The Power Of Kindness

You don’t have to look any further than Jesus’ life. Kindness is seen in His compassionate interactions with the poor and needy. He showed kindness by healing the leper (Mark 1:40-42) and forgiving the adulterous woman (John 8:1-11).

Carl Pollard

Kindness, a fruit of the Spirit (Galatians 5:22), is a profound expression of God’s character and a cornerstone of Christian living. The Greek word chrēstotēs is best described as goodness, generosity, and a disposition to act with compassion. When we study the idea of kindness in scripture, it is filled with theological depth and practical implications, calling us to embody Christ’s love in a broken world.

Scripture consistently portrays kindness as a reflection of God’s nature. In Titus 3:4, Paul writes of “the kindness and love of God our Savior” appearing through Christ’s redemptive work, emphasizing that divine kindness is the basis for salvation. This is also seen in Ephesians 2:7, where God’s grace is expressed “in his kindness toward us in Christ Jesus.” So kindness isn’t just a human virtue but a divine attribute christians are called to imitate! You don’t have to look any further than Jesus’ life. Kindness is seen in His compassionate interactions with the poor and needy. He showed kindness by healing the leper (Mark 1:40-42) and forgiving the adulterous woman (John 8:1-11).

The call to kindness is active and intentional. Colossians 3:12 instructs Christians, as God’s chosen ones, to “put on… kindness,” suggesting a deliberate choice to clothe ourselves in compassionate actions. This is seen with the parable of the Good Samaritan (Luke 10:25-37), where kindness transcends cultural and social barriers, demonstrating love through sacrificial care. Kindness is not passive; it requires courage to act justly and love mercy (Micah 6:8), even when inconvenient or costly.

In a world marked by division, kindness becomes a powerful tool for the spreading of the gospel. Romans 2:4 says that God’s kindness leads to repentance, suggesting that our acts of kindness can draw others to Christ. A kind word, a generous deed, or a forgiving spirit can soften hearts and reflect God’s love. 

Kindness is a daily calling to mirror Christ’s compassion. It challenges us to extend grace to the undeserving, forgive the offender, and serve the overlooked. As we practice kindness, we participate in God’s redemptive work, softening hearts to His love. 

Let’s live kindly, reflecting the Savior’s heart in every interaction.

Origen’s “On First Principles” (Book 1, Ch. 6.1-2)

Gary Pollard

[Editor’s Note: Gary is translating the Ante-Nicene Fathers works, beginning with Origin’s work. It is meant to update the British English of Roberts and Donaldson. What follows is part of that translation]

When we talk about the end, we mean the time when everything is finally made perfect. Because this is such an important and difficult subject, anyone who wants to study it should come with a clear and careful mind. If someone doesn’t have experience thinking about subjects like this, they might consider it to be a waste of time. Or if someone already has strong opinions or presuppositions, they might even say that these ideas are evil or heretical—not because they really understand them, but because they’re already prejudiced by dogma. That’s why we must talk about these things with caution. We are not giving definitive answers, we’re just investigating these things for the purpose of discussion. Earlier, when we looked at the nature of God, I tried to present only clear and unquestioned truths. But we will do our best to handle this more like a discussion than a set of dogmatic definitions.

The end of the world, then, will come when God judges everyone for their sins. Only God knows the time when this will happen, and only He knows how He will give each person what they deserve. But we also believe that God’s kindness, through Jesus Christ, will guide all of His creation to one final goal—even His enemies, who will one day be defeated and brought under His power. 

The scripture says, “The Lord said to my Lord, ‘Sit at my right hand until I make your enemies your footstool.’” If that sounds hard to understand, Paul explains it more clearly, “Christ must rule until he has put all enemies under his feet.” And if we still wonder what that means, Paul adds, “For all things must be put under him.”

But what does it mean for everything to be “put under” Christ? I believe it means that all things will one day submit to Him in the same way we try to submit now. The apostles submitted this way. All of the faithful dead have, too. For us, being put into subjection under Christ is not an act of tyranny, but it is about being saved. To belong to Christ means to share in the rescue He’s made possible. David understood this when he said, “I must calm down and turn to God; only He can rescue me.”

Since this will be the end—when all enemies will be placed under Christ, when death (the last enemy) will be destroyed, and when Christ will hand the kingdom over to God the Father—let’s think about the beginning of all things. The end is always like the beginning. Just as there is one end for all things, there was also one beginning of all things. From that single beginning came many different paths with lots of variety. But through God’s goodness and through submitting to Christ, everything will be brought back to one final end, which looks like the beginning. This is what it means when every being in the sky, on earth, and under the earth bows at the name of Jesus, showing their submission to Him. These three groups represent the entire universe, which was arranged from the one beginning, each according to how they lived. 

Goodness does not belong to created beings by their very nature; only God is good by His very nature. Others share in “goodness” only when God gives it, and they remain that way only as long as they pursue holiness, wisdom, and fellowship with God. But if they reject these things, each one causes their own fall—some quickly, others slowly, some falling far, others not as far. This demonstrates God’s fair judgment: each one has consequences in proportion to their choices and how far they’ve fallen.

Some who were closer in time to the beginning (which mirrors the future end) were placed in high ranks when the world was arranged: some became angels, some influences, some principalities, some powers to rule over those who need guidance. Others became thrones, with the work of judging or ruling, and others were given control over those who were like slaves. All of this was given through God’s wise judgment, fairly and without favoritism, according to each one’s merit and their progress in imitating God. But those who were removed from their primal state of happiness were not removed with no hope of recovery. They were placed under the rule of the different powers we just mentioned, so that by learning from them and through discipline, they might be reshaped and restored to blessedness again.

All of this makes me think that God arranged the human race for a purpose: that in the future world—when God makes a new sky and a new earth, as Isaiah promised—it will be brought back into perfect unity. This is the unity Jesus prayed for when He said to the Father, “I’m not praying for just these followers, but also for those who will believe in me because of their teaching. Father, I pray that all who believe in me can be one. You are in me and I am in you. I pray that they can also be one in us. Then the world will believe that you sent me.” 

Paul confirms this when he says, “This work must continue until we are all joined together in what we believe and in what we know about the Son of God.” And Paul urges us even now, while we are alive and in the church (which is like a preview of the kingdom that will come), to live out this unity when he says, “I beg all of you to agree with each other. You should not be divided into different groups. Be completely joined together again with the same kind of thinking and the same purpose.” 

“Bible Marking With Kathy Pollard”

Exciting new page! Kathy walks through the first of many Bible-marking topics. The page also has a quick “How To” video. New content every week. Please like and subscribe.

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Ancient Phenomenon Of Grip Lock In Battle

Throughout history, soldiers have been remembered for their courage and skill — but sometimes, a warrior stands out for their extreme endurance. In high stress situations, combatants have been known to grip their weapon so tightly that their fingers can’t release them— even after the danger is gone.

Dale Pollard

Throughout history, soldiers have been remembered for their courage and skill — but sometimes, a warrior stands out for their extreme endurance. In high stress situations, combatants have been known to grip their weapon so tightly that their fingers can’t release them— even after the danger is gone. This phenomenon is known as “grip lock” (or, in death, cadaveric spasm) and it appears in sources from the Biblical record to various other battle chronicles.

The Biblical Case of Eleazar 

One of the earliest recorded examples comes from 2 Samuel 23:9–10 (10th century BC). Eleazar, one of David’s “mighty men,” fought the Philistines long after the rest of the army had retreated. His effort was so great that “his hand clung to the sword” after the battle — an epic but physiologically accurate description of “sustained tetanic muscle contraction” from hours of exertion and an extreme adrenaline overload.

More Military Accounts 

Battle of Marathon (490 BC) – Herodotus records Athenian hoplites whose hands were “welded” to their spear shafts after the fight.

Battle of Cannae (216 BC) – Polybius describes Roman infantry unable to drop their shields or swords, even in retreat, with some death grips preserved in fallen soldiers.

Boudicca’s Revolt (AD 60–61) – Tacitus notes Briton warriors locked to their chariot rails or spears, requiring force to release them.

Battle of Stiklestad (AD 1030) – Norse sagas speak of hands “frozen to the sword like ice to iron.”

Physiology 

Modern science explains grip lock as a combination of:

Adrenaline surge – The sympathetic nervous system floods the body with epinephrine and norepinephrine, boosting muscle contraction power.

Full recruitment of fast-twitch fibers – Grip muscles in the forearm contract at maximal force, overriding fine motor control.

Loss of inhibitory signals – The brain suppresses “release” commands in favor of survival-driven holding or pulling actions.

Muscle fatigue and tetany – After prolonged strain, the muscles seize in a sustained contraction, sometimes lasting minutes or hours.

Eleazar’s hand that refused to let go eliminates any chasm between a myth and medical reality. The Bible is accurate down to the finest details and it teaches us more than just history; it shows us the future (Rev. 22, 1 Thess. 4.16-18, Matt. 24.42-44).

“…..but Eleazar stood his ground and struck down the Philistines till his hand grew tired and froze to the sword. The LORD brought about a great victory that day. The troops returned to Eleazar, but only to strip the dead”

I Samuel 23:10

“You’ve Got Mail”

I began preaching full-time in 1992 in a small west Alabama town near the Mississippi border. It was one year before Tim Berners-Lee released the code that became the world wide web, allowing images, video, and audio to be transmitted from servers to computers using existing phone lines. This was more commonly called “dial up.”

Neal Pollard

I began preaching full-time in 1992 in a small west Alabama town near the Mississippi border. It was one year before Tim Berners-Lee released the code that became the world wide web, allowing images, video, and audio to be transmitted from servers to computers using existing phone lines. This was more commonly called “dial up.” For the first three years of my preaching, I typed up Bible classes and sermons (if I didn’t hand write them) on a Brother word processor (it was a typewriter/keyboard attached to a computer monitor). 

Let’s just say that the past 30 years have brought a lot of change in the world of technology. During the ’90s and ’00s, email was king and texting was a complicated, time-consuming, and less desirable alternative. In those days, AOL was the emperor of email. Using a modem (Google it), your computer would connect through the phone and AOL would greet you with, “You’ve got mail” (if you had email). A 1990s movie by that title will give more context to what it was like.

Did you know that dial up internet access is still available? About 160,000 households in America still use it. But on September 30, it will cease. A critical chapter of internet history will be relegated to the museum of technology’s past, like the rotary phone (Google that, too).

I appreciate a few ways this illustrates the work of the church today. First, some changes are desirable and necessary. We can embrace new ways of doing things God preserved in Scripture (Matt. 9:17). As our elders are fond of saying, “We will think outside the box, but inside the Book.” Most of us embraced fiber-optics and satellite, then found dial-up tedious and time-consuming. Old truths can wear new clothes, so long as the truths are not altered (cf. Rev. 22:18-19). See Power Point, newly-written, Scriptural songs and hymns, live-streaming, etc.

Second, while what man creates, invents, and innovates is ever-changing, God’s Word is all-sufficient, timeless, and essential (2 Tim. 3:16-17; Matt. 24:35). No discovery will make it obsolete or irrelevant. It shall stand forever, a rock that cannot be broken or weathered by time or trends (John 10:35). See women’s role (1 Tim. 2:11-15), baptism’s role in salvation (Matt. 28:18-20), the nature of marriage (Eph. 5:31), marriage, divorce, and remarriage (Matt. 19:4-9), etc. 

Third, we should tenaciously defend and fight for truth (Jude 3), but we should take a different tack with tradition. We certainly should not elevate it to be on a par with truth. We must not put it above the truth (Mark 7:6-9). We should not strain relationships and fellowship over matters not “tied down” in Scripture (Romans 14). See Bible translations, modest, but less formal, worship attire, order of worship, etc. 

160,000 households are clinging to dial up until the last possible minute, but then it will be gone. Let’s avoid that spirit when it comes to God’s Word and His work. Where change does not violate God’s will, let us hold it as a matter of indifference. Where the change does violence to it, may we be found nowhere near it! 

Hosea’s One Bride–and the One Messiah

But who is this woman? Is she the same Gomer whom Hosea married in chapter 1, or does she represent a second bride, perhaps symbolizing Judah alongside Israel in some grand drama of two sisters? Here stands one of those interpretive crossroads where the very trajectory of revelation hangs in the balance.

Brent Pollard

In the ancient landscape of Scripture, few passages arrest the soul quite like Hosea 3, where God commands His prophet: “Go again, love a woman who is loved by another man and is an adulteress, even as the Lord loves the children of Israel, though they turn to other gods and love cakes of raisins.” (Hosea 3.1). Here Hosea purchases her—this mysterious woman—“for fifteen shekels of silver and a homer and a lethech of barley,” then withholds marital relations for “many days” (Hosea 3.2-3).

But who is this woman? Is she the same Gomer whom Hosea married in chapter 1, or does she represent a second bride, perhaps symbolizing Judah alongside Israel in some grand drama of two sisters? Here stands one of those interpretive crossroads where the very trajectory of revelation hangs in the balance.

Two paths stretch before the careful reader. A minority of conservative scholars sees chapter 3 as a fresh symbolic act with another adulteress, sometimes linked to Judah through the “two sisters” motif found elsewhere in prophetic literature. Yet the majority view—held by the great cloud of classic conservative commentators—perceives one continuous drama with one wife, one covenant, one story of love’s persistence through the darkest valleys of unfaithfulness.

This latter reading, I would argue, best preserves the magnificent Messianic arc that governs the whole of Hosea 1-3, an arc as vast and purposeful as the eucatastrophe that crowns the most remarkable tales ever told.

The Divine Command and Its Shocking Grace

Chapter 1 opens with words that still have power to startle the modern heart: “Go, take to yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by forsaking the Lord” (1:2). What kind of God would command such a thing? Only one whose love burns with such intensity that He will use even the prophet’s agony to mirror His own heart’s breaking.

Hosea obeys—for prophets know something of the weight of divine calling—and marries Gomer. Their children become living sermons, their names carving judgment into the very air that Israel breathes. Jezreel speaks of scattering that follows political bloodshed; Lo-Ruhamah means “No Mercy,” signaling heaven’s withdrawal of compassion; Lo-Ammi—“Not My People”—depicts the ultimate horror: covenant rupture, the tearing of that sacred bond that once made them the apple of God’s eye (1.4-9).

The effect is deliberately devastating. This departure is no mere moral slip, no gentle wandering from the path. Israel’s sin bears the face of spiritual adultery against the very God who chose her, loved her, called her from Egypt, and made her His own.

The Promise That Changes Everything

Yet—oh, what power lies in that simple word!—judgment is not God’s final word. Immediately after the “Not My People” sentence, Hosea hears a promise of breathtaking scope: “Yet the number of the children of Israel shall be like the sand of the sea, which cannot be measured or numbered. And in the place where it was said to them, “You are not my people,” it shall be said to them, “Children of the living God.” And the children of Judah and the children of Israel shall be gathered together, and they shall appoint for themselves one head.” (1.10-11).

Here stands the North Star by which we must navigate all that follows. The story moves inexorably toward reunion under a single Davidic ruler—toward the Messiah. This reconciliation is not merely restoration but transformation, not simply healing but resurrection unto new life.

When Love Becomes a Lawsuit, Then Wedding Song

Chapter 2 unfolds like a covenant lawsuit in the courts of eternity. The Judge indicts His faithless spouse, exposes her idols and ill-placed alliances, announces discipline that will strip away the very gifts she has misused for evil purposes (2.2-13). Justice must speak its harsh truth before mercy can whisper its tender promises.

But then the tone pivots from court to courtship. “Therefore, behold, I will allure her, and bring her into the wilderness, and speak tenderly to her.” (2.14). The wilderness, that place of testing and purging, becomes a wedding aisle where love writes its most beautiful poetry.

Hear how the Bridegroom’s voice grows tender: “And I will betroth you to me forever. I will betroth you to me in righteousness and in justice, in steadfast love and in mercy. I will betroth you to me in faithfulness. And you shall know the Lord.” (2.19-20).

This promise is a covenant renewal of the most glorious kind—not by human reform or religious effort, but by pure divine initiative. The righteousness will be His gift, the faithfulness His accomplishment, the steadfast love His very nature poured out upon the undeserving.

The Purchase Price of Love

Chapter 3 returns us to the sign-act, but now we see it through the lens of promise. God commands Hosea to “love a woman who is loved by another man and is an adulteress, even as the Lord loves the children of Israel” (3.1). He buys her—this woman whom love will not release—and then imposes a season of chaste separation: “You must dwell as mine for many days. You shall not play the whore, or belong to another man; so will I also be to you.” (3.3).

On the majority reading, this is Gomer once more—the same woman, the same covenant, the same costly love. The symbolism thunders with gospel truth: the bride belongs to Hosea by right of covenant, yet he pays a price to reclaim her from slavery. She dwells under his protection, yet marital intimacy waits for the appointed time. It is a perfect picture of God’s people under discipline—kept and preserved by unshakeable love, yet awaiting the full warmth of restored fellowship.

Why prefer the “one wife” interpretation over “two”? Textually, the prophecy promises not two restored marriages, but one united people under “one head” (1.11). Thematically, a single spouse clarifies the gospel shape of this ancient drama: one relationship broken by sin, one redemption purchased by love, one reunion consummated by grace. To split the sign into separate unions risks obscuring that clean line running from Israel’s infidelity to the Messiah’s unifying reign.

The Long Wait and the Coming King

Hosea himself interprets the sign with words both sobering and hopeful: “For the children of Israel shall dwell many days without king or prince, without sacrifice or pillar, without ephod or household gods” (3:4). A prolonged season follows—kingless, templeless, suspended between judgment and restoration. It is discipline, but discipline shot through with promise.

For afterward, the prophet declares, “the children of Israel shall return and seek the Lord their God, and David their king, and they shall come in fear to the Lord and to his goodness in the latter days.” (3.5). “David” here is no mere historical echo but the promised Son of David, the Root and Offspring of Jesse’s line, the King whose kingdom shall have no end.

In the New Testament’s brilliant light, that restoration dawns in Jesus Christ, who gathers the scattered, “broken down in his flesh the dividing wall of hostility” and creates “in himself one new man in place of the two” (Ephesians 2.14-15). The apostles see clearly how Hosea’s reversal—“Those who were not my people I will call ‘my people,’ and her who was not beloved I will call ‘beloved.’” (Romans 9.25) applies to all who are called into Christ, whether Jew or Gentile. As Peter puts it with stunning directness: “Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.” (1 Peter 2.10).

The bride is being made ready for the marriage supper of the Lamb (2 Corinthians 11.2; Revelation 19.7-9).

Gospel Theater in an Ancient Home

Hosea’s household, then, becomes gospel theater of the most profound sort: covenant love initiates the drama, sin wounds the heart of it, grace pursues through every shadow, redemption pays the necessary price, sanctified waiting refines the beloved, and Messianic reunion brings the story to its glorious close.

The “same woman” reading allows us to feel this story as Scripture intends—a single, unbroken through-line running from rupture to redemption, from betrayal to betrothal, under one Head who is Christ Jesus our Lord. In His nail-scarred hands, every broken covenant finds healing, every faithless heart discovers mercy, and every wayward bride learns the deep, costly joy of being loved with an everlasting love.

This is the gospel that Hosea’s pain purchased for our instruction, the good news that his obedience spelled out in living letters. One bride, one Bridegroom, one story of love that will not let us go—no matter how far we wander, no matter how deep we fall. For such is the love of the God who calls things that are not as though they were, and who makes His enemies into His beloved.

_____________________________________________

Unless otherwise indicated, all Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

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The Shepherd Loves His Sheep

Growing up, our parents would sing us a song with the words, “the Shepherd loves His sheep, and God loves me.” That song has been stuck in my head ever since I started studying John 10.

Carl Pollard

Growing up, our parents would sing us a song with the words, “the Shepherd loves His sheep, and God loves me.” That song has been stuck in my head ever since I started studying John 10. 

In John 10:11, Jesus says, “I am the good shepherd. The good shepherd lays down his life for the sheep.” This metaphor reveals our deep need for His guidance and care, as Scripture compares humanity to sheep—creatures often lacking in wisdom, strength, or direction. For the most part, being called sheep isn’t necessarily a compliment. Notice a few attributes about sheep that are shockingly similar to mankind: 

Sheep are notorious for their lack of direction. An example of this is a 2005 incident in Eastern Turkey, where 1,500 unattended sheep plummeted off a cliff, with the first 400 dying and the rest saved by their bodies breaking the fall. Like sheep, we often follow misguided paths or peer pressure, blindly stumbling into danger without the Shepherd’s guidance. Isaiah 53:6 reminds us, “All we like sheep have gone astray,” underscoring our need for Jesus to lead us.

Sheep are also defenseless, unable to fend off predators effectively. Similarly, we are spiritually vulnerable without Christ’s protection. Matthew 9:36 describes the crowds as “harassed and helpless, like sheep without a shepherd,” highlighting Jesus’ compassion and our need for His safeguarding presence. As Christians, we find strength in unity, sticking together under His care.

Sheep can become “cast down,” stuck on their backs and helpless until the shepherd intervenes. We, too, face moments of being spiritually or emotionally “cast,” unable to rise without Jesus’ help. Isaiah 40:11 assures us that He gathers His lambs and gently leads them, offering restoration when we’re down.

Sheep recognize their shepherd’s voice, a trait we’re called to emulate by spending time with Jesus to discern His guidance (John 10:27). Unlike sheep, we often struggle to listen, distracted by the world’s noise. Additionally, sheep aren’t built to carry heavy burdens, and neither are we. Psalm 55:22 encourages us to cast our cares on the Lord, who sustains us.

Finally, sheep are valuable, prized in biblical times for their resources. Jesus sees us as infinitely precious, sacrificing His life for us (Matthew 25:32). We are also called to embody the innocence of lambs, pure and righteous, rather than the destructive independence of goats.

As sheep, we are directionless, vulnerable, and burdened without the Good Shepherd. Yet, in His care, we find guidance, protection, and purpose. 

Will you run to the Good Shepherd and follow His voice today?

Origen’s Origen’s “On First Principles” (Book 1, Ch. 5.5)

Gary Pollard

The prophet Isaiah tells us about another enemy of God. He says: “How you have fallen from heaven, O light-bearer, morning star! You once rose like the dawn, but now you are crushed to the ground—you who attacked all nations. You said in your heart, ‘I will climb to heaven. I will set my throne above the stars of God. I will sit on the highest mountain in the far north. I will rise above the clouds. I will be like the Most High.’ But now you will be brought down to the world below, to the very depths of the earth. 

Those who see you will stare in shock and say, ‘Is this the one who shook the earth, who made kings tremble, who turned the world into a wasteland, who destroyed cities, and never freed his prisoners? All the kings of the nations rest in honor in their own graves, but you will be thrown away among the dead on the mountains—cursed and pierced by the sword—down to the world below.

Like a blood-stained robe that cannot be made clean, you will never be clean again. You destroyed my land and killed my people. You will never last, evil seed. Prepare your sons for death because of their father’s sins, so they will not rise to take the earth or fill it with war. I will rise against them, says the Lord of hosts. I will erase their name, their survivors, and their children.’”

From these words it is clear that the morning star—once a bringer of light—fell from heaven. If, as some think, he was always a creature of darkness, how could Scripture call him “light-bearer” or “morning star”? Even Jesus said about the devil, “I saw Satan fall from heaven like lightning,” showing that at one time he was light. Jesus also compared His own return to lightning: “As the lightning flashes from one end of the sky to the other, so will the coming of the Son of Man be.” By comparing Satan’s fall to lightning, Jesus showed that Satan once lived in heaven, had a place among God’s holy ones, and shared in the same light that all God’s saints enjoy. This light is what makes angels “angels of light,” and is why Jesus called His apostles “the light of the world.”

So this being once existed in light before turning away from God. When he fell, his glory turned to dust—a mark of the wicked. That is why he is called the “prince of this world,” meaning he rules here on earth over those who follow his evil ways. As Scripture says, “The whole world lies in the power of the evil one.” God also calls him “the runaway dragon” in the book of Job, meaning he is an enemy who has fled from the truth. The dragon is the devil himself.

If these enemies of God were once pure, then it’s clear that only the Father, Son, and Holy Spirit are pure by their very nature. Every created being is pure only because God gives them that purity—and they can lose it. Since these evil powers were once pure but fell, we see that no one is born evil, and no one is pure by nature alone. This means it is in our own hands—through our choices and actions—to live in happiness and holiness, or to fall into sin and ruin. If we grow deeply in evil through neglect and laziness, we can sink so low that we become an “opposing power” against God, just as the morning star once did.

Seven Ways To Have Joy

Seven Ways To Pursue Joy

Seven Ways To Pursue Joy

Dale Pollard

We’ll keep this really simple. Let’s start with a few facts about joy and then dive into seven ways to find joy when we lack it. 

1. Joy is not a feeling, it’s a godly perspective. 

2. A Christian’s hardships aren’t pointless, they’re productive. 

“Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance.”

 – James 1.2-3 

“Be joyful in hope, patient in affliction, faithful in prayer.”

 —Romans 12:12

Seven Ways To Pursue Joy 

  1. God’s direction brings joy (Ps. 94.19)
  1. The Resurrection brings joy (Matt. 28.8)
  1. Unity of mind and sharing the same love brings joy (Phil. 2.2)
  1. Loving the Lord’s people brings joy (Phil. 1.7)
  1. A mature faith brings joy (I Pt. 1.8)
  1. Fellowship brings joy (2 John 1.12) 
  1. God’s presence brings joy (Jude 24)

Let Your Life Ring True

Neal Pollard

In the Christian Science Monitor, Nancy M. Kendall, drawing on other etymology (i.e., word origin) resources such as Hendrickson, Morris, and Barnhart, writes, “Due to poor equipment and the scarcity of precious metals, metal workers of the Middle Ages were not able to produce coins that were uniform in appearance and weight. This situation gave criminals an opportunity they couldn’t resist. Thus, when in doubt over a coin’s validity, a tradesman would drop it on a stone slab to “sound it.” If phony, it’d make a shrill or dull, flat tone in contrast to the clear ring of a true coin. By extension, a story tested and found acceptable is said to ring true, and its opposite, to ring false or hollow.” 

How interesting!  From that origination, the phrase has been applied to people’s statements, characters, and beliefs.  We ask, “Does he/she/this ring true?”  By saying this, we are looking for authenticity, for genuineness.  What an awesome opportunity we have to put our Christian lives on display!  Others look at it and us and by doing so can determine, to a degree, if Christianity rings true.  Certainly, they can compare our lives to what a Christian life should be and see if our individual lives ring true to authentic Christian behavior.  

Live before your coworkers, school mates, neighbors, fellow-Christians, and people you encounter daily in such a way that you show the validity of living for Jesus.  In this way, you are allowing the truth of Jesus to be put to test as it is observed in at least one sample.  There are poor imitations and substitutions out there.  You have the opportunity to show them the genuine article!  Let your life ring true!

Who Are Gog and Magog? The Ancient Names That Echo Through Eternity

Here, we must pause and speak clearly. The temptation to identify modern nations in ancient symbols is strong. Russia, China, and Iran—it’s as if the Bible becomes a cosmic puzzle that today’s newspaper must solve.

Brent Pollard

“You will come up against my people Israel, like a cloud covering the land. In the latter days I will bring you against my land, that the nations may know me, when through you, O Gog, I vindicate my holiness before their eyes.” —Ezekiel 38.16 (ESV)

Specific names stand out from the vast library of Scripture like distant thunder—mysterious, powerful, stirring something deep within the soul. Gog and Magog are such names. For generations, these ancient words have captured people’s imaginations, sparked debates, and fueled the very speculation that obscures their true glory.

Imagine the exile sitting by Babylon’s rivers, scroll unfurled, reading Ezekiel’s vision for the first time. What did the names mean to him? What do they mean for us? And here is where we must tread carefully, because the path of truth leads to wonder, whereas the path of speculation leads only to shadows.

When Heaven Writes History in Advance

Enter Ezekiel’s world for a moment. The prophet describes Gog, “of the land of Magog, the chief prince of Meshech and Tubal.” Sounds like they have weight, don’t they? But here something magnificent happens. This is not a typical historical account. This is heaven, writing poetry using the names of nations.

Consider this astonishing fact: no man named Gog has ever walked the earth. Yet, he is attributed as the leader of a coalition comprising Meshech, Tubal, Gomer, Togarmah, Persia, Cush, and Put—groups that have never historically formed such an alliance. These descendants, mentioned in Genesis 10, are scattered across the globe and are now gathered by divine artistry rather than human ambition.

Do you see it? Ezekiel paints with a cosmic brush, creating a vision that transcends time and geography. This is not tomorrow’s newspaper, written in ancient ink; it is eternity speaking in symbols that every generation can comprehend.

The War That Reveals God’s Heart

But what about the battle itself? Here is a mystery wrapped in majesty. Gog arrives with armies as massive as the stars, ready to descend like storm clouds on God’s people. The earth shakes with anticipation. Swords gleam. Banners break in the wind.

And then, before a single blow is thrown, the Author of All Stories takes the stage.

Earthquake. Pestilence. Heaven rains hailstones, fire, and brimstone (Ezekiel 38.22). The language itself echoes back in time to Sodom’s destruction and forward to judgment’s final hour. This isn’t about military genius or political strategy. This is about a God who fights for His children.

Classical commentators have long recognized that the vision magnifies God’s power in delivering His people and destroying their enemies. Gog represents not just one man’s ambition, but every force that has ever raised its fist against the Almighty’s chosen.

Do you feel your heart racing? Hopefully, it does. This is your story as well.

The Comfort Hidden in Symbols

Why this vision? Why now? Consider the first readers—God’s chosen people, dispersed like seeds in Babylon’s soil. Jerusalem lay in ruins. The temple stood as a collection of broken stones. Has their God forgotten them? Was He defeated by pagan gods and foreign armies?

The answer thunders from heaven: never.

The Lord provides centuries-long comfort through Ezekiel’s pen: “Every force that rises against you—every Gog that emerges from every Magog—will crumble before My power. Not because you are powerful, but because the I AM is your defender.”

Biblical interpreters understood this when they pointed out that Gog represents Christ’s enemies throughout history, serving as a timeless symbol of opposition to God’s people. For centuries, God’s people saw in these words not fear, but fierce hope. Only when speculative systems emerged in recent centuries did this comfort become clouded by confusion.

When the Final Curtain Falls

Turn the pages to Revelation 20, and the names appear again, like an echo across the corridors of time. “Gog and Magog.” But look at how John uses them! Satan, freed for his final act, gathers “the nations which are in the four quarters of the earth” for one last desperate charge against “the camp of the saints.”

Once again, no battle occurs. Fire descended from heaven. The end arrives not with a clash of armies, but with the whisper of divine judgment.

Gog and Magog represent not two nations, but all of God’s enemies. These names act as symbolic bookends to the eternal conflict between good and evil, representing all rebellion against divine authority.

Do you see the comfort here? Every enemy that has ever threatened God’s people, every force that has ever made you tremble in the night, has been gathered under these two ancient names, and they all face the same fate: swift, inevitable defeat by heaven’s own fire.

The Danger of Reading Tomorrow’s Headlines

Here, we must pause and speak clearly. The temptation to identify modern nations in ancient symbols is strong. Russia, China, and Iran—it’s as if the Bible becomes a cosmic puzzle that today’s newspaper must solve.

But this path leads away from comfort, not towards it. It breeds fear where God intended peace and speculation where He promised certainty. Gog and Magog represent something far greater than any single nation or alliance—the eternal principle that the world will always fight against God’s people, but God will always triumph.

Your comfort comes not from avoiding geopolitical turmoil, but from knowing that behind every earthly conflict is a heavenly King who has never lost a battle and never will.

The Names That Mean “Never Alone”

So, what do Gog and Magog mean to you right now, as you grapple with ancient and modern fears? They tell that you are not alone.

When the headlines make you tremble, remember that every enemy is already named in God’s book, and their defeat is predetermined. When things seem hopeless, remember that the same God who scatters all rebellion with heaven’s fire is the God who walks with you today.

This isn’t about charts or theories. This is about a Father fighting for his children. This is about a King whose victory is so sure that Scripture declares all opposition defeated.

The most incredible truth of all? The story concludes not with your defeat, but with your King’s eternal glory shining over a universe at peace.

“So I will show my greatness and my holiness and make myself known in the eyes of many nations. Then they will know that I am the Lord.” —Ezekiel 38.23 (ESV)

And in that day , every knee will bow—not in terror, but in awe of the One who has always been, is now, and will always be your magnificent Defender.

The Judas Kiss

t’s a gesture that’s supposed to mean friendship but instead marks Jesus for arrest. It’s an account packed with practical lessons about loyalty, choices, and God’s bigger plan, and it’s worth unpacking for anyone trying to make sense of life’s problems. 

Carl Pollard

The kiss of Judas, described in Matthew 26:47-50, Mark 14:43-45, and Luke 22:47-48, is one of those Bible moments that many are familiar with. Judas Iscariot, one of Jesus’ inner circle, betrays him with a kiss. It’s a gesture that’s supposed to mean friendship but instead marks Jesus for arrest. It’s an account packed with practical lessons about loyalty, choices, and God’s bigger plan, and it’s worth unpacking for anyone trying to make sense of life’s problems. 

In the time of Jesus, a kiss was like giving a handshake or a hug, something you’d share with someone you cared about. So when Judas uses it to sell Jesus out to the authorities, it makes his betrayal that more messed up. The Bible uses a Greek word, phileo, meaning an affectionate kiss, which makes it sting even more. Judas was close to Jesus, one of the twelve, and he twists that bond into betrayal. It’s like a friend smiling to your face while stabbing you in the back. We’ve all felt versions of that. Someone you trusted letting you down when you needed them most. 

But regardless of what Judas did, and how he did it, this moment fits into God’s plan. Jesus knew it was coming (John 13:26-27), yet Judas still had a choice. In Luke 22:48, Jesus calls him out mid-betrayal: “Judas, you’re betraying the Son of Man with a kiss?” This is more than a question, it’s Jesus highlighting the irony and heartbreak. Judas chose greed (30 pieces of silver) over loyalty, but God used that choice to set up the crucifixion and resurrection, the cornerstone of Christianity. It’s a reminder that even our worst moments can be part of something bigger.

The kiss also echoes the Old Testament, like Proverbs 27:6: “The kisses of an enemy are deceitful.” Judas’ act is a textbook example, but Jesus doesn’t lash out. He calls Judas “friend” (Matthew 26:50), showing love even in betrayal. What a powerful example. 

For us, the kiss of Judas is a mirror. It asks: Are we honest with the people in our lives? Do our actions match our words? It’s easy to point fingers at Judas, but we’ve all got moments where we’ve let someone down or acted hypocritical. Yet the story also offers hope, God can take our flawed human decisions and weave them into something to His glory. Judas’ kiss led to the cross, where love conquered death. That’s a truth worth holding onto.

Origen’s “On First Principles” (Book 1, Ch. 5.3-4)

Did God, the Creator and Maker of all things, create some of these beings holy and happy, so that they could never become anything else—not even have the possibility of being evil? And did He make others capable of either virtue or sin, depending on their choices?

Gary Pollard

[Editor’s Note: Gary is translating the Ante-Nicene Fathers works, beginning with Origin’s work. It is meant to update the British English of Roberts and Donaldson. What follows is part of that translation]

Now that we’ve listed so many important names of heavenly ranks and offices—and we know these titles refer to real, personal beings—we can ask this question: Did God, the Creator and Maker of all things, create some of these beings holy and happy, so that they could never become anything else—not even have the possibility of being evil? And did He make others capable of either virtue or sin, depending on their choices? Or did He maybe create some in such a way that they could never become good, and others who could never become evil? 

And still others who were able to become either good or evil? Let us begin by looking at the names themselves. Were the holy angels, from the moment they were created, always holy—and have they remained holy ever since, and will they always remain holy—without ever sinning or even having the power to sin?

Next, let us ask whether those called “holy principalities” began exercising authority from the moment of their creation. Were the ones they rule over made for the very purpose of being subject to them? In the same way, were those called powers made with the specific nature and purpose of ruling? Or did they come into that position as a reward for their virtue?

And what about the thrones or seats—did they receive their place of happiness and stability right when they were created, simply by God’s will? Or were the dominions given their rule, not because of anything they had done, but as a natural privilege that came with how they were created—something inseparable from their being? Now, if we believe that the holy angels, powers, thrones, virtues, and dominions were given their roles and glory by nature—that they were created that way from the start—then we must also believe the same thing about the opposing beings.

In that case, we would have to say that the evil principalities we struggle against were not originally good and then turned evil, but were evil from the beginning—that resisting what is good is part of their nature. And the same would go for the evil powers and wicked spirits—that they did not fall from goodness later on, but were created wicked from the start. Even the beings the apostle calls “rulers and princes of the darkness of this world” would have their rule over darkness not by choice, but by necessity of how they were made.

And if we follow this logic, then wicked spirits, malicious powers, and unclean demons would all have been created evil from the beginning. But if this seems absurd—and surely it is absurd—to say their evil doesn’t come from their own will, but was built into them by the Creator, then we must also say something similar about the good and holy beings.

That is, their goodness must not be something that belongs to their essential nature. For we have already shown that only the Father, the Son (Christ), and Holy Spirit possess goodness by their very nature—because there is nothing divided or changeable with God. Their goodness is not something added on, it is part of who they are.

So for every created being, their position (whether ruling or being ruled) doesn’t come from a special quality built into them at creation, but from their own actions and choices. Those who now rule, or exercise power or dominion, were put in those roles not because they were created with a right to them, but because of their merit—because they proved worthy of them.

We don’t want to base our beliefs on guesses or reasoning alone—especially when the subject is this serious and difficult. Nor do we want to ask people to agree with us based only on ideas that are uncertain. So let’s turn to holy Scripture and see if there are any clear teachings that can support what we’ve said, so that our views can be backed by something with real authority. First we’ll look at what Scripture says about wicked powers. Then we’ll continue our study of the others, as the Lord helps us understand, so that in things this difficult, we can get as close to the truth as possible—or at least form opinions that are faithful to the spirit of true religion.

In the book of the prophet Ezekiel, we find two prophecies addressed to the prince of Tyre. The first one might seem to be about a regular man, a human ruler over the city of Tyre. So for now, we won’t focus on that first prophecy. But the second prophecy clearly describes someone far greater than a man. It speaks of a higher being who fell from a great position to a lower and worse one. This passage gives us a strong example to show that evil powers were not created evil, but fell from a better condition and became wicked. It also shows that even the good powers were not made in such a way that they were totally unable to fall—if they became careless and didn’t guard their fortunate position, they could fall too.

The prophecy says that this being—called the prince of Tyre—had once been good, without any sin, placed in the paradise of God, beautiful and shining. Could such a being have been less than the other good ones? He is described as being beautiful, pure, and walking in the paradise of God—how could he be anything other than one of the holy and blessed powers, those created in a happy and exalted state?

Now let’s look at the actual words of the prophecy (Ez 28.11-19):

The word of the lord came to me. He said, “Human, sing this sad song about the king of Tyre. Say to him, ‘This is what the Lord God says: You were the perfect man — so full of wisdom and perfectly handsome. You were in Eden, the garden of God. You had every precious stone — rubies, topaz, and diamonds, beryls, onyx, and jasper, sapphires, turquoise, and emeralds. And each of these stones was set in gold. You were given this beauty on the day you were created. 

God made you strong. You were one of the chosen Cherubs who spread your wings over my throne. I put you on the holy mountain of God. You walked among the jewels that sparkled like fire. You were good and honest when I created you, but then you became evil. Your business brought you many riches. But they also put cruelty inside you, and you sinned. So I treated you like something unclean and threw you off of the mountain of God. 

You were one of the chosen Cherubs who spread your wings over my throne. But I forced you to leave the jewels that sparkled like fire. Your beauty made you proud. Your glory ruined your wisdom. So I threw you down to the ground, and now other kings stare at you. You did many wrong things. You were a very crooked merchant. In this way you made the holy places unclean. 

So I brought fire from inside you. It burned you! You burned to ashes on the ground, and now everyone can see your shame. All of the people in other nations were shocked about what happened to you. What happened to you will make people very afraid. You are finished!’” 

When we hear words like “You were the perfect man, full of wisdom and perfectly handsome”, and “From the day you were created with the cherubim, I placed you on the holy mountain of God”—who could possibly weaken or shrink the meaning of this so much as to think it describes just a man? Not even an ordinary saint—certainly not the historical prince of Tyre.

What fiery stones could any man have walked among? Who but a heavenly being could be called blameless from the day of creation, only later to have wickedness discovered in him, and then be cast down to the earth?

To be “cast down to the earth” means this being was not originally on earth, but was thrown there after falling. His “holy places” are said to have been polluted, which again shows that he had once been holy and blessed. So we can now say clearly: what Ezekiel wrote about the prince of Tyre is actually referring to an opposing spiritual power, and it clearly proves that this being was once holy and happy, but fell when wickedness was found in him. He was not created evil—he became evil.

We believe this refers to an angel who had been given authority to rule over the people of Tyre and to watch over their souls. Now, what exactly this “Tyre” means—the earthly Tyre in Phoenicia, or some other spiritual Tyre that this one represents—and which “souls of the Tyrians” are being spoken of, whether earthly or spiritual—is something we don’t need to explore in detail here. These are deep and mysterious matters and should not be handled in a quick or careless way. They deserve careful study and effort on their own.

Reminders For The Restless

Dale Pollard

  1. Don’t carry burdens that aren’t yours (Proverbs 3.5-6)
  2. Remember the extraordinary times that God has carved out a path where there was no path before (Isaiah 43.16-19) 
  3. Don’t forget, God can see what you can’t see (Proverbs 16.9) 
  4. Even if you stumble, God won’t let you stay down if you’re willing to get up (Psalm 37.23-24) 
  5. God’s vision is bigger and better than yours (Jeremiah 33.3) 
  6. God hasn’t forgotten about you (Proverbs 20.24) 
  7. Remember to be very specific when you’re praying to God (2 Samuel 5.19) 
  8. Always be sure that your will is His will (James 4.15) 

Four On One Play

Have you ever mishandled a situation?  More than that, have you ever compounded one mistake with one, two, or more on top of the first one?  If you have been around for any length of time, you have. 

Neal Pollard

    Lennie Merullo had a memorable day on September 13, 1942.  The Cubs’ infielder had a son that day and in the second inning of Chicago’s game, he made four errors!  His teammates nicknamed Lennie’s son “boots” (baseball fans will get that).  As bad as it was for Lennie, it may have been worse for Mike Grady.  Grady, normally a catcher, was playing third base in a game for the Phillies in 1895.  As the story goes (see The Very Worst In Sports), he booted an easy grounder allowing the batter to reach first base (first error).  His throw to first was wild, allowing the runner to advance (second error).  The runner tried to stretch it to third.  The first baseman’s throw to Grady at third was in time, but he dropped it (third error).  Finally, the runner was racing home and Grady’s throw sailed over the catcher’s head into the grandstand (fourth error).  Grady allowed the proverbial “Little League Home Run.”  This was Grady’s second year in the Majors.  You might think it would have been his last, but not so.  While he is no Hall of Famer, he did log eleven seasons in the big leagues.  In 1901, he finished fourth in batting and seventh in on-base percentage.  Oh and his career fielding percentage was only slightly below the league average when he retired.

    Now you non-baseball aficionados can wake up for the application.  Have you ever mishandled a situation?  More than that, have you ever compounded one mistake with one, two, or more on top of the first one?  If you have been around for any length of time, you have.  Maybe you lied to cover up some sin and felt compelled to add a few more lies to it.  Maybe you lost your temper, then cursed, and maybe even escalated it beyond that.  Temptation has any number of ways of getting into our way and really botching up things.  The question is, “What do you do in the aftermath?”  So far as I know, Grady stayed in the game.  Merullo probably did, too.  If you fall off the horse or the bicycle, the conventional wisdom tells you to climb back on top of it.  When you mess things up with sin, divine wisdom says to get back up and keep trying.  1 John 1:9 assures us that God will forgive us in our confessing and seeking to continue on in the Light.  How badly had the Prodigal Son behave, and yet there was acceptance for him when he returned to the father’s house.  The repeated theme of scripture for those who fall is to get up and keep going.  Do not give up the fight.  The late gospel preacher, George Bailey, put it, “Success comes in ‘cans,’ not ‘can’ts.'”  

    Have you made a mess of things?  Don’t throw in the towel.  Keep the faith, and keep fighting (cf. 1 Timothy 6:12)!  Be sure to end well.

“Son of Man”: Ezekiel, Jesus, and the Pattern of Prophetic Humility

God repeatedly reminds Ezekiel that he is not superhuman. He is a mortal man, chosen to carry the very words of God to a rebellious and hard-hearted people. His identity itself—son of man—becomes a walking testimony to humility.

Brent Pollard

When God called Ezekiel to his prophetic ministry, He chose not to address him by name, but by a title that would echo through the corridors of time: “Son of Man.” Ezekiel heard this title over ninety times from God’s lips throughout the book that bears his name. The Hebrew, ben adam, means “descendant of man” or “human one.” At first glance, it might seem like a poetic flourish. Since the title “son of man” is intentionally repeated and later used by Jesus of Nazareth, we should pause and ask: Why did He choose this title for both figures?

Isaiah may rightly bear the title “Messianic Prophet” for his remarkable prophecies of Christ’s birth, suffering, and coming reign (Isaiah 7.14; 9.6; 53). But Ezekiel’s role as “son of man” unveils something equally profound—it foreshadows the very form the Messiah would take, especially in His humble incarnation and prophetic ministry.

A Title That Humbles and Separates

Adam Clarke observed with penetrating insight that this term serves to humble Ezekiel, preventing him from being exalted in his mind because of the extraordinary revelations granted to him. Here is God’s gentle yet firm reminder of Ezekiel’s frailty and mortality—set against the backdrop of those overwhelming divine visions, particularly that awe-inspiring glimpse of the Almighty’s throne in Ezekiel 1. Matthew Henry echoes this truth, observing that despite the abundance of revelations, Ezekiel remains “a son of man, a mean, weak, mortal creature.”

God repeatedly reminds Ezekiel that he is not superhuman. He is a mortal man, chosen to carry the very words of God to a rebellious and hard-hearted people. His identity itself—son of man—becomes a walking testimony to humility.

John Gill observes deeper significance in this choice, noting that this title connects Ezekiel to the coming Christ. He points out that “this is a name which our Lord frequently took to himself in his state of humiliation” and that “the reason of it is, because he was an eminent type of Christ.” Thus, “son of man” becomes more than humiliation—it points forward to the One who would perfectly embody both human weakness and divine mission.

Prophetic Suffering and True Representation

Beyond its humbling power, the term “son of man” positions Ezekiel as one who truly represents his people. He stands not as an outsider hurling judgment from afar, but as a fellow exile (Ezekiel 1.1-3). God called Ezekiel to speak as one of them—and more, to suffer in symbolic ways that would paint vivid pictures of their coming condition (Ezekiel 4–5).

Burton Coffman observes that Ezekiel’s very actions embodied the message he delivered: lying upon his side for appointed days, shaving his head with a sword, cooking with defiled fuel, refusing to mourn when his beloved wife died—each act a living parable of Israel’s approaching judgment. In this suffering service, Ezekiel points forward to a greater Prophet yet to come, One who would bear not symbolic griefs but actual sorrows, not representative suffering but substitutionary sacrifice.

Daniel’s Vision: The Title Transformed

In Daniel 7.13-14, something remarkable happens. “Son of Man” takes on entirely different colors. Daniel sees in his night visions “one like a son of man” coming with the clouds of heaven, receiving dominion that shall never pass away. What a contrast! Ezekiel’s “son of man” is lowly, suffering, and representative of human weakness. Daniel’s “Son of Man” is exalted, glorious, clothed with eternal authority.

Yet both point toward the same magnificent Person: Jesus Christ. In the Gospels, our Lord refers to Himself as “the Son of Man” more than eighty times—more than any other title He claims. In taking this name, Jesus gathers up both streams—Ezekiel’s humble suffering and Daniel’s eternal glory.

Jesus bears the full weight of human suffering, as Ezekiel did in shadow and type. Yet He also inherits that eternal kingdom promised in Daniel’s soaring vision.

Ezekiel: Pattern of the Incarnate Christ

Here then is the glory of it: if Isaiah introduces us to the person and mission of the coming Messiah, Ezekiel shows us the very form He would take—a suffering servant, fully human, yet burning with divine purpose. The constant repetition of “son of man” in Ezekiel prepares our hearts to recognize the breathtaking paradox of the incarnation itself—God in human flesh, humble yet holy, obedient unto death, acquainted with our griefs (Isaiah 53.3; Philippians 2.5-8).

Jesus, the true and ultimate Son of Man, fulfilled every aspect of Ezekiel’s prophecy, not only through His words but also through His life. He was the ideal representative of all people, carrying God’s final message as well as everyone’s sins.

Conclusion: The Seed of Eternal Purpose

It was not God’s caprice leading him to employ the phrase “son of man” to reference Ezekiel. The expression was a designation of Ezekiel’s humanity, prophetic duty, and role as the people’s representative. Yet, we understand it also served as a divinely planted seed, preparing hearts and minds to understand the Messiah—not only as conquering King and eternal Savior, but as One who would walk among us in perfect humility and carry all our sorrows.

In this “son of man,” we glimpse the wisdom of our God, who chooses frail vessels for eternal purposes—and who, when the fullness of time had come, became one Himself.

“Son of Man” represents grace beyond measure since the God calling a mortal man by that title would Himself take it for Himself, taking our nature and our place—that we might share in His glory forever.

Jesus: The Only Door

In our culture, we’re bombarded with the promise of the “good life”—the American Dream. It’s sold as owning a nice house, driving shiny new cars, taking lavish vacations, and retiring to a life of leisure. But even those who achieve this dream often miss the abundant life Jesus promises in John 10.

Carl Pollard

In our culture, we’re bombarded with the promise of the “good life”—the American Dream. It’s sold as owning a nice house, driving shiny new cars, taking lavish vacations, and retiring to a life of leisure. But even those who achieve this dream often miss the abundant life Jesus promises in John 10. No matter how many commas are in your bank account, how new your car is, or how many rooms your house has, without Jesus, you don’t have life.

In John 10:7-9, Jesus declares, “I am the gate for the sheep.” This is the third of His seven “I Am” statements in the Gospel of John, echoing the divine name from Exodus 3:14. He’s not just a door—He’s *the* door, the only entry to a life of true satisfaction, security, and purpose. Forget the prosperity gospel that slaps Christian labels on the American Dream. Jesus’ abundant life isn’t about piling up stuff; it’s about being right with God through faith in Christ and having the hope of eternity in His presence. The Apostle Paul had next to nothing but was content with food and clothing (1 Timothy 6:8) because he was rich toward God. In Philippians 3:8, he says, “I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord.” So, I’m asking you to examine your life: which door have you walked through? Jesus is the only door to abundant life, always open, but you’ve got to choose to step through.

Picture yourself lost in a freezing forest, stumbling onto a house with a roaring fire, hot soup, and a warm bed. But there’s no door—no way in. You’re stuck outside, desperate for what’s inside. That’s life without Jesus. He says, “I am the gate for the sheep” (John 10:7), the sole entry to a relationship with God. In John 10, false shepherds—religious leaders, philosophies, or systems—promise access through works, sincerity, or rituals. Jesus calls them “thieves and robbers” (v. 8) who “steal and kill and destroy” (v. 10). The American Dream offers a wide gate—wealth, success, pleasure—but Jesus warns in Matthew 7:13-14 that the broad road leads to destruction. Other paths, like Islam, Buddhism, or even well-meaning people suggest salvation outside Christ, and miss the truth: “There is salvation in no one else” (Acts 4:12). Jesus’ sinless life, authoritative teaching, miracles, and resurrection prove He’s the only way. He says, “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6). Are you chasing a false door or trusting Jesus alone?

Jesus doesn’t just claim to be the door; He promises life-changing blessings. John 10:9 says, “If anyone enters through me, he will be saved, and will go in and out and find pasture.” Jesus rescues us from God’s wrath, Satan’s schemes, and life’s futility. Our sin makes us God’s enemies (Romans 5:10), but Jesus took our punishment on the cross (1 Peter 2:24). Like a wolf licking a blood-coated blade, not realizing it’s killing itself, the American Dream lures us to spiritual death. Jesus saves us from false teachings and gives purpose, making this life the start of eternity (1 Corinthians 15:58).

Jesus offers security. “Go in and out” (v. 9) pictures a sheep’s freedom under the shepherd’s care, safe from wolves. Charles Spurgeon said believers can rest easy, protected by Christ’s power (Galatians 5:1). Unlike the shaky security of wealth, Jesus guards our souls, giving us direct access to God (Ephesians 2:18). Where do you feel trapped—guilt, fear, materialism? Jesus offers true freedom.

Jesus provides strength through “pasture” (v. 9)—spiritual nourishment like peace, purpose, and forgiveness. The American Dream leaves us chasing an elusive “something.” Jesus satisfies our deepest needs (Psalm 23:1). Are you spiritually starving, looking for fulfillment in success? Come to Jesus for lasting satisfaction.

Jesus’ blessings demand action: you must enter (v. 9). Just admiring the door—going to church or nodding at Jesus—won’t cut it. You’ve got to trust Him as Savior and obey His commands. This invitation is for “anyone” (v. 9). The world’s pleasures are a trap, promising life but delivering destruction. Jesus offers abundant life now and forever.

In Let’s Make a Deal, contestants pick between a visible prize and what’s behind a door. The visible prize—wealth, fame, pleasure, looks good but it means missing something better. Jesus, the true Door, offers salvation, security, and strength. Don’t stand outside wondering what could’ve been. Trust Him today, step through by faith, and receive this abundant life. The door’s open—will you walk through?