Tag: Bible

Zephaniah: The Coming Day Of The Lord (I)

A prophet who was the great-grandson of King Hezekiah? Perhaps another big surprise about Zephaniah that has to do with his ethnicity.

Introduction And Background

Neal Pollard

Zephaniah is written at an important cross-road. Established world powers were about to give way to new world powers. Judah was facing judgment for sin, if they didn’t repent (and they didn’t). Yet, the prophet is determined to show us a perfect, balanced view of God. He is just and holy, necessitating His wrath on the disobedient. But He is also gracious and merciful, longing to bless and restore. 

He begins his short prophetic book by stating his pedigree. More is known about him, just through his autobiographical genealogy, than several of the other Minor Prophets. He is the great-grandson of Hezekiah, and he prophesied during the reign of Josiah. These are the last two righteous kings of Judah before the Babylonian invasion. This would date Zephaniah’s prophecy as between 640-609 B.C., mere decades before Nebuchadnezzar makes his uninvited entrance into Jerusalem. While we can’t be certain, we believe him to be slightly before Nahum and Habakkuk in time. It’s very likely when you read the book of Zephaniah and review the reign of Josiah that the prophet wrote before Josiah made the sweeping, righteous changes in Judah. Zephaniah condemns foreign customs, astrology, religious syncretism and skepticism. 2 Chronicles 34 shows how Josiah, at different stages of his reign, eradicated these sins.

It would also make him a relative of Josiah as well as wicked Manasseh. Read 2 Kings 21 and remind yourself of how bad a king Manasseh was. He was so bad that his reign insured that Judah would face Babylonian Captivity (2 Kings 24:3-4). Between Hezekiah and Josiah, there is almost 100 years and two very wicked kings reigned in between them (Manasseh and Amon). The people are feeling the effects of unrighteous leadership that has spanned nearly a century and their lifestyles show it.

One last background fact concerning Zephaniah is he was almost certainly a black man. He is the son of Cushi, and the name means Nubian, the region immediately southeast of Egypt that today is the Sudan and Ethiopia. A Cushite dynasty ruled in Egypt from 715-663 BC, which would have brought more Nubian people into the nation of Judah (as Judah’s nearest southern neighbor). That also opens up the likelihood of interracial marriage. Zephaniah would have been the product of such, since Hezekiah, the Jew, was also an ancestor. It’s possible for a Cushite to settle in Jerusalem; After all, Ebedmelech is there a few years later when Jeremiah is imprisoned for his prophetic preaching (Jer. 38-39). Zephaniah seems very familiar with Ethiopia, mentioning it twice (2:12; 3:10).  

But his bloodline and his race are not what are important about him. His incredible message is one of judgment and grace, and those two qualities stand like two pillars at both ends of the book. 

The Power Of Reassurance

Why do we succumb to fear? Intellectually, we know that God is with us. Yet, we still struggle. What can help? Carl discusses that, looking at a young man who struggled with it.

Carl Pollard

Fear has been a constant struggle since the dawn of humanity. A tragic example of this is the Bengal Rice Famine in October 1942, where four million people died—not due to a lack of food, but because a government acted out of fear of a potential Japanese invasion. In trying to protect their resources, officials moved food supplies to Calcutta, leaving millions hungry. Ironically, Japan never invaded, and countless innocent lives were lost because of fear-driven decisions.

Fear is a major enemy of faith. It has led many Christians away from serving God as He desires. Throughout the Bible, we see fear manifest in various ways: the Israelites grumbled during their escape from Egypt, the army of Israel froze before Goliath, and Peter denied Jesus out of fear. Personally, fear has been a significant hurdle in my work as a minister and child of God, often causing doubt and disrupting my faith.

I want to be what Jesus wants me to be, but fear frequently holds me back. It undermines my trust and shakes my foundation. Maybe you can relate. It’s comforting to know that many great men and women of faith throughout history also struggled with fear.

For a moment, we’ll explore one of those faithful servants who allowed fear to hinder his faith. What does Jesus want from us? He desires faithful servants, but fear often keeps us from being those servants. Our text reveals how we can rise above fear and serve God wholeheartedly.

In 2 Timothy, Paul shares insights about Timothy, his spiritual son. Paul had invested his life in Timothy, preparing him for ministry in Ephesus. As Paul wrote this letter from prison, he was aware it would be his last communication. Despite facing death, his focus remained on the defense and spread of the gospel. He wanted Timothy to share that same passion, but Timothy struggled with fear and timidity.

Have you ever felt inadequate in your Christian role? Maybe you believe others are more qualified to share the message of Christ. Or perhaps your zeal for serving God has dimmed. If you’ve faced these struggles, pay attention to Paul’s message.

Reassure One Another

Paul’s approach to Timothy is deeply personal. He loved Timothy like a son and spoke frankly to help him grow. Before urging Timothy to rekindle his passion and let go of fear, Paul begins with encouragement. Everyone needs reassurance; we all need someone to support us. For Timothy, that person was Paul.

Paul expresses gratitude: “I am thankful for you” (2 Timothy 1:3). He appreciated Timothy’s ministry and friendship. Fear can be countered through gratitude. When was the last time you thanked God for your fellow believers? A simple acknowledgment can strengthen our connections.

Next, Paul says, “I am praying for you” (2 Timothy 1:3). Knowing that others are praying for us can ease our doubts and fears. Paul also emphasizes connection: “I want to spend time with you” (2 Timothy 1:4). Regardless of personality type, we all need fellowship to nurture our faith and counteract fear.

Paul acknowledges Timothy’s struggles: “I know what you are going through” (2 Timothy 1:4). Sharing in each other’s struggles builds a resilient community of faith. Lastly, Paul affirms Timothy’s worth: “You are a blessing to me” (2 Timothy 1:4). Recognizing ourselves as blessings in each other’s lives helps us fight against fear.

By reassuring one another, we can combat fear and strengthen our faith. Let’s strive to encourage our brothers and sisters, reminding them of their value and contributions. Together, we can serve God with renewed courage.

Origin’s “On First Principles,” Preface 3-4

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]

It’s important to understand that the holy apostles were very clear about what they believed every person ― even people who don’t have an ability or interest in seeking divine knowledge ― needed to know about Christ. On some things they left their rationale open to investigation by intellectually gifted people (especially those whose gifts were given to them by the spirit). On other subjects they gave very little detail about their origin or composition and simply said, “This is how it was.” They were obviously appealing to future readers, especially the ones with a thirst for knowledge. They gave us something to exercise our intellectual talents on, and this is particularly true for people who are willing to learn and worthy of receiving knowledge. 

Here are the different subjects they were explicitly clear about: 

  1. There is one God who created and arranged everything. He created everything from nothing. He has been God since the first created thing came into existence. He is the God of good men like Adam, Abel, Seth, Enos, Enoch, Noah, Shem, Abraham, Isaac, Jacob, the twelve patriarchs, Moses, and the prophets. This is the same God who sent our master Jesus Christ in this last age. He used the prophets to tell everyone that this was his plan long before it happened. Jesus came to call Israel back first. When they didn’t accept him, he called non-Jewish people. This same good and kind God ― the father of our master Jesus Christ ― gave Moses’s Law and the prophets and the gospels. He is also the same God of the apostles and the Old and New Testaments. 
  2. Jesus Christ was born from the father before any other creature was made. He served the father by creating all things, “Everything was made through him, and nothing was made without him.” Then he became human and gave up his God-form (though he was still fully God and human at the same time). The only difference between his human body and ours is that his came from the holy spirit and a virgin. Jesus Christ was really born and actually suffered. He didn’t just appear to die ― he actually died the same way all humans do. He really did come back to life after he died, he talked to his followers, and then was taken up to the sky. 
  3. The apostles told us that the Holy Spirit has the same honor that the father and son have. But they weren’t clear about how we’re supposed to understand his origin ― was he created or eternal? Was he a son of God or not? We’ll have to carefully investigate this to the best of our ability by using the sacred writings. What is abundantly clear is this: the same spirit inspired both the prophets and the apostles. The prophets and apostles were not influenced by two different spirits from God, but by the same Spirit. This, at least, is clearly taught in all churches. 

Habakkuk: Living By Faith (III)

Do you have a “no matter what” faith? How does one develop such a faith, one that grows and develops even when life is hard? Habakkuk knows.

FAITH TRIUMPHANT (3:1-19)

Neal Pollard

Nothing has changed in the circumstances Habakkuk is wrestling with. Babylon is still coming to execute God’s wrath for Judah’s sin. Babylon is still more wicked than Judah, the catalog of sins just reviewed in the previous chapter. But we notice the change in tone in the last verse of Habakkuk 2. The prophet has gladly resigned himself to the fact that God is on the throne, still in charge and perfectly knowing what He is doing.

This transformation leads directly to the prayer with which he ends this short book. The odd notation, “according to Shigionoth,” identifies it as a highly emotional poem. BDB Lexicon speaks of it as a “wild, passionate song, with rapid changes of rhythm” (993). So dramatic was this form of poetry that it “would be a song which provoked great excitement by its performance” (Koehler, HALOT, 1414). Habakkuk has come through the thick and dangerous fog of the trial of his faith, and he emerges into the clear blue sky of confidence in God’s character and work. What does his triumphant faith look like?

Appeal (2). He petitions God out of a deep fear and reverence that is apparent throughout this prayer. Yet, he is bold enough to ask God to revive His work and make it known. He asks for mercy amid His just wrath. It’s the only two things he asks for in the whole prayer. Habakkuk will describe the wrath in the latter part of the chapter (8,12). He wants God to swiftly answer (“in the midst of the years”). 

Admiration (3-4). As he copes with God’s pending judgment, Habakkuk still has a heart to praise. He writes of God’s splendor, radiance, and unmistakable power. He is pictured as a king coming in procession, only His harbingers are the radiance and rays of His glory. 

Awe (5-12). Habakkuk’s response to the greatness of God’s power is to describe His coming in judgment. He envisions the carnage in the aftermath of God’s wrath on the disobedient. He comes with pestilence and plague (5), standing, surveying, then shattering (6), rage, anger, and wrath (8), chastisement (9), and indignation and anger (12). All creation trembled at His coming (10-11). This God with whom Habakkuk had debated is transcendent, doing what is right in the proper measure at the proper time. Habakkuk can only watch in jaw-dropping wonder. 

Acknowledgement (13-16). Habakkuk proclaims the acts of God with four “you” statements–You went forth, You struck, You pierced, and You trampled. He acted in salvation for His people and in retribution against the wicked. Habakkuk’s acknowledgement of such perfect justice is telling: “I heard and my inward parts trembled, At the sound my lips quivered. Decay enters my bones, And in my place I tremble. Because I must wait quietly for the day of distress, For the people to arise who will invade us.” Not only does he acknowledge the greatness of God, but the justice of His decision to bring about the Babylonian Captivity against his sinful brethren. 

Acceptance (17-18). Out of this comes the resignation of trusting faith. It’s a “no matter what” faith on Habakkuk’s part. These verses have become some of the best known and most quoted of the entire book (along with 1:13, 2:4, and 2:20). How can we illustrate triumphant faith? How about these words? “Though the fig tree should not blossom And there be no fruit on the vines, Though the yield of the olive should fail And the fields produce no food, Though the flock should be cut off from the fold And there be no cattle in the stalls, Yet I will exult in the Lord, I will rejoice in the God of my salvation.” If every earthly blessing is withheld from me, I know that God is worthy of my trust and deserving of my worship and praise. This is the faith that will cause us to live (2:4)!

Acclamation (19). Habakkuk’s final declaration is of his strength through the Lord (cf. Phil. 4:13). Though the Chaldeans are knocking on the door, ready to break it in and take them away, the prophet pictures himself (and the faithful) as those who are still standing through God’s help. Like Job, praising God despite his pain (Job 42:2), Habakkuk rises from the ashes of his perplexity and the trial of his faith. He stands on the rock solid foundation of God’s trustworthiness. After the trial, with God’s help and by God’s mercy, he will stand. 

Where am I in my faith? Is it being tested? Am I listening to God’s truth as He teaches it? If so, then, no matter what, I will triumph through Him! 

Booth Saved Lincoln?

So much is said and taken for granted without benefit of further study. That’s true of history, but even more true of the Bible.

Neal Pollard

The very title might offend some people, but it is the truth. Of course, context helps. It was Edwin Booth, not John Wilkes. And it was Robert, not Abraham, Lincoln. Edwin and Robert were among customers buying passage on a sleeping car in Jersey City, New Jersey. Lincoln lost his balance and fell into an open space between the train and the station platform. By all accounts, he would have been crushed and likely killed if Edwin had not “vigorously seized” and “quickly pulled up and out” onto the platform (Letters of Note: Volume 1: An Eclectic Collection of Correspondence Deserving of a Wider Audience. Chronicle Books. 2014. p. 282). 

Context can be very helpful. Without it, we can draw some erroneous and even fatal conclusions. This is especially true with the Bible, a book many may know a little about but neglect to study with depth and purpose. Doctrines and conclusions are based on statements taken out of context.

“Believe in the Lord Jesus, and you will be saved…” (Acts 16:31).

“The Lord hardened Pharaoh’s heart…” (Ex. 9:12; 10:20; 14:8; etc.).

“Jacob I loved, but Esau I hated…” (Mal. 1:2; Rom. 9:13).

“Whoever calls on the name of the Lord will be saved…” (Joel 2:32; Acts 2:21; Rom. 10:13). 

“Where two or three are gathered together in My name, I am there in their midst” (Mat. 18:20). 

Sometimes, the content of a verse is explained and understood better just by reading the verses before and after it. That is the case is Acts 16:31 and Matthew 18:20. In Acts, the jailor is taught about Jesus and faith includes repentance and baptism (Acts 16:32-34). In Matthew, the subject is not worship but church discipline (18:15ff). 

Sometimes, a statement needs to be understood in light of the broader context. That would be the case regarding Pharaoh and Esau. The Lord hardened Pharaoh’s heart through the plagues, causing the Egyptian king to rebel against God’s will and choose pride over penitence. In the case of Esau, as Paul explains, the idea is of God’s sovereign choice. God was not unjust. He had a purpose for choosing Jacob over Esau (Rom. 9:11). 

Sometimes, a statement causes us to look deeper into all the Bible says about the subject. Consider the idea of calling on the name of the Lord to be saved. Rather than salvation by confession, the Bible teaches what is involved in calling on the name of the Lord. Ananias taught Saul that this is done when one is baptized, washing away sins (Acts 22:16).

When we are studying the Bible, we must always do so contextually. Whether that is the immediate context (the verses around a statement) or the broader context (everything the Bible says about it or further light shed on it elsewhere), it makes the difference in the conclusions we draw. God expects us to “handle accurately the word of truth” (2 Tim. 2:15)! May we be the best Bible students we can be. 

Habakkuk: Living By Faith (II)

Faith often requires waiting patiently. What is now may seem like what will be, but trust in God’s character and power calls on us to “wait upon the Lord” (Isa. 40:31). What does Habakkuk have to say for the one struggling to keep faith in faithless times?

Faith Taught (2:1-20)

Neal Pollard

Habakkuk is struggling, but he desires to know God’s answer in the situation. There is a tremendous difference between railing out at God like a spoiled, uncontrolled toddler and reaching up to God begging for clarity and understanding while trusting that He can help. So, Habakkuk dutifully reports himself like a guard looking out from the walkway of a defensive wall, watching and waiting for an answer from God (1).

Starting in verse two, the Lord answers him. God wants him to write His answer down, a permanent and practical record for others to read. Habakkuk is told that these words are for the not-too-distant future (3). 

From verse four to the end of the chapter, God gives Habakkuk a lesson on faith.

LIVING BY FAITH (4). God starts the lesson with the contrast between the proud and the righteous. What He says about the proud sets the stage for what follows in the bulk of the chapter. His heart is not right within him. As the result, we will see what he is capable of. Yet, the righteous will live by his faith. This had to be comfort for Habakkuk as he struggles, by faith, to understand why God is using the wicked Chaldeans to punish the sin of the prophet’s country of Judah. The righteous would need to cling to their faith as they endured the events prophesied in chapter one. Think about how that has not changed today, even if the specifics are different. The world seems to be winning, and at times God may even use people and events to try and refine our faith. The proud has an impure heart, but the just shall live by faith (Rom. 1:17; Gal. 3:11; Heb. 10:38). 

LOSING BY FAITHLESSNESS (5-19). It appears that God is describing the character and behavior of the Babylonians. Though they are stronger and winning for the present, their immorality and ungodliness would undo them. Their voracious appetite for sin and destruction (5) would bring about their downfall (cf. Gal. 6:7-8; Prov. 22:8; Hos. 8:7). 

This is captured by the five “woe” statements in this chapter. “Woe” is an interjection of lamentation, found 50 times in the prophets. Ten percent of the occurrences are right here. It forms a list of charges that would indict the Babylonians. It would be a song sung by those who witnessed and endured their cruelty (6). The lamentation would be for those who:

  • …Take advantage of others financially (6-8). They would be overwhelmed by those who got the financial advantage over them. 
  • …Trust riches to get them what they think they want (9-11). They were impoverishing themselves, sinning against themselves. 
  • …Turn to violence and bloodshed to get what they want (12-14). God’s glory would eclipse not only whatever they temporarily achieve, but the name they briefly have for themselves (cf. Heb. 11:25). 
  • …Take advantage of others socially and sexually (15-17). What they sought to do to others would happen to them. The cup of judgment in God’s hand, which He was making others (like Judah) drink from as Babylon passed it to them, would come around to them and turn glory to disgrace. 
  • …Trust idols to save and lead them (18-19). They are proud of their invention, then turn and serve and worship it even though it cannot speak, guide, or save. 

We may feel more sophisticated than the Babylonians today, but we are wise to learn from their mistakes. The law of love will keep us from taking advantage of others in any way. Nor will we put our trust in money or anything that competes with the place only God is to occupy (Mat. 6:33). But if we do, God wants us to know how it will end. 

LOOKING UP BY FAITH (20). The end of the lesson is short and succinct. It will only be heeded by the faithful one of verse four. “The Lord is in His holy temple. Let all the earth be silent before Him.” This truth should produce hope, patience, confidence, but also reverence and fear. It will keep us from being hasty and impulsive, remembering that “God is in heaven and you are on the earth; therefore let your words be few” (Ecc. 5:2b). 

A Practical Message From Philippians Two

Pride is one of the hardest character flaws to root out. What is the principle of surrender even all about? What does Jesus teach us about this through His journey from heaven to earth? Paul tells us in Philippians 2, as Carl shares his excellent observations about it.


Carl Pollard

A Practical Message From Philippians 2 

At its core, Philippians 2 delivers a straightforward message: “Have this attitude, which was in Christ.” If we want to live out the commands in verses 1-4, we need to adopt the mindset and attitude of Jesus. Verses 5-11 guide us on how to do this by illustrating the example of servanthood that Jesus set, which aligns perfectly with our new identity in Him.

We can’t genuinely allow Christ to work through us without embracing a servant’s heart. It’s through servanthood that we realize the purpose for which God saved us. While we can’t live the exact life Jesus did—His ministry was one of a kind, and His divine power is beyond our reach—we can strive to embody His mindset. We may not have His unique abilities, but we can certainly adopt His perspective towards others.

So, what was Jesus’ attitude? He was a servant in every way, and we are called to imitate Him. But what does being a servant really mean?

Surrendering My Rights for Others

In verse 6, it says, “Who, though He was in the form of God, did not count equality with God a thing to be grasped.” We live in a world that often champions individual rights and personal gain. The idea of giving up our rights for the sake of others feels foreign to us. Yet, Jesus exemplified ultimate selflessness and humility. Despite being fully divine, He chose not to cling to His rights as the Son of God but instead humbled Himself for our benefit.

This attitude is rare, but we’re called to embody it. Jesus shows us the principle of surrender. He had every right to demand respect and worship, yet He chose to serve. We might feel entitled to recognition for our good deeds, but if anyone deserved praise, it was Jesus. Still, we find Him washing feet and enduring suffering for our sake.

We should be ready to endure unfairness and let go of our rights for others. Whether it’s giving up the best camping chair for a friend or saving the prime cut of brisket for someone else, we need to embrace the mindset Christ modeled for us.

Becoming Less So Others Can Become More

Verse 7 states, “But emptied Himself, by taking the form of a servant, being born in the likeness of men.” Let’s pause and consider the depth of Christ’s humility. He made Himself “nothing.” This doesn’t mean He lost His identity or value; rather, He chose to become a servant, shifting from the King of Kings to the Servant of Servants.

This level of humility is unmatched. Nothing we do can compare to what Jesus did by becoming human. Think of the show “Undercover Boss,” where executives go undercover to see their companies from a different perspective. In a much more profound way, Jesus did this by taking on human form and prioritizing the needs of others above His own.

Serving others involves letting go of our need for recognition. We often dislike feeling overlooked, which prompts us to seek validation. But when we choose to become less so others can become more, we align ourselves with God’s purpose.

Emptying Myself No Matter the Cost

Verse 8 tells us, “And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” The depth of Christ’s humility and obedience is evident in what He was willing to endure for humanity. He didn’t just take on human form; He emptied Himself completely, even to the point of dying on a cross.

What does it mean to empty ourselves? It means letting go of personal ambitions and desires, making room for the will of the Father. While we might not face a literal cross, Jesus still calls us to take up our cross daily. The cross reveals God’s true nature: He is love. He came to give Himself for us, to die for us, because that’s what it took to redeem us from our sins.

There’s nothing He’ll ever ask of us that costs as much as what He sacrificed. We can never give as much as He did, but we must be willing to respond to His call, no matter the cost. Many of us set limits on how we serve, convincing ourselves that God wouldn’t ask us to step outside our comfort zones. This selective obedience isn’t real obedience.

Genuine discipleship is about following Christ without reservations—whatever the cost, whenever the call. With Jesus, it’s all or nothing.

Let’s be honest: being a servant doesn’t sound all that enjoyable, does it? It requires sacrifice, determination, and selflessness—traits that don’t come easily to us. But here’s the good news in verses 9-11: “Therefore God has highly exalted Him and bestowed on Him the name that is above every name… that at the name of Jesus every knee should bow… and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

Because Jesus was obedient, humbled Himself, and was willing to pay the price, He was exalted. The Father has given Him the name above all names, reminding us that God rewards our humble, obedient service.

Proverbs 22:4 tells us, “The result of humility is the fear of the LORD along with wealth, honor, and life.” In Matthew 23:11, we learn, “The greatest among you will be your servant.” And James 4:10 encourages us to “Humble yourselves before the Lord, and He will exalt you.”

If you become the servant Jesus wants you to be, you will experience blessings not only in this life but also in eternity.

Habakkuk: Living By Faith (I)

Faith Tested (1:1-17)

Neal Pollard

Your Bible probably either has “oracle” or “burden” in verse one. The Hebrew word (‘massa’–pronounced like our brother at church) literally means “a load, what is carried about, with a focus on the effort needed to transport them” (Swanson, DBL Hebrew, np). It’s the word describing what a donkey (beast of burden) carries (Ex. 23:5).  If the date of this short book is around the time of the Battle of Carchemish in 605 B.C., if we conclude that the prophet’s words in Habakkuk 1:2-4 describe the reign of Jehoiakin, then the Babylonian invasion and the first wave of captivity is imminent.  There is a weighty burden to which Habakkuk is being exposed. The Babylonian threat is just emerging while his own nation, Judah, is blissfully ignorant and endlessly iniquitous. What Habakkuk sees truly tests his faith, especially as he considers what appears to him to be God’s inaction in response (2). What tests Habakkuk’s faith?

The silence of God (2).Have you ever intensely cried out to God in prayer about something very troubling, difficult, or painful, but could not perceive an answer? The longer and more faithfully you do, the more it can test your faith when things seem unchanged. You want help or rescue, but things remain as they have been. David often felt that way (Ps. 13; 22). We can lose sight of the faithfulness of God (cf. Jer. 14:9)! 

The sight of sin (3-4). What often compounds the trial of our faith is what is not silent or invisible all around us. Habakkuk has a front row seat to the iniquity, destruction, strife and contention, biblical ignorance, injustice, oppression, and perversion. The righteous seem to be losing, the wicked seem to be winning, and it’s a blowout! The prophet cannot believe it. It’s difficult to feel like a spiritual minority, even among a society that gives lip-service to faith but whose daily lives defy such conviction. Isaiah understood (Isa. 5:20). So did Jeremiah (Jer. 20:18). So do we (Eph. 5:12; 2 Tim. 3:1-5). 

The speech of God (5-11). In Habakkuk’s prophecy, God responds to him mid-crisis. Instead of commiserating with the man or acknowledging his lamentation, He gives him more and specific reasons to lament. He identifies a nation from among the nations whom He has chosen to punish the sin that Habakkuk sees (6). He warns that he would see it in his days (5). He would raise up the Chaldeans (Babylonians)(6). God describes the ferocious and fearful empire, unstoppable and unpitying (7-11). They invade like a predator (8) and cover like a sandstorm (9). They are godless and intimidating (10-11). They are much more experienced at iniquity than the sinful brethren of the prophet, and they are going to crush Judah! This is God’s answer to Habakkuk’s prayer?! Was this what he wanted to hear?

The sovereign choice of God (12-17). Habakkuk is trying to reconcile what he knows to be true about God and this message he has just received from God. There is a manifold dilemma. 

  • Why do you look favorably on those who act treacherously (13)?
  • Why are you silent when the wicked overwhelm those not as wicked (13)?
  • Why have you made men (everyone besides Babylon) like fish in their net (14-17)?

All Habakkuk can see is that Babylon is ruthless, bloodthirsty, and relentlessly wicked, yet also as godless and faithless as can be. Yet, he also knows some things about God. God is everlasting, holy, just, pure, and perfect (12-13). Because of this, why are things the way they are? Why is Babylon about to inflict punishment on Judah? Why isn’t God’s omnipotent wrath trained on the Chaldeans instead? 

If any chapter reflects the tenor of the lyrics, “Tempted and tried, we’re oft made to wonder why it should be thus all the day long. While there are others living about us, never molested though in the wrong,” it is Habakkuk one. The prophet is perplexed! It’s hard to imagine than anyone of faith, reading this chapter, can fail to relate. We live in a world where wickedness seems to wear the crown. Righteousness seems to be locked in the dungeon. God seems nowhere to be seen. We know better because we know God, but how can we reconcile everything? Like Habakkuk, we should prepare ourselves for His answer (2:1). Thankfully, He has something to say on the subject! 

Origen’s First Principles

Gary Pollard

Early Christian writers (before AD 325) left us a huge body of writings. These are not scripture and they don’t claim to be (that I’ve seen yet). However, they do give valuable insight into the culture, language, and beliefs that the early church had. There’s just one tiny problem: they’re very difficult to read. Lightfoot published his translations in the 19th century. Roberts et al. published theirs in the same century. We stand on the shoulders of giants and would be in a tough spot had they not put in the work translating these volumes of ancient text! Unfortunately, though, average reading comprehension isn’t quite what it used to be. Archaic British English tends to quickly fatigue the mind and divert mental resources away from digesting the meaning of the text. As long as that barrier exists the words of some of the earliest Christians reach very few people. 

So what’s the utility of reading the early church writers if their writings aren’t scripture? Peter admitted that some of Paul’s writings are “very difficult to understand” (II Pt 3.15-16), and Paul wrote in the common language of the day. Add a couple thousand years, a dead language, and translator interference and those difficult texts become even more complicated. Early Christians apparently asked many of the same questions we have about the meaning of difficult passages, what things are doctrine vs what has flexibility, the nature of God and how we should worship him, and many, many other things. Early church writers offer some of the best historical material in existence (outside of scripture) on the life, times, and beliefs of pre-denominational Christians. 

For the next several months (if God allows) I will be re-working some of the Ante-Nicene writings. This will not be a translation! I’m not qualified to do so and would probably mess it up if I tried. I’m reading an existing translation and doing my best to modernize the language while preserving meaning. Origen started my fascination with these writings so we’ll read some of his works first. My goal is to eventually modernize all known Ante-Nicene writings, and maybe tackle the Pseudepigrapha next (if I’m still alive). 

Without further rambling, here is the first part of the Preface in Origen’s On first principles1 (ca. AD 220): 

  1. Everyone who believes and is confident that grace and truth come from Jesus Christ, and who know Christ to be the truth (he even said, “I am the truth”), gain the kind of knowledge that pushes people to a good and happy life from his teaching and words. We aren’t just talking about the words he spoke when he became human and lived here in a physical body. Christ was the word of God before he was human. He was in Moses and the prophets. Without God’s word they couldn’t have prophesied about Christ! We could spend forever showing proof after proof that Moses and the prophets were filled with Christ’s spirit. That would take a long time, though, and we’d like to keep this as brief as we reasonably can. It should be enough to quote what Paul said in Hebrews2, “Moses grew up and became a man. He refused to be called the son of Pharaoh’s daughter. He chose not to enjoy the pleasures of sin that last such a short time. Instead, he chose to suffer with God’s people. He did this because he had faith. He thought it was better to suffer for the Messiah than to have all the treasures of Egypt.” Paul also said, “You want proof that Christ is speaking through me,” to show that Jesus spoke through his apostles after he went up to the sky. 
  2. A lot of people who say they believe in Jesus have wide-ranging differences in opinion. These differences are over both insignificant and significant things, some of which are extremely important. These differences are over things like God, the master Jesus Christ, and the Spirit. They also disagree about other created entities like the “powers” and what are called “virtues”. Because of this we need to be very clear about each one of these things before we investigate anything else. When we came to believe that Christ was the son of God, we stopped our search for truth. Greeks and non-Greeks have all made public their incorrect opinions about what is true. But we were convinced that we could only find truth in its source: Jesus himself. Many people think they have the same opinions that Jesus had, even though they think differently from the people who came before them. The church’s teachings came straight from the apostles and are preserved to this day. We can only accept teachings that don’t differ in any way from established church and apostolic tradition. 

 1 Roberts D.D., A. & Donaldson LL.D., J. (1885). Ante-Nicene Fathers IV: Fathers of the third century: Tertullian, part fourth; Minucius Felix; Commodian; Origen, parts first and second. American Edition: The Christian Literature Company (Buffalo).  

2 Coxe’s footnote: “Here and frequently elsewhere (some 200 times in all), Origen ascribes the authorship of [Hebrews] to Paul. Eusebius (Ecclesiastical History, vi. 25) quotes Origen as saying, ‘My opinion is this: the thoughts are [Paul’s]; but the diction and phraseology belong to some one who has recorded what the apostle said… If, then, any church considers this Epistle as coming from Paul, let it be commended for this; for neither did those ancient men deliver it as such without cause. But who it was that committed the Epistle to writing is known only to God.’”

Good Quotes

New Testament writers quote frequently from the Old Testament. Especially Paul was even fond of quoting secular poets. It is interesting to see Jesus, The Word, quoting His Word.

Dale Pollard

I don’t remember creating a collection of “good quotes” but that was the header of a file on my computer I didn’t recognize. I opened it up to find exactly three quotes; all of which were made by my dad. I wasn’t surprised that they lived up to the rather boring but factual file name. 

Dad on the discipline he received growing up: 

“Mom used nothing bigger than a flip flop, dad used a rod of correction that was floppy.” 

On the key ingredient to sacrifice: 

“When we love God more than anything else, what will we not give Him?”

On the first reference of love in the Bible (Gen. 22.2):

 “The first time love is mentioned in the Bible it’s not a love of country, it’s not the love  of a spouse, but it’s of a father’s love— towards his son.”

Perfect Quotes

Jesus quotes from the Book of Psalms more than any other part of the Old Testament. It’s interesting to think that Jesus wasn’t really quoting, He was just repeating Himself. A quote is defined as (and I quote), “..a group of words from a text or speech with an indication that one is not the original author or speaker.” 

Everything Jesus says is worth quoting but anything Jesus says twice deserves our special attention. 

Nahum: Comfort (III)

The End (3:1-19)

Neal Pollard

Nahum: Comfort

The End (3:1-19)

Neal Pollard

Actually, Nahum three continues the judgment against Nineveh, but the whole of the chapter spells the ultimate end of the Assyrian Empire and its dominance. The chapter appears to break down into three major sections, verses 1-7, verses 8-11, and verses 12-19. While all three sections deal with the doom of this heathen nation, there are different ways to break down the content. Consider James Smith’s good outline (concerning Nineveh):

1) Evil declared (1-3)

2) Evil described (4-7)

3) Evil defeated (8-13)

4) Evil disparaged (14-18)

5) Evil destroyed (18-19)

(OT Survey Series, 397-400).

While I agree that sin was the cause of their end, this chapter seems most focused on the end itself. Sin is always the reproach and ruin of any nation that entrenches itself into it (Prov. 14:34; Dan. 4:17). Yet, Nahum, foretelling Nineveh’s demise, helps us see at least three things about their end. It serves as a warning to any who follow their foolish pathway.

Why their end was coming (1-7). Nahum pronounces “woe to the bloody city, completely full of lies and pillage” (1). His words depict what that would look like, all sights and sounds of the carnage of invasion and military defeat (2-3). Nineveh had played the part of a harlot, and she would be abused and mistreated like one (4-6). She would be so defiled and disgraced that all would distance themselves from her, and no one would mourn or comfort her.  At the very end of the book, the prophet briefly states what history repeatedly chronicled. The Assyrians were brutal taskmasters and oppressors (19); they would get a full dose of their own medicine. 

How their end was coming (8-11). They would go the way of Thebes. Nahum uses that Egyptian city whose overthrow was prophesied by both Jeremiah (46:25) and Ezekiel (30:14ff). Thebes had the advantage of the Nile, a seemingly impregnable position, and powerful allies, but none of these things saved them (8-9). Nahum compares Nineveh’s end to Thebes in these ways (cf. 2:8). Like Thebes’ inhabitants became exiles (10), so would Nineveh’s (11). They would go into captivity, staggering and searching for refuge (11). 

When their end was coming (12-19). Nahum doesn’t deal in terms of time, but rather gives predictions which history shows fulfilled. The Bible Knowledge Commentary shares 12 specific prophesies of Nahum’s, showing their historical fulfillment (chart is at the bottom of this study). Many of those prophesies are in the final chapter. Nahum depicts Nineveh as ripened fruit, ready to be picked. This was about to happen. They would be oblivious and unprepared. It would be too late when it overtook them. 



Nahum’s PropheciesHistorical Fulfillments
1. The Assyrian fortresses surrounding the city would be easily captured (3:12).1. According to the Babylonian Chronicle the fortified towns in Nineveh’s environs began to fall in 614 B.C. including Tabris, present-day Sharif-Khan, a few miles northwest of Nineveh.
2. The besieged Ninevites would prepare bricks and mortar for emergency defense walls (3:14).2. A.T. Olmstead reported: “To the south of the gate, the moat is still filled with fragments of stone and of mud bricks from the walls, heaped up when they were breached” (History of Assyria. Chicago: University of Chicago Press, 1951, p. 637).
3. The city gates would be destroyed (3:13).3. Olmstead noted: “The main attack was directed from the northwest and the brunt fell upon the Hatamti gate at this corner … Within the gate are traces of the counter wall raised by the inhabitants in their last extremity” (History of Assyria, p. 637).
4. In the final hours of the attack the Ninevites would be drunk (1:10; 3:11)4. Diodorus Siculus (ca. 20 B.C.) wrote, “The Assyrian king … distributed to his soldiers meats and liberal supplies of wine and provisions … While the whole army was thus carousing, the friends of Arbakes learned from some deserters of the slackness and drunkenness which prevailed in the enemy’s camp and made an unexpected attack by night” (Bibliotheca Historica 2. 26. 4)
5. Nineveh would be destroyed by a flood (1:8; 2:6, 8).5. Diodorus wrote that in the third year of the siege heavy rains caused a nearby river to flood part of the city and break part of the walls (Bibliotheca Historica 2. 26. 9; 2. 27.3). Xenophon referred to terrifying thunder (presumably with a storm) associated with the city’s capture (Anabasis, 3. 4. 12). Also the Khosr River, entering the city from the northwest at the Ninlil Gate and running through the city in a southwesterly direction, may have flooded because of heavy rains, or the enemy may have destroyed its sluice gate.
6. Nineveh would be destroyed by fire (1:10; 2:13; 3:15).6. Archeological excavations at Nineveh have revealed charred wood, charcoal, and ashes. “There was no question about the clear traces of burning of the temple (as also in the palace of Sennacherib), for a layer of ash about two inches thick lay clearly defined in places on the southeast side about the level of the Sargon pavement” (R. Campbell Thompson and R.W. Hutchinson, A Century of Exploration at Nineveh. London: Luzac, 1929, pp. 45, 77).
7. The city’s capture would be attended by a great massacre of people (3:3).7. “In two battles fought on the plain before the city the rebels defeated the Assyrians … so great was the multitude of the slain that the flowing stream, mingled with their blood, changed its color for a considerable distance” (Diodorus, Bibliotheca Historica 2. 26. 6–7).
8. Plundering and pillaging would accompany the overthrow of the city (2:9–10).8. According to the Babylonian Chronicle, “Great quantities of spoil from the city, beyond counting, they carried off. The city [they turned] into a mound and ruin heap” (Luckenbill, Ancient Records of Assyria and Babylonia, 2:420).
9. When Nineveh would be captured its people would try to escape (2:8)9. “Sardanapalus [another name for king Sin-shar-ishkun] sent away his three sons and two daughters with much treasure into Paphlagonia, to the governor of Kattos, the most loyal of his subjects” (Diodorus, Bibliotheca Historica, 2. 26. 8
10. The Ninevite officers would weaken and flee (3:17).10. The Babylonian Chronicle states that “[The army] of Assyria deserted [lit., ran away before] the king” (Luckenbill, Ancient Records of Assyria and Babylonia, 2:420).
11. Nineveh’s images and idols would be destroyed (1:14).11. R. Campbell Thompson and R.W. Hutchinson reported that the statue of the goddess Ishtar lay headless in the debris of Nineveh’s ruins (“The British Museum Excavations on the Temple of Ishtar at Nineveh, 1930–1,” Annals of Archeology and Anthropology. 19, pp. 55–6).
12. Nineveh’s destruction would be final (1:9, 14).12. Many cities of the ancient Near East were rebuilt after being destroyed (e.g., Samaria, Jerusalem, Babylon) but not Nineveh.

 Johnson, Elliott E. “Nahum.” The Bible Knowledge Commentary: An Exposition of the Scriptures. Ed. J. F. Walvoord and R. B. Zuck. Vol. 1. Wheaton, IL: Victor Books, 1985. 1495. Print.

Meek Like Jesus

How can we respond to a world that encourages us to lift ourselves up and put others down? To bristle when corrected or to justify and rationalize our actions rather than to listen and consider? As often is the case, we need to visit with Jesus.

Neal Pollard

Meek Like Jesus

Neal Pollard

We live in an age where we are not conditioned to take correction humbly. Instead, we can quickly become full of defensiveness and self-justification. We may even become indignant at the approach of someone, especially if we find ourselves in some way superior to them. It is also an age where humbling and lowering ourselves for the good and benefit of another is not particularly attractive, especially if it is not wallpapered on a social media platform. We may be quick to let others know our value and importance, but to praise and uphold someone else is undesirable. This can often lead us to be impatient with the perceived shortcomings of people that annoy us and put us out. How many do not know or have forgotten these words, that “pride and arrogance and the evil way and the perverted mouth” God hates (Prov. 8:13).

In contrast, consider a statement Jesus makes about Himself and a similar statement Paul makes about Jesus. First, think about Jesus’ words in Matthew 11:29: “Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls.” Look especially at the words “gentle” and “humble.” Gentle, quoting the NASB, is “meek” in the KJV. It is an adjective here, and Paul uses the noun form in 2 Corinthians 10:1. “It is a condition of mind and heart which demonstrates gentleness, not in weakness, but in power. It is a balance born in strength of character” (Zodhiates, WSNTDICT, np). This is one of the beatitudes Jesus calls on us to have (Mat. 5:5; 1 Pet. 3:4). He exhibits it Himself as He enters Jerusalem the last week of His life (Mat. 21:5). Both times it is used of disciples, it is either rewarded or highly esteemed by God. The noun form (gentleness/meekness) gives us a fuller understanding. It is a “gentleness of attitude and behavior, in contrast with harshness in one’s dealings with others” (Louw-Nida, 748).

The second word there in Matthew 11:28 is “humble,” which when used literally spoke of a person who was short in stature. It was the word for the lowly and the poor, one with no social standing. It speaks of insignificance. But, Jesus combines this word with gentle to say that this is how He saw Himself. Paul uses the same word in 2 Corinthians 10:1, when he says he is “meek” when face to face with those Christians.  He was unpretentious in behavior (TDNT). 

The last word, the one Paul uses in 2 Corinthians 10:1 along with Jesus’ word meek (gentle), is “gentleness.” The word suggests “the harmonious disposition of character and frame of mind…” that “becomes, in relation with neighbors, an accommodating attitude, a happy harmony” (Spicq and Ernest, TLNT, np). Consider this explanation of the word. Trench ties this word to God’s grace, retreating from strictness against sinful men, making allowances for our imperfect righteousness, and His refusal to exact extreme penalties when He has every right (cf. Synonyms, 155). It is gracious forbearance, granting clemency or pardon. Paul urged Corinth “by the meekness and gentleness of Christ.”

Let’s put all this together. What Jesus possessed and demonstrated, what we are called to imitate, is a gentleness in attitude and action when dealing with others. This comes from not thinking too highly of ourselves and our talents, intelligence, and influence (Rom. 12:3,16). Out of this we cut people slack and give them the benefit of the doubt. If the perfect Son of God was characterized this way, I need to walk in His footsteps. This will help me when someone corrects me or if I need to correct someone else (2 Tim. 2:24). I look honestly at myself, knowing that I have strengths but I also have weaknesses–just like those I deal with each day. Gentle, humble, meek, and forbearing. That was Jesus. That should be me, too. 

Nahum: Comfort (II)

Nations tend to think, when they are a superpower, that it will always be so. Up to this point, it has never been so. Assyria was one of the earliest superpowers the world ever knew. What can we learn from Nahum’s message to her?

Nineveh Would Flee (2:1-13)

Neal Pollard

Nahum gets to the heart of the matter in chapter two. He shares the pending judgment of Assyria in stark and horrific detail. If any of the Assyrians chose to believe God’s Word, this was nightmare news for them. Yet, every word of condemnation against Nineveh was comfort and consolation to Judah in the face of their menacing threat. We see at least three major ideas in this chapter. 

The devastating devastators will be destroyed (1-6). In words of comfort to “Jacob” (“Israel”), Nahum says that though they had been devastated and their vineyards destroyed they would see the tables turned on Nineveh (2). The “devastators” are warned to arm themselves for battle (1) only to overrun and devastated by an invading army. Who is it? Ezekiel 23:14 points to Babylon, though commentators also throw out the possibility of the Medes. Both could be right, as the decisive battle in the overthrow of Assyria (612 B.C.) involved an alliance between Medes, Babylonians, and lesser nations against Assyria and later Egypt (for an intriguing historical read, I found this interesting: https://www.livius.org/sources/content/mesopotamian-chronicles-content/abc-3-fall-of-nineveh-chronicle/). The invaders of Assyria rush the capital city (4) and set siege to it (5) and flood it (6). The intimidating Assyrians get a taste of their own medicine.  

The desolation is done (7-12). Nahum switching tenses, now looking at the events as if they have already occurred. God says, “It is fixed” (7). The Hebrew word is found 73 times throughout every genre of Old Testament literature, meaning stand, establish, erect, and in charge. The message is that this is done and cannot be undone by Assyria or anyone else. The description is vivid with details: stripped, carried away, crying, and beating their breasts (7). They flee (8), they are plundered (9), they are emptied (10), and they are anguished (10). Nahum describes their “desolation and waste” (10) with the imagery of lions who tear their prey and feed it to their young (11-13). Many people had been the victim of Assyrian cruelty. Surely, the memory of this filled the minds of the armies that exact vengeance on this empire prime for a fall. 

The divine declaration (13). Though implicit in verse seven, Nahum states it explicitly in the last verse of this chapter. God identifies Himself as Assyria’s antagonist. Though he would use the armies of men, He reveals that He was lighting the fire, bearing the sword, and cutting them off. Are there more sobering words than “I am against you” when spoken by the Creator of the heavens and the earth?

Nineveh was on the pinnacle of prosperity and power, yet it gave itself the credit and glory. Israel was one of its pitiful victims. Nahum says God is turning the tables. He had used them to punish His disobedient people, but now the tool in His hand no longer served His purpose. It was time for them to receive the due reward of their own deeds. 

Nahum: Comfort

Vengeance (1:1-15)

Neal Pollard

Nahum is not really a sequel to Jonah, but it does constitute a Paul Harvey-like “rest of the story.” Achtemeier rightly observed that this short prophetic book “has been almost totally ignored in the modern church” (Nahum–Malachi. Atlanta: John Knox Press, 1986. Print. Interpretation). Quick. Name one thing you know from this short book! Why is that this book is so vague and mysterious to us? Maybe it is because it sits almost dead center in the middle of one of the least known sections of the Bible–the Minor Prophets. Yet, in this book is a beautiful, powerful picture of God.  Assyria, to whom God showed unexpected grace in Jonah’s time, is now in the crosshairs of God’s judgment in Nahum’s time. 

Written probably in the middle of the seventh-century B.C., by which we are clued in through two events which Nahum mentions, the first the fall of Thebes (663 B.C.) which Nahum speaks of in past tense in Nahum 3:8-10 and the second the fall of Nineveh (612 B.C.) which is the subject of the book itself. That is a pretty plausible explanation for when. The author, Nahum, gives us no biographical information. His name means “comfort.” Jerome puts Elkosh, his hometown, as a village in Galilee while Pseudo-Epiphanius says it is in the territory of Simeon 20 miles southwest of Jerusalem (Migne, 409; Catchart, 38). His message is one of comfort, not for Assyria but for Judah. Remember that Assyria attempted to conquer Judah as they did Israel, but they were repelled by God Himself (Isa. 37; 2 Ki. 19). Now, God through Nahum foretells the total downfall of this Gentile nation. As to the why, Kenneth Barker says it well that “Nahum’s message is essential and timeless: the Lord reigns and will have the final word against evil. This means hope and deliverance by God for God’s people” (NAC, Vol. 20, 137). 

Chapter one is devoted to God’s vengeance against the evil of Nineveh and Assyria. It is an “oracle” (burden) of Nineveh. It is a vision of Nahum. In these opening words, we glean so much insight and appreciation into the amazing nature and character of God.

“The Lord is avenging and wrathful” (2-3). This is perhaps the overriding theme not only of this chapter, but the whole of this brief book. He used Assyria to punish His disobedient people of the northern kingdom (Isa. 9:8; 10:5), but He watched both their cruelty and their callous wickedness. Nahum says God will take vengeance on His adversaries and reserves wrath for His enemies. They would pay for their own guilt! The prophet depicts the power and splendor that are demonstrated as He exhibits these attributes (3b).

“The Lord is slow to anger and great in power” (3-6). This is a blessed combination! As it is a terrifying thing to fall into the hands of the living God (Heb. 10:31), it is wonderful to remember that the Lord is patient and slow to distribute judgment (2 Pet. 3:9). Yet, His deliberate dispensation of divine decrees is often mistaken for indulgence or indifference. Didn’t Solomon say, “Because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil” (Ecc. 8:11). Think about His power, as recounted by Nahum–rebuking seas and drying up rivers (4), withering blossoms (4), and shaking and dismantling even the earth (5). Nahum rhetorically asks who can stand before such indignation, burning anger, and fiery wrath (6)? We must have a balanced view of God, perfectly holy, patiently holding out, but also powerfully honorable! 

“The Lord is good…” (7ff). Nineveh could attest to this, if they remembered Jonah’s visit. He delayed their overthrow for 150 years! For comparison, we would look back to the administration of Ulysses S. Grant! That’s a long time. Now, this message is for Judah in the midst of a sermon about Assyria’s impending doom. His goodness is demonstrated in a variety of ways. He gives us strength in our troubled times (7). He has a relationship with us as we hope in Him (7). He avenges His enemies on our behalf, if our enemies are His enemies (8-11). He cuts them off and destroys them utterly (12-14). He gives us gospel preaching, repeating that beautiful promise, “Behold, on the mountains the feet of him who brings good news, Who announces peace!” (15a; Isa. 52:7; Rom. 10:15). He invites His restored people to commune with Him in worship (15b). He promises protection for His people from their enemies (15c). When we are struggling, we may lose sight of God’s goodness (cf. Rom. 11:22). Yet, it is in His nature to show His goodness to His people (Psa. 23:6)! 

Micah: Judgment And Salvation (VII)

How does Micah conclude his poignant, powerful words about a nation set on defying their Savior? What about describing Him in a hopeful way meant to melt our hearts and compel us to serve and love Him?

Them, Me, And God (7:1-20)

Neal Pollard

The last chapter ends the third and final cycle of the book, a cycle of judgment and salvation. Micah speaks of the viciousness and depravity of his people, contrasts their heart with his own, then finishes with a majestic view of the magnanimous, merciful God. The charges against chiefly Judah are fleshed out in chapter six, but the effects of their sins are laid out in the first six verses of the chapter. 

The nation’s faithlessness (1-6).  Such plagues the prophet. He cries, “Woe is me” (1) at the state of affairs he sees. Because of the people’s wickedness, the godly and upright have suffered great persecution (2). Then, Micah uses another of his vivid descriptions of sin as he has throughout the book. Their depravity is so pronounced that they lie awake at night dreaming up ways to do wrong (2:1), they hate good and love evil (3:2), and they are ambidextrous, doing evil with both hands well (3). They take bribes (3), and the best of them are faithlessness and untrustworthy in even their most intimate, trusted relationships (5-6). Micah sums them up well, saying the best of them is like a briar and thorn hedge (4).  

Micah’s faith (7-17). Micah contrasts himself with these lawless ones. He waits for his God and Savior (7). He believes in God’s help (8). He confesses, rather than denies, his own sin (9). He hopes for a better day, a day of restoration (10-13). He prays to Him to shepherd the people and deliver them as He had in the past (14-17). The prayer exalts God’s power and goodness, and it further expresses Micah’s faith and hope in Him! 

God’s faithfulness (18-20). Micah prefaces his closing remarks, in which he speaks of God’s goodness, by reminding his readers of His dreadful, fearful power (17). Micah asks the best question anyone could ever ask about the Lord, saying, “Who is a God like You?” (18). If only we could persuade the world and believe ourselves the implication of this question. There is no God like Jehovah! He forgives (18). He forgets (18-19). He gives (20). He loves (18,20). He so longs to pardon iniquity and pass over rebellion (18) that He wants to step on our sins and throw them into the deepest parts of the ocean (19). As treacherous as His people had been, He stands ready to forgive the penitent sinner.

We may find ourselves surrounded by wickedness, hardhearted people who are determined to be slaves of sin. But, we can choose to see God as He is and put our full confidence in Him. After all, there is no God like Him. Even in the face of our willful, repeated unrighteousness, He stands ready to forgive us if we truly repent. What a humbling realization! He will judge everyone in righteousness (Acts 17:31), but He longs to say to as many as possible, “Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world” (Mat. 25:34). 

Responding To His Message

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

Carl Pollard

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

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

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

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

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

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

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

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

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

Micah: Judgment And Salvation (VI)

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

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

Neal Pollard

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

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

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

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

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

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

Ghostly Apparitions

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

Gary Pollard

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

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

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

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

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

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

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

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

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

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

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

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

Breaking (Old) News

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

Dale Pollard

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

Romans 1:20 

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

WATER WAS PRESENT IN THE EARLIEST STAGES OF THE UNIVERSE 

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

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

However, they go on to say, 

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

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

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

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

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

Micah: Judgment And Salvation (V)

The Ruler From Bethlehem (5:1-15)

Neal Pollard

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

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

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

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

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

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

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

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

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

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