Bible – Page 10 – The Preacher Pollard Blog

From Thick Darkness to Radiant Light: The Journey of Divine Revelation

Brent Pollard

“Then Solomon said, ‘The Lord has said that He would dwell in the thick cloud.’” (2 Chronicles 6.1—the KJV says “thick darkness”)

Have you ever faced the awe-inspiring challenge of grasping the divine purpose, sensing His nearness during trials, or unraveling the intricacies of His character amidst life’s challenges? If that’s the case, you stand alongside the faithful and those who have earnestly sought truth throughout history.

The God Who Dwells in the Thick Cloud

When Solomon dedicated the impressive Temple in Jerusalem, he articulated a profound theological truth we often overlook. Before acknowledging the divine presence in the newly constructed sanctuary, Solomon first reminded the gathered worshippers that the Lord had declared, “He would dwell in the thick cloud” (2 Chronicles 6.1—the KJV states that God resided in “thick darkness”).

This statement wasn’t merely poetic language. Solomon pointed to a profound reality regarding the nature of divine revelation in the narrative of Israel’s past. During the Exodus journey, the Lord revealed His glory through a pillar of cloud. At Mount Sinai, “Moses approached the thick cloud where God was” (Exodus 20.21). The cloud was more than a convenient visual symbol; it embodied the profound mystery of divine revelation.

God reveals Himself but remains partially concealed. God makes Himself known yet retains His mystery. God comes near while transcending complete human comprehension.

The cloud embodied a dual nature, serving as both a source of revelation and a veil of concealment at once. Even as the Almighty resided with His people, an essential mystery lingered about Him, a sacred obscurity that no human intellect could fathom.

The ancient Israelites faced this theological tension in their daily lives. The divine presence resided in the Tabernacle and later in the Temple, yet it was concealed by veils and accessed through sacred rituals. Prophets, sacred teachings, and divine interventions in history expressed His revelation, always conveying the understanding that something greater exists beyond the visible or the comprehensible.

The Revelation in Christ

But the story doesn’t end in darkness or shadows.

“God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son…He is the radiance of His glory and the exact representation of His nature…” (Hebrews 1.1-3)

The New Testament unfolds an incredible progression in the story of divine revelation. In the Savior, the Almighty reveals Himself, emerging from obscurity. The heavy shadows yield themselves to brilliant illumination. What He had once hidden, we now see and understand more clearly, inspiring hope and transformation.

This truth doesn’t mean all mystery vanishes—God remains greater than our understanding—but something fundamental has changed. No longer do we approach God through shadows and symbols alone. In Jesus, we encounter “the image of the invisible God” (Colossians 1.15), the one who could rightfully say, “He who has seen Me has seen the Father” (John 14.9).

The author of Hebrews carefully constructs this theological progression. Where God once spoke “in many portions and in many ways” (including through clouds and darkness), He now speaks through His Son. Where God once concealed His glory, now we see “the radiance of His (God’s) glory.” Where God’s nature was once partially obscured, we now have “the exact representation of His nature.”

Living in the Light

What does this mean for us today?

It unveils that we serve a God who longs to be understood and embraced. From the smoking mountain of Sinai to the humble manger of Bethlehem, we witness the unfolding of God’s revelation, moving from shadow to substance and from cloud to clarity. This revelation is not distant or exclusive, but accessible and inclusive to all who seek it.

It means that although we continue to “see through a glass, darkly” in numerous aspects (1 Corinthians 13.12 KJV), we possess a profound revelation that sheds light on all else in Christ. While the shadows teach us valuable lessons, we now understand them thanks to the light of complete revelation.

God beckons us to a profound closeness with Him, though He dwells in unapproachable light (1 Timothy 6.16). Thus, the veil has been torn asunder (Mark 15.38). God pierced the heavy veil of darkness separating us from that Light. As we traverse the valleys of shadow and face moments of uncertainty, we find solace in the unfolding of divine revelation. The Almighty, who once resided in the depths of dense clouds, has come close to us. Despite lingering darkness, the light still shines (John 1.5).

In our times of confusion and doubt, when the presence of God feels obscured by the clouds of uncertainty, we hold fast to the truth that in Christ, God has revealed Himself, stepping out from behind the veil. The transition from darkness to light transcends mere biblical narrative; it embodies the essence of our spiritual journey as we grow in our understanding of Him daily.

“For God, who said, ‘Light shall shine out of darkness,’ is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ” (2 Corinthians 4:6).

Unless otherwise indicated, Scripture quotations are taken from the NASB® (New American Standard Bible®, 1995 Updated Edition). Copyright © 1995 by The Lockman Foundation. Used by permission. All rights reserved.

Origen’s “On First Principles” (Book 2, Numbers 8-9)

The apostle calls Christ not only “the radiance of God’s glory” but also “the exact representation of His being” (or “substance”). That raises a meaningful question: How can there be a distinct image or representation of God’s being that is not simply God Himself? What do we really mean by “person” or “substance” in this context?

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

8. The apostle calls Christ not only “the radiance of God’s glory” but also “the exact representation of His being” (or “substance”). That raises a meaningful question: How can there be a distinct image or representation of God’s being that is not simply God Himself? What do we really mean by “person” or “substance” in this context?

Now, consider this: The Son of God is the Word and Wisdom of God. He alone fully knows the Father and reveals Him to those who are capable of receiving that revelation. In that sense, the Son—through His divine wisdom and self-disclosure—can be said to be the very image of God’s being. That is, when Wisdom reveals itself as the means through which others come to understand God, it becomes the visible expression, or “exact image,” of God’s invisible reality.

To help us grasp this idea more fully, think of this analogy (even if it’s imperfect): Suppose there were a statue so vast that it filled the whole world and could not be seen or comprehended by anyone because of its sheer immensity. Now imagine a second statue—identical in every detail, in shape, form, and substance—but scaled down so that people could actually see and understand it. Those who saw the smaller statue would know what the great, original one was like, because it perfectly reflected all its features.

In the same way, the Son of God, although equal with the Father, “emptied Himself” (as Paul writes) and took on a form we could perceive. In doing so, He showed us what God is like. Because of this, He is rightly called the exact image of God’s being. Through Him—through the light of Christ—we are able to behold divine light. The comparison to statues is only meant to illustrate this one point: though the Son appeared in human form (which seems lowly), the power and works He displayed revealed a greatness and glory identical to the Father’s. As Jesus Himself said, “Whoever has seen Me has seen the Father,” and “I and the Father are one.” He also said, “The Father is in Me, and I in the Father.”

9. Now let’s consider a related passage from the Wisdom of Solomon, where Wisdom is described like this: “It is like a breath from the power of God, the purest outflow of the Almighty’s glory, the radiance of eternal light, the flawless mirror of God’s activity and power, and the perfect image of his goodness” (7.25-26). A

Each of these expressions identifies specific divine qualities found in Wisdom. The author calls Wisdom the power, the glory, the eternal light, the activity, and the goodness of God. But he doesn’t say, for example, that Wisdom is the breath of God’s glory or His light—only of His power. That’s important, because it wouldn’t make sense to speak of “breath” coming from abstract things like glory or light. But power is different: it refers to God’s active, governing presence in creation—by which He orders, restrains, and sustains all things, both visible and invisible. It’s that strength by which God acts, like a mind exercising its will.

The “breath” mentioned here is a way of describing something that proceeds from this divine power—just as a decision comes from the will, or the will proceeds from the mind. This breath is not a created force or something that came into being later; rather, it shares the same nature as the power from which it comes. It is, in effect, power flowing out of power.

This “breath” (Wisdom, or the Son) has its own distinct existence, yet it derives entirely from God’s eternal power. It has always existed. If anyone claims it came into existence later, we would have to ask why the Father—who could have brought it forth—didn’t do so earlier. And if we keep pressing that logic backward—asking why not before any supposed beginning—we’re left with only one reasonable conclusion: since God has always had power and will, there’s no reason He would ever have lacked the Wisdom that flows from them. Therefore, this divine Wisdom—the breath of God’s power—has no beginning apart from God Himself. It comes from Him and has always existed with Him.

So when Paul says Christ “is the power of God,” we can rightly say that He is not only the breath of that power, but power born of power itself.

Every Mother Mentioned In The Bible

Some moms on this list were far better than others. The mom that loves God more than her own children couldn’t love them any more completely. She understands what biblical love is all about and she shows and showers it on her kids.

Did you know that there are 36 mothers explicitly named in the Bible? There’s several mentions throughout the canon where a mother is implied but no name is given (i.e., “the mother of Abijah,” 2 Chronicles 13:2).

Here’s the list!

Mothers in the Bible (In Order of Their First Appearance):

1. Eve (Genesis 3:20, 4:1-2)
• Mother of Cain, Abel, Seth, and other children (Genesis 4:25).
• First woman and mother of all humanity.

2. Sarah (Genesis 21:1-3)
• Mother of Isaac (son of Abraham).
• Key figure in the Abrahamic covenant.

3. Hagar (Genesis 16:15)
• Mother of Ishmael (son of Abraham).
• Egyptian servant of Sarah.

4. Rebekah (Genesis 25:21-26)
• Mother of Jacob and Esau (sons of Isaac).

5. Leah (Genesis 29:31-35)
• Mother of Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah (children of Jacob).

6. Rachel (Genesis 30:22-24)
• Mother of Joseph and Benjamin (sons of Jacob).

7. Bilhah (Genesis 30:4-7)
• Mother of Dan and Naphtali (sons of Jacob, through Rachel’s servant).

8. Zilpah (Genesis 30:9-12)
• Mother of Gad and Asher (sons of Jacob, through Leah’s servant).

9. Tamar (Genesis 38:18-30)
• Mother of Perez and Zerah (sons of Judah).

10. Asenath (Genesis 41:50-52)
• Mother of Manasseh and Ephraim (sons of Joseph).

11. Jochebed (Exodus 6:20; Numbers 26:59)
• Mother of Moses, Aaron, and Miriam (children of Amram).

12. Zipporah (Exodus 18:2-4)
• Mother of Gershom and Eliezer (sons of Moses).

13. Hannah (1 Samuel 1:20)
• Mother of Samuel (and other children, 1 Samuel 2:21).

14. Peninnah (1 Samuel 1:2-4)
• Mother of unnamed children (rival wife of Elkanah, Hannah’s husband).

15. Naomi (Ruth 1:2-4)
• Mother of Mahlon and Chilion (mother-in-law of Ruth).

16. Ruth (Ruth 4:13-17)
• Mother of Obed (son of Boaz).

17. Bathsheba (2 Samuel 12:24)
• Mother of Solomon and other sons (wife of David).

18. Mother of Sisera (Judges 5:28)
• Unnamed mother of Sisera, mentioned in Deborah’s song.

19. Samson’s Mother (Judges 13:2-3)
• Unnamed wife of Manoah, mother of Samson.

20. Abijah (1 Kings 14:1)
• Mother of Jeroboam’s son (wife of Jeroboam, “Abishalom” in some texts).

21. Maacah (1 Kings 15:2)
• Mother of Asa (king of Judah), though possibly a grandmother in some interpretations.

22. Jezebel (1 Kings 16:31; 2 Kings 9:22)
• Mother of Ahaziah and Joram (wife of Ahab).

23. Athaliah (2 Kings 8:26)
• Mother of Ahaziah (king of Judah).

24. Huldah (2 Kings 22:14)
• Mother of unnamed children (wife of Shallum), noted as a prophetess.

25. Hamutal (2 Kings 23:31)
• Mother of Jehoahaz and Zedekiah (kings of Judah).

26. Zeruiah (1 Chronicles 2:16)
• Mother of Joab, Abishai, and Asahel (sister of David).

27. Abigail (1 Chronicles 2:16-17)
• Mother of Amasa (sister of David, distinct from David’s wife).

28. Esther’s Mother (Esther 2:7)
• Unnamed, mother of Esther (deceased, mentioned indirectly).

29. Job’s Wife (Job 2:9-10)
• Unnamed, mother of Job’s children (Job 1:2).

30. Hosea’s Wife (Gomer) (Hosea 1:3)
• Mother of Jezreel, Lo-Ruhamah, and Lo-Ammi.

31. Isaiah’s Wife (Isaiah 8:3)
• Unnamed, mother of Maher-Shalal-Hash-Baz (referred to as “the prophetess”).

32. Ezekiel’s Wife (Ezekiel 24:18)
• Unnamed, mother of unnamed children (died during Ezekiel’s ministry).

33. Elizabeth (Luke 1:13-60)
• Mother of John the Baptist (wife of Zechariah).

34. Mary (Matthew 1:18; Luke 2:7)
• Mother of Jesus (and her other children, Mark 6:3).

35. Eunice (2 Timothy 1:5)
• Mother of Timothy (wife of an unnamed Greek man).

36. Lois (2 Timothy 1:5)
• Mother of Eunice (grandmother of Timothy).

Note: If you’re nerdy/curious, this is based on the NIV & ESV translations, compiled with the aid of Blue Letter’s Key-Word tool.

Apologia I (Why Origen?)

One of the fastest-growing threats to Christian faith today is deconstructionism. It’s not a tightly organized movement, which makes it hard to confront directly. It’s multifaceted, and some of the questions it raises are valid. I believe our enemy, the devil, has taken advantage of real, unresolved questions within modern Christianity and used them—combined with some Christians’ dismissive or defensive posture— to undermine the faith of millions.

Now that we’re several sections into Origen’s On first principles, I want to explain why I’m taking on this project. Why Origen? Why devote time to a writer who isn’t considered “inspired”? Aren’t there enough lost and dying souls as it is? Why focus on something like this? Shouldn’t I be spending my energy elsewhere? And if Origen sometimes says things that seem strange or uncomfortable to modern Christian ears, why publish them at all?

We’ve inherited a bit of theological and traditional baggage over the centuries—not enough to undermine the legitimacy of our faith, but enough to create some distance between us and the beliefs of first-century Christians. Much of this divergence can be traced to the fourth-century ecumenical councils. These councils took unsettled questions—once considered open for discussion and not barriers to fellowship—and hardened them into dogma. Today there are over 45,000 Christian denominations worldwide. Deconstruction is one of Satan’s most effective weapons in this decade.

I’ve spent the past couple of years “behind the lines” of this movement—reading their writings, listening to their podcasts, joining their forums and servers. Here’s what I’ve noticed:

A widespread rejection of materialism and the wealth-driven mindset of previous generations. While not universal, this pattern appears frequently.
A growing disdain for shallow, mindless entertainment. Most are searching for deeper meaning, esoteric knowledge, and truth. They seek intellectual stimulation, not dilute copium. Jordan Peterson may have played a key role— his unabridged deep dives into philosophy, psychology, and biblical themes deepen hunger for significance and intellectual engagement. Not a bad thing! But as we’ll see, many (especially our own) are looking for depth, meaning, and truth elsewhere.
This hunger often leads to other similar podcasts, YouTube channels, and alternative history theories. Again, not bad things. These sources rarely align with the mainstream historical or scientific views, but they seem to resonate with reality far better. The problem is that this skepticism extends to religion. Many consider themselves spiritual, so they reject Christianity for universalism, neo-paganism, or other alternatives. The consistent thread is that they don’t trust religious leaders to be honest or unbiased. Many cited the church’s inability—or unwillingness—to address difficult questions as being what drove them away.

The outcome is usually one or more of the following: pantheism, paganism, gnosticism, universalism, agnosticism, Epicureanism, occultism, even nihilism. I know this reads like something from an 80s church pamphlet warning about Led Zeppelin and pinball machines— but this is actually real, and it’s happening by the millions. You can see its symptoms for yourself: search YouTube for “Gnosticism,” “esotericism,” or “alternative history.” Most of the top videos have millions of views. Even obscure channels discussing niche topics may have hundreds of thousands of views. Do some research on the growth of all of the groups listed above.

So, why am I dragging both of my readers through Origen’s writings? Because millions of people (again, many of our own) are searching for truth—and they don’t trust the modern Christian’s interpretation of ancient texts. Origen was probably the first Christian to organize the church’s teachings into a coherent theological system. He did this before the government-sponsored councils of the fourth century began enforcing orthodoxy. His work offers powerful responses to many of the questions fueling deconstructionism. It also gives us a glimpse of what Christians believed before AD 325—and that’s exactly what many of these seekers are hungry for.

My goal is simple: to make On first principles accessible to the average truth-seeker or questioner. Origen provides the most complete early summary of Christian theology. He’s not considered canonical by any denomination, and his work may irritate some Christians. That’s why I think these seekers and questioning believers will be willing to read it. If it also encourages the faithful, even better. But I’m doing this primarily for the seekers and questioners, not the saved.

This project is my attempt to patch a breach in the dam and help pull at least some of these wandering souls back toward the light. Many of us have watched friends or loved ones fall victim to this movement. Origen’s work—especially when stripped of later editorial influence—may be one of the most effective tools we have right now.

Is God Listening?

When we look at this psalm, attributed to David, we see a mixture of needs and desires. He acknowledges his dependency, but he also affirms his devotion. When we’ve been recipients of such generosity, how can we keep from praising and serving Him?

Psalm 61 is a song with musical instructions, according to its title. I can think of at least two songs whose lyrics seem drawn from thoughts and phrases in this brief psalm. There’s a Gaither song, “Lead Me To The Rock That Is Higher Than I,” and brother Tillit S. Teddlie’s, “Hear Me When I Call” (1962). Thoughts in both songs seem related to the first three verses here.

When we look at this psalm, attributed to David, we see a mixture of needs and desires. He acknowledges his dependency, but he also affirms his devotion. It is interesting to note David’s reference to God’s hearing: “Hear my cry” (1), “Give heed” (1), “I call” (2), “You have heard” (5), and “I will sing praise to Your name” (8). This is a beautiful image of God caring and listening as we speak to Him. How often do you visualize the personal nature of that?

As we break down this psalm, we can see at least three actions from the writer. These should mirror our response to God for all He is and has done for us.

AN APPEAL (1-2,4,7b)

David pleads with God to hear his cry and prayer. He feels isolated and detached, low and faint. He longs for safety and refuge. He wants God’s lovingkindness and truth to preserve him. In short, he acknowledges his needs and God’s ability to supply them. We are in a dangerous place, spiritually, when we fail to see our need of God. It will keep us from appealing to Him and relying on Him. We are never independent, whether we know it or not!

AN APPRECIATION (3,5-7a)

He credits God, acknowledging His generosity. He appreciates God’s refuge, inheritance, preservation, and fellowship. Kathy often says, “Gratitude is the key to contentment.” How true! It can also play a vital role in our faithfulness. When we understand that “Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow” (Jas. 1:17), it can revolutionize our relationship with God.

AN ASPIRATION (8)

Responding to God’s gifts is so important to Him. What shows gratitude to God better than a transformed life. David wants to worship (8) and pay vows (5,8). The writer makes the point that it’s worse to be separated from God’s house than to be far from home. Having been given so much, he wants to reciprocate. As Jesus says later, “From everyone who has been given much, much will be required” (Luke 12:48).

Make no mistake about it! God is to be worshipped because He is God, not for the blessings and gifts He gives. But, when we’ve been recipients of such generosity, how can we keep from praising and serving Him?

Additional notes:

–Some believe this psalm to be written by a king, others by a priest, or by an exile. The longing to reconnect is reflected by any of these.

–Compare this psalm to Psalm 21. Look for similarities.

–There are some compelling reasons to reinforce the idea that this is a psalm of David, like “the tent” (4), an expression that would make little sense after the temple is built, and the discussion of the inheritance in verses 5-7 that sounds a lot like 2 Samuel 7.

Finding Contentment in Economic Uncertainty: Biblical Wisdom for Today’s Financial Anxiety

When Paul wrote to the brethren of Philippi, the Romans had already implemented tariffs to boost revenue, oversee and regulate the movement of goods across their lands, and unify various economies within the empire, all while preserving Roman economic dominance. Hence, the Apostle had a good idea of how tariffs impacted one’s finances. Yet, as we’ve already observed, he preached contentment regardless of one’s financial circumstances. Paul could make tents if his brethren weren’t financially providing for him (see Acts 18.3). Clearly, the Roman tariffs enforced by the notorious Nero were not a source of sleepless nights for Paul.

Brent Pollard

Many individuals frequently misinterpret the writings of the Apostle Paul, pulling them from their intended context. Peter observed this concern regarding numerous writings of Paul (see 2 Peter 3.14-16). Philippians 4:13 states, “I can do all things through Him who strengthens me” (NASB95). Paul wasn’t suggesting that believers can attain every wish through Christ’s strength; instead, he pointed out that they can withstand any financial circumstance, whether in plenty or want. Remembering this when consuming news or scrolling through social media chatter regarding our economy’s current and potentially future state is crucial.

A Gallup poll published on April 20, 2025, revealed that many respondents expressed worries about the potential downturn of their financial situations. A significant 45% of respondents to a survey by the Pew Research Center on April 23, 2025, expressed concern about a potential economic decline. The responses indicate that participants’ primary worry centers on the cost of products. A recent poll by CNBC and SurveyMonkey, published on April 10, 2025, showed that 73% of respondents claimed to face financial stress. Notably, the latter part of the CNBC/SurveyMonkey poll reveals that 66% of respondents attributed their financial stress to Donald Trump’s tariffs.

I am not writing this to defend any man or political party. I do this because Jesus forbade us from succumbing to worry, particularly regarding our needs for food and clothing (see Matthew 6:25–34). Paul conveyed to Timothy that anyone who possesses these two gifts promised by Jesus to those who prioritize God’s kingdom and righteousness should find contentment (1 Timothy 6.8). In light of that foundational principle, I aim to alleviate your concerns by delving into the historical context of this recent financial specter: the tariff.

However, tariffs have existed for an even longer time. Clay tablets from ancient Sumerian cities, dating back to approximately 2,500 BC, document the duties imposed on goods that traversed their lands. The adversaries of the post-exilic Jews sought to undermine the Temple’s reconstruction by prompting the Persian king to scrutinize the Jews. Ezra 4:20 reveals a critical insight regarding the Hebrews: “…mighty kings have ruled over Jerusalem, governing all the provinces beyond the River, and that tribute, custom and toll were paid to them” (NASB95). In other words, kings like David used tariffs.

Adam Smith, often regarded as the father of capitalism, clearly opposed tariffs under most circumstances. Conservative thinkers such as Thomas Sowell and Milton Friedman share Smith’s perspective. Libertarian Republican Rand Paul contends that tariffs essentially function as a tax burden on the American citizen. As a result, individuals across the political spectrum agree that Donald Trump’s tariffs will have negative financial repercussions for us. Undeniably, tariffs lead to a rise in the cost of goods. This increase will hit hard in a nation like ours, which has become reliant on inexpensive products frequently produced by forced labor overseas. Take, for instance, the Apple iPhone. Tim Cook mentioned that an iPhone made in America would come with an additional cost of $300. Analyst Dan Ives has boldly asserted that a U.S.-manufactured iPhone could carry a staggering price tag of $3,500! How could one not worry when hearing these dire predictions?

Jesus reminded us, “So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own” (Matthew 6.34 NASB95). In simpler terms, avoid creating unnecessary problems for yourself since every day brings challenges. Focus on the task at hand and tackle what’s right in front of you. In the prayer model, Jesus instructed us to request solely for “our daily bread.” Luke articulates it as: “Give us each day our daily bread” (Luke 11.3 NASB95). The outcome remains uncertain because of one President’s choice to impose reciprocal tariffs. (Among those tariffs Trump implemented, only those against China are punitive.)

An age-old adage in the news industry goes, “If it bleeds, it leads.” What is the significance of this? This phrase highlights how the media often places sensational, violent, or shocking news stories at the forefront of broadcasts or on the front pages. It’s a harsh reality that media outlets tend to spotlight stories filled with conflict, tragedy, or violence, as these are the ones that capture attention and boost viewership or readership. “Bleeding” is a metaphor for any significant or negative occurrence, while “leading” indicates that these narratives receive prominent visibility. The apprehension surrounding Trump’s tariffs fits into this category, given that Donald Trump is incredibly divisive.

What impact will all of this have on us? Are we on the brink of another Great Depression, or could these tariffs act as a national dose of Ipecac, cleansing us of our reliance on foreign-made goods and encouraging industries that left the United States to return? Those issues do not pertain to the realm of devotional contemplation. Our emphasis is “That which has been is that which will be, And that which has been done is that which will be done. So there is nothing new under the sun” (Ecclesiastes 1.9 NASB95). We are not the first people on planet Earth to experience monetary disturbances. And, if God allows time to continue, we will not be the last. Paul reminded Timothy that we entered this world with nothing and will leave it with nothing (1 Timothy 6.7). We must trust God’s ability to feed and clothe us providentially (see again Matthew 6.25-34).

In times of economic uncertainty, it is essential to remember that God’s provision has never faltered. The challenges we face today are not unique in the grand scheme of history. As those before us have navigated financial struggles, we can trust God’s guidance and providence for our needs. Let us find comfort in knowing there is nothing new under the sun and place our faith in His eternal care for us.

Works Cited

Dhue, Stephanie, and Sharon Epperson. “Majority of Americans Are Financially Stressed from Tariff Turmoil, CNBC Survey Finds.” CNBC, 10 Apr. 2025, www.cnbc.com/2025/04/10/majority-of-americans-are-financially-stressed-from-tariff-turmoil-cnbc-survey.html.

Saad, Lydia. “Americans’ Economic, Financial Expectations Sink in April.” Gallup, 10 Apr. 2025, news.gallup.com/poll/659630/americans-economic-financial-expectations-sink-april.aspx.

Pew Research Center. “Economic Ratings and Concerns 2025.” Pew Research Center, 23 Apr. 2025, www.pewresearch.org/politics/2025/04/23/economic-ratings-and-concerns-2025/.

The Almanac. “Ancient Taxes.” Vol. 48, no. 28, 2 Apr. 2002, almanac.upenn.edu/archive/v48/n28/AncientTaxes.html.

Daley, Beth. “Ancient Rome Used High Tariffs to Raise Money Too, and Created Other Economic Problems Along the Way.” The Conversation, 3 Apr. 2025, theconversation.com/ancient-rome-used-high-tariffs-to-raise-money-too-and-created-other-economic-problems-along-the-way-253752.

Leswing, Kif. “Here’s How Much a Made-in-the-USA iPhone Would Cost.” CNBC, 11 Apr. 2025, www.cnbc.com/2025/04/11/heres-how-much-a-made-in-the-usa-iphone-would-cost.html.

Self-Destructive Tendencies

Carl Pollard

Ever watched one of those early 2000s spy movies? The hero’s rocking a sharp suit, dodging lasers, and busting into the villain’s lair. Henchmen are tripping over themselves, alarms blaring, and some dude smacks a big red button. A voice booms, “Five minutes to self-destruction!” The place randomly catches fire, the hero tosses bad guys like ragdolls, and at one second, he dives out, explosion blazing behind him. He walks away without a scratch. Y’all seen that movie? Probably had Tom Cruise in it. But let’s be real, I’ve never seen a self-destruct button in my house, my car, or anywhere. Who’s rigging their stuff to explode? We’re wired to protect what’s ours. If someone’s torching their own life, we’re calling for help. That ain’t normal.

But spiritually? We smash that self-destruct button like our lives depend on it. Proverbs 14:12 warns, “There is a way that seems right to a man, but its end is the way to death.” When we pick our path over God’s, we’re not just stumbling, we’re setting off a spiritual explosion. Let’s dive into Romans 7 and Judges 9 to see how self-destructive tendencies wreck us and how Jesus pulls us from the rubble. This isn’t a movie; it’s real life, real struggles, and we need God’s Word to guide us.

In Romans 7:15-25, Paul speaks from the heart and says, “I do not understand what I do. For what I want to do I do not do, but what I hate I do.” Paul, the super-apostle, admits, “I’m a mess!” He wants holiness but keeps sabotaging himself. By verse 24, he’s crying, “What a wretched man I am! Who will rescue me from this body of death?” Do you feel what Paul is describing? You want to stop snapping at your spouse, but you lose it. You want to quit that addiction, but you’re back at it by Friday. You want to pray, but you’re scrolling till 2 a.m. That’s self-destruction. And it’s not just big sins, but quiet ways we undermine God’s plan. It’s the bitterness we nurse, the pride we carry, the shame we let define us.

Last week, a friend of mine showed me a fresh cashew—a fruit with the nut hanging off. He warned that the oil in the shell is poison; it burns, itches, can even kill. Before he finished, I rubbed it on my arm. Why? No clue. Now I’ve got a chemical burn. That’s self-destruction in a nutshell (catch that?).

Judges 9 is a trainwreck. After Gideon’s victory, Israel ditches God for Baal. They “didn’t remember” God. This is not amnesia, but willful rebellion. Abimelech, Gideon’s son, manipulates Shechem, slaughters his 70 brothers, and becomes king. It ends in chaos—a millstone crushes his skull. Israel’s story is ours when we reject God for pride, lust, or that screen. Every choice is life or death.

So how do we stop? Romans 7:25: “Thanks be to God, who delivers me through Jesus Christ our Lord!” Jesus took our wounds to the cross, rose to break sin’s chains, and offers freedom. John 10:10 promises life to the full. Repent (Psalm 139:23-24). Renew your mind with Scripture (Romans 12:2). Surrender to the Spirit (Galatians 5:16). Self-destruction doesn’t own you. Romans 8:1 declares, “There is now no condemnation for those who in Christ Jesus.” Jesus is your deliverer. No more self-destruct buttons. If you’re hiding sin, break free today. Christ offers forgiveness and salvation. Let go of those vices that are keeping you from a life of sanctification!

Preachers And Preaching

The words of Paul have never been more urgently needed: “For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe” (1 Cor. 1:21).

Neal Pollard

Last night, we finished our third annual EQUIPPED workshop. It was uplifting for so many reasons, too many to try and list here. I want to focus on just one. Certainly, the speakers we had represented a diversity of style, background, schooling, age, race, and personality. To the person, each shared the common value of presenting God’s word faithfully, richly, and beneficially. In every session I attended (and I floated into multiple sessions many hours), I admired how effectively each exposed God’s message!

We also had representatives from six schools of preaching (Bear Valley Bible Institute, Brown Trail SOP, Florida SOP, Georgia SOP, Tri-Cities SOP, West Virginia SOP), not including speakers training preachers from these schools and in the Memphis SOP, Faulkner University, and Freed-Hardeman University. I talked with several of these men, and they speak of the urgent need we have to meet the surging preacher shortage crisis facing God’s people. Often, this shortage causes or hastens congregations having to shut their doors. At best, it hamstrings the work the local church can do. It is a reminder of our pressing need to emphasize the wonderful life preaching is, encouraging our sons to preach, and our daughters to want to marry preachers.

The best part of this weekend was seeing preachers from all over who came to feast on God’s word and get practical ideas to enhance their local works. If there was anything better than that, it was the several “prospective” preachers that were in attendance. Talking to young men who shared with me their aspiration to go preach, those who were making their plans to attend school for that purpose, and seeing young men who just need a person of influence in their lives to gently nudge them in that direction.

Honoring Our Aging Parents: A Sacred Duty

Brent takes a convicting look at the divine call to “honor” our parents as they get older:
“We should fully accept this privilege and dismiss contemporary “Corban” justifications, such as busyness, distance, or misaligned priorities. Looking after our parents goes beyond mere duty; it embodies the love of God that transcends generations….”

Brent Pollard

Have you ever considered the number of visits you have remaining with your elderly parents? If they are in their seventies and you only see them a few times a year, you could have less than 100 days to spend with them. This poignant reality, drawn from Psalm 90.12—“So teach us to number our days, That we may present to You a heart of wisdom” (NASB95)—compels us to value the limited moments we share with our parents.

Scripture emphasizes our obligation to honor our parents, which persists throughout their later years. The fifth commandment states, “Honor your father and your mother, that your days may be prolonged in the land which the Lord your God gives you.” (Exodus 20.12 NASB95). In Mark 7.9-13, Jesus emphasized this point by condemning the Pharisees for exploiting the “Corban” loophole, which allowed them to declare resources as dedicated to God to avoid providing support for their elderly parents. He emphasized that honoring parents is essential and cannot be compromised. Similarly, Paul states in 1 Timothy 5.4 (NASB95): “They must first learn to practice piety in regard to their own family and to make some return to their parents; for this is acceptable in the sight of God,” emphasizing that caring for parents is an expression of faithfulness.

What does “honor” signify as parents grow older? The Hebrew term kabab conveys a sense of weight and respect, manifesting in concrete actions such as dedicating time, resources, and presence. We carry a responsibility from the years they invested in us, a “return” that embodies appreciation and affection. Proverbs 23.22 (NASB95) states, “Listen to your father who begot you, And do not despise your mother when she is old,” as a reminder to cherish them even in their vulnerability.

Neglecting this duty has serious consequences. Harry Chapin’s “Cat’s in the Cradle” depicts a father who is too busy to care for his son, only to face the same neglect in old age: “My boy was just like me.” This cultural parable reflects a current crisis: loneliness among the elderly. Research indicates that one in three adults over 50 experiences regular feelings of isolation, which are associated with depression and an increased risk of premature death. Our presence can break the cycle, bringing joy and connection to those most needing it.

How can we fulfill this biblical call in our lives? Here are some practical steps to consider:

1. Prioritize Time: Schedule regular visits, calls, or video chats. Even short interactions can make a significant difference.

2. Offer Support: Assist with errands, medical needs, or financial issues. If you’re not nearby, consider arranging help through others.

3. Be Present: Make sure to invest time in hearing their stories and sharing your experiences with them. This action demonstrates that they continue to hold significance in your life.

4. Include Them: Invite them to family events to reinforce their place in your life.

5. Support Spiritually: Pray alongside them or encourage their faith, honoring their legacy.

We should fully accept this privilege and dismiss contemporary “Corban” justifications, such as busyness, distance, or misaligned priorities. Looking after our parents goes beyond mere duty; it embodies the love of God that transcends generations. As Paul cautions in 1 Timothy 5.8, failing to address this undermines our faith. Let us take action before time slips away and discover the blessings of embracing this sacred responsibility.

The Gardener’s Promise

“Her Savior was right there, but grief hid Him. We miss Jesus too, expecting Him to show up in a way WE want, instead of seeing Him in the Word, worship, or answered prayers. Mary saw a gardener, but His name was Jesus.”

I’m no gardener, but I’ve got one story of botanical triumph. In Alabama, I had a fire pit where I burned all sorts of junk—boxes, old couches, mattresses, you name it. One day, I threw in a box of rotten vegetables. Didn’t think much of it. But a few months later, three corn stalks were growing right out of that pit. Shallow roots on a plywood slab, pushing through a metal grate. I didn’t water or tend them, yet they produced nine whole kernels! I ate that corn, somehow didn’t get tetanus, and I’m still amazed.

Sometimes, where only death is expected, life is found.

In John 20:11-18 Jesus’ followers expected a dead body but found a living Savior. Mary Magdalene met a “Gardener” who turned her tears into purpose. Christ’s resurrection plants hope in barren places, calling us to share His life with a world in need.

Mary found the tomb empty and wept, thinking someone stole Jesus’ body. She’d stood at the cross (John 19:25), watched Him die, and now even His memory seemed lost. Her tears show what life would be like if Jesus stayed dead—a world without hope. Two angels asked, “Why are you crying?” but grief blinded her to God’s messengers. We do the same, dwelling on broken families or a culture that’s left God, missing what He’s doing. A 2024 Gallup poll says most Americans feel hopeless. If you’re in Christ, the empty tomb is our hope—rejoice in it!

Mary turned and saw Jesus but thought He was the gardener. Gardeners worked tombs early, so it made sense. He asked, “Why are you crying? Who are you looking for?” Her Savior was right there, but grief hid Him. We miss Jesus too, expecting Him to show up in a way WE want, instead of seeing Him in the Word, worship, or answered prayers. Mary saw a gardener, but His name was Jesus.

Jesus said, “Mary,” and she knew Him, crying “Rabboni!” (Teacher). All 4 Gospels make women the first resurrection witnesses. This was countercultural, and some rejected their claims (even the apostles). Skeptics like Celsus called Mary “hysterical.” But she was the perfect witness: she followed Jesus, heard His prophecies, watched Him die, and saw Him rise. He spoke her name, like the Good Shepherd (John 10:3), and it shows He knows your name, your pain, and calls you to life as your Great High Priest and Shepherd.

Jesus told Mary, “Go tell my brothers I’m ascending to my Father and your Father.” His resurrection makes God our Father. Mary ran to share the news. Only 10% of Christians regularly share their faith (Barna, 2021), but 1.6 billion people haven’t heard the gospel. Don’t hold onto safe faith—plant the seed of hope. Where death is expected, life is found. God will bring the increase.

Trust the Savior in barren places—brokenness, doubt, or pain. Jesus plants hope, as He did for Mary (John 16:33). Hear His call to repentance, baptism, or renewed commitment (Acts 22:16).

Plant hope boldly—share your faith, serve others, invite someone to worship with you. The harvest is ready, and it’s more than nine kernels.

Angels In The Old And New Testaments

Angels are so often misrepresented and misunderstood. A lot of our “theology” about them come from religious error and even Hollywood (wings? women? children?). What does the Bible teach us about them?

Old Testament Role

In the Old Testament, angels serve, for the most part, as divine messengers and “secret agents” of God’s will. They appear in human-like or supernatural forms to deliver God’s messages, guide, protect, or even execute His judgment.

Here are some examples:

1. Messengers: Angels communicate God’s instructions, such as the announcement to Abraham and Sarah of Isaac’s birth (Genesis 18:1-15) or God’s commands to Moses (Exodus 3).

2. Protectors & Guides: Angels protect individuals or Israel, like the angel guiding the Israelites during the Exodus (Exodus 14:19) or protecting Daniel in the lions’ den (Daniel 6:22).

3. Agents of Judgment: Angels carry out divine punishment, such as destroying Sodom and Gomorrah (Genesis 19) or striking down the Assyrian army (2 Kings 19:35).

4. Worship & Service: Angels are depicted as part of God’s heavenly court, praising Him (Isaiah 6:2-3) and serving His purposes (Psalm 103:20-21).

The various types of angels include cherubim (guardians, Genesis 3:24) and seraphim (worshippers, Isaiah 6). Angels are subordinate to God, and their appearances are often horrifying as those they visit are often terrified (Judges 13:21).

New Testament Role

We find that angels continue as God’s messengers and servants but are now closely tied to the life of Jesus and His church. Here are some examples of their role in the New Testament:

1. Announcers of Christ: Angels herald Jesus’ birth (Luke 1:26-38, Gabriel to Mary; Luke 2:8-14, to shepherds) and resurrection (Matthew 28:2-7).

2. Ministers to Jesus: Angels support Jesus, such as after His temptation (Matthew 4:11) or in Gethsemane (Luke 22:43).

3. Guides & Protectors: Angels assist believers, like freeing Peter from prison (Acts 12:7-11) or guiding Cornelius to Peter (Acts 10:3-7).

4. Angels of Judgment: Angels are prominent in Revelation, executing God’s judgments (Revelation 8-9), gathering the elect (Matthew 24:31), and fighting demonic forces (Revelation 12:7-9).

5. Worshippers: Angels praise God and Christ (Revelation 5:11-12) and are part of the heavenly host.

Angels are clearly seen as subordinate to Christ (Hebrews 1:4-14). They inspire awe but— not to be worshipped (Colossians 2:18).

Origen’s “On First Principles” (Book 2, Numbers 1-4)

So everything we say about God’s Wisdom applies to the Son: He is the Life, the Word, the Truth, and the Resurrection. These titles describe what He does and who He is. None of them imply anything physical―no size, shape, or color.

1. First, we need to understand that Christ has two distinct natures: His divine nature as the only Son of God, and the human nature He took on in this final age as part of God’s plan to save us. These are not the same.

So we start by asking: who is the only-begotten Son of God? He’s called by many names, depending on the context and viewpoints of different people. For example, He is called “Wisdom” in Solomon’s words: “The Lord created me as the beginning of His ways, before anything else existed―before the earth, before the springs, before the mountains and hills―I was brought forth.”

He’s also called “Firstborn,” as Paul says: “He is the firstborn of all creation.” But “Firstborn” and “Wisdom” refer to the same person―not two different beings. Paul even says that “Christ is the power and wisdom of God.”

2. But when we say He is God’s Wisdom, we don’t mean He’s just a concept or a force that makes people wise. He is a living being who is wisdom in Himself. Once we understand that the Son is God’s Wisdom in real, personal existence, we shouldn’t imagine that He has any physical traits like form, size, or color. Wisdom, by its nature, doesn’t have those things.

And no one who reveres God should believe that the Father ever existed without His Wisdom. To say that would mean either God couldn’t produce Wisdom before He did, or that He didn’t want to―which is impossible for a perfect and eternal God.

We believe that the Son, who is God’s Wisdom, comes from the Father―but not in time. His existence has no beginning, not even one that we can imagine in thought. So Wisdom was brought forth before anything that could be called a “beginning.”

Everything that would later be created was already held within Wisdom―its design, purpose, and shape―arranged by God’s foreknowledge. That’s why Wisdom (in Solomon’s words) says she was “created as the beginning of God’s ways”―not because she was made in time, but because all things were prefigured in her.

3. In the same way, we can say Wisdom is the “Word” of God, because she reveals God’s hidden truths to all creation. She is called the Word because she expresses what is in God’s mind.

So when the Acts of Paul¹ says, “The Word is a living being,” it’s speaking rightly. But John expresses it most clearly in his Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God.”

Anyone who says the Word or Wisdom had a beginning must be careful not to dishonor the Father. If God didn’t always have Wisdom or a Word, then He wasn’t always the Father―and that idea contradicts God’s eternal nature.

4. This Son is also the truth and life of everything that exists―and rightly so. Nothing could live without receiving life from Him. Nothing could exist unless it came from the truth. Rational beings couldn’t exist without the Word. There could be no wisdom without Wisdom.

But since some creatures would fall away from life and bring death upon themselves―because death is just separation from life―it was necessary for there to be a power that could overcome death. That power is the resurrection, first seen in our Lord and Savior. The resurrection is rooted in God’s wisdom, word, and life.

Also, since some created beings would choose not to remain in the good they were given―because that good was not part of their nature, but something they received―they could fall away. For their sake, the Word and Wisdom of God became the “Way,” the path that leads back to the Father.

Human beings pass on physical traits through reproduction. But we must not compare that to how the Father brings forth the Son. God’s act is completely unique―beyond comparison, imagination, or explanation.

The generation of the Son is eternal―like light from the sun. He didn’t become the Son through some external act. He is the Son by His very nature.

¹He probably means “Hebrews” here.

A Fondness For Flogging

Only God knows heart and motives, but we need to guard against a fondness for going after people for their perceived perpetrations. We need to be sure that we are not making mountains out of mole hills, mistaking what offends our sensitivities with what violates God’s will, or making our scruples the standard which others must pledge allegiance to.

A Fondness For Flogging

Neal Pollard

Richard Snow authored the book, Sailing The Graveyard Sea, which details the only alleged case of mutiny in the history of the U.S. Navy. There are many interesting circumstances and subplots in this infamous incident, including a failed apprenticeship program, the captain’s literary success, and the sitting secretary of war’s son, accused as the mutiny’s ringleader, and his fascination with piracy. Another notable detail was ship captain Alexander MacKenzie’s fondness for flogging. Snow records that “during his six weeks at anchor in New York, MacKenzie put the colt (a type of whip, NP) to use 422 times, for crimes that ranged from spitting and throwing tea on the deck to blasphemy and ‘skulking'” (69). A former sailor under his charge called out the captain in print for cruel and unusual punishment, saying “he was noted for his cruelty to the men for small offenses and trifling accidents” (ibid.).

Whatever drove MacKenzie to such fanatical levels of discipline (frequent flogging for apparently minor offenses was somewhat characteristic of that era), it would come up in his court-martial and hang over him in infamy. No less than James Fenimore Cooper would serve as his critic in what became known as “the Somers affair.”

Jesus tangled with a group who had a verbal tendency to flog those who would not conform to their views. Even the rulers (Jewish leaders) were intimidated by the Pharisees, “for fear that they would be put out of the synagogue” (John 12:42). To the healed blind man that stood up to them, they rebuked, “‘You were born entirely in sins, and are you teaching us?’ So they put him out” (John 9:34). This was part of their larger conspiracy to intimidate those who believed in Jesus (John 9:22).

No one was a more favored object of their verbal abuse than Jesus. Three times they accused Him of having a demon for accurately calling out their wickedness (John 7:20; 8:48, 52). They accused Him of working for Satan, leading them to blaspheme the Holy Spirit (Mat. 12:25ff). They watched Him closely to find a reason to accuse Him (Luke 6:7). Yet, Jesus had no problem calling them out for it. He says, “You blind guides, who strain out a gnat and swallow a camel” (Mat. 23:24). Read that entire chapter for a divine assessment of their tactics.

A love and passion for truth is praised in Scripture, but a fondness for flogging is not! Truth must be spoken in love (Eph. 4:15), kindness, patience, and gentleness (2 Tim. 2:24-25), and a spirit of gentleness (Gal. 6:1). Long ago, Solomon had said, “A gentle answer turns away wrath, but a harsh word stirs up anger” (Prov. 15:1; cf. 15:18; 25:15). God puts such actions as “disputes, dissensions, factions” in the category of works of the flesh (Gal. 5:20).

When Strength Fails:

The Seduction, Humiliation, and Redemption of Samson

Brent Pollard

Samson’s story is both tragic and compelling. God predestined Samson to deliver Israel from the oppression of the Philistines, naming him a Nazarite before his conception. Despite his unimaginable strength, this judge succumbed to his desires, particularly his attraction to Philistine women. Samson was enticed, degraded, and finally felt a deep sense of reclaiming himself. The story of Samson’s descent and ultimate resilience is a powerful reminder that grace can lift us back up no matter how deep our struggles are.

Seduced by the Enemy (Judges 16.1-20)

Samson’s decline was not a sudden event but a gradual unraveling of his sense of purpose. Samson consistently broke his promises despite his dedication as a Nazirite, chosen for divine purpose. He became involved with three Philistine women: his wife from Timnah (Judges 14), a woman of ill repute from Gaza (Judges 16.1), and Delilah (Judges 16.4). It was with Delilah that he met his downfall. Despite her undeniable loyalty to the Philistines and her persistent efforts to unravel the mystery of his power, Samson eventually succumbed:

“So he told her all that was in his heart…” (Judges 16.17 NASB95)

In that moment of revealing his truth, Samson gave up his secret and the essence of his power. His assailants apprehended him, blinded him, and imprisoned him within that darkness. Samson learned that temptation rarely announces itself as destructive. Likewise, we gradually forfeit our strength and clarity when we flirt with sin. Samson lost his power because he gave his heart to the wrong person, a lesson that still resonates today and underscores the importance of discernment in our lives. However, the consequences of his misplaced trust would go far beyond losing his strength, plunging him into literal and spiritual darkness.

Humiliated by His Choices (Judges 16.21–25)

With his vision and power removed, Samson became a captive, grinding grain in a Philistine prison. However, his degradation reached new heights when the Philistines paraded him before the crowd at a festival, reveling in their mockery.

“Call for Samson, that he may amuse us.” (Judges 16.25 NASB95)

This summons wasn’t just to satisfy curiosity. The Hebrew term translated as “make sport” in the KJV conveys connotations of mockery, contempt, and possibly even sexual humiliation. This latter possibility is reflected in Potiphar’s wife’s use of this Hebrew word as she falsely accuses Joseph of attempted rape. She said Joseph was trying “to make sport of us” (Genesis 39.14 NASB). Given Samson’s infamous history with Philistine women, one can imagine their scornful laughter at his abasement, viewing it as appropriate retribution: the great warrior of Israel brought low, not by a clash of arms, but by the tender yet treacherous nature of love. In a tragic turn of events, Samson was reduced to a mere trophy, displayed to entertain a reveling crowd who joyfully worshipped their deity, Dagon.

Public transgressions frequently cause public shame. When reality reveals the consequences, what once thrilled us in solitude may become a source of scorn. Regardless of their disgrace, the Lord does not abandon repentant people. And it was only in the depths of his humiliation, chained between the pillars of the Philistine temple, that Samson realized this truth for himself.

Redeemed by Grace (Judges 16.26–30)

Blind, broken, and mocked—Samson finally cried out to God:

“O Lord God, please remember me and please strengthen me just this time…” (Judges 16.28 NASB95)

This prayer signified a watershed moment. In a moment of deep reflection, Samson summoned the courage to bow before the divine, shedding the burden of his former pride. In a moment of divine intervention, God answered Samson’s plea, and with a surge of newfound power, he toppled Dagon’s temple, taking more lives in his final act than he had throughout his entire life (Judges 16.30). This act of destruction was not a sign of Samson’s fall but a testament to his resilience. Despite his journey ending prematurely, it reached a pinnacle of resilience and spiritual strength. In Hebrews 11.32, Samson is among the revered figures honored for their unwavering faith.

Samson’s redemption journey powerfully reminds us that even broken people can still serve a purpose. He is not the God of flawless credentials but of contrite souls. When we return to Him, He can renew us even after stumbling.

Conclusion

Ultimately, Samson’s story is a cautionary tale about the dangers of succumbing to temptation and offers hope for redemption. His seduction and disgrace were undeniable, but his redemption was also evident. If you’ve felt you’ve stumbled through missteps, struggles, broken connections, or poor choices, know that your journey is far from over. There is a God who hears the cries of the weary and offers a hand of hope for redemption.

“My grace is sufficient for you, for power is perfected in weakness.” (2 Corinthians 12.9 NASB95)

“And Yet I Will Rejoice”

Many Christians serve a “God of good times,” praising Him when life is easy. But the God of the Bible is bigger. When the fig tree fails, the vines are bare, and the fields are empty, will you get angry, give up, or rejoice?

Carl Pollard

Corrie ten Boom was born on April 15, 1892, in the Netherlands to a devout Christian family. Her father, Casper, ran a thriving watchmaking business. Their deep faith shaped their response to the Nazi occupation of the Netherlands during World War II. The ten Booms joined the underground resistance, transforming their home into a safe haven for Jews and others persecuted by the Nazis. Using a hidden room in their house, they saved countless lives. Tragically, in 1944, a betrayal led to their arrest. Corrie and her sister Betsie were sent to a concentration camp, enduring brutal conditions. Betsie died there, and their father passed away in prison. Corrie survived and later wrote, “There is no pit so deep that God’s love is not deeper still.”

How could she say this after such devastating loss? Life often feels like a pit—barren, hopeless, empty. The prophet Habakkuk faced a similar pit in Judah, a nation crumbling under the threat of invasion. Yet, he wrote one of the Bible’s boldest declarations of faith in Habakkuk 3:17-19: though everything fails, “I will rejoice in the Lord.” Unlike most prophets who spoke for God to the people, Habakkuk spoke to God for the people, asking two questions we often wrestle with: “Why?” and “How long?” His story offers three vital truths for navigating life’s darkest moments.

The Reality of Fear (v. 16)

Habakkuk trembled when God revealed His plan: the Babylonians would bring judgment on Judah. “I hear, and my body trembles; my lips quiver at the sound; rottenness enters my bones; my legs tremble beneath me.” He knew destruction was certain—starvation, cannibalism, the ruin of Solomon’s temple, the end of his nation. The dread was so deep it made him physically weak. We’ve all felt fear like this—news of a tragedy, a diagnosis, or loss that shakes us to the core. Yet, Habakkuk chose to “quietly wait for the day of trouble” to come upon the invaders. God promised to judge the Babylonians and deliver His people, though not in Habakkuk’s lifetime. The Hebrew word for “wait” means to rest or settle down, like David’s soul finding rest in God (Psalm 62:1). Instead of letting fear consume him, Habakkuk anchored his heart in God’s promises. Can we trust God’s timing, even when we’re afraid?

The Choice of Joy (vv. 17-18)

“Though the fig tree should not blossom, nor fruit be on the vines, the produce of the olive fail and the fields yield no food, the flock be cut off from the fold and there be no herd in the stalls, yet I will rejoice in the Lord; I will take joy in the God of my salvation.” Habakkuk describes total ruin in an agricultural society—permanent crops like figs and olives gone, annual crops like wheat vanished, livestock dead. This wasn’t just financial loss; it was famine, hopelessness, death. Yet, he declared, “I will rejoice in the Lord.” Like Job, who praised God after losing everything, Habakkuk’s faith didn’t rely on blessings. Satan once questioned if Job trusted God only because of His gifts. Job proved his faith was real, and Habakkuk does the same. True joy, rooted in Christ, can’t be taken away. When life strips everything else, can we choose to find joy in God alone?

The Strength to Rise (v. 19)

“God, the Lord, is my strength; He makes my feet like the deer’s; He makes me tread on my high places.” Habakkuk found strength not in himself but in God. Spiritual maturity means refusing to rely on our own resources. God gave him “feet like a deer’s” to walk confidently in difficult, high places—places he’d rather avoid. I’m terrified of heights; anything over 6’5” makes me weak. But God equips us to go where we wouldn’t choose, strengthening us for the journey. Sometimes, God strips away what we depend on to make Him our only joy. Faith says, “The just shall live by faith.” Habakkuk knew God would either rescue him or allow his death, but even death is under God’s control. Are we willing to let God lead us to higher places, trusting His strength?

Habakkuk had questions, and so do we. But faith rests in these truths: God is too wise to make mistakes, too kind to be cruel, and always in control.

A man once saw a butterfly struggling to escape its cocoon. Frustrated, he cut it open, only to watch it die, unable to fly. The struggle strengthens its wings, just as trials strengthen our faith. Many Christians serve a “God of good times,” praising Him when life is easy. But the God of the Bible is bigger. When the fig tree fails, the vines are bare, and the fields are empty, will you get angry, give up, or rejoice? “And yet, I will rejoice.” If you’re struggling to praise God, battling sin, or need to obey the gospel, trust His promises—they never fail. Let God lead you today.

Origen’s “On First Principles” (Book 1, Numbers 8-9)

Scripture often uses the names of physical senses to describe the soul’s activities―for example, it talks about seeing with the eyes of the heart, meaning an act of understanding through the mind’s power.

Gary Pollard

Some people might not be convinced by these ideas unless they come straight from the bible. They want to see proof from scripture that God’s nature is greater than anything physical. So let’s look at what the apostle says about Christ. He writes that Christ is “the image of the invisible God, the first-born of all creation.”

This doesn’t mean that God is visible to some people and invisible to others. The apostle doesn’t say, “the image of a God who is invisible to humans” or “invisible only to sinners.” He says clearly, “the image of the invisible God.” This means God’s nature, by definition, cannot be seen.

John says the same thing in his account: “No one has seen God at any time.” He means this for everyone―no created being can see God. Not because God is hiding or hard to spot, but because, in his very nature, God cannot be seen. You might ask: “What about the Son―can he see the Father?” Don’t be too quick to think that’s a strange or disrespectful question. We can think it through clearly.

Seeing and being seen is something physical―it belongs to bodies. Knowing and being known belongs to the mind, to understanding. Since God is not a body, we shouldn’t say he is “seen” or “looks” at anything the way we do. What is true of God’s divine nature applies to both the Father and the Son.

Even Jesus himself didn’t say, “No one sees the Father except the Son,” or “No one sees the Son except the Father.” He said, “No one knows the Son except the Father, and no one knows the Father except the Son.” This shows us that, when it comes to God, “knowing” is not about physical sight―it’s about deep understanding.

So, since God’s nature is invisible and not made of anything physical, we shouldn’t speak of the Father and the Son “seeing” each other like people do. Instead, Scripture teaches that they know each other perfectly.

Now, if someone brings up the verse, “Blessed are the pure in heart, for they shall see God,” I believe it actually supports our point even more strongly. What else does it mean to see God with the heart, if not to understand and know him with the mind, just as we’ve explained? Scripture often uses the names of physical senses to describe the soul’s activities―for example, it talks about seeing with the eyes of the heart, meaning an act of understanding through the mind’s power. In the same way, it says the soul hears when it grasps the deeper meaning of a message. We even say it uses teeth when it chews and eats the bread of life that comes down from heaven. Other bodily terms are used in the same way―to refer to the soul’s powers.

As Solomon says, “You will find a divine sense,” showing he understood that within us are two types of senses: one mortal, corruptible, and human; the other immortal and intellectual, which he calls divine. It’s through this divine sense―not through physical eyes, but through a pure heart (that is, a pure mind)―that those who are worthy can see God. And you’ll find throughout all of scripture, both Old and New Testaments, that the word heart is often used in place of mind, meaning the power of understanding.

So, although our explanation is far beneath the dignity of the subject, we have tried to speak of God’s nature as best we can within the limits of human understanding. Now, let us consider what is meant by the name of Christ.

The Jezebel Church Of Christ

Thyatira was a church family where love wasn’t an issue, faith wasn’t a problem, and service wasn’t an area of concern. However, they had a big problem and Jesus needed them to address it.

Dale Pollard

Revelation 2:18-29

“And to the angel of the church in Thyatira write: This is what the Son of God, the One who has eyes like a flame of fire and His feet are like burnished bronze, says: ‘I know your deeds, and your love and faith and service and perseverance, and that your last deeds are greater than at first.

But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and deceives My slaves so that they commit sexual immorality and eat things sacrificed to idols. And I gave her time to repent, and she does not wish to repent of her sexual immorality.

Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds. And I will kill her children with pestilence, and all the churches will know that I am He who searches the minds and hearts; and I will give to each one of you according to your deeds.”

Thyatira was a church family where love wasn’t an issue, faith wasn’t a problem, and service wasn’t an area of concern. However, they had a big problem and Jesus needed them to address it. For a congregation with so many outstanding attributes and praised by the Son of God, what kept them from meeting the qualifications of His lamp stand (Rev. 1.12-23)?

Their problem was that they tolerated sin.

Consider Jezebel, who of her it’s said,

“Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds. And I will kill her children with pestilence” (Rev. 2.22-23).

Who would put up with that level of wickedness? The followers of Jezebel and the members of the church at Thyatira. God wanted them to see sin the same way He does. When sexual immorality is seen as a sickness, it’s no longer seductive. When the consequences of sin make you sick, it’s not as enticing.

The Gospel Is For ALL!

Neal Pollard

The first time the word “Gentiles” appears in Scripture is in Psalm 2:1 (your translation may have “nations”). Isn’t it interesting that this is a Messianic psalm? According to New Testament writers, the “mystery of Christ” and the “mystery of the gospel” is “that the Gentiles are fellow heirs and fellow members of the body…” (Eph. 3:6; cf. Rom. 16:25-27; Col. 1:27). Prophets like Isaiah foretold this (42:1). That’s incredibly important to you and me, since, presumably, the overwhelming majority of not only those who read this but also those who are members of the New Testament church in the 21st Century are ethnically Gentiles. Acts 10 is where it all began. Jesus’ roadmap of making disciples was ultimately heading to this destination (1:8).

THE MAN (1-8). Luke introduces us to the Gentile who will first have the opportunity to hear the gospel. His righteous character is outlined: (a) “Devout” (profoundly reverent), (b) God-fearing, (c) Generous, and (d) Prayerful (2). He will later be described as “Cornelius, a centurion, a righteous and God-fearing man well spoken of by the entire nation of the Jews” (22). His “prayers and alms have ascended as a memorial before God” (4). He is directed by an angel of the Lord to send for Peter (5) who would preach to him (22). He was moral and full of faith in God, but he needed instruction and guidance. Though he was a good, moral man, he obviously needed more than that.

THE MISSIONARY (9ff). Peter is the first to preach the gospel to the Jews (Acts 2). Now, the Lord chooses him to be the first to preach it to the Gentiles. However reluctant he was about the first mission, this mission is far more complicated. So, the Lord gives him a visual to illustrate the legitimacy of this new mission. Peter “saw the sky opened up, and an object like a great sheet coming down, lowered by four corners to the ground, and there were in it all kinds of four-footed animals and crawling creatures of the earth and birds of the air. A voice came to him, ‘Get up, Peter, kill and eat!’” (11-13). At first, Peter refuses on the grounds that such was forbidden under the Law of Moses (Lev. 11:20-25; Deut. 14:4-20). But after divine reassurance and re-reassurance (14-16), Peter seems to get the message (cf. 28). When emissaries from Cornelius arrive to find Peter, he gives them lodging (23) then leaves with them the next day for Cornelius’ home (24).

THE MESSAGE (13ff). Peter has to receive and comprehend the message before he can share it with Cornelius. The message is simple. No person is excluded. No one is unholy and unclean based solely on their ethnicity (15-16). While Peter is trying to connect those dots (17), it begins to make sense to him (19). It will form the launching point when he preaches Jesus to Cornelius and his house (34ff).

The news that the good news is for everyone is old news to us, but it is still big news! It does not matter who you are, where you are from, what you have done, or when you hear, the gospel is for you, too! It is for your family, your neighbors, your co-workers, your classmates, your friends, your enemies–everybody! That may have started in Acts 10, but it will continue until the second coming of Christ. We must remove any hesitations and prejudices we may harbor and see every person through heavenly eyes. It’s our mission and God’s message for every man (and woman).

“Choose Life”

“As the horizon remains constant, the journey each day requires careful judgment. We encounter intersections where responsibilities intersect, understanding is limited, or insight must develop…”

Brent Pollard

“I have set before you life and death, the blessing and the curse. So choose life…” (Deuteronomy 30.19 NASB95)

From Moses’ farewell on the plains of Moab to the final verses of the New Testament, Scripture conveys a single message: God offers each generation a clear, dual choice—life in communion with Him or death in estrangement from Him. Joshua pressed the same call: “Choose for yourselves today whom you will serve… But as for me and my house, we will serve the Lord” (Joshua 24.15 NASB95). Jesus contrasts the narrow path that leads to life with the broad road that leads to destruction (Matthew 7.13-14), proclaiming, “I came that they may have life, and have it abundantly” (John 10.10 NASB95). Paul further distills it: “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6.23 NASB). John adds his testimony: “He who has the Son has the life; he who does not have the Son of God does not have the life” (1 John 5.12 NASB95). The distinction remains clear throughout the ages, and the options persist without alteration.

Yet, in this sacred context, “life” signifies a profound spiritual connection rather than a comfort guarantee. The essence of eternal life is captured in the intimate knowledge of the Father and the Son, as articulated in John 17:3. It is expressed beautifully in the words, “In Your presence is fullness of joy; In Your right hand there are pleasures forever,” from Psalm 16.11 (NASB95). He warns that tribulation will accompany discipleship (John 16.33). The apostles discovered the secret of contentment in both abundance and scarcity, as their strength was rooted in Christ rather than their situations (Philippians 4.12–13)—a life “hidden with Christ in God” (Colossians 3.3 NASB95). All the while, God “has blessed us with every spiritual blessing in the heavenly places in Christ” (Ephesians 1.3)—riches that suffering cannot erode.

As the horizon remains constant, the journey each day requires careful judgment. We encounter intersections where responsibilities intersect, understanding is limited, or insight must develop (Luke 13.10‑17; Acts 16.6‑10; Proverbs 26.4‑5). The sacred writings, the profound love for God and our fellow man, the wisdom bestowed by the Spirit, and the guidance of the body of Christ illuminate our path and direct our course (2 Timothy 3.16-17; Matthew 22.37-40; James 1.5; Proverbs 11:14). “Your word is a lamp to my feet and a light to my path” (Psalm 119.105 NASB95), guiding us step by step. These guardrails protect us from the hard-edged legalism that once blighted the Pharisees and the quicksand of relativism (Mark 9.40; Matthew 23.23).

The Bible’s message is clear and comprehensive: There are two ultimate paths before us, and to follow the path of life, we must embrace a humble heart and the Spirit. Embracing life is not merely a single decision to mark off a list; it is an exquisite act of faithful trust—at times distinct, uncertain, yet always illuminated by the unwavering truth of God’s Word. “He has told you, O man, what is good; and what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God?” (Micah 6.8 NASB95). With each new dawn comes a gentle reminder—His mercies are “new every morning” (Lamentations 3.22-23)—to take another step toward the God who has already reached out to you. Trust that the One who presents the choice also walks alongside you on this journey.

10,000 Reasons To Forgive

How many sins did you commit last week? Intentional or not, the number’s probably higher than you’d care to admit. Now think about this year—four months in, how many times have you let God down? Sin’s no small thing. It defies God’s holy nature, builds a wall between us and Him, and tears us apart from the inside. We love picturing God as all about love—and He is—but Proverbs 6:16-19 lists seven things He hates: haughty eyes, a lying tongue, hands that spill innocent blood, a scheming heart, feet racing to evil, a false witness, and someone who stirs up division. Done any of those lately? Zoom out to your whole life—how many sins would fill your book? The weight of that debt is crushing and “unpayable.”

Jesus tells a story in Matthew 18:21-35 that hits this hard. Peter asks, “How often should I forgive my brother?” Thinking he’s generous, he suggests seven times—way past the rabbis’ three. Jesus shuts that down: “Not seven, but seventy times seven.” Don’t count—just forgive. Then He goes on to teach about a servant who owes his king 10,000 talents—60 million days’ wages, an impossible debt. The king could’ve sold him and his family, but instead, he forgives it all out of sheer compassion. What does the servant do? He chokes a guy who owes him pocket change—100 denarii—and throws him in prison. Same plea, “Be patient,” but no mercy. The king hears, calls him wicked, and reinstates the debt. Jesus ends it blunt: “So My Father will do to you if you don’t forgive from the heart.”

Our sin debt’s like that 60 million days—”unpayable.” Yet God forgives it through Jesus’ death and resurrection. Ephesians 2 says it’s grace, not our effort. But here’s the point: if we’ve been forgiven that much, how can we not forgive others? That servant’s hypocrisy is ours when we hold grudges or burn bridges. Jesus says the standard we use on others is the one God’ll use on us. If we can’t release someone’s debt against us, our own forgiveness hangs in the balance.

How often do we forgive? Don’t count—God doesn’t count your sins against you. He releases the debt every time we ask. We’ve got to do the same.

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Old Testament Role

New Testament Role

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The Seduction, Humiliation, and Redemption of Samson

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