Author: preacherpollard

preacher,Cumberland Trace church of Christ, Bowling Green, Kentucky

Remember Lot’s Wife

Carl Pollard

Nowhere in the Bible are we told to remember Abraham, Isaac or Jacob. We are not commanded to remember Ruth or Rahab, David or Joshua, but we are commanded to remember Lot’s wife!

What is there to remember? She was married to Lot and she lived in Sodom. 

These cities were notorious for their wickedness and moral decay. Before God’s judgment came on Sodom and Gomorrah, she, along with her husband and two unmarried daughters, was forced from the city. God sent angels to urge Lot and his family to flee the city. They were all commanded not to look behind them as they fled (Gen. 19:17), but she disobeyed and was instantly killed and transformed into a pillar of salt.

Apparently, there is more to the story, and Jesus gives us that insight. Her glance back at the city represents more than just curiosity, it was longing for a life she was leaving behind. There are some lessons that can be learned from Lot’s wife. 

Our assignment from the Lord is that we remember her. But before we jump into our main scripture, we need some context. 

In Luke 17, Jesus has just been asked by the Pharisees when the kingdom of God will come. His answer is to warn them to be ready because the coming of the kingdom is like the flash of lightening that instantly lights the sky. It is compared to the coming of the flood in Noah’s day and to the destruction of Sodom and Gomorrah in Lot’s day. On the day of the flood, people got up and did exactly what they always did. 

They got dressed, ate some food, went to the market. Others were at their wedding ceremony, celebrating. Then suddenly, their world ended. This is exactly what happened to the cities of Sodom and Gomorrah. It was just another day, until it wasn’t. 

Those who hear are warned to be ready to go when the Lord comes, and they are warned against turning back for anything. 

Then, in the midst of His teaching, the Lord tells those listening to Him that they should “remember Lot’s wife.” Luke 17:32. These three words spoken by the Savior invite us to examine our hearts, our choices, and our relationship with God. What can we remember about her? 

Remember Her Privileges

She had valuable relationships. To fully appreciate the significance of Jesus’ words, we need to revisit the story of Lot and his wife as recorded in Genesis 19. Lot was a man chosen by God to be saved from the impending destruction of Sodom and Gomorrah due to the rampant wickedness of those cities. He had the privilege of being a part of God’s redemptive plan, meaning that Lot’s wife also had this privilege. She was exposed to divine revelation. 

She lived with Lot, who was visited by angels sent from God with a clear message of warning. She was part of a family chosen for deliverance, witnessing firsthand the miraculous intervention of God. This is a privilege many long for—to experience the direct guidance and presence of God in their lives. The problem is that privilege without action leads to complacency.

Lot’s wife had the incredible opportunity to flee the city of Sodom, to escape its destruction. She had the chance to step into a new life and avoid the burning sulfur in her future. Not many receive such a clear opportunity for redemption. Yet, the very opportunity given to her was met with hesitation. Lot’s wife was part of a family that was chosen for salvation. She had the privilege of being surrounded by those who were meant to protect her spiritually. 

Lot, as her husband, was a righteous man who had made the choice to follow God. However at times his faith was a little cloudy, Peter still calls Lot a righteous man. 

With privilege comes the responsibility of choice. Lot’s wife had the opportunity to escape and start anew, but her heart was still tied to the life she was leaving behind. Her choice to look back was a rejection of the new life God was offering her. How easy it is to cling to the past, even when we know it is harmful.

God has blessed us with so many privileges in Christ like salvation, grace, prayer, and forgiveness. But how quickly we often throw it all away. Lot’s wife is a reminder that regardless of what privileges you may have, you can still choose to look away and let sin take control. It also doesn’t matter who is in your life, you will have to answer for your own choices. Lot’s uncle was Abraham, and that meant nothing to his wife. She was warned about the future. But she didn’t seem to believe the word of God. We have also been warned, and God gives us the choice to turn to His Son, or turn back to a life of sin. 

Morality Sans Religion

Gary Pollard

Carl sourced several of the most commonly asked questions and gave me 70 of them to write about. So I’ll try to tackle a question or three every week for a while (or until something more interesting grabs my attention). This week’s question is, “Is it possible to make moral decisions without religion?” It’s somewhat related to an article I wrote a few weeks ago, but seemed different enough to warrant its own article. 

There’s a simple answer, but with some nuance. Is it possible for a person who isn’t religious to make moral decisions? Absolutely. But is it possible for good morality to exist without God? Absolutely not. More on that in a minute. 

“Religion” is a very broad word. It involves anything a person or group of people worship — this could be an inanimate object, a set of ideas, a charismatic individual, a supernatural entity, certain forces of nature, or even cosmic features. It’s anything a person deems “higher” than self and worth giving some kind of respect and adoration to. 

Not all religions are created equal. Some call for harming others who aren’t in that same belief system. Some are in place solely to justify self-indulgent behavior. Some use religion to gain power over others and/or wealth. Some exist only to maintain cultural cohesion and national identity (a “state” religion). A person’s religion ultimately comes from one of two sources: God, or the powers that influence this world. 

Judeo-Christian teachings have benefited society in innumerable ways. They lifted much of the world out of poverty. They promoted peace among all people. Selfless love, sacrifice for the good of someone else, love for enemies, care for the vulnerable, and judicial integrity are just some of the ways Christianity has improved the inhabited world. Many will respond with, “But what about the Crusades? What about the many atrocities committed in the name of Christianity?” Those weren’t Christians. They may have claimed to be, but they absolutely were not. Claiming to be something and actually representing its teachings are two different things. 

How often have we heard a political figure or commentator say something like, “I’m conservative, but…” right before promoting something not remotely conservative? They’re not actually conservative. More appropriately, how often have we heard someone say, “I love Jesus, but I’ll (insert hateful words/actions here)”? They claim Jesus, but they aren’t Christians. Anyone can tell who a legit Christian is by how well they practice selfless love and genuine belief in God (cf. I Jn 4). 

The moralities of pagan cultures never held up to time well. The nihilistic hedonism they invariably devolved into destroyed them from the inside out. When everyone is primarily concerned with their own “happiness” and feeding their desires, someone has to pay. When a person’s happiness is the greatest societal good, it has to come at someone else’s expense. There were certainly attempts to keep this in check, especially by unifying around a pantheon or series of social norms (or both). But they, too, usually devolved into hedonism. 

Jesus’s teachings were unique in that they posited two necessities, both built on selfless love: for God, for every human. Justice was to be handled by government, even if that government was corrupt. Christians understood that nothing was more important than showing love to others, even if it cost them health, safety, or their lives. They understood that other people always come first. They understood that genuine, meaningful happiness wouldn’t be attainable in this life. Inner peace was certainly attainable with God’s help, but satiating self was never the way to do that.  

The bottom line is this: a person whose worldview is even loosely based on the ethics God gave humanity can make moral decisions without being religious. But this is only really possible in a society with a noticeable percentage of people who believe in God and try to act like it. Rarely do we see that kind of morality in a religious vacuum. Most people instinctively know that killing someone for fun is bad, but not all. But that’s literally the bare minimum of what makes a decent person (we’ll even include other big ones here like rape, kidnapping, etc.). What about making sure you don’t get rich by taking advantage of other people in some way? What about not influencing or enabling others to make decisions that would harm them in the future? What about being absolutely faithful to your spouse (unassailably the most functional domestic condition)? What about always telling the truth, even if it harms you? What about forgiving people who hurt you, and definitely not retaliating? These are not natural character traits, these are the behaviors of people who believe in God and try to love others selflessly. 

So yes, it is possible for a person to be moral without being religious…but not outside of a framework built on God’s morality. Genuine Christian morality promotes a culture where the least amount of people are harmed, allowing for the most amount of people tolive fulfilling, meaningful lives. 

A Better Brain

Dale Pollard

The largest brain on record belongs to the sperm whale. A sperm whale’s brain can weigh around 17-20 pounds which is significantly larger than a human brain, which weighs about 3 pounds on average. The sperm whale’s brain is not only the largest in weight but also in size, which fits their equally impressive body size as one of the largest mammals in the ocean. 

But what makes the human brain special isn’t its size. The ability to communicate with and even adopt similar characteristics as the God who made it is what sets it apart. 

Persecution makes life fearful for the faithful but Timothy’s obstacles are both external and internal. On the outside he faces pagan people, jealous Jews, and the sword swinging soldiers of Rome. On the inside, the Christians who make up this young congregation are being led and taught by a young man— Timothy. He battles self doubt and a lack of confidence in his own abilities. To top it off, his mentor is in prison. 

Paul pens the inspired words that would lift young Timothy’s spirit by reminding him that the human spirit was designed to handle and persevere under such daunting circumstances. Paul writes (from a cell), 

“God did not give us a spirit of fear but of power, love, and a sound mind.” 1.7

The spirit (πνεῦμα) referred to here is not the Holy Spirit, but it’s the “disposition or influence which fills and governs the soul of any one.”  God did not give us the spirit of skittishness so that we’d cower under confrontation or burn out under prospects of suffering. Holiness amidst hostility is an ability that comes standard on the base model human spirit. It’s not a possibility, it’s a guarantee. 

Power

We’re equipped with power (δύναμις) that is, “inherent power, power residing in a thing by virtue of its nature.”

Love 

That aggressive strength is powerfully combined with love (ἀγάπη). In this case the word refers to an affection or good will towards others. The God given spirit is not heartless. We have the power to show affection yet some choose to pretend as if their personalities are simply not capable of showing this attribute. 

Self-control 

A sound mind (σωφρονισμός) is simply the ability to control yourself. We share a commonality with Paul’s protégé. Some have tried to cheapen and downgrade the human race, God’s focal point of creation, to an animalistic status. It’s taught by educated but ignorant scholars who try to deny an undeniable God. We’ve been fashioned in the image of an eternal Being and our spirits drive an immortal soul. We aren’t designed to live in a constant state of timidity we’re creations of courage. Courage is not the absence of a fearful feeling but it’s the ability to face that fear— and move forward.  

Isaiah: Trusting The Holy One Who Rules The World (XVII)

Judgment On Syria And Ephraim (17:1-18:7)

Neal Pollard

Isaiah moves to Syria and Israel, immediate neighbors to the north, in this judgment oracle. This refers us back to the trouble and oppression these two brought on Judah, discussed in chapters seven and eight. Once again, the judgment is that they would come down from their lofty positions. Damascus, capital of Syria, would cease to be a city and would be a heap of ruins (1). Aroer is a city near Damascus, and it would be deserted (2). Ephraim, the largest tribe of the northern kingdom, represents the whole of Israel. When Isaiah speaks of the “glory of Jacob” (4), this also refers to Israel. Its fortress would disappear (3) and it would suffer the drought and famine brought by divine judgment (5-6). They, at least a remnant of them, would learn the painful lesson of their idolatry and apostasy (7-8) in the day when they suffered desertion and desolation (9). Judah had forgotten God’s salvation and did not trust Him for refuge, so harvest would be replaced with “grief and incurable pain” if they failed to learn the lesson God would soon inflict on their northern neighbors (10-11). This prophesy would be fulfilled by the destructive invasion and captivity of Assyria. Syria suffered this in 732 B.C. and Israel in 722 B.C. Israel, as a nation, would be destroyed. The majority of the descendants of Abraham, God’s chosen people, would be killed or permanently removed from their inheritance.  Notice three “in that day” phrases, referring in turn to the destruction of Israel (4), the destruction of both Syria and Israel (7), and that the destruction of those two nations was a warning to Judah (9). 

Isaiah broadens his focus suddenly and without warning, with the interjection “ah” (12). He shifts from Syria and Israel to “many peoples” and “nations” (12). He will do this a second time with the same interjection in 18:1. What was true of Syria and Israel was equally true of all nations, even the dominant world power of the moment (Assyria). None of them were a match for God’s power. The nations might roar with power (13), but God with a rebuke would make them run away in terror and disappear like dust and chaff before the wind (13-14). Judah should not seek alliance with any nation, but trust in the God much more powerful than them all (14).  This is true of the Ethiopians, who were bringing ambassadors (18:1) to Judah. Whatever message they came to bring Judah, Isaiah sends them home with a message. It is the same message of the previous chapter, that God is more powerful than any nation. They should pay close attention to His power (18:4-6). Isaiah closes this oracle anticipating a time when the Cushites (Ethiopians) would come to Jerusalem to worship God (18:7). This hearkens back to Isaiah’s grand anticipation of the Messianic age (2:1-4), and I cannot help but think of the Ethiopian eunuch returning from Jerusalem where he had worshipped and how he was converted to Christ on that journey home (Acts 8:25-39). 

These two chapters paint the gloomy picture of Israel’s future because they forgot God. It is also a warning to Judah, who was in the process of doing the same (17:9-11). The most fearsome of enemies are no match for God (17:14; 8:5-6). Ultimately, all nations would be “conquered” by the glory and greatness of God in the person of Christ (Acts 1:8; Col. 1:23)! Truly, “The evidence is clear: God can deliver individuals and nations from those who oppose them, but there is no promise to take away all times of persecution or oppression. Believers need to trust him and honor him, because he is God and he sovereignly controls the destiny of every nation and every person on earth” (Smith, Gary, NAC, 352-353). 

Isaiah: Trusting The Holy One Who Rules The World (XVI)

Judgment On Moab (15:1-16:14)

Neal Pollard

The judgment oracles continue, but Moab is a different kind of subject than the heathen nations of Assyria and Babylon. Moab is a relative. Genesis 19:30-38 tells us that the nation of Moab was the result of incest between Lot and his firstborn daughter. There is intense rivalry between the Israelites and Moabites almost from the beginning. Balak, who tried to get Balaam to curse Israel, was the king of Moab (Num. 21:21ff). The first oppression in the cycle of the judges was brought by Eglon, the king of Moab (Jud. 3:12-31). Moab rebelled against Israel, causing the divided kingdom of Israel and Judah to fight Moab together (2 Ki. 3). Solomon’s heart was conquered, in part, by Moabite women who led him to worship their god, Chemosh, leading God to punish him by causing his kingdom to divide (1 Ki. 11). So, in passages like Psalm 60:8, Jeremiah 48, and our text today, inspired writers speak of Moab as the enemy of God’s people.

These two chapters neatly divide into four parts. To use James Smith’s words, there is a lamentation (15:1-9), a petition (16:1-5), a devastation (16:6-12), and a prediction (16:13-14). All of this oracle is forward-facing, looking at the future judgment of this people who could not be relied upon for help due to their own, coming demise. 

THE LAMENTATION (15:1-9)

In the north, they would be laid waste and undone (1). They would weep and wail, shave and wear sackcloth, and their soldiers would cry aloud and tremble (2-4). No place in this part of the country would be free from lamentation. Fleeing to the south would bring no relief. Not only would the weeping continue (5), but they would find destruction, desolation, and drought (6-8). The cries and wailing extended to the whole country because there was nowhere to go to escape the predators out for blood (9)! 

THE PETITION (16:1-5)

Moab cries out to Judah for help. As they escape their invaders, they must ask for permission to cross into Judah’s territory. They are refugees running from an army, and in their terror are trying to find someplace to go. They want to sit “in the tent of David” (5). They want shelter and haven until “the oppressor is no more, and destruction has ceased, and he who tramples underfoot has vanished from the land” (4).

THE DEVASTATION (16:6-12)

A recurring theme reemerges here, that of pride, arrogance, insolence, and boasting (6) being rewarded with wailing (7), mourning (7), being stricken (7), and languishing (8). Earlier days of comfort and ease are replaced with a reversal of fortunes and emotions. Raisin cakes, summer fruit, harvest, flowing wine presses, joy, gladness, and songs are now forgotten, replaced by weeping, the drenching of tears, moaning, weariness, and empty prayers (10-12). Sin carries a high price tag, which Isaiah illustrates for Moab in vivid detail.

THE PREDICTION (16:13-14)

Isaiah predicts the fate of Moab. It is specific–“in three years” (14). It is descriptive, in that they will go from a multitude to very few and feeble. God had warned about their sin in the past (13), but this would soon transpire. Chapter 20 will talk about the invasion of Sargon, and, as Smith puts it, “The prediction finds fulfillment in 715 b.c. when Sargon directed a campaign against the Arabians. To reach his destination, Sargon swept through the length of Moab from north to south murdering and plundering as he went” (The Major Prophets, 64). This is the very tragedy Isaiah is predicting for wicked Moab.

These judgment oracles are repeated reminders of a proverbial truth, that “righteousness exalts a nation, but sin is a reproach to any people” (Prov. 14:34). No matter how secure and prosperous a country may perceive itself to be, this can change quickly. The culprit is apostasy, abandoning God’s will for self and sin. 

Are You An “Older Woman”? Do You Know One?

#36- Older Women

Abel

Neal Pollard

Abel is the first true victim in the Bible, if not the first hero. In fact, he is the first character about whom there is only good spoken of in the Genesis record. Abel comes onto the scene offering God acceptable worship and he leaves a martyr for righteous conduct. But, writers as late as John and the Hebrews’ author look back on his life near the beginning of time and make distinct, New Testament points. He is a vital biblical character we can learn at least three important things from.

We see the importance of Abel’s offering (Gen. 4:4). It was his “firstlings.” The Lord had respect for His offering. John would write, “This is the message you have heard from the beginning: We should love one another. We must not be like Cain, who belonged to the evil one and killed his brother. And why did he kill him? Because Cain had been doing what was evil, and his brother had been doing what was righteous” (1 Jn. 3:11-12). Abel worshipped God the way God wanted to be worshipped, and how does He want to be worshipped? Jesus plainly answers that. “God is spirit, and they that worship Him must worship Him in spirit and in truth” (John 4:24).

We see the importance of Abel’s blood (Heb. 12:24). Blood sacrifice has been a vital part of man’s spiritual relationship with God since the dawn of time. Blood is vital to life. Giving of blood is the greatest expression of sacrifice. Abel died as the result of innocence and righteousness. That blood even “cried out to God” after Abel’s murder (Gen. 4:10-11). Yet, Abel, as righteous as he was, was a sinner. Add to that, his blood saves no one from sin. As important as his shedding of blood is to the unfolding of history, Jesus’ blood is superior (Heb. 12:24). He was perfectly innocent, and His death was an offering of the just for the unjust (1 Pet. 3:18). His sacrifice is also the way man is saved from his sins (Eph. 1:7).

We see the importance of Abel’s faith (Heb. 11:4). Among the mighty in faith throughout the ages, Abel’s name is prominently etched. Of him we read, “It was by faith that Abel brought a more acceptable offering to God than Cain did. Abel’s offering gave evidence that he was a righteous man, and God showed his approval of his gifts. Although Abel is long dead, he still speaks to us by his example of faith.” Here, we see what Abel’s faith was: (1) active, (2) saving, (3) notable, and (4) influential. First, his faith acted. He offered a sacrifice. Next, his faith was productive. God counted him righteous as the result of his faith. He didn’t earn that recognition, but God granted it as the result of his faith. Then, his faith is noteworthy. It was such faith that God testified of Abel’s sacrifice, the product of his faith. Finally, his faith is influential, as it is still upheld, now nearly 6,000 years later, as an example for us to follow. Though he is dead, his faith is still living and leading people today. Today, we can learn from and imitate the type faith Abel had.

What a hero for the ages! Such adjectives as faithful righteous, innocent, and better describe him and what he did. Let us learn from and imitate this patriarchal giant, that we can continue to shine as a beacon of faith, sacrifice, and obedience even after we depart this life!

Isaiah: Trusting The Holy One Who Rules The World (XV)

Judgment On Babylon, Assyria, And Philistia (14:1-32)

Neal Pollard

Isaiah continues his oracle against Babylon as chapter 14 begins. The first few verses contain a comforting promise of God’s compassion and restoration of His chosen people after their painful captivity in Babylon (1-3). Then, Isaiah instructs them to “take up this taunt against the king of Babylon” (4). The next 19 verses are the contents of that taunt, mocking the future world power for its foolish pride and self-reliance. The downfall of Babylon would be the cause of rejoicing for the nations (7-10). Their pride, equating themselves even with God, would be shattered by their humiliating fall (11-15). As mighty as they would become, their ruin and destruction would be greater (16-23). Similar statements about its desolation and dishonor, made in chapter 13, fill this second half of the judgment oracle on Babylon. Behind all of it is the unmistakable, omnipotent work of God (5-6). 

Verses 4-21 form a masterful poem, divided into four sections. Stanza one is the relief of the nations (4-8). Stanza two is the taunts of rival kings (9-11). Stanza three is the dramatic fall of the Babylonian king (12-15). Stanza four is the surprised reaction of the nations to the unexpected ruin of this nation (16-21). 

Assyria is briefly mentioned as another power which would fall. Already, Isaiah has shown Judah the folly of making an alliance with Assyria who would surely be defeated. At this time, Assyria was already dominant and defeating Judah’s neighbors. But, like their neighbor Babylon, Assyria would also fall. The focus here is not on the details of Assyria’s punishment, but instead on the assurance that God was able to do it and would do it. It was God’s plan and purpose (24). His purpose could not be thwarted (26-27; cf. Job 42:2). What God determines is going to happen, no matter how unlikely it may seem in a given moment. Assyria was a fearsome, dominant power, but God would “break” them (25).

Finally, in the year of wicked King Ahaz’s death (28), there are judgment oracles raised against three of Judah’s neighbors. The first of those, Philistia, is addressed in verses 29-32. God’s message is not to rejoice over the defeat of Assyria because they would rise again to afflict them (29). Their children would feel the pain of famine and fire (30-31). Only in Judah would their be refuge and protection. Later, when Sennacherib, king of Assyria, comes upon Judah, his emissary will brag of how all the nations around them had fallen to him (37:18-19). Ultimately, in fulfillment of verses 24-27, Assyria would be the one surprised and decimated by defeat. But this would not be an assurance for nations like Philistia. They would reap the consequences of the national sins they had sown.

These judgment oracles point to the power, the purpose, and perfect foreknowledge of God. He holds the fate of nations in His hand, and He possesses perfect holiness and justice. God never gets it wrong. His righteousness is a comfort to the faithful, but it is sheer terror to the rebellious and wicked. 

Isaiah: Trusting The Holy One Who Rules The World (XIV)

Judgment Against Babylon (13:1-22)

Neal Pollard

Though Isaiah mentions that this oracle is against Babylon (1), the nation is not specifically named in the judgment until verse 19. James Smith suggests that because this is at the beginning of several such judgments (through chapter 23), that there is a general principle to be learned up front. Specifically, God brings His judgment on every proud nation that forgets Him. Babylon is foreseen as a people stripped of their nobility and power (2ff). What sounds like a more general judgment about any nation which is filled with “the pomp of the arrogant” and the “pompous pride of the ruthless” (11) is applied specifically to Babylon beginning in verses 19-22. 

Clearly woven throughout this chapter is the unmistakable truth of divine judgment. He is the one who commands and summons the instruments of His retribution (3). He wields the destructive weapons of indignation (4-6), making it impossible for the accused to stand (7-8). Isaiah describes God starkly, saying, “Behold, the day of the Lord comes, cruel, with wrath and fierce anger, to make the land a desolation and to destroy its sinners from it. For the stars of the heavens and their constellations will not give their light; the sun will be dark at its rising, and the moon will not shed its light. I will punish the world for its evil, and the wicked for their iniquity” (9-11a). He will work through the hands of another nation, the Medes (17). As the result of their actions, Babylon will be desolate and decimated and a place fit only for scavenging animals to roam (19-22).

What time period is Isaiah foretelling? This is somewhat difficult to determine. Babylon, at the time of Isaiah’s writing, is a fledgling power who will not overthrow Assyria for at least another century. They are a budding power who Judah will foolishly turn to for assistance against Assyria (39:1ff), but Assyria is the reigning, growing power at this time. The Medes would not become the superpower of the world until the sixth century, over 200 years away at the time of Isaiah’s writing. What a demonstration of divine foreknowledge! God through Isaiah is showing His people that He sees the future as if it were the present (or the past!)(46:10). 

Even if it does not seem like it in the present, “the day of the Lord” will come (2 Pet. 3:10). God patiently waits for man to repent, but His judgment cannot be avoided. He calls everyone through His Word to accept it as truth and submit to it. But He gives man the choice of trusting in Him or in themselves. 

Seeking A Pig, Finding A Wife

Brent Pollard

It wasn’t a fairytale romance but rather a practical one. William Henderson Sheffield had tragically lost his beloved young wife to the cruel grasp of death. Like numerous individuals in his predicament during the late nineteenth century, he pursued a swift substitute. Even so, William’s initial intention was to purchase a pig. Sheffield found himself at the doorstep of Edmund Learwood Nerren due to this intended purchase. I don’t know if the two men had any prior business dealings. Still, when William discovered that Edmund didn’t have a pig to sell, he asked if Edmund knew any respectable Christian women available for courtship. Edmund responded, mentioning that he had a daughter. Even though this daughter, Lucy, was sixteen years younger than William, the two eventually married. William and Lucy had five daughters, one of whom was my grandmother, Ida Isabelle.

My great-grandfather proves illustrative for Luke 11.9–13 that one should ask, seek, and knock. Consider these points with me.

Persistently Asking for What You Desire

William Sheffield’s story exemplifies the relentless pursuit of one’s dreams. Despite his initial intention to buy a pig, William didn’t let the failure discourage him. Instead, he fearlessly inquired about a wife, a far more critical pursuit. Similarly, in Luke 11.9, Jesus urges us to “ask, seek, and knock.” Through his unwavering determination, William was rewarded with the fortuitous discovery of a life partner, perfectly aligned with the biblical idea that those who seek shall find.

Unexpected Blessings Beyond Your Requests

William embarked on a mission to obtain a simple item—a pig. However, providence had more excellent plans for him. Instead of just a pig, he gained a loving wife and a whole new family. This substitution illustrates how God often surpasses our expectations when we sincerely ask, seek, and persevere. The passage conveys the message of God’s abundant benevolence and His sincere intention to bestow blessings upon us, like a caring father showering his children with precious gifts. William’s life underwent a profound transformation, shifting from a simple transaction to creating a new family. This change stands as a powerful testament to the abundant blessings that God can bestow upon us, exceeding even our wildest expectations.

God’s Benevolence in Providing Blessings

The latter portion of Luke 11.13 emphasizes that if earthly fathers can give good gifts to their children, how much more will the heavenly Father generously provide the Holy Spirit to those who seek Him earnestly? William’s experience illustrates how we can see God’s kindness in the gift of a new wife and family after losing his first wife. It serves as a reminder that divine providence can meet our most urgent needs. Even amid hardship and sadness, God’s blessings come at the perfect time and are always beneficial, just like how He brought Lucy into William’s life.

Surprising Paths to Divine Blessings

William’s journey began with a simple and practical need, but it led him to an unexpected path that ended in marriage and a family. It is incredible to observe how God’s answers to our prayers can often come in unforeseen ways. Just like William’s original request, which resulted in a much bigger blessing, God can answer our prayers in ways beyond our expectations or understanding.

I’m unsure what inspired my great-grandfather to approach a stranger and inquire about a potential spouse, but I’m grateful he did. My great-grandfather’s story reminds me of Jesus’ parable of “The Unjust Judge” from Luke 18. Jesus concludes the parable by questioning whether there will be individuals who possess the unwavering faith to engage in prayer upon His return. Consider what God may want to do but doesn’t because you fail to ask. Ask, seek, and knock.

A Shot In The Arm

Carl Pollard

The promises of God can get us through the toughest of times. His love is the shot in the arm we need to remain faithful. Paul says in Romans 8:35, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?” So far in this section, Paul has asked four questions: 

  1. Who Can Be Against Us? 
  2. Who Can Accuse Us? 
  3. Who Can Condemn Us? 
  4. Who Can Separate Us? 

The Love of Christ is unbreakable, nothing can affect it. “Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?” We can let these push us away from Christ and His love, but His love toward us is unbreakable. 

Several years ago, on a hot summer day in South Florida, a little boy decided to go for a swim in the pond behind his house. He flew into the water, not realizing that as he swam toward the middle of the lake, an alligator was swimming toward the shore. His mother, in the house and looking out the window, saw the two as they got closer and closer together. In utter fear, she ran toward the water, yelling to her son as loudly as she could. Hearing her voice, the little boy became alarmed and made a U-turn to swim to his mother. It was too late. Just as he reached her, the alligator reached him. From the dock, the mother grabbed her little boy by the arms just as the alligator snatched his legs. That began an incredible tug of war between the two. The alligator was much stronger than the mother, but the mother was too passionate to let go. A farmer happened to drive by, heard her screams, raced from his truck, took aim and shot the alligator. After weeks and weeks in the hospital the little boy survived. His legs were extremely scarred by the vicious attack of the animal. On his arms, were deep scratches from where his mother’s fingernails dug into his flesh in her effort to hang on to the son she loved. The newspaper reporter who interviewed the boy after the trauma asked if he would show him his scars. The boy lifted his pants legs. And then, with obvious pride, he said to the reporter, “But, look at my arms. I have great scars on my arms too. I have them because my Mom wouldn’t let go.” 

Just like a mother who loves her child, so God loves us. The scars on the hands and feet of Jesus remind us that God, in His great love for us, could not let us go. But His love doesn’t mean that we won’t face famine or peril or sword. We will still have to endure suffering, Just know that no matter what scars may be on your legs from the world, Christ has scars on His hands and feet. If The Son of God suffered, what makes us think we won’t as well? 

36 As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” Paul isn’t saying that none of these things will happen to followers of Jesus. He isn’t saying Christians won’t experience hardship or distress; or that they won’t be persecuted, or face famine, nakedness, danger, or sword. Paul knows this firsthand. If our earthly bodies survive the tribulation, distress, persecution, famine, nakedness, danger, or sword, then all of those things will draw us into a closer relationship with God. If our bodies don’t survive, then we will find ourselves in the presence of God. Either way, we win. 

This is what Paul was talking about when he said in Philippians one that to live is Christ, and to die is gain. The love of God makes us immune to the worst of the world’s fears. And that love can be a shot in the arm in the worst of times!

When You Struggle…

#35- Being Filled

No Greens In The Pot For The Rest Of The Week

The Pollards are taking the rest of the week off. We look forward to seeing you all back here Monday-Friday of next week (9/2-9/6).

Pause And Be Grateful

Neal Pollard

When do we normally appreciate good health? Often, it is when we are aching and running a fever (or worse). When do we most keenly contemplate financial security? For many, it is in a time of financial crisis. take away food and water, and you see how vital and blessed it is to have such provisions. When things are going wrong, we wistfully long for and desire that feeling and state when things are all right.

When was the last time we thanked God for these things when they were not a pressing need or something elusive to our grasp? It is harder to remember these things when all is well. Yet, don’t you think God is pleased and impressed with a heart that knows how to be grateful at times when those things are abundantly present in that life? How must He appreciate the person who wakes up or pauses through the day, assesses life, and from the overflow of thanksgiving tells God in heartfelt sincerity how much he or she appreciates the cornucopia of blessings.

It takes so little effort, but it shows such spiritual maturity and goodness. Remember that God is pleased with such sacrifices as doing good (Heb. 13:16), which showing gratitude certainly is (Psa. 92:1). Won’t you say with David, “I will give thanks to the Lord with all my heart…” (Psa. 9:1a). He is imminently worthy and we are infinitely indebted!

Isaiah: Trusting The Holy One Who Rules The World (XIII)

A Song To The Holy One (12:1-6)

Neal Pollard

Chapter twelve serves as a coda to the first section of Isaiah, and it literally is a song. It looks ahead to the future, as Isaiah twice says, “You will say in that day” (1,4). The content of the short song is a beautiful anthem of thanksgiving, trust, and righteous resolve.

It is a psalm or hymn, poetry, in the midst of prophecy. Gary Smith suggests, “Exodus 15 and Psalm 118 appear to have had an impact on Isaiah 12” (NAC, ). The former is the song of Moses after crossing the Red Sea. The latter is an oft-quoted psalm, filled with the refrain, “Give thanks to the Lord, for He is good; For His lovingkindness is everlasting” (it is even quoted by New Testament writers and applied to Christ; vs. 22 in Mt. 21:42; Ac. 4:11; Eph. 2:20; 1 Pt. 2:7). 

When is “that day”? Spence-Jones says, “In the day of deliverance and restoration” (218). James Smith believes it refers to the Messianic Age (55). I am inclined to take the latter view, though it might have a more limited fulfillment before Christ appears. So many of the elements in these six verses apply well to the day of the promised Savior. There is the repeated appeal to salvation (2,3). There is the call to share it to “the peoples” in “all the earth” (4,5). It was a day when God’s anger was turned away in favor of extended comfort (1). It was a day of joy and shouting (6).

This is a song we can and should sing today. On this side of the cross, when the Christ has come, all that was anticipated has been delivered. We are certainly living in the age of “that day,” if indeed Isaiah is anticipating the Christian Age. We are blessed recipients of a message “made known” (4-5) beyond the borders of Canaan! What has been told to us, we likewise should feel compelled to share with those who need to know! 

Isaiah: The Holy One That Rules The World (XII)

The Righteous Root (11:1-16)

Neal Pollard

What we cannot forget as we walk through Isaiah is that underlying all the messages of hope and warning is the focus on the power and holiness of God. Isaiah keeps returning to his message that God is on the throne and in control and that He is working out something for their hope but also for the hope of the whole world. Their present circumstances, thanks to wicked Ahaz, was grim and unfavorable. But what did the future hold?

Isaiah leads out in the future tense, indicating that a descendant from Jesse (i.e., David) would come forth like a shoot or branch from a “stump” (lit., a trunk, Gesenius and Tregelles, Heb./Chald. Lex., 166). Not only do New Testament writers allude to this referring to Jesus (cf. Acts 13:23; Mat. 3:16; John 1:32), but this does not at all sound like a promise that would be fulfilled by a king in the immediate line of Uzziah or Ahaz. Look at the attributes of this coming king:

  • Filled with the Spirit (2) 
  • Delighted in the fear of the Lord (3)
  • A righteous judge (3-4)
  • Omnipotent and sovereign (4b)
  • Righteous (5)
  • Faithful (5)
  • A harbinger of peace and security (6-9)
  • A king for all peoples and nations (10).

These attributes echo not only the promises God gives to David in 2 Samuel 7:11ff, but it revisits what Isaiah has just said in Isaiah 9:1-7. 

In the second half of chapter eleven, Isaiah expands on this idea of this coming king extending hope to all the nations. He speaks of “his people” coming up from the various nations listed in verse 11. Notice that he writes, “He will raise a signal for the nations and will assemble the banished of Israel, and gather the dispersed of Judah from the four corners of the earth” (12). Undoubtedly, the Jews would only see their fellow-descendants of Abraham envisioned in this prophecy. But with the benefit of hindsight, we can see how this extended to the Gentiles, too. Isaiah depicts a victory over all their enemies, brought on by this root of Jesse. He describes this as a highway (16).

Isaiah is building on a theme or idea of a coming Messiah (cf. 2:1-5; 4:2-6; 9:6-7; 10:20-27). Brush stroke by brush stroke, He is painting a picture of this bringing of hope and deliverance. What a contrast to their fallible and disappointing rulers descending from David. This One would be different, powerful enough to bring hope to not only Jews but the whole world. 

Community

Chase Johnson

Community matters a lot to God. Let me tell you why. Paul writes about unity and community so much, there must be some significance. Church isn’t a place you go. It’s a body. We don’t visit church just to have personal time with God. Jesus didn’t come just so we could have a personal relationship with Him. He is building a temple, a family, a dwelling place for God (Eph. 2:22). If you read Ephesians 2:19-20, we join ourselves with the saints, apostles, prophets, and Christ Himself.

Community is hard. Maybe we don’t like the people, the church, songs, classes, preacher, or teacher. Then we disconnect. It is hard because it is mean to tie people together that normally wouldn’t get a long (Gal. 3:28). There was Matthew the tax collector and Simon the Zealot. Paul was intelligent and well-educated, and Peter was a fisherman. The point is that we find people who have experienced Jesus lukewarm us. We learn how to love. 

Personally the biggest way I have grown is through difficult relationships and difficult times. We gain spiritual growth, also learning to ask for help from friends. With spiritual growth comes greater joy, peace, patience, hope, and life. 

Think on this. When we keep things surface level we are robbing the body of Christ of mature believers. We cannot avoid the difficulties of community. We must learn to mature. Here are some challenges:

  • Challenge One: Pray for opportunities to connect with people at church or anywhere, workplace or neighborhood, that might be isolated.
  • Challenge Two: Invite the new person in church for coffee or food, or just write them an encouraging card. Connect with them in some way. Don’t fly see that person as a tool for the church. While we are tools and have a purpose, we are all human.  

Think of the example in Mark 2:3-5. Four friends are holding on to the corners of a mat with their paralyzed friend in it. They break open the roof and lower him down. Imagine the emotional state of these friends. They had to be in some distress for their friend. Where did that lead them? Directly to the feet of Jesus. We all face the same giant of life. Hold on to one another! Lean into community!

For those who feel lonely or isolated, take a step. Be a safe place for someone else. Reach out. Be a friend. Sometimes you have to go first. 

Why did Jesus die on the cross? Some say He paid the price for our sins. God loved the world. He who knew no sin was made sin for us (2 Cor. 5:21). These are very true, but He also died so that we could be unified in community. 

Isaiah: The Holy One Who Rules The Word (XI)

“The Great In Height Will Be Hewn Down And The Lofty Brought Low” (10:1-34)

Neal Pollard

Chapter divisions in the Bible are imperfect. A better break in this material would have been after verse 4. The first four verses are a lament for Judah. The first nine chapters of the book have largely been aimed at the sins of the northern kingdom, interspersed with the first glimpses of a coming Messiah. Now, in Isaiah 10:1-4, there are the sins of the southern kingdom which will lead to punishment. Later in the chapter, Isaiah will lump Jerusalem (Judah’s capital) in with Samaria (Israel’s) and Judah in with Israel (10-11). There was a work which God needed to do in retribution against Mount Zion and Jerusalem (12).  God would express His righteous anger with His outstretched hand of judgment (4). The chief sin mentioned here is injustice against the poor. While Ahaz had turned to Assyria for help against Syria and Israel, no one would be able to deliver them from God’s judgment in the day of His wrath.

So, Isaiah turns his focus to the instrument in God’s hand to exercise His judgment on Israel, namely Assyria. Many of the themes Isaiah has introduced already in his prophecy come back into play in this oracle against Assyria. God reveals His judgment against this heathen nation (5-19), which at this point probably drew a mixed reaction from Judah. They had relied upon Assyria to rescue them from Syria and Israel, but they also had paid dearly for it in terms of money and autonomy. God directs His message against Assyria, whom He calls the rod and club in His hand to mete out punishment against nations who had rebelled against Him with their sins. Assyria was arrogant and, as many nations have done, concluded that their might and success were attributed to themselves (see 13, for example). In great detail, God through Isaiah foretells how full and complete their fall would be. 

Isaiah 10:20-27 are words of hope for Judah. The prophet’s use of “Israel” (20-22) is a generic reference to the people God formed from Abraham, Isaac, and Jacob rather than the nation that formed in the divided kingdom. The context shows that these words of hope were for the southern kingdom, Judah. Isaiah refers to the sparing of a remnant (20-21) and the death of the majority (22-23). He returns to his message that Assyria should not be feared since God would destroy them (24-27). It is a mixed message, where few would be spared and many would be destroyed in Judah. The purpose had to have been to encourage his readers to be among those who trust in God rather than man.

Isaiah ends this chapter by returning to the coming Assyrian invasion. It appears that he is laying out the Assyrian army’s path of destruction in verses 28-32, which ends at Mount Zion and Jerusalem. There, “he will shake his fist” (32). Since Assyria is going to make several incursions into Palestine before it is overthrown by the Babylonians, it is not certain which march this is. The point is that it is foolish to trust in a nation which God is going lop, hewn down, bring low, cut down, and make fall (33-34). It is a message of hope that God is greater than earthly foes, a message of rebuke against trusting in man over Him, and a message of comfort for the righteous who sometimes suffer alongside the wicked majority. They will ultimately be delivered by their faith. 

Isaiah: The Holy One Who Rules The World (X)

“For all this his anger has not turned away, and his hand is stretched out still” (9:1-21)

Neal Pollard

“For all this his anger has not turned away, and his hand is stretched out still.” Isaiah writes this three times about Israel between verses 12 and 21. The wicked northern kingdom is full of pride, arrogance, and self-reliance (9-10). God allowed this nation’s neighbors to rise up against them (11-12) and they still did not repent and turn to Him (13). God allowed their leaders to lead the people astray (16), then He punished them (14-15). The wickedness of the people was rife and widespread, even the young men, fatherless, and widows (17-20). Despite their pursuits, they were not satisfied (20). They turned on each other, and all of them turned on Judah (21).  What a woeful present for a people who sprang from the seed of Abraham! These are part of God’s chosen people whom He gave the promised land and offered His special covenant relationship. But, from Jeroboam down to Pekah, the current king, Israel had been sprinting away from God toward idolatry and immorality. God would not let that go unaddressed.

Yet, to Judah, God issues beautiful hope and promise (1-7). By application, it is a hope and promise not just for Abraham’s descendants but for all who have faith in Christ (Gal. 3:26-29). Given the nature of the hope Isaiah extends, we are not surprised to see his words quoted and applied to Jesus in the New Testament. The first two verses are quoted by Matthew at the very beginning of Jesus’ ministry, when He withdrew to Galilee and settled in Capernaum by the sea in the region of Zebulun and Naphtali. Matthew says “this was to fulfill what was spoken through Isaiah the prophet” in Isaiah 9:1-2 (Matt. 4:15-16). 

Luke alludes to several of the elements of Isaiah 9:6-7 as he lays out his record of the coming and birth of Jesus. While Luke 2:11 is an allusion rather than a quotation of Isaiah 9:6, Luke 1:32-33 is a bit more directly connected to this text. There is no doubt that these beautiful words of Isaiah influence Luke’s description. This coming Messiah is proclaimed as All-God and All-man all-at-once! While the people and even the prophet could not fully grasp the depth and import of his prophecy, it was a contrast of hope in spiritually hopeless times. The anger of God was kindled against the rebellion of Israel, but even in His resolve to punish their disobedience He extends a hope for their future. It was not just their future, but through “the increase of His government and of peace” (6) that hope would go to all the nations. 

Who Is To Condemn?

 

Carl Pollard

In Romans 8:34 Paul says, “Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.”

Rather than receiving condemnation, God sent His only Son to justify us. 

Christ Died

That question, “Who is to condemn?” Is clearly answered as Christ. He is the one that should, but instead Paul goes on to say, “Christ Jesus Is the one who Died.” As proof of God’s love for us, rather than condemn us, He offers the Gift of His Son. 

This isn’t the first time Paul has brought up Christ’s Death. This act of sacrificial love is the foundation of our faith. Romans 5:8 says, “But God shows his love for us in that while we were still sinners, Christ died for us.” His death was not a mere historical event; it was the ultimate act of love and redemption. While we were sinners, worthy of condemnation, Christ DIED for us. 

Do you see how wonderful this is? Do you like forgiving someone while they are actively hurting you? This is almost impossible for us. On a much larger scale, while we were actively living in sin, Christ died for us. While we were cursing God, Jesus was dying for us. When we consider the weight of our sins, we might feel overwhelmed by guilt and shame. However, we must remember that Christ took our sins upon Himself, allowing us to stand before God blameless. His death paid the penalty we owed, and through Him, we find forgiveness and grace. As believers, we can face our past without fear because Christ has already dealt with it on the cross.

Paul further explains that rather than condemning us…

Christ Was Raised

“Who is to condemn? Christ Jesus is the one who died—more than that, who was raised…” 

There is more to our salvation than the death of Christ. What good would a dead savior do for our sin? Christ came back! 

“MORE than that, who was RAISED.” The resurrection is the cornerstone of our faith and a declaration of victory over death and sin. Romans 6:9 says, “We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him.” His resurrection assures us that death does not have the final say. And with it, the fear of death is removed. 

Because Christ conquered the grave, we too are given the hope of eternal life. Our resurrected Savior enables us to live in victory today. We no longer have to walk in the shadows of condemnation; instead, we can live boldly, knowing that we have been granted new life through Him. The resurrection not only affirms our salvation but also transforms our lives, enabling us to rise above our struggles and experience freedom from fear and sin. 

What is there to fear in death? Death for the faithful christian will be a wonderful reunion. 

Rather than condemning us, Christ died, was raised, and now…

Christ Intercedes

Romans 8:34, “Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.”

Paul asks, “Who is to condemn?” He answers this question by affirming that Christ Jesus is the one who died, was raised, and now is at the right hand of God, interceding for us. Picture this: Jesus, our advocate, standing before the Father, speaking on our behalf. What a comforting thought! When we face accusations—whether from the enemy, our own doubts, or the world around us—Christ stands as our defense. He is our advocate in the courtroom of God, ensuring that we are not condemned. Instead of condemnation, we receive grace, mercy, and love. This truth should fill our hearts with hope and assurance.

Want to see a powerful example of Christ’s intercession? Luke 23:34, “Father forgive them, they know not what they do.” 

Do you know who this prayer was said for? 

Jesus prayed to God, asking for their forgiveness, because He would rather see His murderers forgiven then condemned. 

So what do you think He is doing for you now? 

The same Savior that died for you, is your advocate to the Father.