Rules

Gary Pollard

This week’s question is, “Should we always follow the rules, even if doing so causes someone harm?” 

What kind of rules? We often hear something like, “We are a nation of laws.” Yes we are — best estimates put the number of our laws and regulations in the hundreds of thousands. Some have even claimed that the average American unknowingly commits a small number of felonies every day. Not all laws/rules are created equal. Some are important (ie. to prevent serious abuse and exploitation of the vulnerable), most are totally arbitrary. 

The Pharisees did the same thing with God’s law. By the time Judaism was in full swing, there were around 613 laws. But rabbis were dissatisfied with how vague some of the commands were, so rather than leaving those to a person’s conscience or common sense, they eventually produced the Mishnah and Gemara. These were commentaries on The Law that “clarified” how those 613 commands were to be followed. Those opinions were enforced as law, which infuriated Jesus on several occasions. The rabbis had made faithful Judaism functionally impossible. 

So the short answer is, “What’s the rule your conscience is wrestling with?” If following the rule in question would cause you to violate love for God or love for your neighbor, that’s a legitimate reason to not follow the rule. 

We do have to remember that Romans 13 and I Peter 2.13ff and Titus 3.1-2 tell us to obey the laws and rules our governments put on us. The governments those early Christians had to obey were just as corrupt as our own today. If there was any confusion, Peter clarified with “Obey everyone who has authority over you in this world” (I Pt 2.13). He does use παση, which means “all” or “every”. 

I don’t like reading stuff like that. We’re supposed to be a country built on English common law tradition, with protections against government abuse explicitly listed in the Bill of Rights and in precedents from hundreds of legal cases. But this current world is not my home, and I’m more afraid of God than I am distrustful of the powers that be. The Bible doesn’t say, “Snitch on friends and family when they violate the law.” But it does say that we have to obey all governing authorities from the top down. 

So do we always have to follow the rules, even if doing so causes harm to others? Yes and no — remember that loving God and loving your fellow man are the most important laws. Be willing to sacrifice self rather than cause undeserved harm to others. But any law/rule that doesn’t conflict with those two must always be followed, regardless of the consequences.  

Did People Really Live Hundreds Of Years?

Dale Pollard

(Genesis 5)

Genesis records those who lived for hundreds of years and it’s nearly unbelievable for some people and for others— it is. Look at some examples from Genesis chapter five:

V.17

“Thus all the days of Mahalalel were 895 years, and he died.”

V.20

“Thus all the days of Jared were 962 years, and he died” 

V.27

“Thus all the days of Methuselah were 969 years, and he died.”

Some of the best historians of the first Century believed what the Bible says about how long people lived. 

Here’s what Josephus has to say in regard to the ancients: 

“God afforded them a longer time of life on account of their virtue, and the good use they made of it in astronomical and geometrical discoveries, which would not have afforded the time of foretelling [the periods of the stars] unless they had lived six hundred years; for the great year is completed in that interval. Now I have for witnesses to what I have said, all those that have written Antiquities, both among the Greeks and barbarians; for even Manetho, who wrote the Egyptian History, and Berosus, who collected the Chaldean Monuments, and Mochus, and Hestieus, and, besides these, Hieronymus the Egyptian, and those who composed the Phoenician History, agree to what I here say: Hesiod also, and Hecatseus, Hellanicus, and Acusilaus; and, besides these, Ephorus and Nicolaus relate that the ancients lived a thousand years.“

Many ancient mythologies and legends feature tales of humans living for thousands of years. While many of those tales are likely exaggerated or even entirely false, it makes one wonder where and why cultures around the world would “imagine” the same motif. 

Here are just a few notable examples:

Sumerian King List: 

This ancient text from Mesopotamia records kings who reigned for thousands of years before the Great Flood. The very first on the list being Alulim who was the first ruler of Eridu, Sumer. Not only was he believed to be a god for years after his death, but he’s believed to have reigned for over a thousand years. Some of the rulers are said to have had lifespans exceeding 10,000 years. 

Hindu Mythology: 

In Hindu texts, the concept of Yugas describes epochs of time, and during the Satya Yuga, it is believed that humans had much longer lifespans, sometimes said to be thousands of years.

Chinese Mythology: 

Figures like Xuanzang (Tripitaka) and the Eight Immortals are often depicted as living for long periods. The legend of Queen Mother of the West also includes tales of long lifespans.

Greek Mythology: 

Certain demigods and heroes, like Heracles, are granted extended lives or even immortality through various means, reflecting a belief in long-lasting life.

Norse Mythology: 

While not explicitly stating that humans lived thousands of years, the concept of Ragnarök and the idea of the those living for very long periods contributes to this notion.

Egyptian Mythology: 

Some of their first recorded pharaohs were believed to have existed for thousands of years. 

The Inspiration Of A Life Turned Around…

#37- Transformations

The Beauty Of Community

Neal Pollard

God created us knowing our need for socialization (Gen. 2:18). Since the making of man and woman, humanity has been in or sought community. All of us are in the global community of humanity, since “He made from one man every nation of mankind to live on all the face of the earth” (Acts 17:26). Wherever or whenever you live, you share basic needs, fears, drives, and desires no matter how different your social, economic, and political circumstances are.

But think about your more immediate community. Over the last few days, Kathy and I have been reminded of this. Last Friday morning, we received a ring notification. It was a teen girl telling us our milk cow, Peaches, was in her yard! This neighbor lived far enough away that I didn’t know who she was! I immediately followed her (without my phone) while Kathy went to grab the halter. But she didn’t know where this girl lived.

In the three hour fiasco of getting her back in our pasture, it was a cooperative effort between us and multiple neighbors. Kathy went door to door talking to our neighbors, trying to find either the girl or the cow. She and our next door neighbor, Tracy Harrell, exchanged several texts through the morning trying to find our “girl.” She walked next door to our sweet neighbor, Brenda Willoughby (whose sister is Lehman’s Gracie Norton’s dear friend), in search of Peaches. It took the help of community to resolve our “crisis.”

Later that same day, coming back from Columbia, Kentucky, Kathy and I were driving back on a back road near our house. A freak storm downed two trees on Iron Bridge Road, standing between us and returning before Kathy had to leave for our Friday night singing and my speaking at a congregation’s family retreat. Vehicles began to pile up and several of us got out of our vehicles as a couple of guys with chainsaws began cutting through branches and sectioning the trees. The rest of us drug them out of the road. We moved one, then the other. Working right next to me at both trees, ironically, was Tracy’s husband, David. We were neighbors not only in a literal sense, but in the sense of cooperating to resolve a “crisis.”

God has created the church as the ultimate community. He conceived it from eternity (Eph. 3:9-11). He knew not only that He would be glorified in it (Eph. 3:21), but that we would benefit from the support, help, and strength found in it. This community is also described as a family (1 Tim. 3:15; 5:1-2). Think about how we lean on our physical families as a community, where we share, lift loads, intervene, and more. In the church, there are times when I am strong and you are weak. God tells me to bear your burdens (Gal. 6:2). Other times, I may be the one who is weak and needs your strength (Gal. 6:1). Many crises, physically, economically, socially, and spiritually, plague our wonderful spiritual community. The proper response is to rally around each other, showing our love and care by pitching in to help resolve whatever crisis arises.

Thank God that He gave us the best social network we could have to survive the challenges of this world. Tragically, some turn to politics, sports, and similar communities what God designed to supply through the community of His people. When we trust His plan, we are blessed by experiencing the beauty of the community He thought up to help us make it through this world spiritually alive! May we lean on each other, whatever our “crisis.”

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

Conspiracies That Would Fail (21:1-22:25)

Neal Pollard

Throughout this entire section of Isaiah, the prophet introduces a series of material by referring to “the oracle” concerning a nation or, in one instance here, an individual. This word means burden, pronouncement, and refers to a punishment from God. The reasons vary, but each is a warning designed especially for Judah to heed (though the warnings are about the fall or judgment on foreign nations).

Here in chapters 21 and 22, Isaiah weaves four of these within a common theme. James Smith calls it “worldly schemes,” adding, “These oracles share a visionary character. The nations addressed manifested a defiant attitude toward impending calamity” (Major Prophets, 69). Notice Isaiah’s address to four distinct people.

“The oracle concerning the wilderness of the sea” (21:1-10). At first glance, this statement is confusing because it obviously concerns Babylon (which is landlocked). Commentators variously mention its canals or marshes amid its major rivers, the Tigris and Euphrates, which would become dried by winds (1). But the point of the oracle seems to be the great fall of the once-proud Babylon (see a similar set up in chapter 13 concerning Babylon), captured by Isaiah’s statement, “Fallen, fallen is Babylon; and all the carved images of her gods he has shattered to the ground” (9). God would thresh them like grain (10).

“The oracle concerning Dumah” (21:11-12). It is unclear who Dumah is, a nation or a name. The entire, short oracle centers around a dialogue with a “watchman.” Isaiah is the watchman, and Edom (indicated by “Seir”) wants to know “what time it is” relative to the prophesy given. Isaiah gives him no clear answer, but invites him to inquire again later. 

“The oracle concerning Arabia” (21:13-17). The Arabian Desert is a region rather than a nation, including, incidentally, the area of Edom just addressed. The subjects of the oracle are fugitives, whether displaced refugees or caravans of people. Whatever their origin, they are fleeing from an attacking enemy that comes against them with swords (15) and bows (17). God’s message is these attacking invaders will not thrive long at all (16-17). The sword and bow are no match for the matchless power of God!

“The oracle concerning the valley of vision” (22:1-14). It is odd to refer to Jerusalem as a valley, since it sat on Mount Zion overlooking multiple valleys. This oracle appears to refer to the historical events Isaiah returns to when Assyria unsuccessfully attacks Jerusalem during the reign of Hezekiah (ch. 36ff). When that happens, the city would rejoice (2), but Isaiah foresees the fall of this city and the nation of Judah when Babylon invades, captures, and kills the people just a few years later (3-6). Isaiah writes, “He has taken away the cover of Judah” (7). The destruction of Jerusalem is alluded to in graphic terms (8-11) and the great lamentation that would follow (12-14). Their eat, drink and be merry attitude, rather than broken-hearted repentance, insured their coming punishment (13-14). 

Isaiah ends this difficult section with a prophesy against a man rather than a nation. The identity of Shebna is somewhat enigmatic. It is suggested that “As palace administrator, Shebna was cursed by Isaiah the prophet for constructing an ostentatious tomb for himself (Isa. 22:15–25). The prophet threatened Shebna with deportation (vv. 17–18) and loss of his office, which was to be given to Eliakim the son of Hilkiah ” (Myers, Eerdmans, 934). The problem with this man was that he was accumulating honor for himself rather than doing so for God.

Isaiah is foreseeing difficult days ahead for people too caught up in this world to see their dependency on God. The things they think will endure are going to collapse and fall, while the things that will endure are ignored and devalued by them. These words are an attempt by God through His prophet to wake the complacent up and get them to repent and rely upon Him before He judges them through nations He will use to accomplish His purpose. 

Three Qualities For Success

Neal Pollard

I am blessed with a wise woman for a wife. My three sons would tell you that every time they consult her for wisdom, she never disappoints. I think that is because she draws, as the source of her wisdom, on God’s Word. She has filled her heart with it, and that’s what comes out when she interacts. Especially does she want to get that right when offering guidance to her sons. 

King Lemuel seems to have had a mother like that. She teaches her son an “oracle” (sayings or inspired utterances) that first deals with how he uses his professional possession (Proverbs 31:1-9). The bulk of the chapter (31:10-31) will deal with who he looks for as a wife. His mother pleads with him emphatically. I’m not sure where I see a more intense plea anywhere in Scripture: “What are you doing, my son? What are you doing, son of my womb? What are you doing, son of my vows?” I don’t know if this is written in reaction or in proaction, but her concern is palpable. Each bit of counsel is followed up with the next, divine wisdom meant to prepare him or repair him. What are they? 

DON’T ABUSE AUTHORITY (3). This is written to a man in a position of considerable authority. She warns him not to surrender his influence to physical desires or social vanity. The “women” in verse three are contrasted with the woman of noble character described in the beautiful poem at the end of the chapter (31:10-31). These women would take his strength; the virtuous woman would add to it. “Those who destroy kings” are individuals who don’t have his interests at heart. He is not to allow those people into his circle of influence. Have you ever seen people who ingratiate themselves by positioning themselves close to someone they see as powerful and influential? They flatter them with praise. These deplete rather than distribute strength. Neither of these groups care about Lemuel. They care about themselves. 

DON’T ABUSE ALCOHOL (4-7). This admonition is written to warn him against impairment that comes from a different source. Wine and strong drink are the enemies and the contrast to wise decision-making. Why? It causes one to forget the law (5) and the afflicted (5). It is only a temporary escape from their troubles (6) and it actually adds to their troubles (7). Frequently, Proverbs warns against the negative influence of alcohol. “Wine produces mockers; alcohol leads to brawls. Those led astray by drink cannot be wise” (20:1, NLT). “Who has woe? Who has sorrow? Who has contentions? Who has complaining? Who has wounds without cause? Who has redness of eyes? Those who linger long over wine, Those who go to taste mixed wine” (23:29-30). In three decades of ministry, I’ve encountered a lot of people struggling with addiction to alcohol. Sometimes it was learned from the home they grew up in. Sometimes it was discovered through friendships or on the job. I cannot tell you how many marriages, homes, careers, and lives have been adversely affected (often tragically) through the abuse of alcohol. Perhaps we are wise to heed the rest of Proverbs 23: “Do not look upon it…” (31). If we keep our eyes off of it, our lips won’t touch it. 

DON’T ABUSE THE ABUSED (8-9). This passage suggests that one of the cruelest forms of abuse is silence. Lemuel’s mother advised him to “open” his mouth. Some are too powerless to advocate for themselves. They need someone with the power and influence to speak for them. She says to represent the voiceless and penniless (8). She says actively help the poor and needy with righteous judgment and thoughtful defense (9). We all know disenfranchised, marginalized people, people nobody notices, cares about, or helps. That cannot be us. Compassion and sensitivity to the plights of the downtrodden should fill our hearts. 

The king’s mother shares three qualities with her son to give him success: discernment of character, self-control, and compassion. But these things can help peons and peasants like you and me. In this way, Lemuel’s lessons are lessons we can learn, too! 

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

Judgment On Egypt (19:1-20:6)

Neal Pollard

For many centuries during the timespan of the Old Testament, Egypt was considered a dominant world power. The book of Exodus is devoted to revealing God’s power over Egypt, who had His people enslaved over 400 years–first, through the ten plagues and then through Israel’s deliverance through the Red Sea that drowned Pharaoh’s army. This was an enduring reminder for God’s people through the ages to trust Him over man. It’s mentioned 25 times in the Psalms alone. 

Now, Isaiah speaks of the judgment God would bring on them in times to come. God is going to defeat Egypt and her gods as He does battle with her (1). He would accomplish this through civil war (1-4), economic disaster (5-10), and poor leadership (11-15)(see Gary Smith, NAC, 354). God’s sovereignty over the affairs of nations can be a blessing to those committed to righteousness, but when He stands against them He has the power and providence to do so through the very people themselves. The civil war is described as this thorough division, “Egyptians against Egyptians” (2), “each against his neighbor” (2), and in the midst of it they will turn to the foolish counsel of man and idols rather than God (3-4). The economic disaster would result from natural disasters that would have ripple effects throughout their economy–fishermen (5-8) to manufacturers (9) throughout the workforce (10). The wise men and kings, the princes, and their cornerstone members were confused and confounded (11ff). There’s nothing they could do to stop it (15).

What I find remarkable is how even to a people so opposed to God and so full of wickedness, God would not give up on them. He could not force them to be saved and He would not excuse them from judgment, but look at His heart. Six times in chapter 19, He says, “In that day” (16,18,19, 21, 23-24). God would deliver Egypt, through trials (16-17), then through salvation and deliverance (18-22), and finally through a change of heart that reveres and serves God (23-25).

Chapter 20 is a short parable that is designed to show Judah the follow of trusting Egypt or any other nation. The thesis of the parable is verse 5-6, which say, ” Then they shall be dismayed and ashamed because of Cush their hope and of Egypt their boast. And the inhabitants of this coastland will say in that day, ‘Behold, this is what has happened to those in whom we hoped and to whom we fled for help to be delivered from the king of Assyria! And we, how shall we escape?’ ”  The parable involved Isaiah walking naked and barefoot for three years (2-3) to symbolize Sargon’s siege of Ashdod. The entire thing was to show Judah that any national alliance not only betrayed God, but would end in disaster and defeat.

These judgment oracles are aimed at Judah’s neighbors, but were for Judah’s edification and admonition. The bottom line was simple. Trust God and not man.

Remember Lot’s Wife

Carl Pollard

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

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

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

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

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

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

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

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

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

Remember Her Privileges

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

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

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

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

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

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

Morality Sans Religion

Gary Pollard

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

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

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

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

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

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

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

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

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

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

A Better Brain

Dale Pollard

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

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

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

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

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

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

Power

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

Love 

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

Self-control 

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

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

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

Neal Pollard

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

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

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

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

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

Neal Pollard

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

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

THE LAMENTATION (15:1-9)

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

THE PETITION (16:1-5)

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

THE DEVASTATION (16:6-12)

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

THE PREDICTION (16:13-14)

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

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

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

#36- Older Women

Abel

Neal Pollard

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

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

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

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

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

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

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

Neal Pollard

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

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

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

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

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

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

Judgment Against Babylon (13:1-22)

Neal Pollard

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

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

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

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

Seeking A Pig, Finding A Wife

Brent Pollard

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

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

Persistently Asking for What You Desire

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

Unexpected Blessings Beyond Your Requests

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

God’s Benevolence in Providing Blessings

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

Surprising Paths to Divine Blessings

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

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

A Shot In The Arm

Carl Pollard

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

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

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

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

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

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

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

When You Struggle…

#35- Being Filled

No Greens In The Pot For The Rest Of The Week

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