Halloween: A Reflection on Darkness and Light

Brent Pollard

A Matter of Personal Conviction

Whether or not a Christian should take part in Halloween festivities is ultimately a matter of personal conviction and conscience. As Paul wrote, “Each one should be fully convinced in his own mind” (Romans 14.5). I respect that there is a difference between believers attending wholesome community events—such as church-sponsored “trunk-or-treats”—and those who embrace the world’s fascination with the macabre. However, I want to caution Christians not to join the world in celebrating darkness, fear, and death.

Jesus taught that His followers are to be “the light of the world” (Matthew 5.14). How can we reflect His light if we participate in a celebration that often glorifies the very darkness we are called to overcome (Ephesians 5.8–11)?

The Pagan Origins of Halloween

Halloween’s origins trace back to the Celtic festival of Samhain, which marked the end of the harvest and the start of winter. The Celts believed that on this night, the barrier between the living and the dead weakened, allowing spirits to roam freely. To protect themselves, they lit bonfires and wore disguises to confuse wandering souls.

Scripture repeatedly warns against attempts to communicate with or ward off the dead. God told Israel, “There shall not be found among you… a medium or a necromancer or one who inquires of the dead” (Deuteronomy 18.10–11). Though today’s observance may seem harmless, its roots were steeped in superstition and fear of spirits rather than faith in God’s providence.

Roman Influence and Ancient Traditions

When Rome conquered Celtic lands, two Roman observances were merged with Samhain—one honoring the dead (Feralia) and the other celebrating Pomona, the goddess of fruit and trees. Some historians suggest that the custom of bobbing for apples originated from Pomona’s symbol, the apple.

This blending of pagan and civic ritual was typical of the ancient world. Yet Christians are urged not to conform to the world’s customs (Romans 12.2) or mix holy devotion with pagan superstition (2 Corinthians 6.14–17).

The Catholic Church and All Saints’ Day

In 609 AD, Boniface IV consecrated the Roman Pantheon to “All Saints,” creating a day to honor Christian martyrs. This celebration, later shifted to November 1 in the eighth century by Gregory III, is now called All Saints’ Day or All Hallows’ Day. The night before—All Hallows’ Eve—gradually evolved into “Halloween.”

Later, All Souls’ Day (November 2) was added to pray for all departed believers, forming a three-day observance known as Hallowtide. The intent may have been to Christianize pagan customs, but as with many such efforts, the old superstitions persisted under new names.

How Halloween Came to America

Medieval Europeans practiced “souling,” going door to door to offer prayers for the dead in exchange for food. Children later began “guising,” dressing in costumes to receive gifts. These traditions were brought to America by Irish and Scottish immigrants. In America, pumpkins replaced turnips as lanterns, and Halloween evolved into a largely secular, community-centered celebration.

However, Christians should remember that not all cultural inheritance is worth keeping. Paul reminded the Corinthians that while “everything is permissible,” not everything is beneficial (1 Corinthians 10.23).

The Dark Turn: From Pranks to Violence

From the late 1800s through the early 20th century, Halloween was often marked by destructive mischief—toppled outhouses, broken fences, and vandalized property. Communities responded by encouraging “trick-or-treating” as a safer alternative, channeling youthful energy into friendly fun instead of lawlessness (cf. Romans 13.10).

The Wholesome Era: Mid-Century Innocence

For several decades, Halloween reflected a more innocent, child-centered character. The imagery of It’s the Great Pumpkin, Charlie Brown (1966) captures that gentler spirit. But this era was short-lived. Beginning with Alfred Hitchcock’s Psycho and crystallized by 1978’s Halloween, the holiday once again took a darker tone. Instead of laughter and imagination, horror and bloodshed became its trademarks.

Modern Halloween: A Culture of Fear and Death

Today, many Halloween attractions and films glorify brutality and fear. The Saw franchise, “haunted” attractions that simulate torture, and “extreme haunts” that require liability waivers all reveal a troubling fascination with terror and pain. This fascination often crosses the line from harmless fun to a celebration of evil. The prophet Isaiah’s warning feels relevant: “Woe to those who call evil good and good evil, who put darkness for light and light for darkness” (Isaiah 5.20).

When society laughs at what should make it grieve, something vital has been lost. As Thomas Aquinas noted, when fear and cruelty turn into entertainment, compassion withers.

What Does the Bible Say About Halloween?

The Bible does not explicitly mention Halloween, but its principles still apply. We are told to “abstain from every form of evil” (1 Thessalonians 5.22) and to think on “whatever is true, honorable, just, pure, lovely, commendable” (Philippians 4.8). These principles guide our decision-making and help us discern what is beneficial to our faith.

Christ’s victory over darkness is total. “The light shines in the darkness, and the darkness has not overcome it” (John 1.5). We do not need to dabble in darkness to prove our courage or find excitement. Our joy comes from walking in the light (1 John 1.7).

Practicing Christian Discernment on Halloween

Discernment is essential. Paul commands, “Abhor what is evil; cling to what is good” (Romans 12.9). The question isn’t whether a Christian can hand out candy or dress up—it’s whether we are celebrating fear or reflecting faith.

Our participation should always glorify Christ (Colossians 3.17). If we choose to engage with the day at all, let it be to share light, kindness, and the gospel with our neighbors. “Do not be overcome by evil, but overcome evil with good” (Romans 12.21).

Conclusion: Light in the Midst of Darkness

On a night when much of the world delights in fear, the Christian’s calling is to stand as a beacon of peace and truth. Rather than imitating the darkness, we can offer an alternative—a message of victory through Christ, who conquered death itself. Let us be inspired to be that beacon, to share the light of Christ in the midst of darkness.

“For once you were darkness, but now you are light in the Lord. Walk as children of light” (Ephesians 5.8).

Seven Sins God Hates

In Catholic tradition, the seven deadly sins, pride, envy, gluttony, lust, anger, greed, and laziness, are well-known, but they were formalized by Pope Gregory the Great in the sixth century and while they are rooted in Scripture, that list was put together by man. Yet, while we strive to avoid them, Proverbs 6:16-19 reveals another list of seven things a loving God explicitly hates.

Carl Pollard

In Catholic tradition, the seven deadly sins, pride, envy, gluttony, lust, anger, greed, and laziness, are well-known, but they were formalized by Pope Gregory the Great in the sixth century and while they are rooted in Scripture, that list was put together by man. Yet, while we strive to avoid them, Proverbs 6:16-19 reveals another list of seven things a loving God explicitly hates. These aren’t mere dislikes, they evoke divine disgust and anger, offending His holiness and fracturing His design for human living. Even in the church, we wrestle with these sins. But through Jesus Christ, forgiveness and victory are ours. Let’s examine Proverbs 6:16-19, and learn what our loving God hates. 

The Sin of Pride

Proverbs 6:17 starts with “haughty eyes” a look of arrogance exalting self above others and God. This is pride, an inflated self-worth forgetting that “anything good in us is the result of Christ living in us” (Galatians 2:20). Philippians 2:3 commands humility: “Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves.” The Pharisees’ self-righteousness blinded them to grace (Luke 18:9-14), and Paul received a “thorn in the flesh” to curb pride (2 Corinthians 12:7). Pride precedes destruction (Proverbs 16:18). Humble yourself; James 4:10 promises exaltation from God. Confess and glorify Christ.

The Sin of Deceit

God hates “a lying tongue” (Proverbs 6:17), as He is truth (John 14:6). Lies deceive, ruin reputations, or flatter falsely, the devil’s domain (John 8:44). Ananias and Sapphira died for deceit (Acts 5:1-11). Do we twist truth for gain? Keep lips from deceit (Psalm 34:13). Speak truth in love (Ephesians 4:15) and seek God’s purity in words.

The Sin of Murder

“Hands that shed innocent blood” (Proverbs 6:17) violate life in God’s image (Genesis 1:27). Jesus equates anger and hatred with murder (Matthew 5:21-24; 1 John 3:15). Cain exemplifies its sin (Genesis 4:8). Harbor no hatred. Live peaceably (Romans 12:18) and pursue reconciliation.

The Sin of Evil Intent

A “heart that devises wicked plans” (Proverbs 6:18) plots harm for gain, like David’s scheme against Uriah (2 Samuel 11). The heart is deceitful (Jeremiah 17:9). Entertain no revenge. Pray for a clean heart (Psalm 51:10) and surrender to Christ.

The Sin of Eagerness for Wrongdoing

“Feet that are quick to rush into evil” (Proverbs 6:18) yield without resistance. Eve instantly grasped the forbidden fruit (Genesis 3:6), unlike Jesus resisting Satan (Matthew 4:1-11). Do we chase gossip or temptation? Resist the devil (James 4:7) and offer yourselves to God (Romans 6:12-13).

The Sin of Perjury

A “false witness who pours out lies” (Proverbs 6:19) perverts justice, as Jezebel did to Naboth (1 Kings 21:8-14), breaking the ninth commandment. As new creations, reflect truth (2 Corinthians 5:17; Colossians 3:9-10). Put away falsehood (Ephesians 4:25) and honor God honestly.

The Sin of Division

One who “stirs up dissension among brothers” (Proverbs 6:19) shatters unity (Psalm 133:1). Absalom rebelled selfishly (2 Samuel 15). Jesus prayed for oneness (John 17:21); peacemakers are blessed (Matthew 5:9). Love one another (1 Thessalonians 4:9) and build the body of Christ.

These sins, haughty eyes, lying tongue, hands shedding innocent blood, wicked-planning heart, feet rushing to evil, false witness, and dissension-sower defy God’s holiness and love. Yet, no sin exceeds His grace. “The wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23). Jesus bore our penalty, offering redemption (Ephesians 1:7).

Examine your heart: Which sin lingers? Repent, seek accountability, and pursue holiness through Gods Word. Church, live as redeemed, reflecting Christ’s love in a broken world.

Origen’s “On First Principles” (Book 2, Ch. 3.1-2)

Gary Pollard

(Continuing modernizing translation of this work by one of the early church fathers)

The next question to explore is whether there was a world before this one. Was it like this one? Was it different? Was it worse? Or was there no world at all, but something like what we’re told will follow the end of all things, when “the kingdom will be handed over to God the Father”? Perhaps that very state was the conclusion of an earlier world—one which ended before this present one began.

We must also ask if the failings of intelligent beings compelled God to bring about this diverse and changeable world. And once this present world ends, will there be any hope of change and improvement for those who refused to obey the word of God? It would be harsh and painful, of course, but would serve as a way for them to attain a fuller understanding of the truth. Could this exist for those kinds of people so they could have their minds purified, and only then be capable of attaining divine wisdom? 

After this, the final end of all things would come. Then, maybe, there would be another world, for the restoration or improvement of those who still need it—perhaps like the present one, or better, or much worse. We must also consider how long that coming world, whatever its form, would last. Would there be a time when no world will exist at all? Was there ever a time when no world existed? Have there ever been (or would there ever be) many worlds? At some point in the future, would there ever be a world identical to one that came before it? 

To try to clarify some of these questions, let’s ask whether matter can continue to exist through intervals of time, or, just as it once did not exist before it was made, it may at some point return to nonexistence1. We should first consider whether it’s possible for any intelligent being to live without a body. If even one could do so, then perhaps all could exist without bodies, since our earlier argument has shown that all things move toward one common end. 

But if everything could exist without a body, then there would be no purpose for matter at all. If that’s the case, how are we supposed to understand the apostle’s words about the resurrection of the dead? He said, “This body that decays will have put on one that cannot decay. Then the saying will be fulfilled, ‘Death is swallowed in victory! Where is your sting, Death? Your sting has been destroyed: sin is your sting, and sin’s power comes from the law.’” 

In speaking of “this body that decays” and “this mortal,” the apostle seems to explicitly point to the very substance of the body. So, this same bodily matter, which decays, will “put on incorruption” when inhabited by the perfected soul—one with the marks of incorruptibility. We shouldn’t be surprised that the soul is called “the clothing of the body”, for it adorns and conceals its mortal nature.

[Just as Christ Himself, the Creator and Lord of the soul, is said to be the clothing of the saints, when it is written: Put on the Lord Jesus Christ.]

In this way, the soul is said to clothe the body the same way Christ clothes the soul, each according to its own kind of beauty and perfection. So, when the apostle says, “This corruptible must put on incorruption,” he speaks of the body’s transformation through the presence of a soul perfected in wisdom. And when he says, “This mortal must put on immortality,” he shows that the body, once joined to such a soul, will be immortal. Anything living is necessarily also capable of decaying; but not everything corruptible is alive. We may say that wood or stone is capable of decay, but we don’t think of them as being alive. Because life can be taken from a body, we consider it to be mortal and capable of decay. 

The apostle, with remarkable insight, refers to the twofold cause of bodily transformation: first, the general cause, that matter itself—of whatever quality, coarse or refined, earthly or celestial—is the instrument through which the soul acts; and second, the specific cause, that this body of ours will one day, through divine wisdom and righteousness, receive incorruption and immortality.

[For incorruption and immortality are nothing else than the participation of the soul in God’s own wisdom, word, and righteousness, which shape and adorn it as a garment of divine beauty.] 

Right now, even though we make progress and see dimly through the lens of mortality, our “corruptible” nature hasn’t yet put on incorruption, and our “mortal” hasn’t yet put on immortality. But when the long training of life has completed its purpose—when the Word of God and His Wisdom have completely filled our very being—then this corruptible nature of ours will indeed be clothed with incorruption, and this mortal with immortality.

1 This is likely a Rufinus edit. Origen uses μεταβολη to mean “transformation” in his other writings (Against Celsus IV.35-36; Commentary on Matthew XIII.31-33). His view was that matter (ύλη) was capable of change, but not annihilation. 

Meteorology In The Bible

It’s rainy in Bowling Green Kentucky and you know what that means! Well, maybe you don’t. Either way, we’re diving into the water cycle— found in the Bible. 

Dale Pollard

 It’s rainy in Bowling Green Kentucky and you know what that means! Well, maybe you don’t. Either way, we’re diving into the water cycle— found in the Bible. 

 Long before meteorology became a science, the Bible described the natural water cycle with remarkable (but unsurprising) accuracy. Those ancient writers—without access to modern instruments—somehow came up with a process that closely mirrors our modern understanding of evaporation, condensation, and precipitation. Of course, if you believe the Bible is God’s word, you know exactly how they came to this knowledge. 

 Check out these Biblical Descriptions of the Water Cycle: 

 1. Ecclesiastes 1:7 (ESV) “All streams run to the sea, but the sea is not full; to the place where the streams flow, there they flow again.” This verse depicts the hydrological cycle—rivers flow to the sea, water evaporates, and returns again as rain. Amazing. Or what about…

 2. Job 36:27–28 “For he draws up the drops of water; they distill his mist in rain, which the skies pour down and drop on mankind abundantly.” This description sounds a lot like the process of condensation. The vapor forms into raindrops, which then fall back to earth. Nice.

 3. Amos 9:6 

“Who builds his upper chambers in the heavens and founds his vault upon the earth; who calls for the waters of the sea and pours them out upon the surface of the earth—the Lord is his name.” 

 Just one more text describing evaporation and rainfall, linked to one great cycle all under divine control. The Bible has a little bit of everything in it and always proves itself to be of heavenly origin.

Making The Most Of Difficult Circumstances

Perhaps you are facing a difficult circumstance. It should not be trivialized or minimized. It might be painful and protracted. But it should neither be the source of defeat or an excuse to stop serving the Lord.

Neal Pollard

In Acts 28:16, Luke tells us that when Paul came to Rome he was allowed to stay by himself (in a house he paid for himself, according to verse 30). However, he was guarded by a Roman soldier. Paul again refers to this in Philippians 1:13, 17, and your version probably has either the word “imprisonment” or “bonds.” Many ancient historians tells us that the Romans would chain the prisoner and soldier together in a practice known as “Custodia Militaris.” Polybius, a Roman historian writing more than a 100 years before the first century, wrote, “They kept them bound with a chain to a soldier who was responsible for their custody” (Histories 1.88.8). Seneca and Josephus also record this practice.

Can you imagine what a daily problem this would have been? Consider the invasion of privacy, the unpredictable disposition of your companion, and the potential for scorn and humiliation? Yet, day after day, Paul would be chained to a soldier. The chains were 18-24 inches long (the British Museum has archaeological finds from the period), and the guards were rotated every four to six hours (Vegetius 3.8). Maybe the last guard was a nice guy, but the next was not so much. It could not have been an enjoyable task for the soldier either, and he might be inclined to take that out on the prisoner. 

But, how did Paul respond? Paul implies what he did as one guard came and another went. “my imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone else” (Phil. 1:13). These praetorian guards were elite Roman soldiers, also known as the imperial guard. This might further explain how the gospel reached members of Caesar’s household (Phil. 4:22). Imprisoned for preaching Jesus and shackled to worldly, hardened men, Paul taught the gospel. He learned to be content in every circumstance (Phil. 4:11), but that didn’t mean idle or self-absorbed.

Perhaps you are facing a difficult circumstance. It should not be trivialized or minimized. It might be painful and protracted. But it should neither be the source of defeat or an excuse to stop serving the Lord. Paul had a captive audience, literally bound to hear the good news from a man enduring what most would deem a bad fate. He transformed his difficulty into opportunity. May we have the will and wisdom to do the same! 

What Is Truth? When We Know But Won’t Act

It wasn’t a philosophical question. It was the exhausted sigh of a man who had compromised so often that truth had become meaningless. He had traded integrity for security so many times that he no longer recognized the currency.

Brent Pollard

The Man Who Couldn’t Afford Truth

Pontius Pilate governed Judea the way most of us manage our lives—by compromise. A mid-level Roman official ruling a resentful province, he had learned that survival meant bending to political winds. Truth, in his world, was whatever kept Caesar pleased and mobs quiet.

Then Truth walked into his courtroom.

“Are You the King of the Jews?” Pilate asked. Jesus answered, “For this I was born—to bear witness to the truth.”

Pilate’s response exposes every human heart: “What is truth?”

It wasn’t a philosophical question. It was the exhausted sigh of a man who had compromised so often that truth had become meaningless. He had traded integrity for security so many times that he no longer recognized the currency.

The Coward Who Saw Clearly

Here’s what haunts Pilate’s story: he knew.

Three times he declared Jesus innocent. His wife warned him in a dream. His conscience screamed. Yet when the priests threatened—”If you release this man, you are no friend of Caesar”—Pilate’s courage evaporated. He chose career over conscience, comfort over conviction.

Then came his famous gesture: washing his hands before the crowd, announcing, “I am innocent of this man’s blood.”

One cannot wash away guilt if one will not confess. Water cleanses skin, not souls. Pilate’s basin was as empty as his heart.

The Sovereignty in the Surrender

But here’s where God’s purposes shine through human failure: Pilate couldn’t escape his role in redemption. When he ordered the sign above Jesus’ cross—”Jesus of Nazareth, King of the Jews”—the priests demanded he change it. Pilate refused: “What I have written, I have written.”

It was petty revenge, yes—one last jab at those who had cornered him. But beyond Pilate’s passive-aggressive defiance, God was writing truth in permanent ink. The placard that Pilate meant as mockery became prophecy. The “criminal” was indeed the King—not just of Jews, but of Pilate, Rome, and all creation.

God doesn’t need our righteousness to accomplish His purposes. Even our failures serve His sovereign plan.

The Mirror We’d Rather Not See

Pilate is us.

We know what’s right but fear what it costs. We recognize truth but won’t stand for it when the crowd turns hostile. We wash our hands of responsibility while blood stains our souls.

You and I don’t drift into heaven. Neutrality before Christ is impossible—by doing nothing, Pilate crucified Him. Every day we face the same choice: Will we crown Christ as Lord, or dismiss Him when it’s inconvenient?

What Must We Do?

Stop washing your hands. Moral evasion solves nothing. Confession begins where excuses end.

Count the cost, then pay it. Following Christ may cost you approval, comfort, or even advancement. But what profit is there in gaining the world while losing your soul?

Remember who stands before you. Jesus didn’t stand before Pilate—Pilate stood before Jesus. We don’t judge truth; truth judges us.

Act while conscience speaks. Every ignored conviction hardens the heart. Pilate’s tragedy began long before that Friday morning—it started the first time he silenced what he knew was right.

The Final Word

History remembers Pilate not for his power but for his weakness. His name endures not as a hero, but as the coward who asked, “What is truth?” while Truth stood before him.

You and I won’t face Jesus in a Roman court. But we face Him daily in every choice between comfort and courage, between what people think and what God commands.

Pilate’s question remains: What is truth?

Jesus answers: “I am the way, the truth, and the life.”

The question isn’t whether truth exists. The question is whether we’ll bow to it—or spend our lives washing our hands.

The Debt Of Love

The hymn “Alas and Did My Savior Bleed” captures the heart of the Christian response to Jesus’ sacrifice: “But drops of grief can ne’er repay the debt of love I owe; Here, Lord, I give myself away, ’tis all that I can do.” This “debt of love” isn’t like the $18 trillion in financial debt Americans carry…

Carl Pollard

The hymn “Alas and Did My Savior Bleed” captures the heart of the Christian response to Jesus’ sacrifice: “But drops of grief can ne’er repay the debt of love I owe; Here, Lord, I give myself away, ’tis all that I can do.” This “debt of love” isn’t like the $18 trillion in financial debt Americans carry, like mortgages, credit cards, or student loans. Unlike monetary debt, the debt of love is a lifelong obligation, as Paul writes in Romans 13:8, “Owe no one anything, except to love one another.” 

In Luke 7:36-50, we see this debt of love unfold in an account of grace and judgment, humility and pride. Jesus dines at the home of Simon, a Pharisee who prides himself on strict adherence to the law. In first-century Jewish culture, dining was an honor, yet Simon’s hospitality is cold. He offers Jesus no water for His feet, no kiss of greeting, no oil for His head. These were customary acts of respect (vv. 44-46). His indifference reveals a heart of pride.

Then enters an uninvited woman, a “sinner” (hamartōlos in Greek), likely notorious in her community, possibly a prostitute. Her presence in a Pharisee’s home is unheard of, yet she brings an alabaster jar of perfume, worth a year’s wages, and pours out her worship. Weeping loudly, she wets Jesus’ feet with her tears, wipes them with her hair, kisses them, and anoints them with perfume (v. 38). While Simon is judging silently the whole time! He questions Jesus’ discernment: “If this man were a prophet, he would know who is touching him” (v. 39). Simon’s pride blinds him, while the woman’s humility drives her to worship.

Jesus responds with a parable: two debtors owe a moneylender, one 500 denarii (two years’ wages), the other 50 (two months’ income). Neither can pay, but both are forgiven. “Which will love him more?” Jesus asks (vv. 41-42). Simon answers, “The one who had the bigger debt forgiven” (v. 43). The woman, aware of her great debt, offers extravagant love; Simon, assuming his debt is small, offers none.

Jesus contrasts their actions: “You gave me no water… but she wet my feet with her tears… You gave me no kiss, but she has not stopped kissing my feet” (vv. 44-45). He says, “Her many sins have been forgiven—as her great love has shown” (v. 47). Her love doesn’t earn forgiveness; it’s evidence of grace received through faith (v. 50). Simon, believing he needs little forgiveness, loves little.

So where do we stand? Like Simon, do we judge others while ignoring our own sin? Romans 3:23 reminds us, “All have sinned and fall short of the glory of God.” Colossians 2:14 declares Jesus “canceled the record of debt… nailing it to the cross.” If our love for Him has grown cold, perhaps we’ve forgotten the weight of that debt.

Picture this woman, broken at Jesus’ feet, offering her tears and treasure. Now picture yourself. Are you offering pride or worship? Let’s remember the cross, where Jesus paid our unpayable debt. We would do well to pour out our lives like her perfume, through worship, obedience, and love for others.

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

Gary Pollard

(Continuing modernizing translation of this work by one of the early church fathers)

On this subject, some people wonder if, just like the Father generates an uncreated Son and sends out a Holy Spirit—not like they once didn’t exist, but because the Father is their source with no “before” or “after” between them—maybe there’s a similar relationship between consciousness and matter.

To explore this more, the discussion usually begins by asking if these material bodies are just as eternal as consciousnesses, or whether the material bodies will one day be destroyed for good. To settle this more precisely, we must first determine if it’s possible for a conscious being to exist apart from the body that contains it—which seems to me very difficult, if not impossible—or if consciousness must always be united to some kind of body.

If anyone could prove that it’s possible for a mind to exist without a body, then it would follow that bodily nature, which was created out of nothing and generated after intervals of time, could also cease to exist once it served its purpose. A completely incorporeal life should be understood as being God’s privilege alone.

So, as we said before, the matter of this world — which allows for every kind of transformation — is denser in low-order beings. This density produces the visible, changing forms of this world. But matter’s interaction with celestial bodies, angels, or the spiritual bodies of the resurrected is different. For those higher order beings, it has the brightness of celestial bodies and is less dense.

From all these together the varied and diverse condition of the one world is completed. If anyone wishes to explore these things more deeply, it must be done with reverence and the fear of God, by examining the sacred scriptures extremely carefully. Perhaps their hidden meaning, revealed by the Spirit to those who are worthy, will uncover something more about these mysteries after gathering many attestations on the subject.

God’s People Care

Neal Pollard

  • For Their Community. Patriotic, civic-minded, generous, helpful, involved, and connected, God’s people strive to be good citizens and neighbors. Acts 2:47a; 5:13b).
  • For Visitors. Smiling, greeting, welcoming, inviting, and connecting, God’s people know that many visitors to church events and assemblies are future brothers and sisters and they want to do what they can to help facilitate that objective. Colossians 4:6; Philippians 2:15; Matthew 5:13-16.
  • For The Lost. Co-workers, family, friends, fellow-students, acquaintances, neighbors, and strangers, God’s people see the people in their lives as fellow-strugglers whose souls will spend eternity somewhere and they want it to be in heaven with them. Daniel 12:3; James 5:19-20; Proverbs 11:30
  • For Each Other. Empathetic, tuned-in, concerned, familiar, intuitive, and loving, God’s people rise to occasions of crisis and love in ordinary moments because they are intimately connected to each other by precious blood and like precious faith. 1 Thessalonians 5:11; Romans 12:9-10.
  • For Children. Wise, visionary, foresightful, nurturing, and of tender affection, God’s people hear their Savior’s admonition to imitate, encourage, and develop these impressionable, dear ones. Matthew 18:3ff; 19:14
  • For The Elderly. Concerned, attentive, prayerful, and connected, God’s people know it’s wise and important not to neglect and forget the part of our population that grows more lonely, isolated, frail, and needy with each passing day and they let them know they see and care. James 1:27; Proverbs 16:31; Proverbs 23:22
  • For Their Families. Responsible, judicious, properly-prioritizing, and consistent, God’s people realize that no advancement or success in the world is worth sacrificing the souls they most cherish and can most influence. Matthew 6:33; Ephesians 6:1-4; Proverbs 22:6; Deuteronomy 6:6-7
  • For Their Souls. Vigilant, conscientious, self-aware, and introspective, God’s people know all too well their humanity, weakness, and inconsistencies but grow more in love with God and heaven and less in love with this world every day. 1 John 2:15-17; Matthew 22:37-40.
  • For God’s Will. Whether gospel meetings, retreats, ladies days, daily Bible reading, workshops, lectureships, special or regular Bible classes, or worship assemblies, God’s people so often show up hungry for the bread of life and the spiritual meat, thirsty for the milk of the word, and considering all of it sweeter than honey. Hebrews 10:24-25; John 6:35; Hebrews 5:14; 1 Peter 2:2; Psalm 19:10

Aren’t there so many reasons to love God’s people?

A couple of pictures (credit Russell Simpson) from Saturday night’s Trunk or Treat. God’s people at Cumberland Trace really shined!

When Jude Quoted Books God Didn’t Write

Twenty-five verses. That’s all Jude needed to expose false teachers, rally believers, and deliver one of Scripture’s mightiest doxologies. Yet within this compact letter lie two startling citations—neither from Moses, the prophets, nor the Psalms, but from Jewish apocryphal writings. Why would an inspired writer quote uninspired sources?

Brent Pollard

Twenty-five verses. That’s all Jude needed to expose false teachers, rally believers, and deliver one of Scripture’s mightiest doxologies. Yet within this compact letter lie two startling citations—neither from Moses, the prophets, nor the Psalms, but from Jewish apocryphal writings. Why would an inspired writer quote uninspired sources?

The Arrogance That Mocks What It Cannot See

Jude writes his general epistle with a sense of urgency. False teachers have misused grace to justify immoral behavior and show disrespect for authority. By verse 8, their pride has become demonic, and they “speak evil of dignitaries,” which most likely refers to angelic beings. Jude does not intend to promote the worship of angels; instead, he warns against hubris. These false teachers behaved as if they had authority over realms they did not have, and that is the pride Jude exposes. Therefore, these men slander realities beyond their understanding.

To expose such folly, Jude reaches for an unlikely illustration.

When Even Angels Know Their Limits

Jewish tradition, preserved in the Assumption of Moses, tells of Michael the archangel disputing with Satan over Moses’ body. The devil claimed ownership—perhaps because Moses had killed an Egyptian, perhaps because Satan styled himself lord of the earth.

Michael’s response? He refused to pronounce judgment on his own authority. Though heaven’s chief warrior, he simply said, “The Lord rebuke you.”

Here is Jude’s blade: If Michael—commander of celestial armies—dared not revile even Satan, what business have mortals mocking spiritual powers they neither respect nor understand?

True strength bows before God’s sovereignty. Pride pretends to authority it does not possess.

The Prophet Who Saw Judgment Coming

Jude then quotes 1 Enoch, a Jewish apocalyptic text known to his audience:

“Behold, the Lord comes with ten thousands of His holy ones, to execute judgment upon all, and to convict all who are ungodly of all their ungodly deeds.”

This inclusion is no blanket endorsement of Enoch’s book any more than Paul’s citations of pagan poets made them Scripture. Instead, the Spirit guided Jude to extract one true statement—a warning echoing throughout divine revelation—and press it into service for eternal purposes.

God can take a fragment of human tradition and forge it into revealed truth without sanctifying its source.

How Inspiration Actually Works

Jude’s method reveals three vital principles:

1. Authority lies in God’s selection, not the source’s pedigree.

The Spirit determines what enters Scripture. Truth remains truth wherever it appears, but only God’s breath makes it authoritative. Jude’s quotes became inspired not because of their origin, but because God chose them.

2. God meets people where they live.

Jude’s Jewish Christian readers knew these traditions. Using familiar examples, he illustrated the truth vividly. We do the same, quoting, say, Shakespeare or Einstein—not to canonize them, but to communicate clearly.

3. The message matters infinitely more than the medium.

Both stories serve one purpose: to contrast human arrogance with divine authority and to warn that God judges all rebellion.

Three Applications for Your Life Today

First, guard your tongue when speaking of spiritual realities.

If Michael, who stands before God’s throne, refused to speak presumptuously, how much more should we? Reverence isn’t weakness; it’s wisdom. Before you dismiss spiritual truths or mock what you don’t understand, remember who you’re dealing with.

Second, rest in the certainty of God’s judgment.

False teachers may flourish now. Arrogance may strut across platforms. But Enoch’s prophecy stands: God will judge every ungodly deed. Your job isn’t to play God. It’s to trust Him.

Third, quote wisely, but verify everything.

You’ll find truth scattered across literature, philosophy, and even secular observation. Quote it when it serves God’s truth. But never confuse a helpful quote with Scripture’s authority. Test everything against the Word (1 Thessalonians 5:21). All other lights are dim candles held up to Scripture’s blazing sun.

The Weight of a Short Letter

Don’t mistake brevity for shallowness. In twenty-five verses, Jude wields ancient tradition, angelic authority, and divine judgment to demolish pride and call the church back to truth.

Michael’s humility rebukes the arrogant. Enoch’s prophecy warns the rebellious. Together they sound Jude’s central note: “Contend earnestly for the faith which was once for all delivered to the saints.”

In a world drowning in opinions, that call has never been more urgent.

God has spoken. The question is whether we’ll listen with the humility of angels or the arrogance of fools.

The difference is eternal.

Even when he quotes from outside Scripture, Jude points us back to Scripture’s heart—the unchanging authority of God and the sure destiny of all who defy it.

Crucifying The Flesh

Being a follower of Christ demands constant self-examination. Each day, we wake up asking, “What do I need to work on today?” One persistent battle we face is the flesh, our sinful nature that pulls us off track, like that wobbly Walmart shopping cart wheel that requires constant correction.

Carl Pollard

Being a follower of Christ demands constant self-examination. Each day, we wake up asking, “What do I need to work on today?” One persistent battle we face is the flesh, our sinful nature that pulls us off track, like that wobbly Walmart shopping cart wheel that requires constant correction. Galatians 5:24 says, “Those who belong to Christ Jesus have crucified the flesh with its passions and desires.” But what does it mean to crucify the flesh, and how do we live it out in a world brimming with temptation?

In Galatians 5, Paul describes the flesh not as our physical bodies but as our sinful desires that rebel against God. Galatians 5:17 explains, “The flesh lusts against the Spirit, and the Spirit against the flesh; they are contrary to one another.” The flesh urges us to lash out in anger, indulge in lust, gossip, or hold grudges. Paul lists its acts: sexual immorality, hatred, jealousy, rage, selfish ambition (Galatians 5:19-21). These are symptoms of a heart not fully surrendered to God. The flesh promises satisfaction but delivers emptiness, chaining us to sin. Recognizing this enemy within is the first step to living for Christ.

Crucifixion, in Roman times, was a brutal, final punishment. Paul’s use of this term signals a decisive, no-turning-back commitment to put sinful desires to death. Jesus said, “If anyone would come after me, let him deny himself and take up his cross daily” (Luke 9:23). This daily choice means saying no to pride, bitterness, or greed and yes to humility, forgiveness, and generosity.

The key to crucifying the flesh lies in belonging to Christ. When we surrender to Him, we’re united in His death and resurrection (Romans 6:5-6). His victory over sin becomes ours, and His Spirit empowers us to resist temptation. This is why Paul confidently states we “have crucified” the flesh, a present reality for Christians. Living like we belong to Jesus means choosing the Spirit daily, allowing it to produce love, joy, peace, and other fruits (Galatians 5:22-23) in our lives.

To crucify the flesh, start with confession and repentance, naming and turning from sin (1 John 1:9). Rely on the Spirit through prayer and God’s Word. Choose daily obedience, saying no to temptation and yes to love. Crucifying the flesh isn’t restriction, it’s liberation, freeing us to run the race God has set before us. What needs to be nailed to the cross today? Lay it at Jesus’ feet and live the life He promised.

Origen’s “On First Principles” (Book 2, Ch. 1.5)

Gary Pollard

(Continuing modernizing translation of this work by one of the early church fathers)

To confirm from the inspired writings that these things are true, consider what is written in the book of Maccabees, where the mother of the seven martyrs encourages her son to endure suffering. She says, “Son, look at the heavens and the earth. Look at everything in them. When you see these things, now that God created them when they previously didn’t exist.” 

Likewise, in The Shepherd of Hermas, in the first commandment, it is written, “Most importantly, believe that there is one God who created and arranged all things. He created all things from nothing.” 

Perhaps the words of the Psalms also point to this same truth, “He spoke them into existence. At his command, everything was created.” 

For the phrase, “He spoke, and they were made,” seems to refer to the substance of things that exist, while “He commanded, and they were created,” seems to describe the qualities and forms by which that substance was shaped.

The Heart Of True Righteousness

Halloween is around the corner! A time for dressing up and filling the pockets of Big Dentist. It’s definitely one of those holidays that’s more fun when you’ve got young kids that, as the parent, you get to decide what will make your child look the funniest. 

Dale Pollard

Halloween is around the corner! A time for dressing up and filling the pockets of Big Dentist. It’s definitely one of those holidays that’s more fun when you’ve got young kids that, as the parent, you get to decide what will make your child look the funniest. 

Jesus spends a good deal of time explaining to his followers about the dangers of wearing masks when it comes to righteousness, though. He preaches against practicing religious acts to gain human approval rather than God’s. He defines hypocrisy not by what one does, but by the motivation behind it (6.1-18). 

Here’s a walkthrough of the first half of the chapter. 

  • Giving to the needy (6:1–4): Jesus condemns giving with a flourish of “trumpets,” a metaphor for publicizing one’s good deeds for praise. Instead, he instructs believers to give in secret, so that only God, “who sees what is done in secret, will reward you”. The reward hypocrites receive—the praise of people—is temporary and fleeting, unlike God’s eternal reward.
  • Praying to God (6:5–15): Just like giving is about God, prayer is meant for God’s ears, not human ones. Jesus criticizes those who pray publicly on street corners to be seen as pious. He teaches believers to pray privately in a room with the door shut to avoid hypocrisy.
    • The Lord’s Prayer: Jesus provides a model (a template) for prayer that focuses on…

1.     Honoring God

2.     Submitting to his will (before personal needs)

3.     Humility through a reliance on God for daily bread

4.     The necessity of forgiving others to be forgiven.

  • Fasting with purpose (6:16–18): Fasting was a common spiritual discipline in Jesus’ day, but some hypocrites would put on a gloomy face to make sure others noticed their “holiness.” Jesus teaches to fast without outward display, anointing their head and washing their face as they normally would. This practice, when done for God, will be rewarded by Him. 

Our relationship with God must be one that survives the privacy of our homes. It can’t be like a three piece suit that’s put on when the occasion calls for it.

The Relationship Between Preachers And Elders

There are too many horror stories about dysfunctional relationships between preachers and elders. The church hurts and is hurt when there is friction, disunity, and rivalry between these two vital roles. There may be many reasons for why such exists, instances where there is blame on one side or the other or on both sides.

Neal Pollard

There are too many horror stories about dysfunctional relationships between preachers and elders. The church hurts and is hurt when there is friction, disunity, and rivalry between these two vital roles. There may be many reasons for why such exists, instances where there is blame on one side or the other or on both sides. But, stating the obvious, an adversarial attitude should not exist. To the contrary, there should be great love and unity between them. 

The best New Testament example we have of the elder-preacher relationship is Acts 20:17-38, between Paul and the Ephesian elders. Paul was their local preacher for at least three years (31). Luke records what that relationship looked like. What words describe their relationship together?

  • TIME (18). Paul and these elders were together. Relationships require time. What will happen when elders and preachers never collaborate, work together, and engage in fellowship and social time together? Paul said he was with them “the whole time.” 
  • HUMILITY (18). Pride and ego are damaging, destructive, and devastating qualities. “A man wrapped up in himself makes a very small package.” There is no place for pride in healthy leadership. There must be an ability to admit wrong and an attitude of putting others above self (cf. Phil. 2:3-4). Elders must desire the flock to follow the Chief Shepherd, not themselves (29-30). Preachers must be found “serving the Lord with all humility” (19). 
  • EMOTION (19, 37-38). This is beautiful. Luke notes the tears of the preacher (19) and the elders (37). If there is ever a time when a man should shed tears, it ought to be over spiritual things. Relationships are forged when elders and preachers expend emotion over their mutual work. 
  • HONESTY (20,27-28). Relationships are undermined by dishonesty, aren’t they? Honesty is about more than merely telling the truth. It’s about not withholding, in proper spirit and attitude, what the other really needs to hear. In a healthy relationship, where each is assured of the love and confidence of the other, that honesty can exist. Paul did not “shrink back from declaring to [them] anything that was profitable” (20). He did not shrink back from declaring to them the whole purpose of God (27). There must be an atmosphere of trust, where neither side is afraid to speak with kind frankness. 
  • INTEGRITY (20-21,28,33-35). Akin to honesty is integrity. This speaks to character and principle. It drove Paul to work hard in ministry. It drove the elders to guard and shepherd the flock (28). It drove Paul to avoid covetousness and materialism (33). It drove a desire to prefer giving to receiving (35). Godly leaders are men of character!
  • COURAGE (22-28). Neither shepherding nor preaching is for sissies! Timidity and lack of conviction greatly damages the church. Paul relegated his own life to second position to the gospel (22,24). Faithful shepherding required the same (28). 
  • COMMENDATION (32,38). This is crucial! Balancing with the occasional need to confront each other with care is the need for each to generously, genuinely, and publicly praise and commend one another. Nothing demonstrates unity in a congregation more than elders praising the preachers behind their backs, and preachers praising the elders behind their backs. Certainly, it’s good for each to overhear the other, too. The word “commend” in verse 32 means to place before, give or provide. Paul’s commending them to the grace of God was committing them to it. But, the general tone of the relationship was one of praise for the other’s work. 

Notice how they part company. It’s beautiful and it should typify the elder-preacher relationship today. “When he had said these things, he knelt down and prayed with them all. And they began to weep aloud and embraced Paul, and repeatedly kissed him, grieving especially over the word which he had spoken, that they would not see his face again. And they were accompanying him to the ship” (36-38). They prayed together. They were unashamedly affectionate. They loved one another and liked one another. They hated to part company. Does that seem strange or foreign to you? I hope not! It’s our best New Testament pattern for what that relationship should look like! May it characterize this relationship in every congregation today! 

When Obedience Condemns

Noah did not speak his condemnation; he delivered it with a hammer.

Brent Pollard

“By this he condemned the world…” (Hebrews 11.7 ESV)

Noah did not speak his condemnation; he delivered it with a hammer.

The Paradox of Faithful Action

God warned Noah of what had never happened. No flood had come, maybe not even rain, but Noah believed. Here lies the essence of faith: trusting God’s word over visible evidence. Faith always looks foolish to those who measure reality by sight alone.

But Noah did more than believe—he obeyed. He built when building made no sense. For perhaps a century, every timber he shaped was a sermon, every nail he drove was a declaration: God has spoken, judgment is coming, salvation requires obedience.

Faith and obedience cannot be separated. You cannot say you trust God while ignoring what He commands. Abel offered, Abraham went, Moses led, and Noah built. Faith provides the motive; obedience supplies the evidence.

The Silent Sermon

How did Noah condemn the world? Although he was a preacher of righteousness (2 Peter 2.25), he didn’t have to preach fire and brimstone. Simply living differently —a lifestyle that caused him to gain God’s favor (Genesis 6.8) —was enough.

His obedience proved a devastating truth: men can do what God asks. Every person who watched Noah work and turned away chose their fate. They had a living demonstration that obedience was possible. Their rejection was therefore inexcusable.

Light does not condemn through accusation but through illumination (Ephesians 5.11-14). It simply shines, and darkness is exposed. Noah’s righteousness revealed his generation’s corruption. His faith validated God’s warnings and justified God’s judgment.

People often find holy living difficult to accept because it eliminates all justifications for their actions.

The Standard That Stands

The principle persists. Our world still measures itself by its own broken standards. It expresses surprise that God’s children refuse to join in sinful deeds (1 Peter 4.4). It ridicules divine authority (Jude 1.8) and promotes independence from God.

But when believers walk in obedience—when they love enemies, forgive debts, remain pure, speak truth, sacrifice comfort—they become living witnesses that God’s way works (Matthew 5.13-16). The faithful need not condemn with words. Their transformed lives speak louder (see 1 Corinthians 4.20).

Your obedience declares to the world: “It can be done. God’s commands are not impossible. Your disobedience is a choice.”

Obedience isn’t about pride; it’s about sharing a testimony. It’s not about judging others from a position of superiority, but rather facing the reality of the situation head-on.

The Reward of Response

Noah “became an heir of the righteousness that comes by faith.” His obedience saved his household—not because works earn salvation, but because faith receives grace on God’s terms.

We can relate to this as well. When we obey the gospel by believing, repenting, confessing Christ, and being baptized, we do not earn salvation through our actions; instead, we accept the gift. The very act that saves us sets us apart. By faith we walk differently, and by walking differently, we expose the world’s rebellion.

God’s sovereignty ordains both the gift and the response. He saves through obedient faith because it pleases Him to do so.

The Echo Continues

Noah’s hammer still sounds across the ages. Each blow proclaimed that faith builds while others mock, that obedience acts while others doubt.

Every soul who moves “with godly fear” becomes an unwitting judge—not through malice but through faithful contrast. The world may scoff, but God saves through obedient faith.

Your life is either a sermon or a silence. Which will it be?

We are still constructing the ark. The rain continues to pour down. And God saves those who believe in Him and choose to obey.

A Kingdom Opportunist

October hits, and life kicks into overdrive. Halloween, Thanksgiving, Christmas, New Year’s, it’s a relentless lineup! Family visits, work parties, and the creeping numbers on the scale keep you on your toes and in a food coma. In all this, it’s easy to let Bible study and prayer slip. But if you’re too busy for God, you’re too busy. So how do you balance life with spiritual growth?

Carl Pollard

October hits, and life kicks into overdrive. Halloween, Thanksgiving, Christmas, New Year’s, it’s a relentless lineup! Family visits, work parties, and the creeping numbers on the scale keep you on your toes and in a food coma. In all this, it’s easy to let Bible study and prayer slip. But if you’re too busy for God, you’re too busy. So how do you balance life with spiritual growth? Be a Kingdom Opportunist,  someone who spots and acts on God-given moments to advance His work, not for personal gain, but for His glory.

A Kingdom Opportunist sees openings in daily life and responds with faith and courage. Scripture shows us people who lived this way, always ready to act when God opened a door. 

Paul didn’t let circumstances stop him. In Acts 16:25-34, he and Silas are beaten and chained in a Philippian jail. Instead of giving up, they’re praying and singing hymns at midnight. When an earthquake opens the prison doors, they don’t run; they stay and share the gospel with the jailer, leading him to Christ. In Acts 17, Paul’s in Athens, surrounded by idols. He spots an altar to an “unknown God” and uses it to preach the gospel. Synagogue, marketplace, or jail cell, Paul turned every moment toward Christ. He teaches us to see opportunities in tough spots: a coworker’s question, a neighbor’s grief, a delayed schedule. These aren’t interruptions, they’re opportunities! 

In Acts 16:13-15, Lydia, a businesswoman in Philippi, hears Paul’s message by the river. God opens her heart, and she responds immediately, following Jesus and opening her home to Paul’s team. Her hospitality makes her house a base for the early church. Lydia didn’t need a stage or a title, she used her home, influence, and resources to serve God. What do you have? A spare hour? A skill? A kitchen table? Like Lydia, you can use what’s in your hand. 

Barnabas, the “son of encouragement,” saw what others missed. In Acts 9:26-27, when the disciples feared Saul (later Paul) because of his past, Barnabas took a chance, vouching for him and bringing him into the church. In Acts 11:25-26, he tracked down Paul in Tarsus, kickstarting his ministry. He also gave John Mark a second shot after a failure (Acts 15:36-39), helping him grow into a key servant. Barnabas invested in people, seeing God’s work where others saw problems. Who needs your encouragement? A struggling teen, a new Christian, a friend who messed up? A kind word or second chance can shift someone’s path for God’s glory.

Scripture is filled with examples. Esther risked her life to save her people, seeing her role as queen as God’s timing (Esther 4:16). The Shunammite woman gave Elisha a room, creating space for God’s work (2 Kings 4:8-10). Andrew brought his brother Peter to Jesus in a simple act that changed everything (John 1:40-42). Each saw God’s hand and acted, not for themselves, but for His purpose.

Unlike worldly opportunists chasing self-interest, Kingdom Opportunists are driven by God’s glory. They’re prayerful, discerning, and bold, ready to move when God opens a door. To live this way, pray daily for eyes to see opportunities. Study Scripture to be ready to share your faith. Use what you have: time, talents, or a listening ear. Step into hard situations with trust, like Paul. Encourage others, like Barnabas. And stay humble, pointing to Jesus.

God’s still opening doors every day, at work, home, or in your community. My prayer is that we’ll see these moments, respond with faith, and act with courage. As we do, God’s Kingdom grows, one opportunity at a time. You’re equipped for this moment. 

Be a Kingdom Opportunist!

Origen’s “On First Principles” (Book 2, Ch. 1.3-4)

Even though the whole world is divided into many different kinds of functions and offices, we can’t think of it as being in a state of chaos. Just as our single human body has many different components but is held together by one soul, I believe the entire world should be viewed as a vast, living being, held together and sustained by the power and reason of God—as though by one universal soul.

Gary Pollard

(Continuing modernizing translation of this work by one of the early church fathers)

Even though the whole world is divided into many different kinds of functions and offices, we can’t think of it as being in a state of chaos. Just as our single human body has many different components but is held together by one soul, I believe the entire world should be viewed as a vast, living being, held together and sustained by the power and reason of God—as though by one universal soul.

This, I think, is what scripture means when the prophet says, “I am everywhere in the heavens and on the earth. This message is from the lord,” and again, “The sky is my throne, and the earth my footstool.” The same truth is expressed by our Rescuer, who tells us not to swear “by the sky, because it’s God’s throne, or by the earth, because it’s his footstool.” And Paul (the apostle) told the Athenians, “In him we live, and move, and have our being.” 

How do we live, move, and exist in God, unless his power both permeates and sustains the entire creation? How else is the sky called his “throne” and the earth his “footstool”, unless his power and presence fill everything both in the sky and on earth, as Jesus himself said?

So it’s beyond all doubt that God, the Father of all, permeates and sustains the entire world through the full expression of his power. And since we have already seen that the actions and choices of rational beings produced the world’s diversity, we should consider the possibility that this world will have an end resembling its beginning. Just like creation was initially characterized by all kinds of variety, its end will be, too. That same diversity (which seems to have reappeared in this last age) will provide the foundation for the diversity of the new world that follows.

If what we have said so far is true, our next step is to consider bodily existence itself, since the many different life forms in the world cannot exist without bodies. It is evident from experience that material nature allows for change and transformation, and it can take on many different forms. For example, wood can become fire, fire can become smoke, smoke can turn into air, and oil can be transformed into fire. The same process occurs with food. Whether for humans or animals, it’s changed into the substance of whatever kind of body consumes it.

We also observe that water can change into earth or air, and air into fire, or the reverse. Though it would not be difficult to explain these transformations in detail, it will be enough here simply to mention them, since our purpose is to discuss the nature of “matter” itself. By “matter,” we mean the stuff that all things are made of—that which exists as the substratum receiving qualities and forms, and by which bodies themselves exist. 

We identify four such basic qualities: heat, cold, dryness, and moisture. When these four are combined and implanted into ὕλη (hulee) — matter itself — different kinds of bodies are produced. Matter, by its own nature, exists without any of these qualities, but is never actually observed without them. This is because it always has some quality that gives it form.

Because of this, I can’t understand how so many intelligent people believe that matter — which is so vast and is the tool and servant of the Creator, ready to take on whatever forms and properties he wishes — could be “uncreated”. Some say it existed eternally with God (i.e., he didn’t create it), but was simply there by chance. Yet these same men accuse others of godlessness if they deny God’s providence or the world’s obvious evidence of design—while they themselves fall into the same bad thinking by saying that matter is just as eternal as God!

If, for the sake of argument, we say that matter did not exist, as they claim — that God had to have something to create with in the first place — then God would’ve been doing absolutely nothing because he had nothing to work with. They imagine that matter appeared by accident and gave him the raw materials he needed for creation. They say that this substance was conveniently made of just the right stuff for our massive, ordered world, and was even composed of divine intelligence itself!

This line of thinking seems crazy. It’s for people who don’t understand the power and intelligence of God’s uncreated existence. Let me clarify the issue: even if we imagine that matter once didn’t exist, and that God created everything from nothing, why would we think that he couldn’t create matter exactly the way he did— totally indistinguishable from his own power and wisdom? Obviously, if God made matter it would be perfectly built to take on the forms and purposes he intended. So, wouldn’t it be kind of godless to call matter “uncreated” if everything is made by God out of this stuff? 

ANCIENT HISTORIANS ON THE RESURRECTION OF THE DEAD 

Clearly, Matthew, Mark, and Luke (the inspired authors of the opening synoptic gospels) make an airtight case for the divinity of Jesus. Additionally, extra biblical historians validate their accounts as well like: Thallus, Africanus (a name my wife and I are strongly considering for any future children, I hope), and Phlegon. 

Dale Pollard

In Matthew 27 we find the start of what appears to be a mixture of supernatural and natural phenomena. There’s darkness, an earthquake, and the mysterious resurrection of the saints. 

“The tombs also were opened. And many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many (Matt. 27.52-53). 

Clearly, Matthew, Mark, and Luke (the inspired authors of the opening synoptic gospels) make an airtight case for the divinity of Jesus. Additionally, extra biblical historians validate their accounts as well like: Thallus, Africanus (a name my wife and I are strongly considering for any future children, I hope), and Phlegon. 

Just for fun, here’s some interesting quotes from a few old timers: 

Irenaeus, Against Heresies (Book IV, 22:1, c. 180 AD)

“He descended into the regions beneath the earth… and the righteous souls followed Him and rose with Him.”

Clement of Alexandria (c. 200 AD, Stromata VI.6)

Mentions that Christ’s resurrection “opened the tombs of the saints” and that they “appeared in the flesh.”

He implies that early Christians considered this to be common knowledge.

Tertullian (De Anima 55)

Refers to a belief that “many bodies of the saints were revived for a sign to the unbelieving.”He presents it as a well-known occurrence. 

Perhaps the earliest detailed extra-biblical account that verifies the claims made in Matthew 27 would be The Gospel of Nicodemus (Acts of Pilate), based on 2nd Century documents. One quote states: 

 “And many bodies of saints which slept arose… and were seen of many in the holy city.” Though legendary, it shows that once again, early Christians understood the “many resurrected saints” event as literal, public, and historical. If you’ve got the time, you can also read about how two sons of Simeon (Luke 2) testified to Pilate that they are among those raised from the dead. It’s not inspired, but it’s interesting. 

The Darkness 

“From noon until three in the afternoon darkness came over the land.” Matt. 27.45 

Phlegon records in 2nd Century AD, 

“in the time of Tiberius Caesar, at full moon, there was a full eclipse of the sun from the sixth hour to the ninth—manifestly that one of which we speak. But what has an eclipse in common with an earthquake, the rending of rocks, and the resurrection of the dead, and so great a perturbation throughout the universe? Surely no such event as this is recorded for a long period. But it was a darkness induced by God, because the Lord happened then to suffer.”

Not that we need Phlegon or any of the others to confirm what God told us three times, but how and faith-affirming. 

A Shutdown That Never Happens

Neal Pollard

It seems that government shutdowns have become political footballs both parties have thrown around increasingly in recent years. There have been ten actual shutdowns since 1976, happening during the administration of seven different presidents. Since 1980, when the attorney general ruled that federal agencies cannot operate without funding, shutdowns have meant certain services stop and those, like the military, doing essential jobs must continue to work without pay. We don’t have to be political junkies to perceive that shutting down something has negative impacts on those affected.

Aren’t you glad that heaven never experiences a shutdown of any kind?

  • Jesus always lives to make intercession for us as Christians (Hebrews 7:25).
  • God always leads us in triumph in Christ (2 Corinthians 2:14).
  • God is able to make all grace abound to us so we always have sufficiency in everything (2 Corinthians 9:8).
  • God’s throne is forever and ever (Psalm 45:6; Hebrews 1:8-9).
  • Our forever God will guide us until death (Psalm 48:14).
  • God’s precepts are upheld forever and ever (Psalm 111:8).
  • His decrees will never pass away (Psalm 148:6).
  • Jesus is glorified through His church forever and ever (Ephesians 3:21).
  • He will never forsake us (Hebrews 13:5).
  • God is faithful (1 Corinthians 1:9; 10:13; 2 Corinthians 1:18).
  • Multiplied passages tell us blessing and honor and glory and dominion are His forever.

Broken promises, stalls, stalemates, expirations, and change are all attributes that describe man and his works. Thank God that “Jesus Christ is the same yesterday and today and forever” (Hebrews 13:8). Remember that when it comes time to pray, to seek His wisdom in His word, when contemplating His promises, or when faced with a decision to do His will. God is trustworthy and He is always on the job (Isaiah 40:28-31)!

What Judas Missed: The Providence Of Absence

The Synoptic Gospels all record Jesus instituting the Lord’s Supper during the Last Supper. John, writing later, highlights different moments from the same night. When we lay these accounts side by side, a clearer picture emerges—one that reveals both divine providence and human frailty in sharp relief.

Brent Pollard

God’s wisdom shines through the four Gospel accounts in unexpected ways. Nowhere is this more evident than in the reconstruction of our Lord’s final Passover with His disciples.

The Synoptic Gospels all record Jesus instituting the Lord’s Supper during the Last Supper. John, writing later, highlights different moments from the same night. When we lay these accounts side by side, a clearer picture emerges—one that reveals both divine providence and human frailty in sharp relief.

Luke, the careful historian, notes that the final Passover began with an argument. The disciples disputed among themselves who was the greatest (22.24). This prompted Jesus to teach humility not only through words, but also through action. He wrapped a towel around His waist and washed their feet (John 13.4ff). True greatness, He demonstrated, lies in serving others.

However, John’s Gospel clarifies a crucial aspect of that night’s sequence. Despite his prominent place in Leonardo da Vinci’s famous painting, Judas probably wasn’t present when Jesus instituted the Lord’s Supper.

Here’s what likely happened: After washing the disciples’ feet, Jesus and the Twelve began their Passover meal. During this time, shortly after Jesus’ act of service, He handed a morsel of bread to Judas, identifying him as the betrayer (John 13.26). Judas departed immediately, vanishing into the night (John 13.30).

Only after Judas left did Jesus take the bread and declare it His body, which was soon to be broken (Matthew 26.26; Mark 14.22). Later still—meta to deipnesai, the Greek phrase meaning “after supper”—He took the cup and proclaimed it the new covenant in His blood (Luke 22.20; 1 Corinthians 11.25).

The betrayer had already gone.

Does Judas’s absence from this sacred moment carry symbolic weight? We must be careful not to over-read. Peter sat at that table, yet within hours, he would deny his Lord three times. As we often declare about the Lord’s Supper, participation has nothing to do with personal worthiness. None of us merits the sacrifice of the Lamb of God. None of the disciples gathered that night deserved what Jesus was about to do for them.

Judas’s swift departure likely served a more immediate, though no less providential, purpose. His exit facilitated the dark necessity that would lead to our Lord’s arrest in Gethsemane. God’s sovereignty moves through betrayal as surely as through blessing, orchestrating even the actions of the wicked for redemptive ends.

One question remains: Why didn’t John include the institution of the Lord’s Supper in his Gospel?

The answer sheds light on God’s design as revealed in Scripture. John’s was the last Gospel written. By then, the Synoptic Gospels had circulated throughout the churches for decades. Christians were already familiar with the details of how Jesus instituted the Lord’s Supper. This freed John, through the inspiration of the Holy Spirit, to provide what the other Gospel writers hadn’t recorded.

John gives us the intimate moments—the private teachings and prayers that occurred between supper and arrest. Consider the High Priestly Prayer of John 17, where Jesus intercedes for His disciples and for all who would believe through their word. Consider the comforting promise of John 14:1-3, where Jesus tells them that He is going to prepare a place for them in His Father’s house. These treasures appear nowhere in the Synoptic Gospels.

John’s Gospel doesn’t merely supplement the others—it completes the portrait. Each evangelist contributes unique dimensions to our understanding. Together they reveal not just what happened, but what it means.

When we delve into these unique perspectives, we gain something precious: a more comprehensive picture of Jesus’ final hours with those He loved. We see sovereignty and tenderness intertwined. We witness the depth of Christ’s care for His followers even as betrayal ripened and denial gestated in the hearts around that table.

Every detail carries weight. Every exclusion and inclusion serves a divine purpose. The argument about greatness becomes the occasion for the greatest act of humility. The betrayer’s exit clears the stage for the institution of the meal that would sustain the church through millennia. The absence of specific details in one Gospel creates space for other revelations in another.

The table Judas abandoned still stands. It declares that God’s grace reaches the unworthy, that true greatness kneels with a towel, that covenant blood speaks better things than thirty pieces of silver clutched by a traitor stumbling toward his fate.

We come to that table not because we deserve it, but because we desperately need it. We remember not merely historical events, but present realities—Christ’s body broken, His blood shed, His love poured out while we were yet sinners. And in remembering, we are transformed by the One who loved His own to the uttermost, even unto death.

Come. Remember. Be changed.