Growing up, I loved our post-church basketball games. Our teen group, the Dream Team, was unbeatable—until one kid joined us. He never passed the ball, always driving solo, ignoring open teammates. No matter how talented we were, his refusal to work together tanked us every time. It’s a simple truth: even the strong crumble without unity. Ephesians 4:1-6 drives this home, and it’s a message everyone needs.
The world craves genuine connection—58% of churchgoers feel lonely, and 41% feel invisible, per a 2023 Cigna study. That’s not God’s plan. He didn’t save us for shallow “how are you’s” or a spiritual country club. He called us to deep, Christlike bonds, whether in a church, family, or community. Our relationships are the foundation for living out God’s purpose, but strained connections, sharp words, or betrayals can leave them shallow when God calls us to dive in fully.
Ephesians 4 shows the way. Paul, writing from prison, urged the diverse Ephesian church—much like our varied congregations today—to live in humility, gentleness, patience, and love, preserving unity. Paul’s call is clear: unity starts with a worthy walk (v. 1), reflecting the gospel that saved us. It’s built on character—humility, gentleness, patience, and bearing with one another in love (vv. 2-3). These aren’t just ideals; they’re necessities.
Our unity is grounded in truth: one body, one Spirit, one Lord, one faith, one baptism, one God (vv. 4-6). When we live this, we become a fortress Satan can’t breach. But unforgiveness, bitterness, jealousy, or self-focus? They’re cracks that let division in. Unity brings blessings: God’s favor (Psalm 133:3), greater productivity (Ecclesiastes 4:9), and sustainability (Mark 3:25). Division, though, breeds chaos.
So, how do we restore unity? Pray for each other—it’s hard to stay mad when you’re lifting someone up (James 5:16). Love fervently, as Jesus commanded (John 13:35). Let go of past hurts (Philippians 3:13). Carry each other’s burdens (Galatians 6:2). Be humble—reach out to someone you’ve clashed with or don’t know well. Listen, pray, forgive.
Satan targets our relationships because he knows united people are unstoppable. If you’re struggling to love or forgive, pray about it. Talk it out. Be a source of unity. None of us are perfect, but God calls us to something better. Whether in a church or any community, let’s root our relationships in the gospel, pursue humility, and show the world Christ’s love through our unity.
The apostle calls Christ not only “the radiance of God’s glory” but also “the exact representation of His being” (or “substance”). That raises a meaningful question: How can there be a distinct image or representation of God’s being that is not simply God Himself? What do we really mean by “person” or “substance” in this context?
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]
8. The apostle calls Christ not only “the radiance of God’s glory” but also “the exact representation of His being” (or “substance”). That raises a meaningful question: How can there be a distinct image or representation of God’s being that is not simply God Himself? What do we really mean by “person” or “substance” in this context?
Now, consider this: The Son of God is the Word and Wisdom of God. He alone fully knows the Father and reveals Him to those who are capable of receiving that revelation. In that sense, the Son—through His divine wisdom and self-disclosure—can be said to be the very image of God’s being. That is, when Wisdom reveals itself as the means through which others come to understand God, it becomes the visible expression, or “exact image,” of God’s invisible reality.
To help us grasp this idea more fully, think of this analogy (even if it’s imperfect): Suppose there were a statue so vast that it filled the whole world and could not be seen or comprehended by anyone because of its sheer immensity. Now imagine a second statue—identical in every detail, in shape, form, and substance—but scaled down so that people could actually see and understand it. Those who saw the smaller statue would know what the great, original one was like, because it perfectly reflected all its features.
In the same way, the Son of God, although equal with the Father, “emptied Himself” (as Paul writes) and took on a form we could perceive. In doing so, He showed us what God is like. Because of this, He is rightly called the exact image of God’s being. Through Him—through the light of Christ—we are able to behold divine light. The comparison to statues is only meant to illustrate this one point: though the Son appeared in human form (which seems lowly), the power and works He displayed revealed a greatness and glory identical to the Father’s. As Jesus Himself said, “Whoever has seen Me has seen the Father,” and “I and the Father are one.” He also said, “The Father is in Me, and I in the Father.”
9. Now let’s consider a related passage from the Wisdom of Solomon, where Wisdom is described like this: “It is like a breath from the power of God, the purest outflow of the Almighty’s glory, the radiance of eternal light, the flawless mirror of God’s activity and power, and the perfect image of his goodness” (7.25-26). A
Each of these expressions identifies specific divine qualities found in Wisdom. The author calls Wisdom the power, the glory, the eternal light, the activity, and the goodness of God. But he doesn’t say, for example, that Wisdom is the breath of God’s glory or His light—only of His power. That’s important, because it wouldn’t make sense to speak of “breath” coming from abstract things like glory or light. But power is different: it refers to God’s active, governing presence in creation—by which He orders, restrains, and sustains all things, both visible and invisible. It’s that strength by which God acts, like a mind exercising its will.
The “breath” mentioned here is a way of describing something that proceeds from this divine power—just as a decision comes from the will, or the will proceeds from the mind. This breath is not a created force or something that came into being later; rather, it shares the same nature as the power from which it comes. It is, in effect, power flowing out of power.
This “breath” (Wisdom, or the Son) has its own distinct existence, yet it derives entirely from God’s eternal power. It has always existed. If anyone claims it came into existence later, we would have to ask why the Father—who could have brought it forth—didn’t do so earlier. And if we keep pressing that logic backward—asking why not before any supposed beginning—we’re left with only one reasonable conclusion: since God has always had power and will, there’s no reason He would ever have lacked the Wisdom that flows from them. Therefore, this divine Wisdom—the breath of God’s power—has no beginning apart from God Himself. It comes from Him and has always existed with Him.
So when Paul says Christ “is the power of God,” we can rightly say that He is not only the breath of that power, but power born of power itself.
Some moms on this list were far better than others. The mom that loves God more than her own children couldn’t love them any more completely. She understands what biblical love is all about and she shows and showers it on her kids.
Dale Pollard
Did you know that there are 36 mothers explicitly named in the Bible? There’s several mentions throughout the canon where a mother is implied but no name is given (i.e., “the mother of Abijah,” 2 Chronicles 13:2).
Here’s the list!
Mothers in the Bible (In Order of Their First Appearance):
1. Eve (Genesis 3:20, 4:1-2) • Mother of Cain, Abel, Seth, and other children (Genesis 4:25). • First woman and mother of all humanity.
2. Sarah (Genesis 21:1-3) • Mother of Isaac (son of Abraham). • Key figure in the Abrahamic covenant.
3. Hagar (Genesis 16:15) • Mother of Ishmael (son of Abraham). • Egyptian servant of Sarah.
4. Rebekah (Genesis 25:21-26) • Mother of Jacob and Esau (sons of Isaac).
5. Leah (Genesis 29:31-35) • Mother of Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah (children of Jacob).
6. Rachel (Genesis 30:22-24) • Mother of Joseph and Benjamin (sons of Jacob).
7. Bilhah (Genesis 30:4-7) • Mother of Dan and Naphtali (sons of Jacob, through Rachel’s servant).
8. Zilpah (Genesis 30:9-12) • Mother of Gad and Asher (sons of Jacob, through Leah’s servant).
9. Tamar (Genesis 38:18-30) • Mother of Perez and Zerah (sons of Judah).
10. Asenath (Genesis 41:50-52) • Mother of Manasseh and Ephraim (sons of Joseph).
11. Jochebed (Exodus 6:20; Numbers 26:59) • Mother of Moses, Aaron, and Miriam (children of Amram).
12. Zipporah (Exodus 18:2-4) • Mother of Gershom and Eliezer (sons of Moses).
13. Hannah (1 Samuel 1:20) • Mother of Samuel (and other children, 1 Samuel 2:21).
14. Peninnah (1 Samuel 1:2-4) • Mother of unnamed children (rival wife of Elkanah, Hannah’s husband).
15. Naomi (Ruth 1:2-4) • Mother of Mahlon and Chilion (mother-in-law of Ruth).
16. Ruth (Ruth 4:13-17) • Mother of Obed (son of Boaz).
17. Bathsheba (2 Samuel 12:24) • Mother of Solomon and other sons (wife of David).
18. Mother of Sisera (Judges 5:28) • Unnamed mother of Sisera, mentioned in Deborah’s song.
19. Samson’s Mother (Judges 13:2-3) • Unnamed wife of Manoah, mother of Samson.
20. Abijah (1 Kings 14:1) • Mother of Jeroboam’s son (wife of Jeroboam, “Abishalom” in some texts).
21. Maacah (1 Kings 15:2) • Mother of Asa (king of Judah), though possibly a grandmother in some interpretations.
22. Jezebel (1 Kings 16:31; 2 Kings 9:22) • Mother of Ahaziah and Joram (wife of Ahab).
23. Athaliah (2 Kings 8:26) • Mother of Ahaziah (king of Judah).
24. Huldah (2 Kings 22:14) • Mother of unnamed children (wife of Shallum), noted as a prophetess.
25. Hamutal (2 Kings 23:31) • Mother of Jehoahaz and Zedekiah (kings of Judah).
26. Zeruiah (1 Chronicles 2:16) • Mother of Joab, Abishai, and Asahel (sister of David).
27. Abigail (1 Chronicles 2:16-17) • Mother of Amasa (sister of David, distinct from David’s wife).
29. Job’s Wife (Job 2:9-10) • Unnamed, mother of Job’s children (Job 1:2).
30. Hosea’s Wife (Gomer) (Hosea 1:3) • Mother of Jezreel, Lo-Ruhamah, and Lo-Ammi.
31. Isaiah’s Wife (Isaiah 8:3) • Unnamed, mother of Maher-Shalal-Hash-Baz (referred to as “the prophetess”).
32. Ezekiel’s Wife (Ezekiel 24:18) • Unnamed, mother of unnamed children (died during Ezekiel’s ministry).
33. Elizabeth (Luke 1:13-60) • Mother of John the Baptist (wife of Zechariah).
34. Mary (Matthew 1:18; Luke 2:7) • Mother of Jesus (and her other children, Mark 6:3).
35. Eunice (2 Timothy 1:5) • Mother of Timothy (wife of an unnamed Greek man).
36. Lois (2 Timothy 1:5) • Mother of Eunice (grandmother of Timothy).
Some moms on this list were far better than others. The mom that loves God more than her own children couldn’t love them any more completely. She understands what biblical love is all about and she shows and showers it on her kids.
Note: If you’re nerdy/curious, this is based on the NIV & ESV translations, compiled with the aid of Blue Letter’s Key-Word tool.
Studies show that one of the most reliable indicators of longevity is a person’s grip strength. It is a great way to measure overall muscle conditioning, which is an indicator of overall nutrition, physical activity, and “disease profile.”
Neal Pollard
Studies show that one of the most reliable indicators of longevity is a person’s grip strength. It is a great way to measure overall muscle conditioning, which is an indicator of overall nutrition, physical activity, and “disease profile.” Muscle mass helps one fight the wear and tear of aging, and studies increasingly show that grip strength is a good “proxy” for a lot of other areas of a person’s health picture (source).
New Testament writers speak figuratively of the importance of a strong grip. Paul tells Thessalonica to “keep a strong grip on the teaching we passed on to you both in person and in letter” (2 Th. 2:15, NLT). The word “grip” (“hold on to,” NAS) means to “retain in the hand, to seize” (Louw-Nida, 220). This word translated “hold” or “hold fast to” is found frequently in the gospels in a literal sense, often translated as “seize,” “arrest,” and “take hold of,” but also figuratively as “observing” something with zeal. John uses it with the seven churches of Asia to urge them to “hold fast” to their faith (Rev. 2:1, 13,14,15,25; 3:11). Twice, the Hebrews writer uses this word as a way of expressing endurance and faithfulness (4:14; 6:18). In other words, strengthen your grip!
There are a lot of ways to assess your spiritual grip strength:
Devotional time with God
Acts of service for others
Church attendance
Involvement in the church’s works
The bearing of the fruit of the Spirit
Godly and righteous speech
A Christlike attitude and spirit
Boldness to share Christ with others
The ability to resist gossip
Faithfulness in trials and hardships
Resistance to peer pressure
Focus on the needs of others
Of course, there are countless other measurements. But these are broad and representative of spiritual endurance. They challenge us to avoid being weak in faith, allowing ourselves to let go of Christ and the reward He has promised to those who hold on!
They say that grip strength for the hand can be measured and improved by squeezing a tennis ball at maximum strength for up to 30 seconds. Who hasn’t owned one of those hand grippers? For spiritual strength, search for ways like those listed above to hold to God’s unchanging hand!
The ancient Samaritans believed they could negotiate with God, showing just enough reverence to escape calamity while holding tightly to their beloved idols. They did not understand that the God of Israel stands alone, not as one among many, but as the true God who rightfully demands and deserves our entire devotion.
Brent Pollard
Idolatry and the Call for Undivided Faith
The passage from 2 Kings 17.33 presents a profound reality: “They feared the Lord, yet served their own gods…” (NKJV). This ancient narrative of the people resettled in Samaria following the Assyrian captivity serves as a profound and disquieting reminder of the dangers posed by a divided heart and the subtle syncretism that can infiltrate our worship.
Following the fall of the Northern Kingdom of Israel to the Assyrian Empire in 722 BC, the Assyrians deported most Israelites. They filled Samaria with people from distant lands, including Babylon, Cuthah, and Hamath. These new inhabitants ushered in a diverse tapestry of deities and sacred traditions. When adversity, particularly lion attacks, beset them in their new territory, they ascribed it to their lack of understanding of “the god of the land.” The Assyrians dispatched a priest from Israel to instruct them in the ways of the Lord. Yet, what unfolded was not a genuine transformation of the heart but a calculated amalgamation of beliefs—a superficial acknowledgment of Yahweh that coexisted with their enduring devotion to idols. Their reverence for the Lord stemmed from a dread of punishment rather than from a place of love or genuine repentance. They desired a taste of God’s presence to feel secure, avoiding the profound commitment of total surrender.
The intertwining of genuine worship with pagan customs led to a weakened faith, a spiritual compromise where each nation erected shrines and idols alongside the reverence of Israel’s God. They paid lip service to Yahweh, yet their hearts and deeds clung to their former paths and idols. This blending of beliefs, this endeavor to serve two masters, endured through the ages, forging a spiritual legacy that, even in the time of Jesus, identified the Samaritans as possessing a distorted form of worship.
The peril emphasized in 2 Kings 17.33 transcends the boundaries of ancient history. We, too, encounter the subtle and dangerous allure of a divided heart. Though few in our time may kneel before stone figures, countless individuals unwittingly offer their allegiance to contemporary “deities” that compete for their hearts in a manner that rivals the worship of the Creator. These may reveal themselves as:
The god of material prosperity: pursuing riches and material goods as the highest aspirations rather than viewing them as instruments for serving others.
The god of self-determination: elevating personal desires and ambitions above the clear guidance of God’s revealed will.
The god of cultural accommodation: compromising the unchanging truth of Scripture to align with society’s ever-changing standards.
The god of religious formalism: engaging in external expressions of faith while lacking genuine heart change and obedience to God’s Word.
It is all too easy to offer mere words of devotion to God while allowing other priorities to steer our daily lives and choices, much like the settlers in Samaria did. We may gather for worship and declare our faith, yet still hold tightly to the values of this world in our relationships, ethics, and allocation of time and resources. This “pious worldliness” reflects a contemporary manifestation of revering the Lord while simultaneously bowing to our idols.
With clarity and conviction, the Word of God calls us to pursue an undivided heart and offer our exclusive devotion to Him alone. From the Ten Commandments, “You shall have no other gods before Me” (Exodus 20.3 NASB95), to Jesus’ bold proclamation, “No one can serve two masters… You cannot serve God and mammon” (Matthew 6.24 NKJV), the message resonates profoundly. The Lord calls us to surrender our hearts, souls, and strength (Deuteronomy 6.5; Luke 10.27).
Our Lord Jesus directly addressed this matter, declaring to the Samaritan woman that genuine worshipers will worship the Father “in spirit and truth” (John 4.23-24). This truth transcends mere external rituals or compliance driven by fear; it is a deep reverence that transforms our hearts and guides us toward righteous living. The call made by Joshua echoes throughout history: “Choose for yourselves today whom you will serve…but as for me and my house, we will serve the Lord” (Joshua 24.15 NASB95).
To steer clear of the missteps of the Samaritans, we must diligently nurture a faith that is genuine, obedient, and wholly devoted:
Honest Self-Examination: We must continually ask ourselves, “What other ‘gods’ vie for our devotion?” Are there unseen idols—whether our careers, comforts, relationships or even our own opinions—that overshadow God’s supremacy?
Immerse yourself in Scripture: Engaging deeply and consistently with the Word of God illuminates His expectations and safeguards against the encroachment of worldly influences into our faith.
Consistent Obedience: Genuine worship is revealed not merely in our Sunday gatherings but in our daily expressions of faithfulness and submission to the will of our Heavenly Father. James instructs us to be “doers of the word, and not hearers only” (James 1.22 NKJV).
Reject Man-Made Substitutes: We must anchor our faith in the truth of God’s revealed Word rather than relying on human traditions or our perceptions of what is right.
The ancient Samaritans believed they could negotiate with God, showing just enough reverence to escape calamity while holding tightly to their beloved idols. They did not understand that the God of Israel stands alone, not as one among many, but as the true God who rightfully demands and deserves our entire devotion. Let us embrace this significant truth, reflecting on our lives and committing each day to serve the Lord with sincerity and authenticity. He alone deserves our complete and unwavering devotion.
Revelation 21 isn’t fantasy; it’s certain. God will fulfill this promise. For early Christians and us, it’s a call to persevere.
Carl Pollard
The book of Revelation is often misunderstood, neglected, and misused. Its complex imagery and cultural gap make it tough for 21st-century readers. As Peter noted in 2 Peter 3:16, some “twist” such texts to their own destruction. Sadly, Revelation suffers this fate.
In Revelation 21, John shares a vision given to the seven churches of Asia—a message of victory through Christ. Written for Christians under Roman persecution, it offered hope amid suffering. Its Hebrew numerology and imagery resonated then, but today, many distort its meaning. Yet, Christ’s victory remains clear.
John sees the end: God’s triumph over evil, a glimpse of the world’s future, and the faithful’s reward. This prophecy is certain, like all God’s promises. For those in Christ, it’s the ultimate experience. Revelation 21 shows God making “all things new.” Notice what is new:
A New Creation (Verses 1-2)
John sees a new heaven and earth, the old gone. No sea—symbol of chaos—remains. The New Jerusalem descends, God’s people radiant, ready for eternal fellowship. God restores creation, erasing all brokenness.
A New Connection (Verses 3-4)
God will dwell with His people, His presence intimate. Tears, death, and pain vanish. This is perfect fellowship, every sorrow erased by God’s nearness.
A Final Condition (Verses 6-8)
God declares, “I am making all things new!” He offers eternal life freely, but those rejecting Him face separation. This is God’s final justice and mercy.
Revelation 21 isn’t fantasy; it’s certain. God will fulfill this promise. For early Christians and us, it’s a call to persevere. In a broken world, we await a new creation, connection, and condition. Let’s live faithfully, eyes on the day God makes all things new.
One of the fastest-growing threats to Christian faith today is deconstructionism. It’s not a tightly organized movement, which makes it hard to confront directly. It’s multifaceted, and some of the questions it raises are valid. I believe our enemy, the devil, has taken advantage of real, unresolved questions within modern Christianity and used them—combined with some Christians’ dismissive or defensive posture— to undermine the faith of millions.
Gary Pollard
Now that we’re several sections into Origen’s On first principles, I want to explain why I’m taking on this project. Why Origen? Why devote time to a writer who isn’t considered “inspired”? Aren’t there enough lost and dying souls as it is? Why focus on something like this? Shouldn’t I be spending my energy elsewhere? And if Origen sometimes says things that seem strange or uncomfortable to modern Christian ears, why publish them at all?
One of the fastest-growing threats to Christian faith today is deconstructionism. It’s not a tightly organized movement, which makes it hard to confront directly. It’s multifaceted, and some of the questions it raises are valid. I believe our enemy, the devil, has taken advantage of real, unresolved questions within modern Christianity and used them—combined with some Christians’ dismissive or defensive posture— to undermine the faith of millions. I won’t go into specific details here, but this movement deserves serious attention.
We’ve inherited a bit of theological and traditional baggage over the centuries—not enough to undermine the legitimacy of our faith, but enough to create some distance between us and the beliefs of first-century Christians. Much of this divergence can be traced to the fourth-century ecumenical councils. These councils took unsettled questions—once considered open for discussion and not barriers to fellowship—and hardened them into dogma. Today there are over 45,000 Christian denominations worldwide. Deconstruction is one of Satan’s most effective weapons in this decade.
I’ve spent the past couple of years “behind the lines” of this movement—reading their writings, listening to their podcasts, joining their forums and servers. Here’s what I’ve noticed:
A widespread rejection of materialism and the wealth-driven mindset of previous generations. While not universal, this pattern appears frequently.
A growing disdain for shallow, mindless entertainment. Most are searching for deeper meaning, esoteric knowledge, and truth. They seek intellectual stimulation, not dilute copium. Jordan Peterson may have played a key role— his unabridged deep dives into philosophy, psychology, and biblical themes deepen hunger for significance and intellectual engagement. Not a bad thing! But as we’ll see, many (especially our own) are looking for depth, meaning, and truth elsewhere.
This hunger often leads to other similar podcasts, YouTube channels, and alternative history theories. Again, not bad things. These sources rarely align with the mainstream historical or scientific views, but they seem to resonate with reality far better. The problem is that this skepticism extends to religion. Many consider themselves spiritual, so they reject Christianity for universalism, neo-paganism, or other alternatives. The consistent thread is that they don’t trust religious leaders to be honest or unbiased. Many cited the church’s inability—or unwillingness—to address difficult questions as being what drove them away.
The outcome is usually one or more of the following: pantheism, paganism, gnosticism, universalism, agnosticism, Epicureanism, occultism, even nihilism. I know this reads like something from an 80s church pamphlet warning about Led Zeppelin and pinball machines— but this is actually real, and it’s happening by the millions. You can see its symptoms for yourself: search YouTube for “Gnosticism,” “esotericism,” or “alternative history.” Most of the top videos have millions of views. Even obscure channels discussing niche topics may have hundreds of thousands of views. Do some research on the growth of all of the groups listed above.
So, why am I dragging both of my readers through Origen’s writings? Because millions of people (again, many of our own) are searching for truth—and they don’t trust the modern Christian’s interpretation of ancient texts. Origen was probably the first Christian to organize the church’s teachings into a coherent theological system. He did this before the government-sponsored councils of the fourth century began enforcing orthodoxy. His work offers powerful responses to many of the questions fueling deconstructionism. It also gives us a glimpse of what Christians believed before AD 325—and that’s exactly what many of these seekers are hungry for.
My goal is simple: to make On first principles accessible to the average truth-seeker or questioner. Origen provides the most complete early summary of Christian theology. He’s not considered canonical by any denomination, and his work may irritate some Christians. That’s why I think these seekers and questioning believers will be willing to read it. If it also encourages the faithful, even better. But I’m doing this primarily for the seekers and questioners, not the saved.
This project is my attempt to patch a breach in the dam and help pull at least some of these wandering souls back toward the light. Many of us have watched friends or loved ones fall victim to this movement. Origen’s work—especially when stripped of later editorial influence—may be one of the most effective tools we have right now.
It’s not a manual for making ministers. Its true value is in the vision that’s laid out in these two letters. It’s God’s instructions for building a strong future of faith and provides the necessary steps that need to be taken if we are to pass the torch to the next generation.
Dale Pollard
It’s a shame that the letters to Timothy got stereotyped into a users manual for young ministers.
Most summaries of the letters say something along these lines:
“First Timothy presents the most explicit and complete instructions for church leadership and organization in the entire Bible. This includes sections on appropriate conduct in worship gatherings, the qualifications of elders and deacons, and the proper order of church discipline. Paul advised Timothy on these practical matters in a way that would have helped the young pastor to emphasize education and sound teaching of leaders and members.”
But there’s more to it.
It’s not a manual for making ministers. Its true value is in the vision that’s laid out in these two letters. It’s God’s instructions for building a strong future of faith and provides the necessary steps that need to be taken if we are to pass the torch to the next generation.
It’s about instilling faithfulness in the young, and it’s about mentoring— mentors (2 Tim. 2:2).
Paul encouraged Timothy to “fight the good fight” (1:18; 6:12). Perseverance in what was good often became a slog for Timothy, one that required thick skin and a clear purpose. The short and sweet of Timothy could be something like this.
When we look at this psalm, attributed to David, we see a mixture of needs and desires. He acknowledges his dependency, but he also affirms his devotion. When we’ve been recipients of such generosity, how can we keep from praising and serving Him?
Neal Pollard
Psalm 61 is a song with musical instructions, according to its title. I can think of at least two songs whose lyrics seem drawn from thoughts and phrases in this brief psalm. There’s a Gaither song, “Lead Me To The Rock That Is Higher Than I,” and brother Tillit S. Teddlie’s, “Hear Me When I Call” (1962). Thoughts in both songs seem related to the first three verses here.
When we look at this psalm, attributed to David, we see a mixture of needs and desires. He acknowledges his dependency, but he also affirms his devotion. It is interesting to note David’s reference to God’s hearing: “Hear my cry” (1), “Give heed” (1), “I call” (2), “You have heard” (5), and “I will sing praise to Your name” (8). This is a beautiful image of God caring and listening as we speak to Him. How often do you visualize the personal nature of that?
As we break down this psalm, we can see at least three actions from the writer. These should mirror our response to God for all He is and has done for us.
AN APPEAL (1-2,4,7b)
David pleads with God to hear his cry and prayer. He feels isolated and detached, low and faint. He longs for safety and refuge. He wants God’s lovingkindness and truth to preserve him. In short, he acknowledges his needs and God’s ability to supply them. We are in a dangerous place, spiritually, when we fail to see our need of God. It will keep us from appealing to Him and relying on Him. We are never independent, whether we know it or not!
AN APPRECIATION (3,5-7a)
He credits God, acknowledging His generosity. He appreciates God’s refuge, inheritance, preservation, and fellowship. Kathy often says, “Gratitude is the key to contentment.” How true! It can also play a vital role in our faithfulness. When we understand that “Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow” (Jas. 1:17), it can revolutionize our relationship with God.
AN ASPIRATION (8)
Responding to God’s gifts is so important to Him. What shows gratitude to God better than a transformed life. David wants to worship (8) and pay vows (5,8). The writer makes the point that it’s worse to be separated from God’s house than to be far from home. Having been given so much, he wants to reciprocate. As Jesus says later, “From everyone who has been given much, much will be required” (Luke 12:48).
Make no mistake about it! God is to be worshipped because He is God, not for the blessings and gifts He gives. But, when we’ve been recipients of such generosity, how can we keep from praising and serving Him?
Additional notes:
–Some believe this psalm to be written by a king, others by a priest, or by an exile. The longing to reconnect is reflected by any of these.
–Compare this psalm to Psalm 21. Look for similarities.
–There are some compelling reasons to reinforce the idea that this is a psalm of David, like “the tent” (4), an expression that would make little sense after the temple is built, and the discussion of the inheritance in verses 5-7 that sounds a lot like 2 Samuel 7.
When Paul wrote to the brethren of Philippi, the Romans had already implemented tariffs to boost revenue, oversee and regulate the movement of goods across their lands, and unify various economies within the empire, all while preserving Roman economic dominance. Hence, the Apostle had a good idea of how tariffs impacted one’s finances. Yet, as we’ve already observed, he preached contentment regardless of one’s financial circumstances. Paul could make tents if his brethren weren’t financially providing for him (see Acts 18.3). Clearly, the Roman tariffs enforced by the notorious Nero were not a source of sleepless nights for Paul.
Brent Pollard
Many individuals frequently misinterpret the writings of the Apostle Paul, pulling them from their intended context. Peter observed this concern regarding numerous writings of Paul (see 2 Peter 3.14-16). Philippians 4:13 states, “I can do all things through Him who strengthens me” (NASB95). Paul wasn’t suggesting that believers can attain every wish through Christ’s strength; instead, he pointed out that they can withstand any financial circumstance, whether in plenty or want. Remembering this when consuming news or scrolling through social media chatter regarding our economy’s current and potentially future state is crucial.
A Gallup poll published on April 20, 2025, revealed that many respondents expressed worries about the potential downturn of their financial situations. A significant 45% of respondents to a survey by the Pew Research Center on April 23, 2025, expressed concern about a potential economic decline. The responses indicate that participants’ primary worry centers on the cost of products. A recent poll by CNBC and SurveyMonkey, published on April 10, 2025, showed that 73% of respondents claimed to face financial stress. Notably, the latter part of the CNBC/SurveyMonkey poll reveals that 66% of respondents attributed their financial stress to Donald Trump’s tariffs.
I am not writing this to defend any man or political party. I do this because Jesus forbade us from succumbing to worry, particularly regarding our needs for food and clothing (see Matthew 6:25–34). Paul conveyed to Timothy that anyone who possesses these two gifts promised by Jesus to those who prioritize God’s kingdom and righteousness should find contentment (1 Timothy 6.8). In light of that foundational principle, I aim to alleviate your concerns by delving into the historical context of this recent financial specter: the tariff.
When Paul wrote to the brethren of Philippi, the Romans had already implemented tariffs to boost revenue, oversee and regulate the movement of goods across their lands, and unify various economies within the empire, all while preserving Roman economic dominance. Hence, the Apostle had a good idea of how tariffs impacted one’s finances. Yet, as we’ve already observed, he preached contentment regardless of one’s financial circumstances. Paul could make tents if his brethren weren’t financially providing for him (see Acts 18.3). Clearly, the Roman tariffs enforced by the notorious Nero were not a source of sleepless nights for Paul.
However, tariffs have existed for an even longer time. Clay tablets from ancient Sumerian cities, dating back to approximately 2,500 BC, document the duties imposed on goods that traversed their lands. The adversaries of the post-exilic Jews sought to undermine the Temple’s reconstruction by prompting the Persian king to scrutinize the Jews. Ezra 4:20 reveals a critical insight regarding the Hebrews: “…mighty kings have ruled over Jerusalem, governing all the provinces beyond the River, and that tribute, custom and toll were paid to them” (NASB95). In other words, kings like David used tariffs.
Adam Smith, often regarded as the father of capitalism, clearly opposed tariffs under most circumstances. Conservative thinkers such as Thomas Sowell and Milton Friedman share Smith’s perspective. Libertarian Republican Rand Paul contends that tariffs essentially function as a tax burden on the American citizen. As a result, individuals across the political spectrum agree that Donald Trump’s tariffs will have negative financial repercussions for us. Undeniably, tariffs lead to a rise in the cost of goods. This increase will hit hard in a nation like ours, which has become reliant on inexpensive products frequently produced by forced labor overseas. Take, for instance, the Apple iPhone. Tim Cook mentioned that an iPhone made in America would come with an additional cost of $300. Analyst Dan Ives has boldly asserted that a U.S.-manufactured iPhone could carry a staggering price tag of $3,500! How could one not worry when hearing these dire predictions?
Jesus reminded us, “So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own” (Matthew 6.34 NASB95). In simpler terms, avoid creating unnecessary problems for yourself since every day brings challenges. Focus on the task at hand and tackle what’s right in front of you. In the prayer model, Jesus instructed us to request solely for “our daily bread.” Luke articulates it as: “Give us each day our daily bread” (Luke 11.3 NASB95). The outcome remains uncertain because of one President’s choice to impose reciprocal tariffs. (Among those tariffs Trump implemented, only those against China are punitive.)
An age-old adage in the news industry goes, “If it bleeds, it leads.” What is the significance of this? This phrase highlights how the media often places sensational, violent, or shocking news stories at the forefront of broadcasts or on the front pages. It’s a harsh reality that media outlets tend to spotlight stories filled with conflict, tragedy, or violence, as these are the ones that capture attention and boost viewership or readership. “Bleeding” is a metaphor for any significant or negative occurrence, while “leading” indicates that these narratives receive prominent visibility. The apprehension surrounding Trump’s tariffs fits into this category, given that Donald Trump is incredibly divisive.
What impact will all of this have on us? Are we on the brink of another Great Depression, or could these tariffs act as a national dose of Ipecac, cleansing us of our reliance on foreign-made goods and encouraging industries that left the United States to return? Those issues do not pertain to the realm of devotional contemplation. Our emphasis is “That which has been is that which will be, And that which has been done is that which will be done. So there is nothing new under the sun” (Ecclesiastes 1.9 NASB95). We are not the first people on planet Earth to experience monetary disturbances. And, if God allows time to continue, we will not be the last. Paul reminded Timothy that we entered this world with nothing and will leave it with nothing (1 Timothy 6.7). We must trust God’s ability to feed and clothe us providentially (see again Matthew 6.25-34).
In times of economic uncertainty, it is essential to remember that God’s provision has never faltered. The challenges we face today are not unique in the grand scheme of history. As those before us have navigated financial struggles, we can trust God’s guidance and providence for our needs. Let us find comfort in knowing there is nothing new under the sun and place our faith in His eternal care for us.
Ever watched one of those early 2000s spy movies? The hero’s rocking a sharp suit, dodging lasers, and busting into the villain’s lair. Henchmen are tripping over themselves, alarms blaring, and some dude smacks a big red button. A voice booms, “Five minutes to self-destruction!” The place randomly catches fire, the hero tosses bad guys like ragdolls, and at one second, he dives out, explosion blazing behind him. He walks away without a scratch. Y’all seen that movie? Probably had Tom Cruise in it. But let’s be real, I’ve never seen a self-destruct button in my house, my car, or anywhere. Who’s rigging their stuff to explode? We’re wired to protect what’s ours. If someone’s torching their own life, we’re calling for help. That ain’t normal.
But spiritually? We smash that self-destruct button like our lives depend on it. Proverbs 14:12 warns, “There is a way that seems right to a man, but its end is the way to death.” When we pick our path over God’s, we’re not just stumbling, we’re setting off a spiritual explosion. Let’s dive into Romans 7 and Judges 9 to see how self-destructive tendencies wreck us and how Jesus pulls us from the rubble. This isn’t a movie; it’s real life, real struggles, and we need God’s Word to guide us.
In Romans 7:15-25, Paul speaks from the heart and says, “I do not understand what I do. For what I want to do I do not do, but what I hate I do.” Paul, the super-apostle, admits, “I’m a mess!” He wants holiness but keeps sabotaging himself. By verse 24, he’s crying, “What a wretched man I am! Who will rescue me from this body of death?” Do you feel what Paul is describing? You want to stop snapping at your spouse, but you lose it. You want to quit that addiction, but you’re back at it by Friday. You want to pray, but you’re scrolling till 2 a.m. That’s self-destruction. And it’s not just big sins, but quiet ways we undermine God’s plan. It’s the bitterness we nurse, the pride we carry, the shame we let define us.
Last week, a friend of mine showed me a fresh cashew—a fruit with the nut hanging off. He warned that the oil in the shell is poison; it burns, itches, can even kill. Before he finished, I rubbed it on my arm. Why? No clue. Now I’ve got a chemical burn. That’s self-destruction in a nutshell (catch that?).
Judges 9 is a trainwreck. After Gideon’s victory, Israel ditches God for Baal. They “didn’t remember” God. This is not amnesia, but willful rebellion. Abimelech, Gideon’s son, manipulates Shechem, slaughters his 70 brothers, and becomes king. It ends in chaos—a millstone crushes his skull. Israel’s story is ours when we reject God for pride, lust, or that screen. Every choice is life or death.
So how do we stop? Romans 7:25: “Thanks be to God, who delivers me through Jesus Christ our Lord!” Jesus took our wounds to the cross, rose to break sin’s chains, and offers freedom. John 10:10 promises life to the full. Repent (Psalm 139:23-24). Renew your mind with Scripture (Romans 12:2). Surrender to the Spirit (Galatians 5:16). Self-destruction doesn’t own you. Romans 8:1 declares, “There is now no condemnation for those who in Christ Jesus.” Jesus is your deliverer. No more self-destruct buttons. If you’re hiding sin, break free today. Christ offers forgiveness and salvation. Let go of those vices that are keeping you from a life of sanctification!
We must not believe what some people say―that God sent out pieces of Himself like parts being cut off. God cannot be split up. He is spirit, not a body, and spirit can’t be divided. Instead, we should think about it like this: when a person has a thought, that thought comes from the mind without taking anything away from it.
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]
Let’s look at how the Bible supports what we’ve been saying. The Apostle Paul says that Jesus, God’s only Son, is “the image of the invisible God” and “the firstborn of all creation.” In another letter, Paul writes that Jesus is “the brightness of God’s glory and the exact image of who God is.”
In the book called Wisdom of Solomon, it says that God’s wisdom is “the breath of God’s power” and a clear and pure light from God. Nothing dirty or wrong can touch her. She is like a bright light that comes from God forever, a perfect mirror showing God’s work, and the image of God’s goodness. We say again: this wisdom only exists in the One who began everything. Everything that is truly wise comes from Him. He is the only one who is truly God’s Son, so He is called the Only-Begotten.
Now let’s try to understand what it means that Jesus is an “invisible image.” First, think about how we use the word “image.” Sometimes an image is a picture or a statue made out of something like wood or stone. Other times, we call a child the image of their parent because they look alike. A human, who was made in God’s image, is more like the first kind of image―a shape made out of something. We’ll talk more about that when we study Genesis. But Jesus is more like the second kind of image. He is the invisible image of the invisible God, just like Adam’s son Seth looked like Adam. The Bible says, “Adam had a son in his own image, named Seth.”
This shows that the Father and Son share the same nature. If the Son does all the same things the Father does, then He shows what the Father is like. He comes from the Father, like a thought or a choice comes from a person’s mind. So, I believe that when God wants something to exist, He only needs to will it. He doesn’t need tools or outside help. In the same way, the Son came from the Father’s will. This is important, because we believe that only God the Father was never born o made by anyone else.
We must not believe what some people say―that God sent out pieces of Himself like parts being cut off. God cannot be split up. He is spirit, not a body, and spirit can’t be divided. Instead, we should think about it like this: when a person has a thought, that thought comes from the mind without taking anything away from it. In the same way, God the Father gave life to His Son. The Father is invisible, and He gave birth to an invisible image―His Son. The Son is the Word, not something you can see or touch. He is Wisdom, and wisdom isn’t made of physical stuff. He is the true Light who shines on every person in the world―but not like sunlight.
Jesus is the image of the invisible God. To the Father, He is truth itself. To us, He is the way we can see and know the Father. No one knows the Father unless the Son shows Him to them. And the Son shows the Father to us by helping us understand. If someone understands the Son, they also understand the Father. Jesus said, “Whoever has seen Me has seen the Father.” Earlier, we quoted Paul saying Jesus is “the brightness of God’s glory and the exact image of Him.” So what does that mean? The Gospel of John says, “God is light.” Jesus, the only Son, is like the brightness that comes from that light. He shines out from God and lights up all creation.
We’ve already said Jesus is the Way who brings us to God, the Word who teaches us wisdom, and the Truth, the Life, and the Resurrection. He is also the Brightness. We understand light by seeing its brightness. And Jesus helps our weak human eyes slowly get used to the light of God, just like someone helping us see better by taking away anything that blocks our view. Jesus said, “Take the beam out of your eye.” In this way, He helps us see God’s light and acts as a go-between for us and God.
The words of Paul have never been more urgently needed: “For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe” (1 Cor. 1:21).
Neal Pollard
Last night, we finished our third annual EQUIPPED workshop. It was uplifting for so many reasons, too many to try and list here. I want to focus on just one. Certainly, the speakers we had represented a diversity of style, background, schooling, age, race, and personality. To the person, each shared the common value of presenting God’s word faithfully, richly, and beneficially. In every session I attended (and I floated into multiple sessions many hours), I admired how effectively each exposed God’s message!
We also had representatives from six schools of preaching (Bear Valley Bible Institute, Brown Trail SOP, Florida SOP, Georgia SOP, Tri-Cities SOP, West Virginia SOP), not including speakers training preachers from these schools and in the Memphis SOP, Faulkner University, and Freed-Hardeman University. I talked with several of these men, and they speak of the urgent need we have to meet the surging preacher shortage crisis facing God’s people. Often, this shortage causes or hastens congregations having to shut their doors. At best, it hamstrings the work the local church can do. It is a reminder of our pressing need to emphasize the wonderful life preaching is, encouraging our sons to preach, and our daughters to want to marry preachers.
The best part of this weekend was seeing preachers from all over who came to feast on God’s word and get practical ideas to enhance their local works. If there was anything better than that, it was the several “prospective” preachers that were in attendance. Talking to young men who shared with me their aspiration to go preach, those who were making their plans to attend school for that purpose, and seeing young men who just need a person of influence in their lives to gently nudge them in that direction.
The words of Paul have never been more urgently needed: “For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe” (1 Cor. 1:21). Because we believe that, let’s encourage men to engage in the greatest mission God ever gave.
Brent takes a convicting look at the divine call to “honor” our parents as they get older:
“We should fully accept this privilege and dismiss contemporary “Corban” justifications, such as busyness, distance, or misaligned priorities. Looking after our parents goes beyond mere duty; it embodies the love of God that transcends generations….”
Brent Pollard
Have you ever considered the number of visits you have remaining with your elderly parents? If they are in their seventies and you only see them a few times a year, you could have less than 100 days to spend with them. This poignant reality, drawn from Psalm 90.12—“So teach us to number our days, That we may present to You a heart of wisdom” (NASB95)—compels us to value the limited moments we share with our parents.
Scripture emphasizes our obligation to honor our parents, which persists throughout their later years. The fifth commandment states, “Honor your father and your mother, that your days may be prolonged in the land which the Lord your God gives you.” (Exodus 20.12 NASB95). In Mark 7.9-13, Jesus emphasized this point by condemning the Pharisees for exploiting the “Corban” loophole, which allowed them to declare resources as dedicated to God to avoid providing support for their elderly parents. He emphasized that honoring parents is essential and cannot be compromised. Similarly, Paul states in 1 Timothy 5.4 (NASB95): “They must first learn to practice piety in regard to their own family and to make some return to their parents; for this is acceptable in the sight of God,” emphasizing that caring for parents is an expression of faithfulness.
What does “honor” signify as parents grow older? The Hebrew term kabab conveys a sense of weight and respect, manifesting in concrete actions such as dedicating time, resources, and presence. We carry a responsibility from the years they invested in us, a “return” that embodies appreciation and affection. Proverbs 23.22 (NASB95) states, “Listen to your father who begot you, And do not despise your mother when she is old,” as a reminder to cherish them even in their vulnerability.
Neglecting this duty has serious consequences. Harry Chapin’s “Cat’s in the Cradle” depicts a father who is too busy to care for his son, only to face the same neglect in old age: “My boy was just like me.” This cultural parable reflects a current crisis: loneliness among the elderly. Research indicates that one in three adults over 50 experiences regular feelings of isolation, which are associated with depression and an increased risk of premature death. Our presence can break the cycle, bringing joy and connection to those most needing it.
How can we fulfill this biblical call in our lives? Here are some practical steps to consider:
1. Prioritize Time: Schedule regular visits, calls, or video chats. Even short interactions can make a significant difference.
2. Offer Support: Assist with errands, medical needs, or financial issues. If you’re not nearby, consider arranging help through others.
3. Be Present: Make sure to invest time in hearing their stories and sharing your experiences with them. This action demonstrates that they continue to hold significance in your life.
4. Include Them: Invite them to family events to reinforce their place in your life.
5. Support Spiritually: Pray alongside them or encourage their faith, honoring their legacy.
We should fully accept this privilege and dismiss contemporary “Corban” justifications, such as busyness, distance, or misaligned priorities. Looking after our parents goes beyond mere duty; it embodies the love of God that transcends generations. As Paul cautions in 1 Timothy 5.8, failing to address this undermines our faith. Let us take action before time slips away and discover the blessings of embracing this sacred responsibility.
“Her Savior was right there, but grief hid Him. We miss Jesus too, expecting Him to show up in a way WE want, instead of seeing Him in the Word, worship, or answered prayers. Mary saw a gardener, but His name was Jesus.”
Carl Pollard
I’m no gardener, but I’ve got one story of botanical triumph. In Alabama, I had a fire pit where I burned all sorts of junk—boxes, old couches, mattresses, you name it. One day, I threw in a box of rotten vegetables. Didn’t think much of it. But a few months later, three corn stalks were growing right out of that pit. Shallow roots on a plywood slab, pushing through a metal grate. I didn’t water or tend them, yet they produced nine whole kernels! I ate that corn, somehow didn’t get tetanus, and I’m still amazed.
Sometimes, where only death is expected, life is found.
In John 20:11-18 Jesus’ followers expected a dead body but found a living Savior. Mary Magdalene met a “Gardener” who turned her tears into purpose. Christ’s resurrection plants hope in barren places, calling us to share His life with a world in need.
Mary found the tomb empty and wept, thinking someone stole Jesus’ body. She’d stood at the cross (John 19:25), watched Him die, and now even His memory seemed lost. Her tears show what life would be like if Jesus stayed dead—a world without hope. Two angels asked, “Why are you crying?” but grief blinded her to God’s messengers. We do the same, dwelling on broken families or a culture that’s left God, missing what He’s doing. A 2024 Gallup poll says most Americans feel hopeless. If you’re in Christ, the empty tomb is our hope—rejoice in it!
Mary turned and saw Jesus but thought He was the gardener. Gardeners worked tombs early, so it made sense. He asked, “Why are you crying? Who are you looking for?” Her Savior was right there, but grief hid Him. We miss Jesus too, expecting Him to show up in a way WE want, instead of seeing Him in the Word, worship, or answered prayers. Mary saw a gardener, but His name was Jesus.
Jesus said, “Mary,” and she knew Him, crying “Rabboni!” (Teacher). All 4 Gospels make women the first resurrection witnesses. This was countercultural, and some rejected their claims (even the apostles). Skeptics like Celsus called Mary “hysterical.” But she was the perfect witness: she followed Jesus, heard His prophecies, watched Him die, and saw Him rise. He spoke her name, like the Good Shepherd (John 10:3), and it shows He knows your name, your pain, and calls you to life as your Great High Priest and Shepherd.
Jesus told Mary, “Go tell my brothers I’m ascending to my Father and your Father.” His resurrection makes God our Father. Mary ran to share the news. Only 10% of Christians regularly share their faith (Barna, 2021), but 1.6 billion people haven’t heard the gospel. Don’t hold onto safe faith—plant the seed of hope. Where death is expected, life is found. God will bring the increase.
Trust the Savior in barren places—brokenness, doubt, or pain. Jesus plants hope, as He did for Mary (John 16:33). Hear His call to repentance, baptism, or renewed commitment (Acts 22:16).
Plant hope boldly—share your faith, serve others, invite someone to worship with you. The harvest is ready, and it’s more than nine kernels.
Angels are so often misrepresented and misunderstood. A lot of our “theology” about them come from religious error and even Hollywood (wings? women? children?). What does the Bible teach us about them?
Dale Pollard
Old Testament Role
In the Old Testament, angels serve, for the most part, as divine messengers and “secret agents” of God’s will. They appear in human-like or supernatural forms to deliver God’s messages, guide, protect, or even execute His judgment.
Here are some examples:
1. Messengers: Angels communicate God’s instructions, such as the announcement to Abraham and Sarah of Isaac’s birth (Genesis 18:1-15) or God’s commands to Moses (Exodus 3).
2. Protectors & Guides: Angels protect individuals or Israel, like the angel guiding the Israelites during the Exodus (Exodus 14:19) or protecting Daniel in the lions’ den (Daniel 6:22).
3. Agents of Judgment: Angels carry out divine punishment, such as destroying Sodom and Gomorrah (Genesis 19) or striking down the Assyrian army (2 Kings 19:35).
4. Worship & Service: Angels are depicted as part of God’s heavenly court, praising Him (Isaiah 6:2-3) and serving His purposes (Psalm 103:20-21).
The various types of angels include cherubim (guardians, Genesis 3:24) and seraphim (worshippers, Isaiah 6). Angels are subordinate to God, and their appearances are often horrifying as those they visit are often terrified (Judges 13:21).
New Testament Role
We find that angels continue as God’s messengers and servants but are now closely tied to the life of Jesus and His church. Here are some examples of their role in the New Testament:
1. Announcers of Christ: Angels herald Jesus’ birth (Luke 1:26-38, Gabriel to Mary; Luke 2:8-14, to shepherds) and resurrection (Matthew 28:2-7).
2. Ministers to Jesus: Angels support Jesus, such as after His temptation (Matthew 4:11) or in Gethsemane (Luke 22:43).
3. Guides & Protectors: Angels assist believers, like freeing Peter from prison (Acts 12:7-11) or guiding Cornelius to Peter (Acts 10:3-7).
4. Angels of Judgment: Angels are prominent in Revelation, executing God’s judgments (Revelation 8-9), gathering the elect (Matthew 24:31), and fighting demonic forces (Revelation 12:7-9).
5. Worshippers: Angels praise God and Christ (Revelation 5:11-12) and are part of the heavenly host.
Angels are clearly seen as subordinate to Christ (Hebrews 1:4-14). They inspire awe but— not to be worshipped (Colossians 2:18).
So everything we say about God’s Wisdom applies to the Son: He is the Life, the Word, the Truth, and the Resurrection. These titles describe what He does and who He is. None of them imply anything physical―no size, shape, or color.
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]
1. First, we need to understand that Christ has two distinct natures: His divine nature as the only Son of God, and the human nature He took on in this final age as part of God’s plan to save us. These are not the same.
So we start by asking: who is the only-begotten Son of God? He’s called by many names, depending on the context and viewpoints of different people. For example, He is called “Wisdom” in Solomon’s words: “The Lord created me as the beginning of His ways, before anything else existed―before the earth, before the springs, before the mountains and hills―I was brought forth.”
He’s also called “Firstborn,” as Paul says: “He is the firstborn of all creation.” But “Firstborn” and “Wisdom” refer to the same person―not two different beings. Paul even says that “Christ is the power and wisdom of God.”
2. But when we say He is God’s Wisdom, we don’t mean He’s just a concept or a force that makes people wise. He is a living being who is wisdom in Himself. Once we understand that the Son is God’s Wisdom in real, personal existence, we shouldn’t imagine that He has any physical traits like form, size, or color. Wisdom, by its nature, doesn’t have those things.
And no one who reveres God should believe that the Father ever existed without His Wisdom. To say that would mean either God couldn’t produce Wisdom before He did, or that He didn’t want to―which is impossible for a perfect and eternal God.
We believe that the Son, who is God’s Wisdom, comes from the Father―but not in time. His existence has no beginning, not even one that we can imagine in thought. So Wisdom was brought forth before anything that could be called a “beginning.”
Everything that would later be created was already held within Wisdom―its design, purpose, and shape―arranged by God’s foreknowledge. That’s why Wisdom (in Solomon’s words) says she was “created as the beginning of God’s ways”―not because she was made in time, but because all things were prefigured in her.
3. In the same way, we can say Wisdom is the “Word” of God, because she reveals God’s hidden truths to all creation. She is called the Word because she expresses what is in God’s mind.
So when the Acts of Paul1 says, “The Word is a living being,” it’s speaking rightly. But John expresses it most clearly in his Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God.”
Anyone who says the Word or Wisdom had a beginning must be careful not to dishonor the Father. If God didn’t always have Wisdom or a Word, then He wasn’t always the Father―and that idea contradicts God’s eternal nature.
4. This Son is also the truth and life of everything that exists―and rightly so. Nothing could live without receiving life from Him. Nothing could exist unless it came from the truth. Rational beings couldn’t exist without the Word. There could be no wisdom without Wisdom.
But since some creatures would fall away from life and bring death upon themselves―because death is just separation from life―it was necessary for there to be a power that could overcome death. That power is the resurrection, first seen in our Lord and Savior. The resurrection is rooted in God’s wisdom, word, and life.
Also, since some created beings would choose not to remain in the good they were given―because that good was not part of their nature, but something they received―they could fall away. For their sake, the Word and Wisdom of God became the “Way,” the path that leads back to the Father.
So everything we say about God’s Wisdom applies to the Son: He is the Life, the Word, the Truth, and the Resurrection. These titles describe what He does and who He is. None of them imply anything physical―no size, shape, or color.
Human beings pass on physical traits through reproduction. But we must not compare that to how the Father brings forth the Son. God’s act is completely unique―beyond comparison, imagination, or explanation.
The generation of the Son is eternal―like light from the sun. He didn’t become the Son through some external act. He is the Son by His very nature.
Only God knows heart and motives, but we need to guard against a fondness for going after people for their perceived perpetrations. We need to be sure that we are not making mountains out of mole hills, mistaking what offends our sensitivities with what violates God’s will, or making our scruples the standard which others must pledge allegiance to.
Neal Pollard
A Fondness For Flogging
Neal Pollard
Richard Snow authored the book, Sailing The Graveyard Sea, which details the only alleged case of mutiny in the history of the U.S. Navy. There are many interesting circumstances and subplots in this infamous incident, including a failed apprenticeship program, the captain’s literary success, and the sitting secretary of war’s son, accused as the mutiny’s ringleader, and his fascination with piracy. Another notable detail was ship captain Alexander MacKenzie’s fondness for flogging. Snow records that “during his six weeks at anchor in New York, MacKenzie put the colt (a type of whip, NP) to use 422 times, for crimes that ranged from spitting and throwing tea on the deck to blasphemy and ‘skulking'” (69). A former sailor under his charge called out the captain in print for cruel and unusual punishment, saying “he was noted for his cruelty to the men for small offenses and trifling accidents” (ibid.).
Whatever drove MacKenzie to such fanatical levels of discipline (frequent flogging for apparently minor offenses was somewhat characteristic of that era), it would come up in his court-martial and hang over him in infamy. No less than James Fenimore Cooper would serve as his critic in what became known as “the Somers affair.”
Jesus tangled with a group who had a verbal tendency to flog those who would not conform to their views. Even the rulers (Jewish leaders) were intimidated by the Pharisees, “for fear that they would be put out of the synagogue” (John 12:42). To the healed blind man that stood up to them, they rebuked, “‘You were born entirely in sins, and are you teaching us?’ So they put him out” (John 9:34). This was part of their larger conspiracy to intimidate those who believed in Jesus (John 9:22).
No one was a more favored object of their verbal abuse than Jesus. Three times they accused Him of having a demon for accurately calling out their wickedness (John 7:20; 8:48, 52). They accused Him of working for Satan, leading them to blaspheme the Holy Spirit (Mat. 12:25ff). They watched Him closely to find a reason to accuse Him (Luke 6:7). Yet, Jesus had no problem calling them out for it. He says, “You blind guides, who strain out a gnat and swallow a camel” (Mat. 23:24). Read that entire chapter for a divine assessment of their tactics.
A love and passion for truth is praised in Scripture, but a fondness for flogging is not! Truth must be spoken in love (Eph. 4:15), kindness, patience, and gentleness (2 Tim. 2:24-25), and a spirit of gentleness (Gal. 6:1). Long ago, Solomon had said, “A gentle answer turns away wrath, but a harsh word stirs up anger” (Prov. 15:1; cf. 15:18; 25:15). God puts such actions as “disputes, dissensions, factions” in the category of works of the flesh (Gal. 5:20).
Only God knows heart and motives, but we need to guard against a fondness for going after people for their perceived perpetrations. We need to be sure that we are not making mountains out of mole hills, mistaking what offends our sensitivities with what violates God’s will, or making our scruples the standard which others must pledge allegiance to. A faith in the Father’s form of teaching is imperative, but a fondness for flogging is improper!
The Seduction, Humiliation, and Redemption of Samson
Brent Pollard
Samson’s story is both tragic and compelling. God predestined Samson to deliver Israel from the oppression of the Philistines, naming him a Nazarite before his conception. Despite his unimaginable strength, this judge succumbed to his desires, particularly his attraction to Philistine women. Samson was enticed, degraded, and finally felt a deep sense of reclaiming himself. The story of Samson’s descent and ultimate resilience is a powerful reminder that grace can lift us back up no matter how deep our struggles are.
Seduced by the Enemy (Judges 16.1-20)
Samson’s decline was not a sudden event but a gradual unraveling of his sense of purpose. Samson consistently broke his promises despite his dedication as a Nazirite, chosen for divine purpose. He became involved with three Philistine women: his wife from Timnah (Judges 14), a woman of ill repute from Gaza (Judges 16.1), and Delilah (Judges 16.4). It was with Delilah that he met his downfall. Despite her undeniable loyalty to the Philistines and her persistent efforts to unravel the mystery of his power, Samson eventually succumbed:
“So he told her all that was in his heart…” (Judges 16.17 NASB95)
In that moment of revealing his truth, Samson gave up his secret and the essence of his power. His assailants apprehended him, blinded him, and imprisoned him within that darkness. Samson learned that temptation rarely announces itself as destructive. Likewise, we gradually forfeit our strength and clarity when we flirt with sin. Samson lost his power because he gave his heart to the wrong person, a lesson that still resonates today and underscores the importance of discernment in our lives. However, the consequences of his misplaced trust would go far beyond losing his strength, plunging him into literal and spiritual darkness.
Humiliated by His Choices (Judges 16.21–25)
With his vision and power removed, Samson became a captive, grinding grain in a Philistine prison. However, his degradation reached new heights when the Philistines paraded him before the crowd at a festival, reveling in their mockery.
“Call for Samson, that he may amuse us.” (Judges 16.25 NASB95)
This summons wasn’t just to satisfy curiosity. The Hebrew term translated as “make sport” in the KJV conveys connotations of mockery, contempt, and possibly even sexual humiliation. This latter possibility is reflected in Potiphar’s wife’s use of this Hebrew word as she falsely accuses Joseph of attempted rape. She said Joseph was trying “to make sport of us” (Genesis 39.14 NASB). Given Samson’s infamous history with Philistine women, one can imagine their scornful laughter at his abasement, viewing it as appropriate retribution: the great warrior of Israel brought low, not by a clash of arms, but by the tender yet treacherous nature of love. In a tragic turn of events, Samson was reduced to a mere trophy, displayed to entertain a reveling crowd who joyfully worshipped their deity, Dagon.
Public transgressions frequently cause public shame. When reality reveals the consequences, what once thrilled us in solitude may become a source of scorn. Regardless of their disgrace, the Lord does not abandon repentant people. And it was only in the depths of his humiliation, chained between the pillars of the Philistine temple, that Samson realized this truth for himself.
Redeemed by Grace (Judges 16.26–30)
Blind, broken, and mocked—Samson finally cried out to God:
“O Lord God, please remember me and please strengthen me just this time…” (Judges 16.28 NASB95)
This prayer signified a watershed moment. In a moment of deep reflection, Samson summoned the courage to bow before the divine, shedding the burden of his former pride. In a moment of divine intervention, God answered Samson’s plea, and with a surge of newfound power, he toppled Dagon’s temple, taking more lives in his final act than he had throughout his entire life (Judges 16.30). This act of destruction was not a sign of Samson’s fall but a testament to his resilience. Despite his journey ending prematurely, it reached a pinnacle of resilience and spiritual strength. In Hebrews 11.32, Samson is among the revered figures honored for their unwavering faith.
Samson’s redemption journey powerfully reminds us that even broken people can still serve a purpose. He is not the God of flawless credentials but of contrite souls. When we return to Him, He can renew us even after stumbling.
Conclusion
Ultimately, Samson’s story is a cautionary tale about the dangers of succumbing to temptation and offers hope for redemption. His seduction and disgrace were undeniable, but his redemption was also evident. If you’ve felt you’ve stumbled through missteps, struggles, broken connections, or poor choices, know that your journey is far from over. There is a God who hears the cries of the weary and offers a hand of hope for redemption.
“My grace is sufficient for you, for power is perfected in weakness.” (2 Corinthians 12.9 NASB95)
Many Christians serve a “God of good times,” praising Him when life is easy. But the God of the Bible is bigger. When the fig tree fails, the vines are bare, and the fields are empty, will you get angry, give up, or rejoice?
Carl Pollard
Corrie ten Boom was born on April 15, 1892, in the Netherlands to a devout Christian family. Her father, Casper, ran a thriving watchmaking business. Their deep faith shaped their response to the Nazi occupation of the Netherlands during World War II. The ten Booms joined the underground resistance, transforming their home into a safe haven for Jews and others persecuted by the Nazis. Using a hidden room in their house, they saved countless lives. Tragically, in 1944, a betrayal led to their arrest. Corrie and her sister Betsie were sent to a concentration camp, enduring brutal conditions. Betsie died there, and their father passed away in prison. Corrie survived and later wrote, “There is no pit so deep that God’s love is not deeper still.”
How could she say this after such devastating loss? Life often feels like a pit—barren, hopeless, empty. The prophet Habakkuk faced a similar pit in Judah, a nation crumbling under the threat of invasion. Yet, he wrote one of the Bible’s boldest declarations of faith in Habakkuk 3:17-19: though everything fails, “I will rejoice in the Lord.” Unlike most prophets who spoke for God to the people, Habakkuk spoke to God for the people, asking two questions we often wrestle with: “Why?” and “How long?” His story offers three vital truths for navigating life’s darkest moments.
The Reality of Fear (v. 16)
Habakkuk trembled when God revealed His plan: the Babylonians would bring judgment on Judah. “I hear, and my body trembles; my lips quiver at the sound; rottenness enters my bones; my legs tremble beneath me.” He knew destruction was certain—starvation, cannibalism, the ruin of Solomon’s temple, the end of his nation. The dread was so deep it made him physically weak. We’ve all felt fear like this—news of a tragedy, a diagnosis, or loss that shakes us to the core. Yet, Habakkuk chose to “quietly wait for the day of trouble” to come upon the invaders. God promised to judge the Babylonians and deliver His people, though not in Habakkuk’s lifetime. The Hebrew word for “wait” means to rest or settle down, like David’s soul finding rest in God (Psalm 62:1). Instead of letting fear consume him, Habakkuk anchored his heart in God’s promises. Can we trust God’s timing, even when we’re afraid?
The Choice of Joy (vv. 17-18)
“Though the fig tree should not blossom, nor fruit be on the vines, the produce of the olive fail and the fields yield no food, the flock be cut off from the fold and there be no herd in the stalls, yet I will rejoice in the Lord; I will take joy in the God of my salvation.” Habakkuk describes total ruin in an agricultural society—permanent crops like figs and olives gone, annual crops like wheat vanished, livestock dead. This wasn’t just financial loss; it was famine, hopelessness, death. Yet, he declared, “I will rejoice in the Lord.” Like Job, who praised God after losing everything, Habakkuk’s faith didn’t rely on blessings. Satan once questioned if Job trusted God only because of His gifts. Job proved his faith was real, and Habakkuk does the same. True joy, rooted in Christ, can’t be taken away. When life strips everything else, can we choose to find joy in God alone?
The Strength to Rise (v. 19)
“God, the Lord, is my strength; He makes my feet like the deer’s; He makes me tread on my high places.” Habakkuk found strength not in himself but in God. Spiritual maturity means refusing to rely on our own resources. God gave him “feet like a deer’s” to walk confidently in difficult, high places—places he’d rather avoid. I’m terrified of heights; anything over 6’5” makes me weak. But God equips us to go where we wouldn’t choose, strengthening us for the journey. Sometimes, God strips away what we depend on to make Him our only joy. Faith says, “The just shall live by faith.” Habakkuk knew God would either rescue him or allow his death, but even death is under God’s control. Are we willing to let God lead us to higher places, trusting His strength?
Habakkuk had questions, and so do we. But faith rests in these truths: God is too wise to make mistakes, too kind to be cruel, and always in control.
A man once saw a butterfly struggling to escape its cocoon. Frustrated, he cut it open, only to watch it die, unable to fly. The struggle strengthens its wings, just as trials strengthen our faith. Many Christians serve a “God of good times,” praising Him when life is easy. But the God of the Bible is bigger. When the fig tree fails, the vines are bare, and the fields are empty, will you get angry, give up, or rejoice? “And yet, I will rejoice.” If you’re struggling to praise God, battling sin, or need to obey the gospel, trust His promises—they never fail. Let God lead you today.
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