to us. We need them, he knows that we do. He’s not a mean God, “He doesn’t treat us as our sins deserve, or repay us according to our iniquities” (Psalms 103:10). He doesn’t want us to fail, but second chances aren’t meant to be free passes for us to keep returning to sin. (Romans 6:23) “ For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”  He sent his son to die for us so that we could have as many chances as we need to make things right and grow closer to him before its too late.    

Each new morning the sun rises, God is giving us a second chance. A chance to improve our lives, mend broken relationships, work on those New Year’s resolutions – that I hope we haven’t already broken. This year let’s not squander our second chances, but instead savor them. Let’s make the most of those opportunities to do good, to do things that glorify God, and that will help us walk closer to him.  If 2023 just wasn’t the year for whatever reasons, then begin this year on the right foot. Let 2024 be your second chance. 

The Danger Of Uncontrolled Anger

Brent Pollard

Hans Bitmez, a 53-year-old member of Turkey’s Islamist Saadet Partisi, recently demonstrated situational irony. Situational irony occurs when a significant difference exists between the expected outcome and the actual unfolding of events. Bitmez delivered a passionate and intense 20-minute rant against Israel, culminating in a poem warning of impending divine retribution. After Bitmez spoke those words, he collapsed from a heart attack. He would die shortly after being taken to the hospital. 

While this situation may appear ironic, my intention is not to imply that it is divine retribution against a man who has expressed strong opposition to Israel. Within generic Christendom, a group of people believe that the modern nation-state of Israel, established in 1948, is the same as the ancient Israel mentioned in the Old and New Testaments. As a result, they invoke the Abrahamic covenant, which states that God blesses those who bless Abraham’s descendants. 

As a result, many people who identify as Christians believe that their country should currently assist the state of Israel. In light of the establishment of the New Testament, I would like to draw their attention to the apostle Paul’s teachings in Galatians 4 regarding the identity of God’s people today. The existence of the New Covenant, according to the author of Hebrews, implies that the Old Covenant is no longer valid (Hebrews 8.13). So, while we, as Christians of American earthy citizenship, may support Israel as a democratic nation and ally in a troubled region of the world, we are not obligated to them because of our faith in the Lord. 

To clarify, I’d like to go over why I chose Hans Bitmez as an illustrative example to examine. Hans Bitmez personifies the reasoning behind the Bible’s proscription against anger. God consistently prioritizes our best interests. God, as our creator, understands the adverse effects of anger on our health. Anger can cause hypertension, depression, anxiety, sleep disturbances, substance abuse, gastric ulcers, gastrointestinal disorders, and diabetes. Concerning the causes of these conditions, one must consider the physiological changes that anger can cause, such as increased energy levels, elevated blood pressure, a surge in hormones such as adrenaline and noradrenaline, increased body temperature, and heightened muscle tension.

God warned Cain about anger in this manner: “Why are you angry? And why has your countenance fallen? If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it.” (Genesis 4.6-7 NASB 1995). God personified anger in human form. Sin lurked, poised to ambush anyone who stepped out the door. Anger seeks to dominate us, but we must exert authority over it. 

However, it is important to note that God told Cain that his anger showed itself on his face. His demeanor had shifted. Some people may be surprised that others can detect their emotions through subtle cues such as a piercing gaze or a slight lip curl. Our feelings, however, manifest themselves even when we do not express them verbally. Elevated vocal tones, tightened fists, furrowed brows or scowls, a tightly clenched jaw, physical trembling, accelerated heart rate, excessive sweating, and excessive pacing are all signs of anger.

Most importantly, God understood that sin begins in the heart. He wanted Cain to be aware of his rage so he would not sin. Unfortunately, Cain ignores God’s warning and becomes an example for us. Cain demonstrates how anger leads to poor decision-making. Cain’s keen hatred for Abel, which stems from jealousy and resentment, clouds his judgment. This result exemplifies how anger can lead to rash and harmful decisions.

However, violent outbursts followed the unbridled fury. As the story progresses, Cain’s anger builds to a dangerous climax, and he commits the first murder in Biblical history. The fact that this could happen shows how fury can cause drastic, permanent changes. As a result, anger has adverse effects. After murdering Abel, Cain is subject to divine punishment, which includes being marked and banished. This scene from the story shows how damaging it is to let one’s anger fester uncontrollably.

We, too, would do well to listen to Jesus as He chastised the Pharisees for elevating their traditions over God’s word. Jesus says that not what a man ingests defiles him, but rather what comes out of his heart (Matthew 15.18–20). If you note, murder is one of those things Jesus says begins first in the heart. The heart, of course, refers to the seat of all our emotions, like anger.

To conclude, the Hans Bitmez story is a moving reminder of the profound wisdom in biblical teachings about anger and its effects. While not a direct act of divine retribution, his unfortunate demise following a vehement outburst against Israel highlights the physical and spiritual dangers of uncontrolled anger. This incident is reminiscent of the Biblical story of Cain and Abel, in which unchecked rage resulted in tragic outcomes. It is a modern-day parallel that demonstrates the timeless relevance of Biblical principles. As Christians, Jesus calls us to exercise restraint and wisdom, understanding that our emotions, particularly anger, have the potential to lead us off the path of God. This story encourages us to heed the Biblical warning to master our anger, or it will master us. By doing so, we align ourselves with good health practices and a spiritual ethos that promotes peace, self-control, and the well-being of our souls.

From Hostility to Harmony:

Exploring the true meaning of “peace on earth”

Brent Pollard

During the holiday season, we often focus on the concept of peace. It’s an important theme in holiday music, especially in a world where conflict is all too common. Indeed, such songs oft remind us about Christ as the “Prince of Peace” and the promise of peace on earth (see Isaiah 9.6; Luke 2.8-14). However, Christ’s peace is more than just the absence of conflict. It is a complex concept with many facets deeply entwined with man’s greatest need: salvation from sin.

Christianity holds that real peace requires reconciliation with God through Christ. This true peace is the primary reason Christ put on the robes of flesh. Faith in Jesus Christ is the only way to achieve peace with God, according to Paul in Romans 5:1. As explained in Romans 5.8 and 5.10, this peace aids in the resolution of the inner conflict of guilt caused by sin. Humanity became estranged from God in the Garden of Eden, but we can return to divine harmony through Christ’s incarnation. Upon Christ’s birth, the angels declared to mankind that He was extending an olive branch to humanity. Note: “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2,14 KJV).

Beyond reconciling with God, Christ’s peace, once received, permeates our inner being. In Philippians 4.6-7, Paul describes this peace as “beyond all understanding,” a calm that guards our hearts and minds regardless of life’s ups and downs. This inner peace is more than just a temporary state of calm; it is a profound sense of stability and contentment that stems from a close relationship with God. To achieve this peace, we must engage in consistent prayer and gratitude and live according to Christ’s teachings and examples.

As we embody Christ’s teachings, our relationship with others will change. Jesus tells us to love our enemies (Matthew 5.43–48) and to live by the Golden Rule (Luke 6.31). These teachings challenge us to work for peace in our communities by actively showing love and empathy to others, not just tolerating them. His teachings remind us to live peaceably among men (Romans 12.18). Although the world is far from perfect, Christians can help to create a more peaceful society by living these principles. The message is clear: peace between men starts with each of us.

Christ is the source of the all-encompassing peace that Isaiah foretold, which the New Testament made manifest. It encompasses achieving a state of reconciliation with God, experiencing inner serenity, and fostering harmonious relationships within society. As followers of the Prince of Peace, let us embrace and share this multi-faceted peace this holiday season and beyond.