Tag: unrighteousness

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. 

A Three-Letter Word To Know And Avoid

Friday’s Column: Brent’s Bent

Brent Pollard

If you want to win on the battlefield, you need to know your enemy and yourself, as Sun Tzu outlined in The Art of War. We are engaged in a spiritual conflict (Ephesians 6.11–13). As a result, in order to arm ourselves against sin, we must first recognize sin and its nature. Additionally, we need to be aware of how God will respond to any sin not atoned for by the blood of His Son. Finally, we must also properly respond to sin’s threat.

How can sin be identified?

First, it is a transgression of the law (1 John 3.4). By definition, transgression is “the act of passing over or beyond any law or rule of moral duty; the violation of a law or known principle of rectitude; breach of command” (Webster’s 1828 Dictionary). Accordingly, “transgression” describes instances in which we break the law, whether on purpose or accidentally. This infringement only needs to happen once to be considered a transgression.

Second, all unrighteousness is regarded as sin (1 John 5.17). Looking back to Webster’s original definition, we can see that unrighteousness “may consist of a single unjust act, but more generally, when applied to persons…denotes a habitual course of wickedness.” In other words, this is a condemnation of willful sinners. This is more than just breaking the law; it’s a deliberate decision to disobey God.

Third, anything not of faith is a sin (Romans 14.23). As Burton Coffman observes: “Where the conscience is in doubt, the definition of proper conduct must be made on the basis of what the word of God says; and, lacking any clear knowledge of what the word says, or, if knowing it, lacking full confidence and faith in it, the person is bound by his scruples.” This principle does not extend to situations where the conscience is not threatened.

Contextually, Paul is referring to the consumption of meat offered to idols. Meat offered to idols was technically forbidden (Acts 15.20). However, if the origin of the meat was unknown, you could gladly accept it. If, on the other hand, your host identified the meat source as coming from a pagan sacrifice, you couldn’t eat it for the sake of your conscience and the consciences of those who might see you and stumble as a result (1 Corinthians 10.27–29).

Fourth, God defines sin as not doing something. “So for one who knows the right thing to do and does not do it, for him it is sin” (James 4.17 NASB). This sin is the most concerning of all the ways we fall short. We’re aware of potential threats, but can we also spot opportunities? We can become so preoccupied with avoiding what is wrong that we miss out on what is right.

Now that we have identified sin, what is its nature?

First, sin is deceptive (Hebrews 3.13). You’ve probably heard the phrase “bait and switch.” That is what sin is. It makes promises that it cannot keep. It lures us with the appearance of pleasure, success, and freedom only to enslave us with guilt, shame, and emptiness.

Second, sin hardens the heart (Hebrews 3.8). It’s worth noting that the original Webster’s Dictionary from 1828 contains a definition for “harden” in this context. To harden means “to confirm in wickedness, opposition, or enmity; to make obdurate.” Oxford Dictionary defines obdurate as “stubbornly refusing to change one’s opinion or course of action.” As a result, the practice of sin causes one to become stubborn and reject God’s goodness in favor of the allure of sin.

Third, sin progresses (2 Timothy 3.13). David is a fantastic example of this. When one reads 2 Samuel 11, he finds David atop his palace when he should have been in the field with his soldiers. David could see into Bathsheba’s courtyard from his rooftop. He was moved with lust when he saw her bathing and had her brought to him. He had an affair with her, and she became pregnant.

Instead of admitting his sin, David brought the woman’s husband home, assuming they would have marital relations and that others would perceive his illegitimate child as her husband’s. Because he was such a great soldier, the woman’s husband forsook home comforts while he and his comrades fought. As a result, David orchestrated his death on the battlefield. When David paused atop his roof that fateful day, he had no idea what would happen. We can see, however, how quickly and far sin led him.

Fourth, sin’s pleasure is fleeting (Hebrews 11.25). Consider the phenomenon of intoxication. While under the influence, one may feel giddy or relaxed, but when sobriety returns, there may be things to deal with, such as headaches and the stupid things you did while drunk.

Fifth, sin’s price is astronomically high. (Romans 6.23). What a dreadful boss! Sin rewards you with death for your faithful service.

Sixth, sin dulls the conscience (1 Timothy 4.2). Paul depicts a conscience seared with a branding iron. He is discussing false teachers in the immediate context. One might wonder if such a person would repent if lovingly shown the truth. Unfortunately, there are times when one’s conscience is seared. They continue to teach falsehoods despite knowing they are false.

Note how God responds to sin.

God takes vengeance upon it (2 Thessalonians 1.7-9). We find this thought-provoking discussion about vengeance in Webster’s 1828 Dictionary:

“The infliction of pain on another, in return for an injury or offense. Such infliction, when it proceeds from malice or more resentment, and is not necessary for the purposes of justice, is revenge, and a most heinous crime. When such infliction proceeds from a mere love of justice, and the necessity of punishing offenders for the support of the laws, it is vengeance and is warrantable and just. In this case, vengeance is a just retribution, recompense or punishment. In this latter sense the word is used in Scripture, and frequently applied to the punishments inflicted by God on sinners.”

God punishes it (Matthew 25:46). This outcome is because, as Webster stated, God’s actions are just. God does not punish sinners because He is sadistic or because He can. Instead, God takes action because the punished person has done something deserving of the punishment. And this punishment is eternal (Matthew 25:46). Words like “eternity” are mysterious to us as beings defined by time. However, from our perspective, even one second of our skin’s exposure to fire feels like a long time. Consider a scenario in which the flames never die, and one cannot escape them.

Now is the time for a proper response to sin and its character.

We must adequately address sin. (Proverbs 28.13). However, hiding sins will not remove them. God reminds us that sin will eventually betray us, revealing its presence to all (Numbers 32.23). We can’t avoid our sins by pretending they don’t exist (1 John 1.8–10).

No, God has provided the means to save us. This method is known as the plan of salvation. “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins,” Peter says (Acts 2.38 NASB). We must walk in the light of God once He adds us to Christ’s body (1 John 1.7; Acts 2.41, 47).

However, because everyone has sinned, including God’s children, repentance never loses relevance (Acts 8.22). Similarly, we must confess our sins (1 John 1.9). By doing so, we have the assurance of Christ’s cleansing blood.

Lastly, keep away from sin by obeying the Lord’s command. “Hate what is evil; cling to what is good” (Romans 12:9 NASB). Paul also urges us to “abstain from every form of evil” (1 Thessalonians 5.22 NASB). Trust in the Lord and obey Him to cleanse your life of sin and receive your soul’s salvation.

Is There No Balm In Gilead?

Neal Pollard

Jeremiah asks that question rhetorically? It comes at the end of an oracle God gave this prophet to share with his people, Judah. He had asked if the people had turned to idolatry because God was not in Zion (Jer. 8:19). He then ends by saying, “Is there no balm in Gilead? Is there no physician there? Why then has not the health of the daughter of my people been restored?” (8:22). In context, the people were sin-sick, but the cure was available. It was not because God was unable to restore them that they were ailing, but because they refused to seek the cure.

Certainly, today’s society mirrors this attitude of Jeremiah’s contemporaries, but this, in context, was spoken to those who had been healed in the past. These were God’s people. Now, they were spiritually sick and not getting better. The logical question is the one Jeremiah asked—“Why not?” When we are sick with sinful habits, lifestyles, attitudes, and speech, why don’t we turn to God for the cure?

  • Sometimes, we are oblivious to our symptoms.  Paul speaks of some who are “past feeling” (Eph. 4:19). We can become callous to our condition and rationalize it. As long as we persist in that state, it is as if there is no balm.
  • Sometimes, we look elsewhere for the cure. Judah had her idols, and so can we. People struggling with life turn to so many poor substitutes to numb, deaden, and try to eliminate the pain. Nothing can substitute for the Balm of Gilead (cf. Jer. 3:23).
  • Sometimes, we feel ourselves to be a hopeless case. As we struggle with our temptations and sins, we can get to the point where we feel we’ve gone too far or been too often to reverse the problem. This is not God’s message. He provides hope to every one who will come to Him for help (Heb. 6:9-12).
  • Sometimes, we underestimate God’s power. Jeremiah’s predecessor, Isaiah, shares God’s message regarding this, saying, “The Lord’s hand is not so short that it cannot save” (59:1). Jeremiah would echo this idea, writing, “Ah Lord God! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You” (32:17; keep reading in context for more beautiful truth along this line). Though we should know better, sometimes we forget God’s power to save.
  • Sometimes, we neglect our support system. God gave the church as a hospital where all of us, sick with sin, can not only receive healing from Him but help each other. In a sense, we’re a leper colony that has found the One who will keep us from dying. But we need each other for help to survive this spiritual sickness (Gal. 6:1-2).
  • Sometimes, we don’t avail ourselves of God’s medicine. How tragic to die from spiritual disease when God has the means to heal us. We have His Word as a divine prescription. We have prayer. We have the confidence of faith. We have the trust in His providence. He has armed us sufficiently with the cure, if we accept it (cf. Luke 5:31).

While they await the cure for cancer, cystic fibrosis, ALS, multiple sclerosis, and the like, our greatest illness has already been remedied. This illness carries with it the greatest repercussions. We cannot neglect the cure. But if we spiritually die, it will not be because there is no balm and no Physician. It will be because we would not come to Him for healing. May we not let this be the reason.

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