Tag: Bible

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

[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]

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!

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!

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

Carl Pollard

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.

The Circle Of The Earth

Dale Pollard

Note: For a short summary, scroll to the bottom! 

Some interpret verses like Isaiah 40:22 (“God stretches out the heavens like a curtain”) as suggesting the expansion of the universe. It’s possible that this could simply be taken as poetic license but if the expanding universe theory is correct, then perhaps the poetic description carries some literal significance as well. 

Jeremiah states that “the host of heaven cannot be numbered, neither the sand of the sea measured” (33:22), even though the number of visible stars was limited at the time. 

But Isaiah 40:22 states that God “sits above the circle of the earth” and this passage has been the subject of intense scrutiny and interesting debate. 

Circle Means Spherical, Right? 

The Hebrew word for “circle” doesn’t necessarily mean spherical, in fact the word was pretty flexible. It could depict the shape of a compass (Josh. 6.11), or something vaulted, as well as something arched. The question is, could it have been used to refer to something that was/is spherical in shape? 

Smart People Seemed To Think So!

We know Isaiah described the sky as being circular— but then there’s Solomon. He possessed an intellect so impressive that I Kings 4.29ff states that, “God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore…”. He also authored one of the oldest proverbs in the book of Proverbs and It’s here that the word “circle” is used for the third time in the Bible. What’s even more interesting is that Solomon was likely quoting Job (written aprox. 2100 BC). 

Solomon wrote this, 

“…He established the heavens, I was there; when he drew a circle on the face of the deep” (Proverbs 8.27). 

Job wrote this, 

“He has inscribed a circle on the face of the waters

at the boundary between light and darkness” (Job 26.10). 

To appreciate this mysterious verse even more let’s explore the surrounding verses that dive into the very origin of wisdom. 

THE HISTORY OF WISDOM 

The Hebrew noun for wisdom is feminine which is likely why wisdom is often referred to as “she” in Proverbs. 

Chapter 8.22-31 elucidates her role in creation: 

It describes Lady Wisdom as being with God at the beginning of creation, and she’s the one who brought order from chaos. We’re told that she existed (in the mind of God) before the oceans, mountains, and even, “the first dust of the world.”

She’s God’s wisdom, so divine, but this is the part of God that He used to create. It’s like the relationship between a seed and an apple. The skin, flesh, core, and seeds all make up an apple but the seed is the only part that can produce more apples. Wisdom is both distinct from God and a part of Him at same time. 

What does this have to do with circles? It was the part of God which was utilized in the creation of a circular earth. Since we know that the earth is not flat, then circle must mean spherical because this isn’t man’s wisdom being discussed here.

The Spheroid Springs 

Proverbs 8.28-29 

“…when he made firm the skies above,

when he established the fountains of the deep 

when he assigned to the sea its limit,

so that the waters might not transgress his command,

when he marked out the foundations of the earth.”

The word used for fountains (or springs, ESV) is also the Hebrew word for “eye.” While it may be a curious coincidence, the human eye, like the Earth, isn’t a perfect sphere, but rather a funny-looking shape called  a spheroid. That imagery complements the creation account when one compares the language used to describe how God gathered (bound/collected) the elements, earth and water, into one place (Genesis 1.9-10). 

SUMMARY 

  1. Earth must be a kind of circle that serves as a fixed boarder between the outer darkness of space (Proverbs 8.27, Job 26.22). 
  2. A circle containing the sky above and the deep below (Proverbs 8.28)— must be spherical. 
  3. The Hebrew word for “circle” is ambiguous enough that it can describe anything which “goes around” or “covers” something. 

“Look Before You Leap”

When you want to cool off and a bridge looks like the perfect short cut, make sure to look twice and cannonball once…

Neal Pollard

In the summer of 2013, a 21-year-old swimmer, Corey Allen Hewitt, jumped off the Bandmann Bridge into the Clark Fork River in Missoula, Montana. Because he did not look upriver before his plunge, he landed on a man who was floating the river in an inner tube. The man, Andy Hill, suffered broken legs, torn knee ligaments, and other injuries. Alice Miller of the Missoulian wrote, “Hewitt slammed into his lap, chipping bones and tearing ACL ligaments in both of Hill’s legs and fracturing one of his femurs.” The jumper was given a two year deferred sentence and ordered to pay $22,500 in restitution to the victim. He knew that it was illegal, but he disregarded the warnings. Not only did he injure hill and get in trouble with the law, he was also injured. The worst part of this is how totally preventable it was, if not for a young man’s lack of discernment and discretion.

Hewitt is not the first or the worst example of the danger of taking a blind, impetuous leap that inflicts damage! In Proverbs, Solomon describes the fool as one who, lacking understanding, recklessly divulges his mind (18:2), proclaims the folly of his heart (12:23), and displays his folly (13:16). Solomon warns about being hasty or impulsive to bring up a matter (Ecc. 5:2). An abomination to God are “feet that run rapidly to evil” (Prov. 6:18). The one enamored with the adulteress “hastens to the snare” she sets (Prov. 7:23) and the intemperate “hasten to shed blood” (Prov. 1:16). 

Have you ever jumped to conclusions? Made assumptions? Perhaps you did not hold off and wait for information and confirmation. The damage can be costly and permanent, for yourself and your victim. It is seen by a heavenly judge who shall deal justly (Gen. 18:25; Rom. 3:5-6). Take some time. Be a conscientious fact-gatherer, and then triple-check. Give the benefit of the doubt. Seek counsel from the wise. Check your motives. There are so many steps to take before you take a leap. A closer look can change the whole situation and save reputations, feelings, and maybe even souls. 

Let Go And Let God: Finding Peace Through Surrender

To say that crisis is welcomed is inaccurate, but strength in suffering is one of the most faith-building examples we can find in others. I invite you to read a brief glimpse of one such example.

Brent Pollard

My recent stay in a long-term acute medical facility resulted in my return home on a ventilator. I was unable to entirely wean off the ventilator, as I had done successfully in 2021. As a result, I find it necessary to connect myself to the ventilator every night as I prepare to sleep. The ventilator helps me expel excess CO₂ from my body, which my restrictive lung disease makes challenging to do. Since returning home, I’ve become more aware of how much trust I need to place in my ventilator to avoid panic. Suppose you have ever remained conscious while on a ventilator; you may understand what I am saying. The device helps you breathe, but you must fully surrender and refrain from interfering with the machine’s operation on your behalf. Using a ventilator presents a significant learning curve, contradicting our natural inclination.

As I reflect on my new reality, I can’t help but think of an expression you’ve probably heard before: “Let go and let God.” Organizations like Alcoholics Anonymous used that expression in the middle of the twentieth century, but its origin is unknown. Although it is not rooted in a specific scripture, several passages in the Bible convey a similar sentiment. Here are some such passages:

Proverbs 3.5-6: “Trust in the Lord with all your heart and do not lean on your own understanding. In all your ways acknowledge Him, and He will make your paths straight” (NASB95).

Psalm 46.10: “Cease striving and know that I am God; I will be exalted among the nations, I will be exalted in the earth” (NASB95).

1 Peter 5.7: “Casting all your anxiety on Him, because He cares for you” (NASB95).

Surrender is deeply complex. In the face of uncertainty about what lies ahead, the burden of expectation to solve every problem, and the unyielding grip of anxiety, we frequently overwork, cling more tightly, and eventually exhaust our resources. It is then we need to “let go and let God.” This expression does not advocate idleness or inaction; instead, it promotes a proactive faith. It takes faith to rely on the Divine’s strength, wisdom, and love to handle what is beyond our abilities. It represents a receptive and generous attitude, emphasizing openness over defensiveness.

By releasing, we make room for the divine to work. When we give up our efforts, we can begin to hear the Lord’s voice. As we release our burdens, we feel the comforting embrace surrounding us. Jesus invites us to experience this release.

“Come to Me, all who are weary and heavy-laden, and I will give you rest” (Matthew 11.28 NASB95).

Releasing is not the same as giving up—surrendering our control, not our hope. It represents giving up our fears, letting go of our timing, relinquishing our desired outcomes, and surrendering our sense of control. In this pursuit, we discover tranquility and divine peace that surpasses all understanding (Philippians 4.7).

Surrendering our burdens to God ultimately opens us to a peace beyond comprehension. Faith in His intentions for our lives brings a profound sense of peace and confidence. He comforts our weary souls and assures us that He will bear our burdens if we seek Him out.

What burden are you still trying to carry on your own that God is inviting you to release today? Let go and let God! Let us find comfort in releasing our grip and welcoming the peace only He can provide.

Desperate Times

Carl Pollard

Humans can do some truly depraved things when desperation strikes. History is filled with examples. Take the Donner Party, for instance; the lengths people will go to when in dire straits can be shocking. A few years ago, a man created a website called “SaveToby.com.” Desperate for money, he posted pictures of his pet rabbit, Toby, claiming he would eat him if he didn’t raise $50,000. Holding a rabbit for ransom—now that’s desperation.

But what happens when desperate circumstances push your faith to its breaking point? We know that God is good all the time, yet His timing can be difficult to understand. How do we comfort a friend who has been jobless for months? What do we say to a loved one whose cancer has returned with a vengeance? How do we console parents grieving the loss of a child? What about when you lose a marriage, a job, a business? Is God still good then?

Some might say that God will never give you more than you can handle. Unfortunately, that’s a misinterpretation of 1 Corinthians 10:13. The truth is, God often gives us more than we can handle, hoping we will lean on Him even more. At times, it seems God gives us more than we can bear, appearing to act too little, too late.

In 2 Kings 6, we encounter one of the most graphic accounts in the Old Testament. God has used Elisha in challenging situations, guiding people through their desperation back to Him. But what happens when those desperate circumstances threaten to shatter your faith? Many of us have experienced that feeling of hopelessness when it seems impossible to carry on. Have you ever felt you couldn’t trust God any longer? That’s the scene we find in 2 Kings 6—a true story steeped in despair, heartache, and death. 

The city is in utter chaos, besieged and starving. The famine is so severe that the price of a donkey’s head has skyrocketed to eighty pieces of silver. I can’t imagine ever paying more than twenty for something like that! It’s easy to get caught up in trivial complaints about current inflation, but here we see a dire situation where people are driven to extreme measures. The hunger is palpable, and starvation is a miserable experience that can lead people to do unspeakable things.

As the king of Israel walks along the city wall, a woman cries out for help. When he hears her story (2 Kings 6:28-30), he tears his clothes in despair. This woman highlights what happens when we turn away from God in desperate times—we open ourselves to the depths of human depravity. The siege is a cruel form of battle, leading to a breakdown of morality as self-preservation takes over.

The king, facing a terrible situation, decides to take matters into his own hands. In 2 Kings 6:31-33, he vows to kill Elisha, blaming him for the misery they’re enduring. How often do we find ourselves blaming God for our troubles? After countless prayers and searching scripture, some may feel compelled to act independently rather than trust in God’s plan. In this moment of desperation, the king chose the latter.

Elisha, however, remains unfazed. He delivers a prophecy that within twenty-four hours, food would be abundant in Samaria. Imagine that—a complete turnaround in just one day. The reality is that God can change everything in an instant if we trust Him. 

The woman who made a terrible decision out of desperation; less than twenty-four hours later, she could have had all she wanted if she had just trusted God for one more day. No matter how dire the situation, we must hold on to faith—trust God for one more minute, one more hour, one more day. His timing is always perfect.

Two crucial truths about God’s timing are that He responds even when human faith has withered away, and He is not bound by time. If God wants to change everything in a day, He can and will do so.

When faced with challenges, how trusting and patient are we with God? Perseverance is vital in our Christian walk. James 1:2-4 reminds us to consider it pure joy when we face trials, as they produce perseverance, leading to maturity and completeness. Romans 5:3-5 echoes this sentiment, teaching us that suffering produces perseverance, character, and ultimately, hope.

So, where does that leave us? Samaria is under siege, enduring a horrific famine. The people are making desperate, depraved choices. The king blames Elisha and seeks his life, yet Elisha proclaims that tomorrow there will be enough food for all.

What happens next? We see God’s resourcefulness in 2 Kings 7:3-8, where four lepers decide they have nothing to lose. They venture to the enemy camp, only to find it abandoned. God had caused the Aramean army to flee in terror, leaving behind everything. The lepers stumble upon a feast, completely unaware that they were part of God’s perfect plan.

God does the impossible, using imperfect people in imperfect situations to fulfill His will. The lepers, without realizing it, were pivotal in God’s plan of deliverance. When they share the good news, everyone rejoices and experiences the blessings that follow.

So what can we learn from the siege of Samaria? Desperation can lead people to commit unspeakable acts, but God can do the impossible. Are you at the end of your rope? Ready to abandon your faith? Trust Him for one more day.

If you’re tempted to take matters into your own hands, remember to trust God for one more day. Keep praying, keep trusting, and dwell on His perfect promises. He will never disappoint you. If you find yourself spiritually starved, feed on the words of life. And please, stop eating those overpriced donkey heads—that’s just gross.

The Most Beautiful Attribute?

Can something commanded also be a thing of beauty? Paul indicates as much to a young man he mentored, showing us how versatile and needed this quality is in a world which needs it to stand out.

Neal Pollard

Some of the most breathtaking moments of my life have been walking through a mountain meadow in summertime. In those high altitudes where snow falls in abundance for many months, the resulting flowers that briefly bloom there seem to stand out all the more against the high, rocky backdrops. While majestic in their own right, those crags and peaks are accented and highlighted by the reds, purples, pinks, violets, and yellows that dot the paths and cling to the alpine hillsides (cf. Matt. 6:29-30). We are set apart from the world and set apart to glorify Him, in part by living holy, consecrated lives. These appropriate beliefs and devout practices that stand out in our world are called “godliness,” an attribute that even bears God’s glorious name.

1 Timothy was written by Paul to Timothy, a young preacher for the church at Ephesus. In 1 Timothy 3:15, he states that the purpose of his writing was to reveal what was proper conduct in the church that belongs to God, and so it is no surprise to see that Paul fills the letter with instructions about how to behave. And it’s also not a surprise that the word “good” occurs 20 times in the letter, and godliness 15 times. Godliness seems to play an especially key role in Paul’s message. 

  • Paul previews what he says in the heart of the letter by saying law exists for, among other, the “ungodly” (1:9).
  • Starting in chapter two, getting down to business (“First of all,” 2:1), he says our attitude toward those in government must be “in all godliness” (2:2) and that Christian women conduct themselves in a way that makes good their claim to “godliness” (2:10).
  • Elders (3:4) and deacons (3:8) must be men of “dignity” (same word), and the women addressed in 3:11 must likewise be “dignified” (same word). Jesus is the embodiment of the “mystery of godliness” (16). 
  • In chapter four, godliness is defined as distinguishing between what lasts and what will not last (4:7-8).
  • In chapter five, godliness is tied to properly treating and caring for our family (5:5–“show piety”).
  • In chapter six, godliness relates to having the right attitude toward wealth and material things (6:3,5,6,11)

Taken as a whole, Paul shows godliness to be crucial in our church life and roles, our personal devotional life, the doctrine we teach, the things we prioritize, the role models we follow, and the way we treat our family. Clearly, godliness must be a part of every facet of our lives; it’s what and who we must be. Nothing is more beautiful than a life that reflects God in thoughts, words, and deeds. Let’s let His Word guide us so that we will properly conduct ourselves as children in His house. 

Words To Live By

“What words do you live by?” That is the question, isn’t it? Everybody lives by some credo or philosophy. Dale shares some unbeatable wisdom from a perfectly impeccable source.

Dale Pollard

“When in doubt at least try to look intelligent.” 

“If you can’t be kind then be vague.”

I came across those two quotes after searching for examples of “words to live by.” Those are okay, but Solomon does a little better. Here are some words from the Word you can live by— taken from Ecclesiastes 12.9-14. 

GOD’S WORD IS WORTH THE EFFORT  

“Not only was the Teacher wise, but he also imparted knowledge to the people. He pondered and searched out and set in order many proverbs.”

Literal meaning of… 

Pondered: weighed 

Searched out: investigated 

Set in order: made a straight path 

LIVE BY GOD’S WORD & SHARE IT CAREFULLY  

“The Teacher searched to find just the right words, and what he wrote was upright and true.”

GOD’S WORD WAS DESIGNED WITH DIRECTION IN MIND 

“The words of the wise are like goads, their collected sayings like firmly embedded nails—given by one shepherd.”

GOD’S WORD ARE THE ONLY WORDS YOU NEED TO LIVE BY 

(excuse the poor grammar) 

“My son, beware of anything beyond these. Of making many books there is no end, and much study is a weariness of the flesh.”

Don’t exhaust yourself looking for the answers you had the whole time. God made it simple and practical by compiling them into one handy collection. 

GOD’S WORD IS EVERYTHING FOR EVERYBODY 

“The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man.”

LIVE IN VIEW OF GOD’S JUDGEMENT  

“For God will bring every deed into judgment, within every secret thing, whether good or evil.”

What words do you live by? 

Two Goats, One Savior

Sometimes, we read in the Old Testament about events, people, and things, wondering its significance. But, if we keep reading, we will often see why they are there. Brent discusses one of those today.

Brent Pollard

An intriguing aspect of the Day of Atonement—frequently neglected—is the significance of the scapegoat. In Leviticus 16.10, the English Standard Version designates the scapegoat as Azazel. In contemporary discourse, scapegoat refers to an individual unjustly laden with blame during strife or turmoil. Remarkably, that concept traces back to the holy observance established by the Lord for the Day of Atonement.

We often focus on the goat whose blood the priest sprinkles on the mercy seat (Leviticus 16.15). And rightly so—this initial offering represented reconciliation, a blessing we yearn for profoundly. A definition of atonement is “making amends by offering something of equal value for a wrong done.” To put it succinctly, because the result of wrongdoing is death (Romans 6.23), the goat’s demise satisfied God’s just wrath.

However, the second goat—the one designated for removal—holds an equally important significance. Once offering the initial goat, the High Priest placed his hands upon the head of the scapegoat, proclaiming the people’s transgressions before releasing it into the wilderness (Leviticus 16.21–22). I have a deep appreciation for the way the NASB1995 translates verse 22:

“The goat shall bear on itself all their iniquities to a solitary land; and he shall release the goat in the wilderness.”

This vivid image reminds me of Psalm 103:12, “As far as the east is from the west, so far has He removed our transgressions from us.” While this imagery may not resonate with flat-earthers, round-earthers understand that traveling east or west never ends—you never “arrive.” Similarly, the scapegoat symbolically carried the people’s sins to a distant place where they could never return.

The significance for Christians is deeply impactful. The Lord Jesus, the Lamb of God, offered His blood, establishing a lasting atonement for our transgressions (1 John 2.2; see Hebrews 9.12; 10.10). Yet He also embodied the scapegoat—removing our sins (see 1 John 3.5). Both were essential for our purpose. For reconciliation, death was necessary; therefore, Jesus took on the role of our Paschal Lamb. However, reconciliation with the Divine necessitated the removal of sin—and it is in this context, the symbolism of the scapegoat fulfills its purpose.

Ultimately, the scapegoat is extremely important to believers. It reminds us that Jesus paid the price for our sins and took them away altogether. Jesus bridges the gap between us and God by dying and absolving our sins. He is both the slain Lamb and the scapegoat who carried our sins away. Through this dual work, we experience forgiveness, freedom, and reconciliation—a gift we should never take for granted.

Origen’s “On First Principles” (Book 1, Number 4)

Gary continues to put the words of the Early Church Fathers in words we can understand. Those men lived near the time of the New Testament and apostles and give us insight into how Christians thought and believed in ancient times.

Gary Pollard

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

Now we should look at this issue from the standpoint of language — specifically the language used in the Message itself. It says that “God is a spirit” and we should now prove our beliefs on this statement. The relevant questions: When did Jesus say this? Who was he talking to? What was he talking about? The answers are easy to find. He was talking to the Samaritan woman. She thought that God could only be properly worshipped on Mt. Gerazim (this was what all Samaritans believed). This was her context when Jesus spoke those words. The Samaritan woman saw that Jesus was Jewish and asked him if she was supposed to worship in Jerusalem instead (which is what all Jews believed). Her exact words were, “All of our ancestors worshipped on this mountain, but you say that we’re only supposed to worship in Jerusalem.” The Samaritan woman believed that it was possible to worship God more or less correctly depending on location. As in, the Jews thought they were “more correct” by worshipping in Jerusalem and the Samaritans felt the same way about their worship on Gerazim. Because this was her understanding of worship, Jesus replied with, “Believe me, the time is coming when you won’t have to be in Jerusalem or on this mountain to worship. God is spirit, so the people who worship him have to do it in spirit and truth.” Look at how logical his answer was! He made the connection between “spirit” and “truth”: He called God a “spirit” to distinguish him from something confined to a body or form. He also called him “truth” to distinguish him from an inadequate shadow or pattern.

What A Man Can Do

Who defines what a man is? Is he defined by physical, intellectual, emotional, and/or spiritual traits? What does the Bible have to say?

Dale Pollard

I wasn’t the only one who grew up playing a game the older kids called “man can.” It was a dangerous game that put your courage to the test and it wasn’t for the faint of heart either. Every participant would lay with their heads together in the form of a circle. Then one would take an aluminum can (occasionally filled with rocks or sand) and throw it into the air. Whoever the can hit in the face became the next lucky player who got to throw the can. This gave the victim an opportunity to get revenge if he had the skill and aim it took to do so.

There are many things men can’t do and not everything a man can do should be done. Thankfully the Bible has plenty of encouraging sections that lead men to consider what a man can and should do. 

  • ACT LIKE A MAN – I Cor. 16.13-14 
  • WALK LIKE A MAN – Ps. 1.1-6 
  • RUN LIKE A MAN – I Tim. 6.11 
  • A MAN CAN BE PURE – Ps. 119.9-16
  • STRENGTHEN YOUR BROTHERS  – Prov. 27.17
  • A MAN CAN BE GOOD – Mic. 6.8 
  • THE MAN’S SACRIFICE – Eph. 5.22-25 
  • THE LEGACY OF MAN – Ps. 122.1-10
  • MAN’S IMAGE & DOMINION – Gen. 1.26
  • PROVE YOU’RE A MAN – I Kg. 2.1-3 
  • TRAIN LIKE A MAN – I Tim. 4.8 
  • FIGHT LIKE A MAN – Eph. 6.10-18
  • A MAN CAN CONFESS HIS SIN – I Jn. 1.9 
  • LEAD LIKE A MAN – Jg. 6.12 
  • LOVE LIKE A MAN – Col. 3.9 

Worthy of Praise!

Have you ever made a list of why God is worthy to be praised? David did, in Psalm 111. Take a moment and explore his inspired, itemized list…

Neal Pollard

WORTHY OF PRAISE (PSALM 111)

Neal Pollard

One of those names that remind me of my childhood love of singing is Tillit S. Teddlie, a prolific songwriter and member of the church of Christ who lived to be 102. His songs have a trademark sound, and we have sung so many of them: “Heaven Holds All To Me,” “When We Meet In Sweet Communion,” “Oft We Come Together,” “Singing Redemption’s Song,” “Hear Me When I Call,” “Don’t Wait Too Long,” and “Into Our Hands.” He wrote about soul-winning and personal devotion, but he also devoted a lot of his hymns to worship. I love his song, “Worthy Art Thou.” 

It is said that Teddlie wrote this hymn in 1930, sitting on his front porch on a Sunday morning. He was studying a commentary, Johnson’s Notes, looking for something to put into his sermon. His Bible was open to Revelation, where the elders are before the throne and singing, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing” (Rev. 5:11)(biographical info via hymnstudies.blog). Teddlie could as easily have been studying Psalm 111. While the phrase, “worthy of praise,” is not found in the psalm, the psalmist calls for praise and then sets out to show why. 

HIS WORKS ARE WORTHY OF PRAISE

The psalm’s writer mentions God’s “work” and “works” four times in this brief psalm. They are “great” and “studied” by those who delight in Him (2). They are splendid and majestic (3). They are “powerful” (6). “The works of His hands are truth and justice” (7). The God who created everything did not step back and cease His activity among men after the creation. The God who calls for our works of obedience sets the example by continuing to work in the affairs of mankind. Whether His natural laws set in motion at the creation, His providential care, His answer to prayer, or His redemption, He is at work! For this, He deserves our praise. 

HIS WONDERS ARE WORTHY OF PRAISE

“He has made His wonders to be remembered” (4). These are unusual things beyond human capabilities. It means “to be wonderful” or “to cause a wonderful thing to happen” (TWOT 723). While the psalmist doesn’t mention specifically what these wonders are or give examples, any of the attributes and actions would qualify. The psalmist mentions who He is and what He has done. If we think deeply about those, we are left to dwell on how incredible and awesome our God is!

HIS WORD IS WORTHY OF PRAISE

The psalmist does not confine his praise to God’s nature and activity. There are His precepts (7), His commandments (10), and His covenant (5,9). God’s greatness is found in what He has revealed to us and what that revelation does for us in this life and for the life to come. My maker has seen to it we have the owner’s manual, to help us know how to best live. I am blessed by His truth (7,8). 

HIS WISDOM IS WORTHY OF PRAISE

While I must obtain wisdom myself, it is truly a “wisdom from above” (Jas. 3:17). I get wisdom through the fear of the Lord (10). This good understanding, brought about by His Word (see above), helps me avoid the folly of the unbeliever and the heartache of the rebellious. 

When I assemble with the saints to worship, I need to have a proper frame of mind. That occurs by intentional preparation beforehand. It helps me to meditate on who God is and what I am about to do in worship. This can help me focus and bring a better offering. There is no shortage of matters to consider. This psalm shows me just a few of the reasons why the object of my worship is praiseworthy! 

“Jesus Certain”

After nearly five months in the hospital, Brent makes his return to HIS slot, the Friday article! We’re so pleased and excited to have him back and he’s speaking of blessed assurance…

Brent Pollard

A London-based direct marketer of promotional merchandise has a memorable slogan that reflects the trustworthiness of its brand. Just as a trusted marketer’s slogan inspires confidence in its customers, our faith in Jesus Christ gives us even more assurance. We can say we are “Jesus certain” about our salvation.

Believing in someone’s or something’s ability to keep promises brings valuable peace of mind. Spiritually, we have such faith in the salvation promised through obedience to Jesus Christ that we can say we are “Jesus certain.” Here are a few passages that give us this assurance.

Building on this foundation of trust, Peter reminds us that God has given us everything we require for life and godliness (2 Peter 1.3). The essence of this truth lies in God’s word, which contains the precious and magnificent promises that He has graciously bestowed upon us (2 Peter 1.4). We can be “Jesus certain.”

John expands on this idea, reminding us that our confidence is based on the truth of God’s word, as expressed in 1 John 5:13. John wrote his epistle to assure his readers of the precious gift of eternal life that awaits them. The divine message explains the path to salvation with clarity and purpose. As a result, we can be confident in our salvation. We can truly know. We can be “Jesus certain.”

However, this motivates us to study the Scriptures and follow the path of salvation. Peter emphasizes confirming our calling and election (2 Peter 1.10). Paul instructs us to work out our salvation with fear and trembling (Philippians 2:12). We can be “Jesus certain.”

Throughout the scriptures, we find numerous assurances of our salvation: Peter promises us equipped godliness, John emphasizes the certainty of eternal life, and Paul encourages us to work out our salvation. Together, these passages remind us of our unwavering faith in Jesus Christ, of how we are “Jesus certain.”

May we cling steadfastly to our assurance of salvation through Jesus Christ. Let us persevere in our search for wisdom in the Scriptures, embracing our divine calling and assurance with steadfast hearts. As we journey in faith and obedience, let us strive to work out our salvation with reverence and awe, knowing that we can be “Jesus certain” of the eternal life that awaits us. Let this assurance inspire us to live purposefully daily and commit to our salvation journey.

A Better Home

Carl Pollard

Do you remember going to bed on Christmas Eve as a child? Time seemed to go by at a snail’s pace! As children, we felt like we were always waiting—for birthdays, Christmas, or Halloween. Tuesday evenings felt endless because in our house we had Waffle Wednesday. Even those small joys filled us with excitement. Sadly, as we grow older, that anticipation often fades. We should strive to foster that child-like excitement in our Christian walk as we consider what’s ahead.

In 2 Corinthians 5:1-10, the Apostle Paul speaks of our future bodily resurrection. These verses remind us of God’s promise and encourage us to live differently, focusing on the hope of a Better Dwelling. Many Christians are motivated by a fear of hell rather than the reward of eternal life. However, if we embrace the truth of God’s Word, we find a greater motivation—hope.

Paul describes our bodies as temporary, like tents or clay jars (2 Corinthians 5:1-2, 4). Decline is an inevitable part of life, and our bodies are not meant to last. This leads to a natural response: groaning, expressing discomfort. For many, the desire is for relief from physical pain, but for Christians, that “something better” is the promise of resurrection life and restoration.

An essential theme of Genesis is that God created everything as good, and He is committed to restoring His creation. According to 2 Corinthians 5:1-10, He will undo death through the resurrection of our bodies. The Spirit given to us is a guarantee that God has started the work of restoration in us and will see it through to completion. 

What is still to come? Paul says we have “a building from God, eternal in the heavens” (vv. 1-2). This is a NEW body. In the resurrection, Paul says we will be “putting on” a new body. “What is mortal will be swallowed up by life” (v. 4). Life as we know it will be overshadowed by eternal, perfect existence. The best part is being “at home with the Lord” (v. 8). 

The promise of resurrection promotes a different way of living. Are you willing to give up a resurrected body for a tent? Paul affirms three resolutions we should have. First, remember what we ought to believe; we know of God’s promise of resurrection. Second, remember the resurrection as encouragement during decline. Third, remember where you would rather be: “We would rather be away from the body and at home with the Lord” (v. 8). 

With these in mind, we will “walk” according to what we believe about the future and trust that God will keep His promise. Paul phrases it as “walking by faith and not by sight” (v. 7). 

Our anticipation for new life in the presence of God shapes how we live today. If you’ve lost sight of this, refocus now. Let’s strive to be resurrected and spend eternity together with the Lord.

Malachi: The Divine Dispute (III)

A MESSENGER, MONEY, AND MOTIVATION (3:1-17)

Neal Pollard

God’s coming in judgment is certainly not a new theme in the prophets. Sin is certainly rampant, as Malachi points out in the first few disputes. There are more to come in chapter three (7,13), but the prophet injects hope as he shifts his focus to the coming of Messiah. He continues to appeal to the hearts of the people, to practice their religion fro the inside out. 

The Messiah’s Messenger (1-5). The words of Malachi are quoted in Matthew, Mark, and Luke, and applied to John the baptizer (Mat. 11:10; Mark 1:2; Luke 1:76). His mission would be to clear the way for Messiah and declare the day of His coming (1). It would be a great day, but He will be a refiner and purifier such that most would not ultimately delight in His appearance (2-5). How the gospels plainly reveal this! The people’s expectations concerning the Christ were misguided and inaccurate, but they could, if they tried, look back to this Scripture and see the nature of His coming and the one who came before Him.

Robbing God (6-12). In the midst of this, God makes a transition in message appealing to His unchanging character. It was their fathers who had changed and fallen away from Him. God calls them to return to Him and He would return to them (7). One base indicator of their apostasy was evidenced in their giving. They were robbing Him in tithes and offerings (8-9). Whether it was a matter of faithlessness, selfishness, or worldliness, they were not giving generously as they should. God promises blessings in return, both material (10) and spiritual (11-12) if they would trust His provision and contribute accordingly. 

Distinguish The Righteous And The Wicked (13-17). Perhaps discouragement also impacted their giving. They were convinced that it was vain and profitless to serve God, and they said as much (13-14). God assures them that He will distinguish between those who do and do not serve Him. He sees with perfect sight, and will reward with perfect fairness. 

Let The Lord “Judge”

Carl Pollard

Scripture shapes our understanding of the Father. Yet, we often fall into the habit of crafting our own version of God in our minds. Someone once said, “You can safely assume that you’ve created God in your own image when it turns out that God hates all the same people as you do.” We tend to justify our shortcomings or find excuses to dismiss our poor choices. This inclination is all too natural.

Take our son Rich, for example. Whenever he gets caught doing something he shouldn’t, he blames the dog. One time, I walked into the kitchen to find him covered in Nutella, his hand buried deep in the jar. His first instinct? To convince me that the dog was responsible, not him. This behavior is a common human tendency—to rationalize our actions.

To be human is to have enemies. Chances are, you know someone you struggle to love, or you know someone who doesn’t love you. Jesus assumes we will encounter enemies when He instructs us to “Love your enemies and pray for those who persecute you” (Matt. 5:44). The real question isn’t whether we will have enemies; it’s whether we will love and forgive, even at a great cost.

In 1 Samuel 24, we meet two very different men: Saul, the jealous and paranoid king, and David, the humble and courageous king. The lesson here is encapsulated in what David says in verse 12: “Let the Lord judge.” This highlights the power of a clean conscience.

As we explore this chapter, pay attention to David’s demeanor. While Saul hunts him like a dog, David is forced to hide in a cave, running for his life. When given a chance that most would seize, he chooses restraint. Why? This scripture offers profound insight into how God’s people should respond to opposition.

First, we learn from David to not take revenge (verses 4-7). Of all the places Saul could have gone to relieve himself, he chose the very spot where David and his men were hiding. Had it been anyone else, Saul would have met his end there. David’s men urged him in verse 4, “This is the day the Lord told you about when He said, ‘I will give your enemy into your hand, and you can do whatever you want to him.’” While David had every right to harm Saul—after all, he was the rightful king of Israel—he chose not to. 

This sort of self-control seems rare today. When given the chance to retaliate against our enemies, we often leap at it, especially when we feel justified. The principle of “an eye for an eye” is far easier than forgiveness and self-restraint. David was tempted; he crept closer and even cut off a corner of Saul’s robe. Yet, as we see in verse 5, he felt remorse. A clean conscience mattered to David—he couldn’t harm the Lord’s anointed. 

Despite Saul’s many attempts to kill him, David recognizes that it’s not about personal grievances. We often fixate on the pain others cause us and forget an essential truth: they, too, are chosen by God, created in His image. If they are Christians, they are redeemed by Christ; if not, they desperately need the Gospel. If we could look past our hurt, we would see their need for love and forgiveness. 

Like David, we must be cautious of those who urge us to act on our natural instincts for revenge. Even well-intentioned friends may encourage us to justify bad behavior. If anyone tries to twist God’s command to love and forgive, be careful. God will never lead you to take revenge. 

Second, we learn from David to make the first move (verses 8-15). David runs after Saul to clarify and resolve their conflict, risking much in the process. Communication is key in reconciliation. We often wait for the other person to reach out, especially if we believe they are in the wrong. We might think, “I won’t forgive until they ask for it.” However, being a Christian means embracing the unnatural. God equips us with the strength and courage to approach our enemies first.

David confronts Saul’s worries in verse 9, asking, “Why do you listen to the words of men who say, ‘Behold, David seeks your harm?’” Conflicts often arise from misunderstandings or misinformation. David clarifies his intentions in verse 13, stating, “But my hand shall not be against you.” The longer a conflict festers, the more distorted our views become. We must strive to clarify our motives as we seek reconciliation.

Who are you avoiding that you should pursue? Are you waiting for them to make the first move? Instead, take the initiative to clarify the situation and gently confront any misconceptions.

Finally, we learn from David to commit to doing good (verses 16-22). David and Saul reach an agreement, though Saul’s promise doesn’t last long; he soon returns to hunt David with 3,000 men. Yet, David remains committed to doing good for Saul and his household for as long as he is king. This commitment is evident in how David responds to Saul’s death (2 Sam. 1:17–27) and in the story of Mephibosheth (2 Sam. 9).

True reconciliation is marked by ongoing love and kindness. Conflict gives us an opportunity to grow closer, deepen our understanding of ourselves and others, and glorify God. If a genuine commitment to do good isn’t reached, then reconciliation hasn’t truly occurred. C.S. Lewis once noted, “Everyone thinks forgiveness is a lovely idea until he has something to forgive.” 

Many of us cherish the idea of reconciliation, but when it comes time to act, we find it challenging.

Despite living in a cave and constantly on the run, David slept peacefully, knowing it wasn’t about him. His mindset was clear: “Let the Lord be my Judge.” God sees your behavior and stands by you. Let Him be your Judge and maintain a clean conscience. 

David exemplifies this mindset in action. He resisted harming Saul, took the initiative, and sought the good of his enemy. We have much to learn from him.

Malachi: The Divine Dispute (II)

COVENANTS CORRUPTED (2:1-17)

Neal Pollard

Egon Pfeiffer, a German scholar from the last century, is credited with introducing the idea that the book of Malachi divides into six “disputation” speeches (formal arguments or debates), “rhetorical exchanges formed by a statement or affirmation, a denial or counter statement, and arguments to support the original statement” (Evangelische Theologie 19 (1959): 546–68). Others have followed his outline: (1) 1:2-5; (2) 1:6-2:9; (3) 2:10-16); (4) 2:17-3:5; (5) 3:6-12; (6) 3:13-4:3. 

We have already seen what the first two arguments involve. The first dealt with Judah questioning God’s love, and the second had to do with the priests’ unfaithfulness to do their work. The argument surrounding the priests is the longest of the book, extending halfway through chapter two. That is followed by an argument about divorce (2:10-16). Near the end of chapter two, an argument is made about God’s justice. 

But there is a central theme in this second chapter, when viewed as a whole (as it is divided in our Bibles). Notice the word “covenant,” found six times and cutting across the two major disputations of the chapter.  This word, covenant,is “a technical term referring to the imposition of an obligation upon another” (Hughes, Lexham Theo Wdbk, np). The bottom line was that Judah contemptuously viewed God’s covenants that He laid down for them.

The priestly covenant (1-9). God calls out the disobedience of the priests and what spiritual cost they had to pay if they continued their rebellion (1-4). He reminds them of the blessings and prosperity that followed their obedience to His covenant in the past (5-7). Then, He reminds them that it is the role of the priest to teach, live, and preserve what is right (7). But they had failed in this basic, crucial role (8). Consequently, God was going to let them fail and fall (9). 

The national covenant (10-12). As goes the leadership, so goes the followers. Malachi widens his focus to the entire nation. No longer addressing the priests, the prophet asks, “Do we not all have one father?” (10). The first person plural (we, us) is under consideration as he speaks of how everyone dealt treacherously with his brother (10). Not surprisingly, they dealt the same way with God (11-12), profaning His sanctuary and turning to idols. They had no regard for their promises and commitments to God. 

The marriage covenant (13-17). The people of Judah had turned their backs on integrity. Their word was meaningless, from their worship to their treatment of their neighbors and brethren. Not surprisingly, this dishonesty crept into their homes and marriages. Men dealt treacherously with their companions, the wives of their youth by covenant (14). They discarded them like they were worthless, and God said He hates that (16). Doesn’t it get your attention to hear God talk about something He hates?!

Though God is changing the subject with another disputation in verse 17, we get a glimpse into His mindset as He speaks of being wearied by the people’s words. They were worthless. Another key word in chapter two is the word “treacherously,” found five times throughout. It means to deal deceitfully and unfaithfully. Integrity was forgotten. Honor and keeping their word was discarded. God had kept His end of the agreement, and He commands His people to restore their honor and keep the worship, community, and marriage covenants they had made. As Malachi 3:6 reminds us, God does not change. How does He feel today about us cheapening our commitments? All we need to do is reread Malachi 2!