Responding To His Message

No matter what we say, how we respond to what Jesus teaches determines our faithfulness to Him. Why is this so hard sometimes?

Carl Pollard

Throughout scripture, Christians are called not only to hear the word of God but to obey it. James 1:22-25 emphasizes this imperative: “But be doers of the word and not hearers only, deceiving yourselves. Because if anyone is a hearer of the word and not a doer, he is like a man looking at his own face in the mirror; for he looks at himself, goes away, and right away forgets what kind of man he was. But the one who looks intently into the perfect law of freedom and perseveres in it and is not a forgetful hearer but a doer who acts – this person will be blessed in what he does.”

In Matthew 7:24-27, Jesus reinforces this message, stating that not everyone who calls Him “Lord” will enter the kingdom of heaven, but only those who do the will of the Father. This highlights a critical truth: many Christians possess extensive knowledge yet fail to practice it. 

Experiential knowledge, the kind that transforms and deepens our relationship with God, comes from faithful obedience. It is during trials—losing a loved one, facing financial difficulties, or battling inner turmoil—that we truly come to know the Father. By holding fast to God in these moments, we can experience His presence and faithfulness.

The problem of hypocrisy in the church is often misdiagnosed as a lack of knowledge. However, we have access to the Bible and factual teaching. The real struggle lies in acting upon what we know. We understand that we are called to love one another as God loves us, to pray, to act as a family, to practice self-control, and to forgive others. Yet, the question remains: why do we fall short?

The answer is clear: it isn’t a matter of knowledge but of action. Jesus presents two responses to His message: to hear and obey or to hear and disobey—there is no middle ground. 

What may be difficult to hear is that Jesus isn’t concerned with our Christian labels on social media, or even our daily Bible reading plan. While these are well and good, many people claim these without authentic faith. What Jesus desires is fruit—tangible evidence of His teachings reflected in our lives.

In Matthew 7:24-27, Jesus likens those who hear and obey to a wise man who builds his house on rock. When storms come, this house stands firm. Conversely, those who hear but do not obey will find their lives dismantled by life’s adversities. The foundation of our lives must be built on the truth found in God’s word, and the building blocks of that foundation are obedience.

The authenticity of our discipleship is revealed in our responses to Jesus’ teachings. If we do not love our neighbors as ourselves, forgive as we have been forgiven, or harbor anger and resentment, we must face a sobering reality: despite our claims, we are not true disciples of Christ. His disciples practice what He preached.

Jesus invites us to examine our lives: Are we listening to His words and responding with faithful obedience? The call to action is clear, and it is through our obedience that we demonstrate our genuine commitment to Him.

Micah: Judgment And Salvation (VI)

A lot of answers are given to the question, “What does the Lord require of you?” Micah engages his audience in this thought-provoking, all-important thought.

What Does The Lord Require Of You? (6:1-16)

Neal Pollard

This chapter begins with the call to do the most important thing in human existence: “Hear now what the Lord is saying…” (1). It was a failure to do so that threatened impending judgment against the northern kingdom (Israel) and future judgment against the southern kingdom (Judah). They listened to themselves, their fawning, accommodating prophets, and the influential voices of surrounding nations, but they would not hear God! Yet, for the third and final time in his book, Micah shares this cycle of judgment and salvation.

The indictment (1-5). Micah stresses that the Lord has a case and dispute against His people (2). The all-knowing, all-seeing Jehovah has witnessed the thoughts, words, and deeds of Israel, compiling an untainted file of their actions. Against that, He demonstrates His own character and works. He asks, “What have I done to you, and how have I wearied you?” (3). In other words, had He done anything that merited such unfaithfulness? No! Instead, He delivered them from Egyptian bondage by Moses and his siblings (4) and thwarted the evil intentions of Balak through Balaam to bless His people instead of cursing them (5). How did they repay His graciousness? The end of the chapter reveals, in a word, their rebellion!

The inquiry (6-7). On behalf of the nation, Micah asks in first person what God wants. Rhetorically, he wants to know if God desires sacrifices, copious amounts of animals and oil, or even a firstborn son. Human logic might think that excessive, costly gifts might buy God’s love and favor. Does it? Giving one’s stuff is much easier than a more wholehearted, wholesale change. David, brokenhearted over his egregious sin, asserts, “For You do not delight in sacrifice, otherwise I would give it; You are not pleased with burnt offering” (Psa. 51:16). He’s not saying that God does not want what He commands, but instead does not want it in place of genuine change. David next confesses, “The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, You will not despise” (17). That is exactly what Micah will say!

The important (8-9). If it is not money or even children, what is it God wants? Micah says that God has clearly revealed it. God wants the whole person. He wants the heart. He wants just, loving, and humble followers and spiritual companions. He wants to see this demonstrated with Him and with others. As God calls to His people, seeking such character, it is wise to fear and obey (9). 

The iniquity (10-16). But as God calls to and appeals to the city, He finds none of these things. Instead, He witnesses wickedness (10), dishonest business practices (11), violence (12), lying and deceit (12), sin (13), vileness (filth)(14), the futility of evildoing (15), and conduct comparable to wicked Omri and Ahab (16). These Israelite kings were so depraved that they were the catalysts for Assyrian Captivity and the destruction of the northern kingdom. Ironically, their wicked pursuits did not even reward them in this life, but instead led to desolation and unfulfilled living (14-15). Truly, as Solomon observed, “Good understanding produces favor, but the way of the treacherous is hard” (Prov. 13:15). Or, “He who sows iniquity will reap vanity, and the rod of his fury will perish” (Prov. 22:8; cf. Job 4:8).

The Lord wants genuine change in us, from the inside out! Modified behavior from a melted heart gets His attention in a good way. Learning that lesson blesses us and leads us to believe and obey God’s will and do what He requires (Luke 8:15)! 

The Latest News From The Family Business…

Life and Favor Publishing

Ghostly Apparitions

How do you talk to a people about spiritual reality and was takes place in the invisible realm who can watch CGI, have AI, and experience things (like flying and global communication) which most of history never experienced? The Bible is a timeless book…

Gary Pollard

Our technological advancements over the last two or three centuries (particularly the last century) have distracted many from a fundamental truth: What we call “spiritual” is an inseparable part of reality. We have been able to rely on means of transportation, subsistence, medical care, and exploration that would’ve historically been considered supernatural (eg. flight, drought and famine-resistant farming, robotic surgery, genetic manipulation, space exploration). We can travel in airplanes. We drive cars. We communicate instantly across vast distances. Organ transplants are a thing. These no longer exist only in our imaginations, they are right in front of our eyes. For many people the spiritual has become something either to reject or to relegate to an entirely different reality (often called the “spiritual realm”). 

As I have mentioned (perhaps ad nauseam) before, the way “spiritual” is used by the world and by many believers does not necessarily reflect the understanding our ancient believing predecessors had. It could mean wind, influence, message, teaching, breath, manifestation of power, etc. It was used of people whose concerns transcended earthly pursuits. It was used of a class of beings who inhabited the air. Its conceptual meaning seems to be something like, “Invisible force with visible effect.” Concepts are not visible, as they exist only in our minds. But bringing a concept into “reality” means making visible what existed only in our minds. Our minds are still part of this physical universe, and we don’t banish them to a parallel realm or universe because of their invisibility. In the same way, God and his servants are invisible (except for Jesus, Col 1.15), though they can and have certainly taken visible forms. I have yet to encounter any compelling evidence of these invisible powers occupying a reality outside of our own (though I’m open to the possibility if any such evidence appears). They may not be visible to our physical senses, but they are no less a part of our world. 

It may be helpful to see how many of the ancients viewed our relationship with the invisible powers of this world. I will include quotes from non-biblical writers after some New Testament passages. This is not to communicate a teaching but to get an idea of how these were understood by believers in the past. 

“You should pray this way: ‘Our father who is in heaven…” (Mt 6.9). 

“Be careful. Do not disregard these little ones. I tell you, their angels in heaven always have the attention of my father in heaven” (Mt 18.10).

“When you are praying and remember that you are angry with another person for something, forgive them. Forgive them so that your father who is in heaven forgives you” (Mk 11.25).

“When it says ‘he went up’ what does it mean? It means that he first came down low to earth. So Christ came down, and is the same one who went up high above to fill everything with himself” (Eph 4.9-10). 

“Masters, in the same way, be good to your servants. Don’t say things to scare them. You know that your master and theirs is in heaven and he treats everyone the same” (Eph 6.9).

“Our fight is not against people on earth. We are fighting against the rulers and authorities and the powers of this world’s darkness. We are fighting against the spiritual powers of evil in the heavenly places” (Eph 6.12).

“And you began waiting for God’s son to come from heaven, the one God raised from death. He is Jesus, the one who is rescuing us from God’s coming anger” (I Thess 1.10).

“Those beings, whom other philosophers call demons, Moses usually calls angels; and they are souls hovering in the air. And let no one suppose that what is here stated is a fable, for it is necessarily true that the universe must be filled with living things in all its parts, since every one of its primary and elementary portions contains its appropriate animals and such as are consistent with its nature — the earth containing terrestrial animals, the sea and rivers containing aquatic animals, … It is therefore necessary that the air should be full of living beings. And these are invisible to us, inasmuch as the air itself is not visible to mortal sight. But it does not follow, because our sight is incapable of perceiving the forms of souls, that for that reason there are no souls in the air” (Philo: On the Giants II.6-9).

“Go, say to the watchers of heaven, who have sent you to petition for them: ‘You should petition for men, and not men for you. Why have you left the high, holy, and eternal heaven, laid with women, defiled yourselves with the daughters of men? … But you were formally spiritual, living the eternal life, and immortal for all generations of the world. So I have not appointed wives for you, because the spiritual ones of the heavens belong in heaven.’ Now the giants, who are produced from the spirits and from flesh, will be called demons on the earth, and on the earth shall be their dwelling. Evil spirits have come out of their bodies, because they are born from men; yet from holy watchers is their beginning and primal origin. They will be evil spirits on the earth and they will be called demons. As for the spirits of heaven, in heaven will be their dwelling, but as for the demons of the earth, that were born on the earth, on the earth will be their dwelling” (I En 15.2-10).

Breaking (Old) News

Why does everyone’s creation stories, from ancient myths onward, talk about there being water in the beginning? And why is this important for the Christian who believes the Bible is God-breathed?

Dale Pollard

“For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.”

Romans 1:20 

For a moment I want to walk through some newer findings in the realm of secular based science that match the biblical narrative perfectly. 

WATER WAS PRESENT IN THE EARLIEST STAGES OF THE UNIVERSE 

According to Tel Aviv University & NASA researchers (2016): 

 “Astronomers have long held that water—two hydrogen atoms and an oxygen atom—was a relative latecomer to the universe. They believed that any element heavier than helium had to have been formed in the cores of stars and not by the Big Bang itself. Since the earliest stars would have taken some time to form, mature, and die, it was presumed that it took billions of years for oxygen atoms to disperse throughout the universe and attach to hydrogen to produce the first interstellar ‘water.'”

However, they go on to say, 

“…new research poised for publication in Astrophysical Journal Letters by Tel Aviv University and Harvard University researchers reveals that the universe’s first reservoirs of water may have formed much earlier than previously thought…” (via https://www.aftau.org).

In Genesis (1.2ff), we read that the Spirit of God hovered over the face of the waters. 

Then God said, “Let there be a space between the waters, to separate the waters of the heavens from the waters of the earth.” 

There are countless ancient myths from around the world that somehow include this not-so-coincidental detail that in the very beginning, water was present. Whether or not God intended for that element to speak to something other than its order in the account of creation, it’s fitting. God is the maker and maintainer of life— and water is absolutely essential for life to exist. We’re physically alive because of it and we’re spiritually saved through it (I Peter 3.21).

 It’s a thread that satisfyingly runs through the entirety of scripture and it seems as though science is finally beginning to catch up with what God told us thousands of years ago. 

Season Five Of “Looking Up!”

Micah: Judgment And Salvation (V)

The Ruler From Bethlehem (5:1-15)

Neal Pollard

Judah needed this message. Faced with the threat and oppression of Babylon, their earthly ruler was powerless (1). He was a judge who would be smitten on the cheek. Their hope was not in anyone who sat on a throne in Jerusalem. Micah lifts the curtain on the future, revealing a different, better king. What words describe Him?

“Unlikely” (2). Two records of the cities and towns in Judah’s territory (Josh. 15 and Neh. 11) fail to mention Bethlehem, it was so insignificant. But it would be the hometown of David (1 Sam. 17:12) and Jesus (Mat. 2:1). The Jewish religious leaders looked to this passage as an authoritative prophecy about the birthplace of Messiah (Mat. 2:3-6). Micah exclaims that One so great as this Divine Ruler would come from the little town of Bethlehem to be “ruler.”

“Eternal” (2). Further cementing the Messianic aspect of this ruler is His origin. He would not begin in Bethlehem; no, “His goings forth are from long ago, From the days of eternity.” This is language exclusive to Deity (cf. Ps. 102:25). 

“Shepherd” (3-4). This is a frequent way for the prophets to refer to Messiah (Isa. 40:11; Ezek. 34). Jesus Himself will claim this in one of the “I Am” statements of the gospel of John (10:11-18). Here, Micah reveals that this Shepherd serves in the strength and majesty of the Lord. 

“Universal” (4). Again, we have the idea, as in chapter four, that God foresaw the promised Messiah as one whose ministry would extend “to the ends of the earth” (Isa. 45:22; 52:10). Thus, Jesus taught (Luke 4:25-27; John 10:16). 

“Peace” (5). Micah says, “This One will be our peace.” Truly, He came as “Prince of Peace” (Isa. 9:6). Through His atoning ministry at Calvary, He made peace and is our peace (Eph. 2:14; Col. 1:20). It is unparalleled peace (John 14:27). As they faced the turmoil of war and invasion, what an incredible hope that One was coming who would bring peace in the most meaningful way possible. 

“Deliverer” (6-9). Literal Assyria fits neither the context (Nimrod hearkens back to Genesis 10) nor the audience (Micah’s warning was for Judah, for whom Babylonian Captivity awaited). Why does Micah word his prophecy this way? They were recognized enemies and oppressors. The point is that this Ruler would rescue His people from their enemies. He would rescue! He is “The Deliverer” (Isa. 59:20; Rom. 11:26). 

“Powerful” (10-14). We appreciate that Micah is still referencing the Messianic as he repeats the phrase, “in that day” (cf. 4:1). In that day, several things will be cut off. What they all have in common were things the people vainly put their trust in–horses and chariots, cities and forts, sorcery and soothsaying, and idolatry. They would recognize the unparalleled power of Messiah! 

“Just” (15). There would be vengeance on the disobedient, dispensed with righteous anger and wrath. The ultimate realization of this will be at the Second Coming of Christ (2 Th. 1:7-9; Rom. 12:19; Heb. 10:30). How poignantly put, that “A time is coming when ‘the obedience of the nations’ (Gen 49:10) will be given to ‘the Lion of the tribe of Judah’ (Rev 5:5; cf. Ps. 2:8–9; 110:2, 6; Rev 11:15)” (Barker, NAC, 106).

When we read Micah five, the promise does not end at the manger scene in Luke two. Neither did it begin in that obscure village. The Messiah was “of old” and will “reign forever.” This hope is not only for ancient Jews, but for us today! 

“Udderly” Dependent!

“When things go well, I almost get to the point where I get complacent and maybe a bit overconfident. When things don’t go so well, I remember how dependent I am upon God and others.” That’s true of more than milking a cow.

Neal Pollard

In only my second winter as a “dairy farmer” (a term used only in the loosest sense), I forgot some of the hard fought lessons of the first winter. Most of them center around how to keep a milk machine working when temperatures plunge below freezing. I will not begin to try and explain (as if I fully understood) how the vacuum pump and hoses work, but I do know that water and ice are enemies of suction and pumping. A freshened cow needs to be milked about every twelve hours, and the alternative to a machine is the old-fashioned way (by hand). That is not my first choice.

This past weekend, I had some trying moments doing what I could to figure out the problem(s) in the milking machine. Prayer, troubleshooting, help from my son Gary, and consulting Jeremy Waddell all were key factors in keeping my sanity and keeping me from selling Peaches! When things go well, I almost get to the point where I get complacent and maybe a bit overconfident. When things don’t go so well, I remember how dependent I am upon God and others. It keeps me from taking milking and the milk for granted.

If I am honest, this mirrors life in general. The past teaches me lessons which, if learned, prepares me for present and future trials. If I fail to internalize that education, I am sure to falter in similar circumstances. Have you ever forgotten a valuable lesson from the past, only to remember it when repeating a mistake, sin, or lapse in judgment? Peter illustrates this graphically with a dog and a pig in 2 Peter 2:20-22!

Sometimes, the lapses in my prayer life parallel times of prosperity, ease, and happiness. Complacency can easily set in when life is good. I may forget my need of God when I’m healthy, thriving, and enjoying His good and perfect gifts (cf. Jas. 1:17). I should not need crises and difficulties to drive me to my knees in His presence. We are taught by example (Acts 1:14) and exhortation (Rom. 12:12) to be devoted to prayer! That devotion suggests intense effort, even in difficult circumstances.

How easy it is to try and do life without asking for others’ help. We’ve seen people take advantage of others and be overly dependent, but we should guard against pride. It could be that we don’t want to appear weak or somehow less than. Paul needed Epaphroditus (Ph. 2:25). Jesus depended on the support of the women in Luke 8:1-3.

The last few times milking have been back to normal, uneventful in that blissful way it has so often come to be. As I type, I cannot imagine forgetting again! But I have forgotten before. May I not forget my need of God and His people, especially in matters that affect my spiritual life!

Light Of The World, Season 5, Episode 2

Have you done a study of baptism in the New Testament? Join Hiram and Neal as they discuss this vital subject on “The Light Of The World.”

Micah: Judgment And Salvation (IV)

What does the prophet Micah have to say about Christ and His kingdom? Notice some interesting insights in this under-studied Minor Prophet.

A Ruler In The Last Days (4:1-12)

Neal Pollard

While some may see Micah’s words as finding their fulfillment in the return from Babylonian Captivity (which certainly is included; see v. 10), the hope extends to “the last days.” Whenever we see this in the prophets, it is typically Messianic (Acts 2:17 + Joel 2:28-32; Heb. 1:2; Js. 5:3; 2 Pet. 3:3; etc.). It would seem that the ultimate hope and fulfillment, after the refinement of punishment, would come in the days of Christ. What would this kingdom (8) look like?

It would be supreme (1). Notice the wording, that it would be “chief” and “above.” And so  it is (Phil. 3:8; 4:7). What makes it supreme is disclosed at the end of the chapter (12). 

It would be universal (1-2). “The peoples” and “many nations” would inhabit it. While there were “many nations” presently against the Jews (11), the future held out hope for all who wanted to come into the kingdom (Mat. 8:10-11; Acts 10:34-35). 

It would be illuminating (2). In this spiritual mountain, there would be His teaching and the roadmap to walk in His paths. Other prophets, like Jeremiah, held out this same hope (Jer. 31:31-34). New Testament writers showed that the church fulfilled this promise (Heb. 8:8-12; 2 Cor. 3:3; John 6:45). 

It would be authoritative (3). God would render judgments and decisions among all people from this realm. All would be subject (Acts 17:30-31). This kingdom would be for all (Dan. 2:44). 

It would be peaceful (3-4). While Micah’s contemporaries were witnessing the beginning of the rise of world powers, first Assyria, then Babylon, Greece, and Rome (Dan. 2), all characterized by force and military might, this kingdom would not only be more powerful but also be a way of peace. Micah illustrates this with four statements in verse four (cf. Joel 3:10). Jesus alludes to His kingdom being one of peace rather than war (John 18:36). Fear would be replaced with peace (John 14:27). 

It would be transforming (5). “All peoples” would follow their gods, but the righteous would walk in the name of the Lord forever. Micah’s peers had been struggling with idolatry for centuries, but that would cease. We can trace the Jewish return from exile down to the time of Christ and see idolatry once and for all eradicated from the nation. True conversion leads one to seek the Kingdom first (Mat. 6:33). 

It would be accessible (6-7). In this kingdom, there was a place for the most abject and afflicted. The lame and the outcast would be strong survivors, ruled by the Lord in a holy place forever (see Isa. 35:4ff; 61:1; Mat. 11:5; Luke 4:18). 

It would be better (8-11). God established David on his throne and blessed his descendants with a man on that throne. Yet, Babylon would bring that line to an end. The language of these verses depict the anguish and lamentation of a people defeated and opposed. Yet, staying with the context, a dominion and kingdom would come (8). God will insert Himself after the exile and lead them closer to the fulfillment of that Messianic kingdom (Heb. 12:28). 

It would be divine (12-13). Micah ends this section with a note of hope. Contrasted with the plans of the Babylonians are the thoughts, purpose, and power of the Lord (12). He foresees His people arising from the ashes of captivity, faithful and strong (13). Truly, “The section closes with the reminder that the Lord’s sovereignty extends to the whole earth (Zech 4:14; 6:5). So the victory will ultimately be his” (Barker, NAC, Vol. 20, 94). 

I agree with the assessment of James Smith, who writes, “Zion (the people of God) redeemed from Babylonian captivity is a type or foreshadowing of Messiah’s kingdom” (Minor Prophets, OT Survey Series, 327). That kingdom would be fought and resisted by individuals and nations, but it would stand (Dan. 2:44). It would withstand all opposition (Mat. 16:18). Even as these people faced retribution for their sins, Micah pointed to a better time beyond the price they had to pay. We enjoy the benefit of being on this side of the fulfillment of promises like those in Micah 4. Let us never take them for granted! 

Micah: Judgment And Salvation (III)

How Low Did They Go (Part 2)(3:1-12)?

Neal Pollard

Micah drills down on the leadership here, both civil and religious. Thus, you see charges leveled against the rulers (1-4, 9-12) and the prophets (5-8). When God fulfilled His promise to make a great nation of Abraham’s descendants, there was no distinction between the secular and religious. The nation’s laws for daily life also governed their spiritual life. There was no “separation of church and state” clause in the Law of Moses. Thus, these rulers were violating more than the laws of men. These prophets were mishandling not the words of men but the very words of God.

How low did these political and spiritual leaders go?

They were ignorant of justice (1). What follows was the result of their estrangement for what was true and right. Not only is ignorance no excuse; it is often the catalyst of heinous wrongs! So it is here.

They inverted right and wrong (2,9). Akin to Isaiah’s pronouncement of woe in Isaiah 5:20, where they called good evil and evil good, Micah charges the rulers with hating good and loving evil. When any government is so disposed, that nation is heading for disaster. No action is too depraved for them to consider. They “twist everything that is right” (9). 

They indulged in perversity and violence (2-3,10). While Micah appears to be speaking metaphorically, comparing the rulers to voracious predators tearing apart the sheep, it illustrates the “evil deeds” they had practiced (4). These leaders were so audacious that they would ravage the people, then cry out to God for help. God promises to totally ignore their pleas in the day of their need. 

They were insincere (5,11). Instead of telling the truth, the prophets adjusted their message according to their compensation. If a person fed them, the prophet cried “peace.” If not, they declared “holy war.” That made them hirelings rather than truth-tellers for God. The Lord’s disposition toward those who so cheapen His message is wrathful (cf. Jer. 6:14; 8:11). These serve for money rather than the Master (11). They engage in smoothness of speech. 

They were impotent (6-8). There was no power in these false prophets’ messages. They were seers without vision, walking in darkness rather than bringing light, and full of shame rather than boldness. They were messengers with closed mouths. They failed in every regard as God’s spokesmen! Micah shows us the contrast of such weakness and powerlessness. He was full of power, the Spirit, justice, and courage because he was willing to say the hard things and tell the truth. God honors such boldness (2 Tim. 4:1-4)! 

The fruit of such poor leadership is calamity and ruin (12). God wants them to know that He is fully aware of and eyewitness to all such self-serving abuse, and He will repay it (Gal. 6:7-8). Every position we find ourselves in, we are accountable stewards. We may not think anyone sees, knows, or cares, but there is One who always does. The greater our privileges and the more power and influence we have, the higher the accountability is (Luke 12:48)! 

Lifting Each Other Up

Travis Harrison

If you know me, you know that I love church camp. In fact, that’s where I met Jennifer back in the late 1990s, early 2000s at Taylor Christian Camp. Also, if you know me, you know I struggle with acting my age at times. It’s true – I am a big kid at times. Which leads me to this past summer at church camp. If you have ever been to camp you know that our young people love a good game of 4 square. It’s a big deal!  There’s always a long line, and you stand in this line for what seems like an hour to get into the game, just to be embarrassed by a 7-year-old. It’s awful, it’s terrible, and what’s worse you go to the back of the line just to do it all over again.  I learned a valuable lesson the hard way on that Monday night. Just because you’re still 20 years old in your mind, does not mean your body is! What could go wrong though? After all, I wasn’t the only person “of age”, notice I didn’t say old, out there playing. Jennifer, Josh, Cassie, Stephen and even Hiram were playing. The fun wouldn’t last long though. As I was chasing a ball out of bounds, my foot hit the grass, I slipped, my knee buckled, and I knew something was wrong.  The pain that shot through my leg was intense. Like any guy would, I tried to walk it off till it felt better, pretending like it was ok. I remember hearing Hiram ask, “Bro, you ok?” I tried to take another step, and I laid down on the ground. “Nope, I’m not ok guys, I think I just tore something in my knee.” Thankfully Josh and Stephen were there to help me off the ground. With one guy under each arm, they helped basically carry me into the lodge to see nurse Dawn and Clint Raymer. Clint was quick to diagnose that I had torn the meniscus in my knee. Dawn helped wrap my knee up, gave me an ice pack and medicine to ease the pain. She also let me know that I may or may not need to leave the 4 square games to the younger people. 

I had no plans to get hurt that day. It never crossed my mind that by playing a fun game I would change the course of my week. You can imagine the thoughts that raced through my mind; all the worst-case scenarios that I played out in my head. What was I going to do?  Our lives can be like this sometimes. We are going about our business, enjoying life. Everything is going great, not a care in the world. Then trouble comes, or disaster strikes, and the pain we feel is more than we can stand, and we can find ourselves on the ground. Sometimes physically, other times mentally, emotionally, spiritually and we can’t get ourselves up without help. What everyone did for me after my “incident” was care and have concern, which is exactly what God wants us to do as members of His family. We have an awesome family here at Cumberland Trace. I have personally experienced the literal and physical “lifting up” by my brothers and sisters in Christ, and I know many of you have also. God tells us over and over that this is exactly how he expects His people to be – but not just physically.  We are to come alongside one another and spiritually hold each other up.

 “Bear one another’s burdens, and so fulfill the law of Christ.” Galatians 6:2. “Confess your sins to one another and pray for one another, that you may be healed.” James 5:16.”  Our church family is a blessing, and our brothers and sisters can help us carry those heavy burdens in our lives and help keep on us track.  It starts by forming those deep, meaningful relationships and being able to speak openly about our struggles with sin as well as the physical and worldly issues we all face.  “But you don’t know or understand the things I’ve been through” …maybe not.  The circumstances might be different, but the results can be the same. We can lean on each other when those unexpected times in our lives come; we don’t have to do it alone. 

Look around you. Would you notice if one of your brothers or sisters wasn’t here? Have you checked on someone you haven’t seen recently? We’ve all heard it said that if you start to miss church, one day you won’t miss church.  We need to be in each other’s lives so much so that missing one service prompts us to check on our brother or sister. We miss them when they’re not here – we should be letting them know!  I know when we’ve been away and received multiple messages asking if we are ok – we feel encouraged by that! Maybe they’re sick? Just visiting family? Vacation? Or maybe they really are struggling with sin or fighting something that keeps them from wanting to be at church. “My brothers, if anyone among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.” James 5: 19-20. We are commanded to know each other well enough that we can answer these questions. If they’re sick, is there something you can do? Can you bring them something? If they’re struggling, are you praying for them? Can you spare a moment to listen to them? Are you willing to help lift that heavy load they’re carrying? We should be the crutch that our brothers and sisters lean on when they’re physically, mentally, spiritually exhausted and are too weak to stand alone. God through Paul tells us exactly how He wants us to interact in His family. “Therefore encourage one another and build one another up, just as you are doing. We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. Be at peace among yourselves. And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all.” I Thessalonians 5:11-14.  We should treat our church family like the group of sheep in Matthew 18 – and we should all be the shepherd who goes after the one who’s gone astray. If we aren’t working on building these relationships, how will we even know if we’ve lost one? 

There were several things I could’ve done.  I could have just laid around the cabin and felt sorry for myself. I could have gone home, pouted – which I may have done a little due to the injured pride…I could have let disappointment, discouragement, or bitterness ruin my week. My Christian family didn’t let that happen. I’m glad that I stayed the whole week, even if I couldn’t walk for a couple days. Like I said I love church camp. It’s the most fun, joy filled, uplifting, and physically exhausting week ever, but I love it.  Part of what makes it so great is I get to spend a whole week with my family. My wife and kids, and my Christian family. Learning about God, growing closer to Him and growing closer to each other. I needed that reminder that week, that our Christian family can be there for us through all the things life is going to throw at us.  My brothers and sisters literally came alongside me and helped pick me up in more ways than one. I love my church family, and I hope you all do too. My hope for this new year in 2025, is we can all find opportunities to lift one another up. Get to know your Christian family better, in doing so, growing closer to each other so that we can share and rejoice in each other’s good times and can have confidence to lean on each other through the bad times. 

Micah: Judgment And Salvation (II)

How Low Did They Go (2:1-13)?

Neal Pollard

As Micah promises judgment on the southern kingdom (1:9ff), he now proves why it is justified here. While some of the problem centered on how the wealthy mistreated the poor, there is a general state of immorality which the prophet spells out in graphic terms. Micah’s use of imagery and word play stands out among the Minor Prophets. He paints some vivid pictures to depict the spiritual depths to which Judah had plunged.

They fantasized about committing evil acts when they went to bed, then they got up and did them because they were strong enough to get away with it (1-2). It is a tragic state of affairs to reach a place where your mind settles on wickedness when you are in a state of rest. To premeditate and scheme evil plans reveals a heart so far away from God! These people picked on the helpless and weak, a sin that especially grieves the heart of God (Psa. 10:17-18; 12:5; Ezek. 22:29; Mal. 3:5).  This was so egregious that God promises to act decisively against the guilty, a calamity from which they could not remove their necks (3), a destruction that would draw loud lamentation (4), a repression by enemies and rejection by God (5). 

They fought the truth and desired a message that accommodated their lifestyle (6-7). James Smith rightly observes, “To those who are living ungodly lives the word of Yahweh is like an annoying faucet drip” (OT Survey Series, 300). They preferred those who shifted the blame away from them and onto God (7). This was self-defeating! God’s rhetorical question still rings true: “Do not my words do good to the one walking uprightly?” Paul warns that a time would come when people preferred myths and fables over the truth (2 Tim. 4:3-5). They had reached such a low in Micah’s day! In too many places, people have reached such a place today!

They lacked basic compassion and decency toward those who most needed it (8-9). Four oppressed groups are singled out–the unsuspecting, the veteran down on his luck, women, and children. Those deserving their greatest respect, honor, and care they savagely attack. No wonder God responds by saying they were His enemy!

The consequence of their wickedness was eviction and destruction (10). They deserved the most worthless of preachers and prophets (11), since they had no taste or tolerance for God’s Word. What is remarkable about this? Despite the depths of their iniquity, God will still love and lead them if they would repent (12-13). All was not lost, if they would return. Kenneth Barker notes, “As Deane observed, ‘the prophet, without any preface, introduces abruptly a promise of restoration after exile, a type of the triumph of Messiah'” (NAC, 70). This spiritual purging was merited; But hope was possible for those who learned their lesson! 

Raising Godly Children

Do you ever wrestle with the challenge of raising faithful children (or grandchildren)? Are there certain ingredients necessary to accomplish this task?

Carl Pollard

Every morning, I pray for the spiritual health of my family and children. My son Rich can’t even say his sister’s name right, but I pray for his future walk with God, for his spouse, and his commitment to Christ. Amara can’t crawl yet, but I spend my mornings praying that she becomes a woman of faith like Ruth or Sarah. Jed, still in the womb, is listening to sermons through an umbilical cord, and I’m already lifting him up in prayer that he follows God’s will.

I want nothing more than to spend eternity with my wife, children, and family. How I lead as a father will shape how my kids see God the Father. I often feel guilty for my failures as a spiritual leader, fearing the responsibility for my family’s faith journey. My deepest desire is to see my children grounded in faith and in love with Christ.

This article is for you as a parent to realize the role you play in your children’s spiritual health. As long as they’re under your roof, you have a chance to instill a faith that will unite you for eternity.

You might think it’s strange that someone with little parenting experience is writing about raising faithful children, and you’re right. But thankfully, you don’t have to rely solely on my experience. Let’s take a look at the example of Zechariah and Elizabeth.

Unlike other gospels, Luke begins with the backstory of John the Baptist. To quote philosopher Jake Miller, “We never talk about John the Baptist, but I think that is a mistake. He is a really powerful example.” Jesus affirmed this in Matthew 11:11, saying that among those born of women, none is greater than John.

John was a man calling for repentance and preparing the way for the Lord. So, how did he come to be such a devoted servant? It was part of God’s plan, but Zechariah and Elizabeth played crucial roles in shaping his faith. They lived contrary to their culture, serving God under a tyrannical king while remaining faithful despite their barrenness and age.

Dedicated Believers

In Luke 1:5-6, we read that Zechariah and Elizabeth were righteous and blameless before God. Wouldn’t it be great to be known as blameless parents? Even dedicated believers will make mistakes; Zechariah faced challenges, including being made mute for his disbelief. But God doesn’t expect perfection—He expects dedication. They prayed earnestly for their child before he was even born. Do you spend time in prayer for your kids? Bringing them before the Lord is one of the best things you can do.

Diligent Teachers

In Luke 1:14-17, God reveals that John will be filled with the Holy Spirit and destined to turn many to the Lord. This highlights our responsibility to teach our children. Despite society’s expectations, John fulfilled his divine purpose. What are you prioritizing for your children? Are you encouraging their involvement in church? Just like teaching them to brush their teeth or study, it’s essential to guide them in their faith.

Devoted Nurturers

John had a challenging life ahead, and his parents understood that. As devoted nurturers, Zechariah and Elizabeth provided the guidance he needed. Kids will test your patience, but showing love and mercy is vital. They raised a son who was faithful to God.

What our world needs is more parents like Zechariah and Elizabeth—dedicated believers, diligent teachers, and devoted nurturers. Sadly, many children today lack godly role models. As parents, we have a profound responsibility. God chose Zechariah and Elizabeth for their unwavering dedication. So, I ask you: what kind of role model are you being for your children?

Investing

What do you think of when you read or hear of “walking in the truth”? Is it more than worshipping according to the New Testament pattern and baptizing for the remission of sins? What does the epistle of 2 John teach us about this important character trait?


Gary Pollard

II John 3 talks about living in truth and love. John was happy that they were following the truth, but they apparently weren’t following the way of love. We’ve looked at how John defines this love in I John 3, but as a quick refresher: “This is how we know what real love is — Jesus gave his life for us. So we should give our lives for each other. Suppose a believer who is rich enough to have all the necessities of life sees a fellow believer who is poor and does not even have basic needs. What if the rich believer doesn’t help the poor one? Then it is clear that God’s love is not in that person’s heart” (16-17). He uses almost exactly the same formula in II John, which reads like I John if it were condensed to one chapter. 

In II John 6 he says, “Loving means living the way he commanded us to live. God’s command is this: that you live a life of love. You heard this command from the beginning.” We won’t have “grace, mercy, and peace from God the Father and his Son” if we aren’t living in both truth and love (3). This lady and her family had the truth thing down, but their love needed some work. John seems to go back and forth between the truth and love theme in this letter. 

There’s a warning sandwiched between two “truth” statements. “Be careful! Don’t lose the reward we have worked for. Be careful so that you will receive all of that reward” (8). Be careful about what? “There are many false teachers in the world now,” and, “Everyone must continue to follow only the teaching about Christ. Whoever changes that teaching does not have God” (7 and 9). The teaching about Christ is that he came to Earth and became human (cf. 7). 

We may take this for granted and/or may not appreciate its significance. Many gods competed for the hearts of nations, and most of world had a pantheon. Paul said that these gods are actually just demons (I Cor 10.19-20; cf. Deut 32.17, I Enoch 19.1), and there is compelling evidence of certain of these taking different names throughout history. The Egyptian god Thoth was worshipped by the Greeks as Hermes and the Romans as Mercury. Amun (Egypt) was Zeus (Greece) and Jupiter (Rome). Isis (Egypt) was Aphrodite (Greece) and Venus (Rome). Ra (Egypt) was Zeus (Greece), Jupiter (Rome), and Indra (Hindu). Hathor (Egypt) was a fixation for some time over the last couple of centuries, and has also been associated with Aphrodite (Greece) and Venus (Rome).1 This list is far from exhaustive. They’re all just archetypes used by demons to manipulate and derail civilizations. 

No god took human form23 and lived a very public life doing good for others in the most selfless possible way. No god was perfectly innocent. But God made himself human, was morally perfect, and sacrificed his physical body before coming back to life. That last action was a promise — we’ll get that too! God becoming human for our sake is the most beautiful narrative ever conceived. God becoming human revealed the Great Mystery to all of humanity for the first time (Eph 3.4-6, Col 4.3): there is a greater power, he wants a relationship with humanity, and he’s coming back to save his family when earth is destroyed. 

With this truth in our hearts, God expects us to capitalize on any opportunities we have to show selfless love to our Christian family, and then to all people we encounter. 

Don’t save treasures for yourselves here on earth. Moths and rust will destroy them and thieves can break in and steal them. Instead, save your treasures in the heavens, where they cannot be destroyed by moths or rust and where thieves cannot break in and steal them. Your heart will be where your treasure is (Mt 6.19-21). 

1 Editors of Encyclopaedia Britannica (2017, October 27). 11 Egyptian Gods and Goddesses. Encyclopedia Britannica. https://www.britannica.com/list/11-egyptian-gods-and-goddesses
2At the very least it’s curious that many polytheistic cultures believed in an incorporeal afterlife. A physical God and a physical resurrection repulsed the Gnostics, who were certainly influenced by Egyptian theology. The Egyptians believed in a non-physical afterlife, as did many or most other religions (sadly, many Christians do, too). While it may or may not be accurate, Enoch claims that demons are the spirits (consciousness) of human/watcher offspring who’ve been relieved of their bodies (15.8-9). If that’s true, it’s at least interesting that most of the cultures they influenced also despised the concept of a physical afterlife. Our God came back to life in a real, physical body and promised us the same. It’s real hope. Their gods are smoke and mirrors and offer no tangible, practical hope. 
3I’m not talking about humans whose actions ultimately led their deification, but primordial “gods” considered superior to humanity by the cultures who worship them. 

Is Your Ox Getting Heavy?

Have you heard of Milo of Croton? Perhaps you are carrying some heavy burdens that would take a strength greater than his to bear? Is there help?

Dale Pollard

Milo of Croton was a six-time Olympic wrestling champion and legendary athlete from the 6th century BC Greek city of Croton. He’s a well known figure in ancient history for many impressive feats including winning the boys’ wrestling competition in 540 BC and then the men’s wrestling competition for four years in a row (62nd through 66th Olympiads). However, Milo is probably best known not for his wrestling career but  for his strength training methods. This supposedly involved carrying a young calf over his shoulder every day until it progressively grew larger and larger until eventually the calf became a fully matured ox. Afterwards he allegedly even carried the ox through the stadium at Olympia. 

It’s unknown exactly how heavy the confused ox on Milo’s shoulder was but today they can weigh between 1,500 and 3,000 pounds. Oxen are larger and heavier than cows, are intentionally bred to be the strongest and largest animals capable of doing work. It typically takes about two years from birth to maturity which doesn’t seem like a long time— unless you’ve been picking it up every day. 

Hebrews 12:10 encourages the Christian by reminding us that the temporal discipline we receive from God is for our eternal benefit. Taking up the name of Christ and lifting up our cross on a daily basis may seem daunting but it’s only for a season. The process itself increases our endurance and firms up our faith and the most encouraging part of all is that we aren’t expected to make the lifts alone. 

“You shall not see your brother’s donkey or his ox fallen down by the way and ignore them. You shall help him to lift them up again” 

(Deut. 22.4). 

“I was pushed hard, so that I was falling, but the LORD helped me” (Ps. 118.13). 

“For my yoke is easy and my burden is light”

 – Jesus (Matt. 11.30) 

Micah: Judgment And Salvation (I)

Seeing The Word Of The Lord (1:1-16)

Neal Pollard

Micah’s audience is both the northern and southern kingdoms, but the time markers given by the prophet show us that it was at the very end of Israel’s existence. Jotham, Ahaz, and Hezekiah cover a span of 750-686, with Hezekiah assuming the throne in 729. Assyria invades and destroys Israel in 722 B.C. For the historical background to Micah, simply read 2 Kings 15-20, 2 Chronicles 27-32, and Isaiah 7,20, 36-39. Shalmanezer V and Sargon II invade and destroy Samaria, Israel’s capital, and then attempt to do the same to Judah. That is a colossal failure, with Sennacherib (who succeeds Sargon) losing his entire army then his life about 10 years after the fall of Israel. All of these events fall within the date of Micah’s writing.

But why does Micah write? It is hard to miss the twofold nature of his message throughout the book. The people’s sin draw inevitable punishment, the righteous Judge wielding His sovereign, perfect judgment. Yet, in each of the three messages (ch. 1-2, ch. 3-5, and ch. 6-7), Micah holds forth the promise of salvation for a “remnant.” Really, all the minor prophets, including those with extraordinarily grim messages (like Hosea, Amos, and Micah), insert hope and promise within their books. Such is God’s nature in written revelation! As long as there is time there is hope. Only after the final judgment will there be no chance for mankind. Only after death is the possibility of restoration gone.

Micah 1:1-8 is a lamentation for Israel, the northern kingdom. There, we notice the prophet’s message to these soon-to-be destroyed people who had abandoned God. Micah 1:8-16 is a lamentation for Judah, the southern kingdom. There, we notice the prophet’s message to an impenitent people whose judgment was further in the future but just as certain.  Micah presents a warning, a wailing, and a woe in this first chapter. 

Anticipation (1-7). What should the northern kingdom expect? A general accounting. The witnesses in their trial would be all the peoples of the earth (2). They would see the Lord come in judgment against Israel, and it would be cataclysmic (3-4). Yet, it was consummately just and fair. Israel sinned and rebelled (5), not unlike Judah (5b). For the moment, though, Micah focuses on the consequences for the north (6-7). The nation, with its idolatry, would be destroyed. She played the harlot and would receive the appropriate wages! 

Lamentation (8-9). From here forward, the prophet shifts his attention to the southern kingdom. The prophet, himself from Judah, mourns and wails at the prospect of his message. Twice he says, “I must lament!” His stunning realization is that the cancer of Israel’s sin had metastasized and spread to Judah: “For it has come to Judah; It has reached the gate of my people, Even to Jerusalem.”

Exhortation (10-16). From here, Micah sounds the alarm! In Hebrew, the 11 towns mention form a word play. The names have significance. Moffatt’s translation captures it well: “weep tears at Teartown (Bochim), grovel in the dust at Dustown (Beth-ophrah), Stirtown (Zaanan) does not stir, etc.” (as cited in Kenneth Barker, New American Commentary, 57). Each of these cities were in the path of Sennacherib’s march to Jerusalem to do to Judah what he had done to Israel (see 2 Kings 18:13ff). But, though Judah would be spared Assyrian Captivity, their sin would lead them to eventual exile (16) which we can read in other places comes at the hands of the Babylonians. 

There is a promise of restoration coming, but for now the message is that punishment is due. The people of God had abandoned their heritage and identity, exchanging it for the pleasures of sin for a season. Such is always a foolish and futile endeavor! 

Those Who Support The Savior

Women were widely regarded as second-class citizens in the Jewish and Roman world of the first century. How does Jesus elevate the role and work of women in His kingdom? In more ways than you might think. Luke 8 gives us some valuable insight…

Neal Pollard

In Luke 8:1-3, Luke provides an interesting interlude between the visit to Simon’s house and his record of Jesus’ teaching of the parable of the sower. It is a practical note, helping us understand how Jesus and the twelve had the financial wherewithal to go from one city and village to another, proclaiming and preaching the kingdom of God (1). They owed this opportunity, monetarily, to the generosity of “some women.” Among them, according to Luke, was Mary Magdalene (who had seven demons cast out of her), Joanna the wife of Chuza, Susanna, and many others (2-3). They weren’t preachers or public proclaimers, but they were vital partners in the success of Jesus’ ministry! They also provide such a powerful example to us today, reminding us that we all can have a role in causing His work to succeed. 

They Did Not Let Social Position Keep Them From Supporting Jesus (2). In the first-century Jewish world, being a woman did not put you at the top of the social heap.  As Stein says, “That certain women followed Jesus indicates that his attitude toward women was quite different from the attitude of most first-century rabbis” (NAS commentary on Luke, 340). They could have used disadvantage as an excuse, but instead they accompanied and supported them. 

They Did Not Let Setbacks Or Sicknesses Keep Them From Supporting Jesus (2). How much time had they lost, individually and collectively, to these problems? We don’t know, but they responded in gratitude to the One who released them from them. These things were not crutches to lean on, but springboards of opportunity. 

They Did Not Let Secular Ties Keep Them From Supporting Jesus (3). One of the women had a husband who worked for Herod Antipas. “It may be that the special knowledge of Herod and his court reflected in Lk. came through him; he and his wife are no doubt named as well-known personalities in the church and are evidence for the existence of Christian disciples among the aristocracy” (Marshall, NIGTC, 317). Many believe Luke’s intimate knowledge of Herod’s household came through her. Herod was a politician, and that life, then as now, brings a spotlight. No doubt, whatever Joanna did reflected on her husband, Chuza, which, in turn, reflected on Herod. Whatever pressure she might have felt did not keep her from identifying with and furthering the work of Jesus. What an example! 

They Did Not Let Sacrificial Choices Keep Them From Supporting Jesus (3). Did you notice that Luke says this ongoing contribution was coming out of their private means? Women did not ordinarily have financial independence, but these women were willing to use their own funds (stipend or allowance?) for Jesus’ divine mission. The old saying is, “Success comes in ‘cans,’ not ‘can’ts’.” They counted the cost (14:28)! 

Their financial support was not meant to be a substitute for doing the duties of discipleship. Mary, the first person Jesus will appear to after His resurrection (Mark 16), is given the job of being the first to tell others He had risen (Mat. 28:7ff). Today, as then, support comes in so many forms. We support Jesus by helping fulfill His Great Commission, by being His hands and feet in helping others, by financially contributing to His work, by edifying the church, etc. We might offer any number of excuses for why we cannot, but we do well to follow these women who did not let anything stop them from supporting the Savior! 

I Am Resolved…

Neal Pollard

Is there anything you would like to change in your life right now in view of your end? We are in uncharted waters, now several days into 2025. Will it be a year of mediocrity or magnificence, of collapse or conquest? In Philippians 3:12-16, you hear resolution in Paul’s words. He says, “I press on, I do not regard, I do, I press on…” These are the words of a determined man, and what an example they provide for us. As you face the rest of 2025, don’t you do so with an intense desire to try and excel in service God? There is great hope and motivation in Paul’s words in Philippians three.

I am resolved…

  • Not to rest on my laurels (12). Paul has just reviewed his resume, his heritage (5), zeal (6), and accomplishments (7). The humbling factor for him was all Christ had done for him and could do through him (8-9). He also knew he had such a long way to go in knowing Jesus (10). Think of what he had already done by the time he wrote this–establishing churches around the world, encouraging men to preach and lead, and paying a hefty price for being a Christian (he’s writing this from prison!). He’s put in jail from prison, and what does he say? “I know I’ve not arrived at my goal.” I want that attitude this year. I’ve only accomplished a fraction of a sliver of what Paul had done, if anything at all! It’s easy to become more like Laodicea (Rev. 3:17) or like Zephaniah’s audience (1:12). As God looks in my life, I don’t want him to see lukewarmness and complacency!
  • To put forth effort (12-13). Twice, Paul uses the word “press” in this context. It’s found 45 times in the New Testament, almost always translated “persecute” or “pursue” (Paul says he “persecuted” the church in 3:6; same word). The word means to move with speed and intensity toward an objective. My goal is to be active, giving more than taking. I want to be seen by the elders and deacons as an asset and assistance to their work. I want the church to feel like they can rely on me to do my part. Twelve months from now, I want to be able to measure tangible progress!
  • To forget the past (13). For Paul here, that meant forgetting previous accomplishments (4-7). But in many other writings, Paul talks about his past sins and mistakes. He often recalled how he hurt the church and by that hurt Christ. There are things in my past that haunt me and fill me with regret. I have been guilty of doing things I shouldn’t and neglecting things I should’ve done. The past can be more responsible for negatively affecting our present and future than anything else. Ironic, isn’t it? I also think I’ve done positive things, things to be proud of in ministry and personally. In both cases, Jesus tells me not to look back (Luke 9:62). Don’t let anything in your rearview mirror keep you from fixing your eyes on the prize.
  • To be optimistic (13). Talk about optimistic. Paul’s in prison and doesn’t know if he will be set free or die (1:21-24). But he’s reaching forward to what lies ahead. He is fervent and passionate, like a runner who stretches his body toward the tape trying to cross the finish line. Are there things that make us nervous or anxious for the future? Always! Life and death will touch our lives like this, unforeseen problems will come, and unpleasant situations will strike. Every year up to now has worked that way. We’ll feel pain, sorrow and loss, just as surely as we’ll feel pleasure, joy, and gain. But we can be optimistic because there’s one factor bigger than any scary unknown–God!
  • To set lofty goals (14). As a Christian, my ultimate goal is heaven. But how do I hope to get there? More than that, what does God want me to do as long as I’m down here? He wants me to grow and mature so I can be of greater use to Him in others’ lives. I must set goals regarding my words, my attitude, and my actions. These will help the church be stronger, and it will help me get stronger. It will also inevitably draw me closer to God. What blessing could be greater?

I want my heart pricked if I have the wrong attitude until I change it (15). I need my heart and mind focused on the heavenly standard to keep me on track (16). 2025 can be the best year you have ever had in the most important way! Resolve! 

Jonah: Successful Mission, Struggling Messenger (IV)

Are there people you know who you feel don’t deserve God’s grace? Does that keep you from sharing the fact of that grace with them? What happens when we don’t like God’s commands? What if we obey, but only begrudgingly and resentfully? It’s then we need to see Jonah.

A Calloused Resentment (4:1-11)

Neal Pollard

When called to preach to Gentiles, Jonah panicked. When swallowed by the fish, Jonah prayed. When spit up from the fish, Jonah preached. When God spared Nineveh, Jonah pouted. Our introduction to the prophet is unfavorable, but our last glimpse of him is even worse. It pleased God to save believers through preaching (1 Cor. 1:21), but God’s choice to save these believers displeased the preacher! Unfathomable, but undeniable. 

Audaciously, Jonah is angry with God! His prayer is a protest. He begs to know why God would put him to such trouble, calling him from his own country when he was going to do this to a notoriously wicked people. While he appeals to the oft-quoted passage concerning God’s character and nature, first spoken by the Lord to Moses in Exodus 34:6 and repeated throughout the Old Testament, it is in neither praise or thanksgiving. It is more accurately a complaint (2). He does not want God to relent and spare the Assyrians.

Why would Jonah react this way? I like the concise of explanation of Smith and Page: “At the very worst we see a prophet with a shocking disregard for human life and a bitter hatred toward those who had experienced mercy. At the very best he was a prophet who misunderstood God’s mercy and had a limited view of God’s plan for the redemption of his own people. While there may have been some reasons for Jonah’s displeasure, it is sad to see him place limits on the same grace that saved him” (NAC, 272). 

Notice how different the contents of this prayer are from the prayer he prayed concerning himself in chapter two. He had benefited from the grace of God personally, but he begrudged others enjoying it. He is so unwilling to accept God’s decision that he pouts and asks that his life be taken from him (3). He’d rather die than see the Assyrians live. But as God had compassionately appealed to the hearts of the people of Nineveh, He appeals to the heart of Jonah. It is remarkably like the parable of the Prodigal Son, with Jonah reminding us of the elder brother.

Isn’t the main point the question Jonah asks twice? “Do you have good reason to be angry?” (4,9). Apparently, between hearing that question a first and second time, Jonah has prepared his reply. Bitterly, when asked again, Jonah says, “I have a good reason to be angry, to the point of death” (9b). In between these questions, Jonah left the city to sit in the apparently sweltering heat to await the fate of the city (still hoping he’d see God destroy it?)(5). God enhances Jonah’s makeshift shade with a miraculously rapid growing plant that brings him great comfort (6). The next day, God appoints a worm to wither the plant and He appoints a scorching east wind along with a baking sun that brought Jonah to the point of despair and desiring death (7-8). God wants to know if Jonah had a right to be angry about the plant, and Jonah emphatically confirms that he did (9). 

God brings home the point of this dramatic object lesson to try and reach the prophet’s heart one last time. Jonah didn’t create, plant, or grow the plant. It “came up overnight and perished overnight” (10). Yet, it bothered him to see the plant die because of how it affected him. God wishes Jonah to understand that these 120,000 men, women, and children have eternal souls, are made in His image, and were destined to spend eternity somewhere. He wanted them saved (Ezek. 18:23; 1 Tim. 2:4; 2 Pet. 3:9)! 

Maybe it is hard to see ourselves in Jonah. We are baffled at Jonah’s prejudice and see clearly God’s point of view. But how often do we want for our sinful selves what we do not want for others whose sinfulness may be viewed as greater than ours in some way? Do we have less patience for their sin struggles than we want God to have for our own? Do we ever rebel against the mission God gives us, choosing our own way over His? Are we ever unhappy with following God’s plan, especially when we do not understand it? This is not a Jewish problem. This is a human problem. Christians are not exempt from a Jonah-like spirit. Even when it is difficult, we must openly share God’s gracious invitation to “whosoever will” (Rev. 22:17)! That is our mission (Matt. 28:18-20).