This is a break from Origen’s First Principles. I’m slow: it takes me a long time to wrap my head around something. Romans 7 and 8 are about our constant battle against our sinful nature. We have the side that wants to be holy and serve God, and we have the side that betrays our human weaknesses. It’s an awful existence in many ways. Even Paul said, “What a miserable person I am! Who will save me from this body that brings me death?”
Then we get to 8.17 where Paul talks about suffering. I always assumed this was a shift in topic because he gets into stuff that won’t happen until Jesus returns. But since he spent the previous several paragraphs talking about our constant, sometimes-demoralizing struggle against sin, I don’t think this is necessarily about physical suffering.
God’s Spirit helps our spirit — our mind, emotion, intent, any aspect of being that can’t be measured — in that fight. There are outside influences in our struggle against sin, of course, but Paul really focuses on the stuff that hurts: our own sinful weakness. We hate that we’re weak. We’re ashamed of our failures. We’re “waiting for God to finish making us his own children…we are waiting for our bodies to be made free.”
In the meantime, we suffer. Maybe not physically — though in some places on this earth that’s a reality — but certainly spiritually. We know our faults and failures better than anyone. Our spirits, burdened by the knowledge of our own weakness, groan to God with pain too deep for words. And he helps us!
“We are very weak, but God’s Spirit helps with our weakness. We don’t know how to pray like we should, but the spirit speaks to God for us, begging on our behalf with groaning too deep for words.”
Guilt is a powerful weapon in the enemy’s hands, and we all have too much of it. The struggle and the pain is normal — it’s guaranteed for anyone who wants to be like God. It’s never going to happen in this life! We can’t ever be good like God! But we can try, and we can at least ensure that sin isn’t the master we serve. If you feel that pain, odds are you’re on the right track.
Right after this section, full of empathy and hope and reassurance and warning, Paul says,
“Who can accuse the people God has chosen? No one! God is the one who makes them right.
Who can say that God’s people are guilty? No one! Christ Jesus died for us, but that is not all.
He was also raised from death. And now he is at God’s right side, speaking to him for us. Can anything separate us from Christ’s love? Can trouble or problems or persecution separate us from his love?”
The struggle and its pain is normal. It’s a sign that our hearts are set on something we won’t achieve until our bodies have been freed. God helps us, he understands, and we cannot let the enemy demoralize us into giving up. It’s harder to keep struggling against our sinful weakness, but it will be so worth it!
“But in all these troubles we have complete victory through God, who has shown his love for us. Yes, I am sure that nothing can separate us from God’s love—not death, life, angels, or ruling spirits. I am sure that nothing now, nothing in the future, no powers, nothing above us or nothing below us—nothing in the whole created world—will ever be able to separate us from the love God has shown us in Christ Jesus our Lord.”
Dispersed throughout the Bible we find several sections of scripture that teach us how to communicate, empathize, and get along with others effectively. God’s interpersonal skills cannot be matched. As the Creator, He understands exactly how humans think and behave.
Dale Pollard
Some people just seem to be born with great people skills. Perhaps their personality type just naturally draws others to them. While natural ability may give some a leg up, the great news is that anyone can learn to work well with others and you can develop better interpersonal skills. In fact, it’s really a biblical command! The church is made up of all kinds of people and that being the case, we must all be in the people business. Thankfully, our Lord doesn’t leave us high and dry to try and figure these things out on our own.
Dispersed throughout the Bible we find several sections of scripture that teach us how to communicate, empathize, and get along with others effectively. God’s interpersonal skills cannot be matched. As the Creator, He understands exactly how humans think and behave. Here are twelve insights on interpersonal skills sent to us from above.
Speak evil of no one (I Thess. 5:14)
A soft answer turns away wrath, but harsh words stir up anger (Proverbs 15:1)
The wise of heart is called perceptive, and pleasant speech increases persuasiveness (Proverbs 16:21)
Be gentle and show courtesy to all people (Titus 3:2)
Do good to everyone (Gal. 6:10)
Bear one another’s burdens (Gal. 6:2)
As you wish that others would do to you, do so to them (Luke 6:31)
Discern your own thoughts, identify your intentions (Heb. 4:12)
Treat others like you would treat Jesus. How would you interact with Him? (Matthew 25:40)
Season your speech with grace. It’s the saviors All-Spice for every relationship building goal (Col. 4:5-6)
Praise God and be joyful, it attracts people (Psalm 100:1-5)
Be ready for every good work, speak evil of no one, avoid quarreling, be gentle, show courtesy to all people (Titus 3:1-15)
Notice how many passages in the Bible command us to speak differently than everyone else? All of these insights can be simply summed up in just one sentence. Talk, walk, and live more like Jesus. He was perfect in every way and that includes how he interacted with others. Modeling ourselves after the Savior will not only improve our relationship skills with others, but also with Him. Jesus also teaches us that no matter how gentle and loving we are, we’ll still make some people upset. That’s alright! As long as we’re acting like the Lord in all things.
The writer of Hebrews compares our desire to have eternal life to the work of Joshua in leading Israel into Canaan (Heb. 4:8). For those who lead the church in the various ways, parents in Christian homes, elders, deacons, preachers, and teachers, mature Christians, etc., the same factors are at play in our mission to conquer for Christ.
Neal Pollard
The book of Joshua begins with an understated transitional statement, one that signaled perhaps one of the most pivotal events in Israelite history. “Now it came about after the death of Moses the servant of the Lord…” The Lord now looks to Joshua, Moses’ servant, to accomplish the task first given to Moses, to lead the nation into the land promised to Abraham centuries before (Gen. 15:18). Can you imagine being in Joshua’s sandals, trying to follow only the greatest leader the people have ever had? And even he wasn’t able to get the people into the Promised Land before his death.
It is not surprising, then, that having so great a task and following so great a leader Joshua needs encouragement for this work. Notice how the sixth book of the Bible opens, addressed to the man saddled with the responsibility of getting the people of God across the finish line of their purpose. There are at least five truths Joshua needed to keep in mind.
He should remember how he would be victorious (2-3). God emphasizes that He is giving the land to Israel. Israel is going to have to obey and work according to God’s commands, but the victories would come through and because of Him.
He must understand the scope of his mission (4). God lays out specifically the mission, stating in broad terms to boundaries of the territory. The mission would not be a success until all of it had been taken.
He could have blessed assurance of God’s help (5). God fortifies Joshua with promises like, “I will be with you” (5), “I will not fail you or forsake you” (5). He reminds Joshua that He was with Moses, and He offered Joshua the same help.
He would have to be a man of strong character (6-7). God calls Joshua to be strong, courageous, unafraid, and obedient. With such a lofty objective, God needed and expected leadership that was trustworthy and reliable.
He had to rely on the Word of God (8-9). Not surprisingly, after a generation was denied the promise land through unbelief and disobedience, this would be critical! God says, “This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success” (8). God promises to be with him if he would follow Him!
The writer of Hebrews compares our desire to have eternal life to the work of Joshua in leading Israel into Canaan (Heb. 4:8). For those who lead the church in the various ways, parents in Christian homes, elders, deacons, preachers, and teachers, mature Christians, etc., the same factors are at play in our mission to conquer for Christ. God gives the victory, the mission, the promises, the word, and the guidelines for our daily living. He is counting on us to partner with Him to gain the victory!
In a bold challenge to the Pharisees, Jesus referenced the words of Isaiah, exposing their critical error: elevating human traditions above the divine commandments of God. Their worship, rooted in human traditions, lacked authenticity, revealing a profound reality: the authority of God’s Word remains unparalleled, and no human custom can replace it.
Brent Pollard
Matthew 15:8-9: “‘This people honors Me with their lips, but their heart is far from Me. In vain do they worship Me, teaching as doctrines the precepts of men.’”
Mark 7:6-7: “He said to them, ‘Rightly did Isaiah prophesy of you hypocrites, as it is written: This people honors Me with their lips, but their heart is far from Me. In vain do they worship Me, teaching as doctrines the precepts of men.’”
Comedian Isaak Wells’ humorous Skeletor meme, “Traditions are basically just dead people peer pressuring you,” encompasses a profound truth that aligns with a solemn admonition from Jesus. In a bold challenge to the Pharisees, Jesus referenced the words of Isaiah, exposing their critical error: elevating human traditions above the divine commandments of God. Their worship, rooted in human traditions, lacked authenticity, revealing a profound reality: the authority of God’s Word remains unparalleled, and no human custom can replace it.
The Divine Standard: Scripture’s Authority
True scholarship recognizes Scripture as God’s divinely inspired and infallible Word, as affirmed in 2 Timothy 3.16-17. The error of the Pharisees lay in their acceptance of human traditions that obscured the clarity of God’s commands. Matthew Henry observes, “When men’s inventions are tacked to God’s institutions and imposed with equal authority, then worship becomes vain.” Jesus confronted them, asking, “Why do you yourselves transgress the commandment of God for the sake of your tradition?” (Matthew 15.3). This statement affirms the authority of Scripture above all human traditions, calling believers to proclaim what the Bible declares and to hold their tongues where it is silent.
The Heart of True Worship
The rebuke of Jesus reveals the very heart of worship. The Pharisees’ hearts were distant from God, making their worship empty despite appearing pious. Genuine worship captivates the heart (John 4.23-24). Following tradition without discernment places habit above heartfelt devotion, whether in our rituals or church practices. Believers must scrutinize their intentions, ensuring their worship springs from hearts wholly devoted to God.
Discerning Godly Practice
Scripture guides discernment between traditions that honor God and those that mislead:
Apostolic Example: The early church embraced traditions like weekly communion (Acts 20.7), congregational singing (Ephesians 5.19; Colossians 3.16), and regular assembly (Hebrews 10.25). Paul praised the Corinthians for maintaining apostolic traditions (1 Corinthians 11.2) but corrected deviations.
Berean Standard: The Bereans tested teachings against Scripture daily (Acts 17.11), modeling intellectual integrity and spiritual humility.
Scriptural principles for evaluating traditions include:
Biblical Warrant: Does the practice have clear scriptural support via commands, examples, or necessary inferences? (Psalm 119.105)
Genuine Worship: Does it draw hearts closer to God in spirit and truth? (John 4.23-24; 1 Peter 2.5)
Edification: Does it build the church and promote unity? (1 Corinthians 14.26)
Apostolic Alignment: Does it reflect New Testament patterns? (Ephesians 2.20)
Practical Application
Apply discernment in:
Worship: Do practices align with biblical patterns of praise, prayer, communion, and proclamation, conducted “decently and in order”? (1 Corinthians 14.40)
Church Organization: Does leadership follow biblical qualifications for elders and deacons? (1 Timothy 3; Titus 1)
Personal Devotion: Are spiritual disciplines grounded in Scripture, not an empty routine?
Christian Living: Do moral standards reflect God’s Word, not cultural or family traditions that contradict it?
The Call to Heart-Deep Faithfulness
Jesus’ rebuke serves as a profound warning and a gracious invitation. Worship that does not arise from deep and sincere devotion lacks true significance. The Lord desires those who worship Him sincerely and authentically, offering lives fully committed to His glory. Reflect on how traditions shape and influence your faith journey. Examine them in light of the Word. If you find yourself aligned, recommit with heartfelt devotion; if not, earnestly seek biblically grounded alternatives through prayer.
Upholding Scripture’s Supremacy
Genuine faith submits every action to the authority of Scripture. When the Word of God declares, we must respond obediently, even when it starkly contrasts our traditions. In the areas where Scripture is silent, let us generously extend love and freedom, refraining from imposing our convictions upon others. This dedication profoundly influences our communion with God. To love Him with all our hearts is to fully embrace His Word, refusing to distort it to conform to the world’s ways.
Embrace Scripture with open hearts, just as the Bereans did, diligently testing everything by its truth. May our worship flow from fully devoted hearts, our practices be rooted in the truth of Scripture, and our loyalty is unwavering to God alone.
The story is told of a father and son stepping off a rickety stagecoach in a dusty western town, looking for an uncle they’ve never met. Across the town square, a man strides away, and the father says, “That’s him!” The son, puzzled, asks, “How do you know? You’ve never seen him!” With a grin, the father replies, “Son, he walks just like my dad.” That’s the thing about a walk—it gives you away. As Christians, our lives should shout that we’ve been with Jesus, even to those who’ve never seen Him. Like Peter, spotted as a disciple by a servant girl despite his fear (Luke 22:56-57), our walk should tell the world who we follow.
We’ve all felt that tug to live for something bigger, haven’t we? To wonder if our faith is making a difference or if we’re really following Jesus the way He meant. I’ve wrestled with that myself, wanting my life to count in a world that’s starving for hope. Jesus’ Great Commission in Matthew 28:18-20 isn’t just a pep talk—it’s a command: “Go and make disciples of all nations, baptizing them… teaching them to obey everything I’ve commanded.” Paul backs this up in Colossians 1:28-29, pushing us to proclaim Christ and work hard to help others grow in Him. This isn’t about just showing up to church or believing quietly—it’s about being all-in, living as disciples who reflect Jesus through our words, love, and actions.
What’s a Disciple?
The Greek word for “disciple,” mathetes, means someone who learns by imitating their teacher. Jesus put it plainly in Luke 6:40: a disciple, when fully trained, becomes like their teacher. God’s plan is to shape us into Christ’s image (Romans 8:29). A woman once asked a preacher, “What’s discipleship in one word?” He held up a blank piece of paper and said, “It’s signing your name at the bottom and letting God fill in the rest.” That’s it—handing over your life, like Peter or Mary Magdalene did, leaving everything to follow Jesus. Are you ready to give God the signed blank paper?
How do I know I’m walking the walk?
Jesus gave us three clear signs of a true disciple. First, stick to His Word. John 8:31 says, “If you hold to my teaching, you are really my disciples.” This means diving into Scripture and living it out, like the Bereans who studied daily (Acts 17:11). It’s not just reading—it’s letting God’s truth change how you live. Second, love each other. Jesus said in John 13:35, “By this everyone will know you are my disciples, if you love one another.” The early church shared everything, and their love drew thousands to faith (Acts 2:44-45). Are you forgiving, serving, or lifting up your brothers and sisters? Third, bear fruit that lasts. John 15:8 says God is glorified when we produce “much fruit.” This isn’t a one-off good deed but a life of impact that points to Jesus. Is your life showing His work?
Following Jesus isn’t cheap. He said in Luke 14:26 that He comes before family, friends, even your own desires. It might mean sacrifice or persecution (Luke 14:27). Polycarp, facing death in 156 AD, said, “Eighty-six years I’ve served Him, and He’s never done me wrong.” What do you need to let go of—pride, plans, fears? But here’s the good news: you don’t do it alone. Colossians 1:29 talks about God’s power working mightily in us. That same power turned the Roman Empire upside down through ordinary disciples. It can help you share your faith, mentor someone, or stand firm today.
At the end of the day, discipleship isn’t about what you get but what you give—how you love, serve, and sacrifice. The rewards? Eternal life free from pain (Revelation 21:1-8), plus peace, joy, and a spiritual family right now (John 14:27; Mark 10:28-30). It starts with baptism, uniting you with Christ’s death and resurrection (Romans 6:3-4), and continues with a life of learning and obeying His commands (Matthew 28:20).
Jesus calls us to live as His disciples—loving deeply, bearing fruit, and surrendering fully. Let your walk show the world you’ve been with Him. Sign that blank page, let God fill it, and pass your faith on. He promises, “I am with you always” (Matthew 28:20). So, share your faith with a neighbor, encourage a new believer, or let go of what’s holding you back. The world needs disciples who shine with Christ’s light. Are you ready to walk the walk?
Here’s the key: some might think God was all-powerful before Wisdom (the Son of God) came into the picture, making God a Father. But Scripture is clear: “In wisdom, you made everything,” and the Gospel says, “Through Him all things were made, and nothing was made without him.” This means God’s title as all-powerful is tied to being a Father through Wisdom, who is the Son. The Son, Jesus, is the purest expression of God’s infinite 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]
Let’s consider the phrase, “Wisdom is the ultimate expression of God’s infinite power.” To understand this, we first need to examine what God’s “infinite power” means, and then we’ll see how Wisdom flows from it. Just like you can’t be a parent without a child or a leader without a team, God can’t be called all-powerful without something or someone to exercise that power over. For God to truly be all-powerful, everything must exist—otherwise, there’d be a time when God wasn’t fully in charge, which doesn’t add up.
Imagine someone saying there was a time when nothing existed, and God only later became all-powerful when everything came into being. That would imply God somehow leveled up, going from “less powerful” to “all-powerful”, which is a better state. But that’s a flawed and inaccurate way to think about God, right? It suggests God was incomplete and then gained something later. Instead, if God is always all-powerful, then the things that make God all-powerful—creation, beings to govern—must always have been there. God has always had authority over everything, ruling as a king or leader. We’ll dig deeper into creation later, but for now, let’s focus on the main point: Wisdom is described as the purest expression of God’s infinite power.
Here’s the key: some might think God was all-powerful before Wisdom (the Son of God) came into the picture, making God a Father. But Scripture is clear: “In wisdom, you made everything,” and the Gospel says, “Through Him all things were made, and nothing was made without him.” This means God’s title as all-powerful is tied to being a Father through Wisdom, who is the Son. The Son, Jesus, is the purest expression of God’s infinite power.
So what is the “glory of the Almighty” that Wisdom flows from? It’s the brilliance of God’s total authority, and Wisdom—Jesus—shares in that brilliance. Through Wisdom, God doesn’t just rule like a dictator; God’s power is expressed through the willing loyalty of creation. To make it perfectly clear, the Father and the Son share the same power. John in Revelation says, “This is what the Lord God says, the One who is, was, and is to come, the Almighty.” Who’s the “One to come”? That’s Jesus. So, just as we’re not shocked that Jesus is God alongside the Father, we shouldn’t be surprised that Jesus, the Son, is also all-powerful. Jesus Himself says to the Father, “Everything You have is Mine, and everything I have is Yours, and I’m glorified through them.” If everything the Father has belongs to Jesus, that includes God’s infinite power. The Son, being all-powerful too, shares everything the Father has.
Jesus says, “I’m glorified in them,” meaning His glory shines through creation. Scripture backs this up: “At the name of Jesus, every knee will bow—in the heavens, on earth, and below—and every tongue will confess that Jesus is Lord, to the glory of God the Father.” So, Jesus is the ultimate expression of God’s power, the pure and radiant Wisdom, glorified as the embodiment of that power.
To break it down further: God the Father is all-powerful because He has authority over everything—sky, earth, sun, moon, stars, you name it. He exercises this power through His Word, Jesus, because “at the name of Jesus, every knee will bow.” If everything bows to Jesus, then Jesus is the one with authority over all things, channeling that power back to the Father. This happens through Wisdom—through reason and truth, not force or obligation. That’s why Jesus’ glory is so pure: He holds all things together through wisdom, not despotic control. This is the clearest, most authentic kind of glory because it’s not forced—it’s freely given.
Now, let’s contrast this. Anything that can change or shift—like human nature or created things—might have moments of glory through good deeds or wisdom, but that glory isn’t permanent because it’s not part of their core. It can fade. But God’s Wisdom, the Son, is unchanging. Every good quality in Him is permanent, not temporary. That’s why His glory is described as pure and authentic—because it’s part of who He is, forever.
Excitement. From the moment they are part of the body of Christ, new Christians need to experience our joy over them. This needs to be sustained over their first weeks and months as a Christian. While developing relationships cannot stay at this initial phase forever, neither should they feel forgotten in a few days (cf. Acts 15:3; Phil. 1:25).
Embracing. While hugs and affection can be an effective means of helping everyone, including spiritual babes, I mean here making new Christians feel a part of the “group.” They have likely exchanged circles of influence and will have to give up some unwholesome relationships. They will do so, often still “rough around the edges” or still working through some worldly ways. They need our friendship and acceptance, our mature assistance as they are grafted in to the body (Rom. 15:7).
Example. New Christians by their nature do not know a lot about how to be a Christian. They rely on role models. Therefore, we will watch our attitude, our general speech, our words about others, our choices (recreation, clothing, entertainment, etc.), and our actions. Much is at stake (Mat. 18:6-7).
Enlistment. New Christians don’t have exhaustive experience with what the Christian life is to be like. They don’t know what next steps are, though they are usually “on fire” for the Lord and raring to go! Our task is to help them see that Christians are to do more than “be,” they are to “do.” We need to call them alongside and help them serve. If we can do this from the beginning, they will not have instilled in them the habits of inactivity or reduce the Christian life to a few hours assembling. Take them visiting, get them to help teach, have them sit in on Bible studies, and generally find what they are good at and help them find outlets to exercise their gifts (Rom. 12:6-8; Eph. 4:16).
Edification. That requires time spent together. Whether this occurs through table fellowship, social interests, church work, and just quality time, they need to be built up in the faith. If we will deepen the relationship generally, they will be more receptive to the most important way to be uplifted–through the assemblies (Heb. 10:24-25). This instruction remains vital, to “encourage one another and build up one another” (1 Th. 5:11).
The Gospel of John presents a profound and intricate exploration of truth, beautifully captured in the Greek term aletheia (i.e., truth). This theme transcends mere philosophical inquiry and is a vital cornerstone of John’s theological message, interwoven within his narrative and intent. One of the most striking examples of this theme arises as Jesus stands before Pontius Pilate, bound and facing judgment. The Roman governor’s skeptical inquiry, “What is truth?” (John 18.38), carries a weight of irony, as the essence of truth is present before him, a reality that Pilate cannot perceive. This crucial moment underscores humanity’s recurring struggle to recognize the truth of the divine when confronted with its presence.
The Gospel of John employs this concept of truth approximately 25 times, a notable frequency that significantly exceeds its occurrence in the Synoptic Gospels, underscoring its importance. John clearly articulates his purpose for penning these words: “Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.” (John 20.30-31). The truth that John advocates is not merely theoretical or scholarly; it is deeply personal, embodied, and ultimately redemptive, guiding one toward faith and everlasting life.
From its first lines, the Gospel reveals Jesus as the embodiment of truth. “And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.” (John 1:14). John 1:17 beautifully encapsulates this truth: “For the Law was given through Moses; grace and truth were realized through Jesus Christ.” Thus, truth transcends propositions for discussion; it is a being to be met and understood. In a profound statement, He clearly articulates, “I am the way, and the truth, and the life” (John 14.6). In this significant narrative, Jesus weaves Himself into the very fabric of the essential themes found within John’s Gospel: He embodies the way to the Divine, stands as the supreme unveiling of truth, and serves as the wellspring of everlasting life. To encounter the essence of Jesus is to grasp the very nature of truth.
The deep bond between the divine and truth is significant for those who seek to follow and honor Him. The Lord speaks to the Samaritan woman, declaring that “true worshipers will worship the Father in spirit and truth” (John 4.23). This declaration is not merely a set of rules but a reflection of genuine worship, arising organically from a sincere understanding of the nature of Jesus. Faith in Jesus as the Messiah enables a form of worship grounded in His revelation’s fullness rather than in fragmented insights or established customs.
Moreover, the truth embodied in Jesus is a source of profound liberation. In the passage from John 8.31-32, there is a significant assurance given to those who place their faith in Him: “If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free.” This liberty is fundamentally of the spirit, acting as a release from the bondage of transgression. Embracing the teachings of Christ and nurturing a bond with Him opens the door to a profound and liberating transformation.
The Gospel reveals a stark dichotomy between truth and deception, highlighting the profound struggle of the spirit. The Lord challenges those who turn away from Him, showing their loyalty to their “father the devil,” who “does not stand in the truth because there is no truth in him.” (John 8.44). This clear division underscores that accepting truth requires a deliberate decision to turn away from darkness and move toward the illumination in Jesus (John 3.19-21).
The Holy Spirit profoundly influences our understanding of truth. The Lord speaks of the Holy Spirit as “the Spirit of truth” (John 14.17) and assures that this Spirit will lead His apostles into “all the truth” (John 16.13). This heavenly guidance is vital for the apostolic testimony that underpins the foundation of the early church. In the solemnity of His “High Priestly Prayer,” the Lord intercedes for His followers, uttering the profound request: “Sanctify them in the truth; Your word is truth.” (John 17.17). The journey of being made holy, a calling to be distinct for divine purposes, unfolds through the truths revealed in the sacred scriptures, culminating in the person of Christ.
John highlights the importance of truth because his role as a witness depends on it. John highlights the importance of truth because his role as a witness depends on it. He consistently asserts the truthfulness of his account, declaring near the cross, “And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe.” (John 19:35). He emphasizes this in John 21:24: “This is the disciple who is testifying to these things and wrote these things, and we know that his testimony is true.” For John, truth is not just a conjecture; it requires experience, observation, and thorough documentation to inspire faith.
The notion of aletheia within the Gospel of John is vibrant and centered upon Christ. Truth is the essence of divinity, the embodiment of grace and truth, who walks among us. This profound reality lays the groundwork for genuine worship, grants freedom from sin, consecrates the faithful, and contrasts with deception. Pilate’s question lingers, provoking us to think: Shall we acknowledge and accept the truth that stands before us? John’s Gospel invites us to embrace Jesus as the embodiment of truth, allowing His teachings to transform our lives and, in the spirit of John, to bear witness to the truth that leads us toward everlasting life. To truly know Jesus means embracing the essence of truth, and placing your faith in Him leads to discovering the abundant life, John 10.10, found in His name.
In our times of confusion and doubt, when the presence of God feels obscured by the clouds of uncertainty, we hold fast to the truth that in Christ, God has revealed Himself, stepping out from behind the veil.
Brent Pollard
“Then Solomon said, ‘The Lord has said that He would dwell in the thick cloud.’” (2 Chronicles 6.1—the KJV says “thick darkness”)
Have you ever faced the awe-inspiring challenge of grasping the divine purpose, sensing His nearness during trials, or unraveling the intricacies of His character amidst life’s challenges? If that’s the case, you stand alongside the faithful and those who have earnestly sought truth throughout history.
The God Who Dwells in the Thick Cloud
When Solomon dedicated the impressive Temple in Jerusalem, he articulated a profound theological truth we often overlook. Before acknowledging the divine presence in the newly constructed sanctuary, Solomon first reminded the gathered worshippers that the Lord had declared, “He would dwell in the thick cloud” (2 Chronicles 6.1—the KJV states that God resided in “thick darkness”).
This statement wasn’t merely poetic language. Solomon pointed to a profound reality regarding the nature of divine revelation in the narrative of Israel’s past. During the Exodus journey, the Lord revealed His glory through a pillar of cloud. At Mount Sinai, “Moses approached the thick cloud where God was” (Exodus 20.21). The cloud was more than a convenient visual symbol; it embodied the profound mystery of divine revelation.
God reveals Himself but remains partially concealed. God makes Himself known yet retains His mystery. God comes near while transcending complete human comprehension.
The cloud embodied a dual nature, serving as both a source of revelation and a veil of concealment at once. Even as the Almighty resided with His people, an essential mystery lingered about Him, a sacred obscurity that no human intellect could fathom.
The ancient Israelites faced this theological tension in their daily lives. The divine presence resided in the Tabernacle and later in the Temple, yet it was concealed by veils and accessed through sacred rituals. Prophets, sacred teachings, and divine interventions in history expressed His revelation, always conveying the understanding that something greater exists beyond the visible or the comprehensible.
The Revelation in Christ
But the story doesn’t end in darkness or shadows.
“God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son…He is the radiance of His glory and the exact representation of His nature…” (Hebrews 1.1-3)
The New Testament unfolds an incredible progression in the story of divine revelation. In the Savior, the Almighty reveals Himself, emerging from obscurity. The heavy shadows yield themselves to brilliant illumination. What He had once hidden, we now see and understand more clearly, inspiring hope and transformation.
This truth doesn’t mean all mystery vanishes—God remains greater than our understanding—but something fundamental has changed. No longer do we approach God through shadows and symbols alone. In Jesus, we encounter “the image of the invisible God” (Colossians 1.15), the one who could rightfully say, “He who has seen Me has seen the Father” (John 14.9).
The author of Hebrews carefully constructs this theological progression. Where God once spoke “in many portions and in many ways” (including through clouds and darkness), He now speaks through His Son. Where God once concealed His glory, now we see “the radiance of His (God’s) glory.” Where God’s nature was once partially obscured, we now have “the exact representation of His nature.”
Living in the Light
What does this mean for us today?
It unveils that we serve a God who longs to be understood and embraced. From the smoking mountain of Sinai to the humble manger of Bethlehem, we witness the unfolding of God’s revelation, moving from shadow to substance and from cloud to clarity. This revelation is not distant or exclusive, but accessible and inclusive to all who seek it.
It means that although we continue to “see through a glass, darkly” in numerous aspects (1 Corinthians 13.12 KJV), we possess a profound revelation that sheds light on all else in Christ. While the shadows teach us valuable lessons, we now understand them thanks to the light of complete revelation.
God beckons us to a profound closeness with Him, though He dwells in unapproachable light (1 Timothy 6.16). Thus, the veil has been torn asunder (Mark 15.38). God pierced the heavy veil of darkness separating us from that Light. As we traverse the valleys of shadow and face moments of uncertainty, we find solace in the unfolding of divine revelation. The Almighty, who once resided in the depths of dense clouds, has come close to us. Despite lingering darkness, the light still shines (John 1.5).
In our times of confusion and doubt, when the presence of God feels obscured by the clouds of uncertainty, we hold fast to the truth that in Christ, God has revealed Himself, stepping out from behind the veil. The transition from darkness to light transcends mere biblical narrative; it embodies the essence of our spiritual journey as we grow in our understanding of Him daily.
“For God, who said, ‘Light shall shine out of darkness,’ is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ” (2 Corinthians 4:6).
The apostle calls Christ not only “the radiance of God’s glory” but also “the exact representation of His being” (or “substance”). That raises a meaningful question: How can there be a distinct image or representation of God’s being that is not simply God Himself? What do we really mean by “person” or “substance” in this context?
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]
8. The apostle calls Christ not only “the radiance of God’s glory” but also “the exact representation of His being” (or “substance”). That raises a meaningful question: How can there be a distinct image or representation of God’s being that is not simply God Himself? What do we really mean by “person” or “substance” in this context?
Now, consider this: The Son of God is the Word and Wisdom of God. He alone fully knows the Father and reveals Him to those who are capable of receiving that revelation. In that sense, the Son—through His divine wisdom and self-disclosure—can be said to be the very image of God’s being. That is, when Wisdom reveals itself as the means through which others come to understand God, it becomes the visible expression, or “exact image,” of God’s invisible reality.
To help us grasp this idea more fully, think of this analogy (even if it’s imperfect): Suppose there were a statue so vast that it filled the whole world and could not be seen or comprehended by anyone because of its sheer immensity. Now imagine a second statue—identical in every detail, in shape, form, and substance—but scaled down so that people could actually see and understand it. Those who saw the smaller statue would know what the great, original one was like, because it perfectly reflected all its features.
In the same way, the Son of God, although equal with the Father, “emptied Himself” (as Paul writes) and took on a form we could perceive. In doing so, He showed us what God is like. Because of this, He is rightly called the exact image of God’s being. Through Him—through the light of Christ—we are able to behold divine light. The comparison to statues is only meant to illustrate this one point: though the Son appeared in human form (which seems lowly), the power and works He displayed revealed a greatness and glory identical to the Father’s. As Jesus Himself said, “Whoever has seen Me has seen the Father,” and “I and the Father are one.” He also said, “The Father is in Me, and I in the Father.”
9. Now let’s consider a related passage from the Wisdom of Solomon, where Wisdom is described like this: “It is like a breath from the power of God, the purest outflow of the Almighty’s glory, the radiance of eternal light, the flawless mirror of God’s activity and power, and the perfect image of his goodness” (7.25-26). A
Each of these expressions identifies specific divine qualities found in Wisdom. The author calls Wisdom the power, the glory, the eternal light, the activity, and the goodness of God. But he doesn’t say, for example, that Wisdom is the breath of God’s glory or His light—only of His power. That’s important, because it wouldn’t make sense to speak of “breath” coming from abstract things like glory or light. But power is different: it refers to God’s active, governing presence in creation—by which He orders, restrains, and sustains all things, both visible and invisible. It’s that strength by which God acts, like a mind exercising its will.
The “breath” mentioned here is a way of describing something that proceeds from this divine power—just as a decision comes from the will, or the will proceeds from the mind. This breath is not a created force or something that came into being later; rather, it shares the same nature as the power from which it comes. It is, in effect, power flowing out of power.
This “breath” (Wisdom, or the Son) has its own distinct existence, yet it derives entirely from God’s eternal power. It has always existed. If anyone claims it came into existence later, we would have to ask why the Father—who could have brought it forth—didn’t do so earlier. And if we keep pressing that logic backward—asking why not before any supposed beginning—we’re left with only one reasonable conclusion: since God has always had power and will, there’s no reason He would ever have lacked the Wisdom that flows from them. Therefore, this divine Wisdom—the breath of God’s power—has no beginning apart from God Himself. It comes from Him and has always existed with Him.
So when Paul says Christ “is the power of God,” we can rightly say that He is not only the breath of that power, but power born of power itself.
Some moms on this list were far better than others. The mom that loves God more than her own children couldn’t love them any more completely. She understands what biblical love is all about and she shows and showers it on her kids.
Dale Pollard
Did you know that there are 36 mothers explicitly named in the Bible? There’s several mentions throughout the canon where a mother is implied but no name is given (i.e., “the mother of Abijah,” 2 Chronicles 13:2).
Here’s the list!
Mothers in the Bible (In Order of Their First Appearance):
1. Eve (Genesis 3:20, 4:1-2) • Mother of Cain, Abel, Seth, and other children (Genesis 4:25). • First woman and mother of all humanity.
2. Sarah (Genesis 21:1-3) • Mother of Isaac (son of Abraham). • Key figure in the Abrahamic covenant.
3. Hagar (Genesis 16:15) • Mother of Ishmael (son of Abraham). • Egyptian servant of Sarah.
4. Rebekah (Genesis 25:21-26) • Mother of Jacob and Esau (sons of Isaac).
5. Leah (Genesis 29:31-35) • Mother of Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah (children of Jacob).
6. Rachel (Genesis 30:22-24) • Mother of Joseph and Benjamin (sons of Jacob).
7. Bilhah (Genesis 30:4-7) • Mother of Dan and Naphtali (sons of Jacob, through Rachel’s servant).
8. Zilpah (Genesis 30:9-12) • Mother of Gad and Asher (sons of Jacob, through Leah’s servant).
9. Tamar (Genesis 38:18-30) • Mother of Perez and Zerah (sons of Judah).
10. Asenath (Genesis 41:50-52) • Mother of Manasseh and Ephraim (sons of Joseph).
11. Jochebed (Exodus 6:20; Numbers 26:59) • Mother of Moses, Aaron, and Miriam (children of Amram).
12. Zipporah (Exodus 18:2-4) • Mother of Gershom and Eliezer (sons of Moses).
13. Hannah (1 Samuel 1:20) • Mother of Samuel (and other children, 1 Samuel 2:21).
14. Peninnah (1 Samuel 1:2-4) • Mother of unnamed children (rival wife of Elkanah, Hannah’s husband).
15. Naomi (Ruth 1:2-4) • Mother of Mahlon and Chilion (mother-in-law of Ruth).
16. Ruth (Ruth 4:13-17) • Mother of Obed (son of Boaz).
17. Bathsheba (2 Samuel 12:24) • Mother of Solomon and other sons (wife of David).
18. Mother of Sisera (Judges 5:28) • Unnamed mother of Sisera, mentioned in Deborah’s song.
19. Samson’s Mother (Judges 13:2-3) • Unnamed wife of Manoah, mother of Samson.
20. Abijah (1 Kings 14:1) • Mother of Jeroboam’s son (wife of Jeroboam, “Abishalom” in some texts).
21. Maacah (1 Kings 15:2) • Mother of Asa (king of Judah), though possibly a grandmother in some interpretations.
22. Jezebel (1 Kings 16:31; 2 Kings 9:22) • Mother of Ahaziah and Joram (wife of Ahab).
23. Athaliah (2 Kings 8:26) • Mother of Ahaziah (king of Judah).
24. Huldah (2 Kings 22:14) • Mother of unnamed children (wife of Shallum), noted as a prophetess.
25. Hamutal (2 Kings 23:31) • Mother of Jehoahaz and Zedekiah (kings of Judah).
26. Zeruiah (1 Chronicles 2:16) • Mother of Joab, Abishai, and Asahel (sister of David).
27. Abigail (1 Chronicles 2:16-17) • Mother of Amasa (sister of David, distinct from David’s wife).
29. Job’s Wife (Job 2:9-10) • Unnamed, mother of Job’s children (Job 1:2).
30. Hosea’s Wife (Gomer) (Hosea 1:3) • Mother of Jezreel, Lo-Ruhamah, and Lo-Ammi.
31. Isaiah’s Wife (Isaiah 8:3) • Unnamed, mother of Maher-Shalal-Hash-Baz (referred to as “the prophetess”).
32. Ezekiel’s Wife (Ezekiel 24:18) • Unnamed, mother of unnamed children (died during Ezekiel’s ministry).
33. Elizabeth (Luke 1:13-60) • Mother of John the Baptist (wife of Zechariah).
34. Mary (Matthew 1:18; Luke 2:7) • Mother of Jesus (and her other children, Mark 6:3).
35. Eunice (2 Timothy 1:5) • Mother of Timothy (wife of an unnamed Greek man).
36. Lois (2 Timothy 1:5) • Mother of Eunice (grandmother of Timothy).
Some moms on this list were far better than others. The mom that loves God more than her own children couldn’t love them any more completely. She understands what biblical love is all about and she shows and showers it on her kids.
Note: If you’re nerdy/curious, this is based on the NIV & ESV translations, compiled with the aid of Blue Letter’s Key-Word tool.
One of the fastest-growing threats to Christian faith today is deconstructionism. It’s not a tightly organized movement, which makes it hard to confront directly. It’s multifaceted, and some of the questions it raises are valid. I believe our enemy, the devil, has taken advantage of real, unresolved questions within modern Christianity and used them—combined with some Christians’ dismissive or defensive posture— to undermine the faith of millions.
Gary Pollard
Now that we’re several sections into Origen’s On first principles, I want to explain why I’m taking on this project. Why Origen? Why devote time to a writer who isn’t considered “inspired”? Aren’t there enough lost and dying souls as it is? Why focus on something like this? Shouldn’t I be spending my energy elsewhere? And if Origen sometimes says things that seem strange or uncomfortable to modern Christian ears, why publish them at all?
One of the fastest-growing threats to Christian faith today is deconstructionism. It’s not a tightly organized movement, which makes it hard to confront directly. It’s multifaceted, and some of the questions it raises are valid. I believe our enemy, the devil, has taken advantage of real, unresolved questions within modern Christianity and used them—combined with some Christians’ dismissive or defensive posture— to undermine the faith of millions. I won’t go into specific details here, but this movement deserves serious attention.
We’ve inherited a bit of theological and traditional baggage over the centuries—not enough to undermine the legitimacy of our faith, but enough to create some distance between us and the beliefs of first-century Christians. Much of this divergence can be traced to the fourth-century ecumenical councils. These councils took unsettled questions—once considered open for discussion and not barriers to fellowship—and hardened them into dogma. Today there are over 45,000 Christian denominations worldwide. Deconstruction is one of Satan’s most effective weapons in this decade.
I’ve spent the past couple of years “behind the lines” of this movement—reading their writings, listening to their podcasts, joining their forums and servers. Here’s what I’ve noticed:
A widespread rejection of materialism and the wealth-driven mindset of previous generations. While not universal, this pattern appears frequently.
A growing disdain for shallow, mindless entertainment. Most are searching for deeper meaning, esoteric knowledge, and truth. They seek intellectual stimulation, not dilute copium. Jordan Peterson may have played a key role— his unabridged deep dives into philosophy, psychology, and biblical themes deepen hunger for significance and intellectual engagement. Not a bad thing! But as we’ll see, many (especially our own) are looking for depth, meaning, and truth elsewhere.
This hunger often leads to other similar podcasts, YouTube channels, and alternative history theories. Again, not bad things. These sources rarely align with the mainstream historical or scientific views, but they seem to resonate with reality far better. The problem is that this skepticism extends to religion. Many consider themselves spiritual, so they reject Christianity for universalism, neo-paganism, or other alternatives. The consistent thread is that they don’t trust religious leaders to be honest or unbiased. Many cited the church’s inability—or unwillingness—to address difficult questions as being what drove them away.
The outcome is usually one or more of the following: pantheism, paganism, gnosticism, universalism, agnosticism, Epicureanism, occultism, even nihilism. I know this reads like something from an 80s church pamphlet warning about Led Zeppelin and pinball machines— but this is actually real, and it’s happening by the millions. You can see its symptoms for yourself: search YouTube for “Gnosticism,” “esotericism,” or “alternative history.” Most of the top videos have millions of views. Even obscure channels discussing niche topics may have hundreds of thousands of views. Do some research on the growth of all of the groups listed above.
So, why am I dragging both of my readers through Origen’s writings? Because millions of people (again, many of our own) are searching for truth—and they don’t trust the modern Christian’s interpretation of ancient texts. Origen was probably the first Christian to organize the church’s teachings into a coherent theological system. He did this before the government-sponsored councils of the fourth century began enforcing orthodoxy. His work offers powerful responses to many of the questions fueling deconstructionism. It also gives us a glimpse of what Christians believed before AD 325—and that’s exactly what many of these seekers are hungry for.
My goal is simple: to make On first principles accessible to the average truth-seeker or questioner. Origen provides the most complete early summary of Christian theology. He’s not considered canonical by any denomination, and his work may irritate some Christians. That’s why I think these seekers and questioning believers will be willing to read it. If it also encourages the faithful, even better. But I’m doing this primarily for the seekers and questioners, not the saved.
This project is my attempt to patch a breach in the dam and help pull at least some of these wandering souls back toward the light. Many of us have watched friends or loved ones fall victim to this movement. Origen’s work—especially when stripped of later editorial influence—may be one of the most effective tools we have right now.
When we look at this psalm, attributed to David, we see a mixture of needs and desires. He acknowledges his dependency, but he also affirms his devotion. When we’ve been recipients of such generosity, how can we keep from praising and serving Him?
Neal Pollard
Psalm 61 is a song with musical instructions, according to its title. I can think of at least two songs whose lyrics seem drawn from thoughts and phrases in this brief psalm. There’s a Gaither song, “Lead Me To The Rock That Is Higher Than I,” and brother Tillit S. Teddlie’s, “Hear Me When I Call” (1962). Thoughts in both songs seem related to the first three verses here.
When we look at this psalm, attributed to David, we see a mixture of needs and desires. He acknowledges his dependency, but he also affirms his devotion. It is interesting to note David’s reference to God’s hearing: “Hear my cry” (1), “Give heed” (1), “I call” (2), “You have heard” (5), and “I will sing praise to Your name” (8). This is a beautiful image of God caring and listening as we speak to Him. How often do you visualize the personal nature of that?
As we break down this psalm, we can see at least three actions from the writer. These should mirror our response to God for all He is and has done for us.
AN APPEAL (1-2,4,7b)
David pleads with God to hear his cry and prayer. He feels isolated and detached, low and faint. He longs for safety and refuge. He wants God’s lovingkindness and truth to preserve him. In short, he acknowledges his needs and God’s ability to supply them. We are in a dangerous place, spiritually, when we fail to see our need of God. It will keep us from appealing to Him and relying on Him. We are never independent, whether we know it or not!
AN APPRECIATION (3,5-7a)
He credits God, acknowledging His generosity. He appreciates God’s refuge, inheritance, preservation, and fellowship. Kathy often says, “Gratitude is the key to contentment.” How true! It can also play a vital role in our faithfulness. When we understand that “Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow” (Jas. 1:17), it can revolutionize our relationship with God.
AN ASPIRATION (8)
Responding to God’s gifts is so important to Him. What shows gratitude to God better than a transformed life. David wants to worship (8) and pay vows (5,8). The writer makes the point that it’s worse to be separated from God’s house than to be far from home. Having been given so much, he wants to reciprocate. As Jesus says later, “From everyone who has been given much, much will be required” (Luke 12:48).
Make no mistake about it! God is to be worshipped because He is God, not for the blessings and gifts He gives. But, when we’ve been recipients of such generosity, how can we keep from praising and serving Him?
Additional notes:
–Some believe this psalm to be written by a king, others by a priest, or by an exile. The longing to reconnect is reflected by any of these.
–Compare this psalm to Psalm 21. Look for similarities.
–There are some compelling reasons to reinforce the idea that this is a psalm of David, like “the tent” (4), an expression that would make little sense after the temple is built, and the discussion of the inheritance in verses 5-7 that sounds a lot like 2 Samuel 7.
When Paul wrote to the brethren of Philippi, the Romans had already implemented tariffs to boost revenue, oversee and regulate the movement of goods across their lands, and unify various economies within the empire, all while preserving Roman economic dominance. Hence, the Apostle had a good idea of how tariffs impacted one’s finances. Yet, as we’ve already observed, he preached contentment regardless of one’s financial circumstances. Paul could make tents if his brethren weren’t financially providing for him (see Acts 18.3). Clearly, the Roman tariffs enforced by the notorious Nero were not a source of sleepless nights for Paul.
Brent Pollard
Many individuals frequently misinterpret the writings of the Apostle Paul, pulling them from their intended context. Peter observed this concern regarding numerous writings of Paul (see 2 Peter 3.14-16). Philippians 4:13 states, “I can do all things through Him who strengthens me” (NASB95). Paul wasn’t suggesting that believers can attain every wish through Christ’s strength; instead, he pointed out that they can withstand any financial circumstance, whether in plenty or want. Remembering this when consuming news or scrolling through social media chatter regarding our economy’s current and potentially future state is crucial.
A Gallup poll published on April 20, 2025, revealed that many respondents expressed worries about the potential downturn of their financial situations. A significant 45% of respondents to a survey by the Pew Research Center on April 23, 2025, expressed concern about a potential economic decline. The responses indicate that participants’ primary worry centers on the cost of products. A recent poll by CNBC and SurveyMonkey, published on April 10, 2025, showed that 73% of respondents claimed to face financial stress. Notably, the latter part of the CNBC/SurveyMonkey poll reveals that 66% of respondents attributed their financial stress to Donald Trump’s tariffs.
I am not writing this to defend any man or political party. I do this because Jesus forbade us from succumbing to worry, particularly regarding our needs for food and clothing (see Matthew 6:25–34). Paul conveyed to Timothy that anyone who possesses these two gifts promised by Jesus to those who prioritize God’s kingdom and righteousness should find contentment (1 Timothy 6.8). In light of that foundational principle, I aim to alleviate your concerns by delving into the historical context of this recent financial specter: the tariff.
When Paul wrote to the brethren of Philippi, the Romans had already implemented tariffs to boost revenue, oversee and regulate the movement of goods across their lands, and unify various economies within the empire, all while preserving Roman economic dominance. Hence, the Apostle had a good idea of how tariffs impacted one’s finances. Yet, as we’ve already observed, he preached contentment regardless of one’s financial circumstances. Paul could make tents if his brethren weren’t financially providing for him (see Acts 18.3). Clearly, the Roman tariffs enforced by the notorious Nero were not a source of sleepless nights for Paul.
However, tariffs have existed for an even longer time. Clay tablets from ancient Sumerian cities, dating back to approximately 2,500 BC, document the duties imposed on goods that traversed their lands. The adversaries of the post-exilic Jews sought to undermine the Temple’s reconstruction by prompting the Persian king to scrutinize the Jews. Ezra 4:20 reveals a critical insight regarding the Hebrews: “…mighty kings have ruled over Jerusalem, governing all the provinces beyond the River, and that tribute, custom and toll were paid to them” (NASB95). In other words, kings like David used tariffs.
Adam Smith, often regarded as the father of capitalism, clearly opposed tariffs under most circumstances. Conservative thinkers such as Thomas Sowell and Milton Friedman share Smith’s perspective. Libertarian Republican Rand Paul contends that tariffs essentially function as a tax burden on the American citizen. As a result, individuals across the political spectrum agree that Donald Trump’s tariffs will have negative financial repercussions for us. Undeniably, tariffs lead to a rise in the cost of goods. This increase will hit hard in a nation like ours, which has become reliant on inexpensive products frequently produced by forced labor overseas. Take, for instance, the Apple iPhone. Tim Cook mentioned that an iPhone made in America would come with an additional cost of $300. Analyst Dan Ives has boldly asserted that a U.S.-manufactured iPhone could carry a staggering price tag of $3,500! How could one not worry when hearing these dire predictions?
Jesus reminded us, “So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own” (Matthew 6.34 NASB95). In simpler terms, avoid creating unnecessary problems for yourself since every day brings challenges. Focus on the task at hand and tackle what’s right in front of you. In the prayer model, Jesus instructed us to request solely for “our daily bread.” Luke articulates it as: “Give us each day our daily bread” (Luke 11.3 NASB95). The outcome remains uncertain because of one President’s choice to impose reciprocal tariffs. (Among those tariffs Trump implemented, only those against China are punitive.)
An age-old adage in the news industry goes, “If it bleeds, it leads.” What is the significance of this? This phrase highlights how the media often places sensational, violent, or shocking news stories at the forefront of broadcasts or on the front pages. It’s a harsh reality that media outlets tend to spotlight stories filled with conflict, tragedy, or violence, as these are the ones that capture attention and boost viewership or readership. “Bleeding” is a metaphor for any significant or negative occurrence, while “leading” indicates that these narratives receive prominent visibility. The apprehension surrounding Trump’s tariffs fits into this category, given that Donald Trump is incredibly divisive.
What impact will all of this have on us? Are we on the brink of another Great Depression, or could these tariffs act as a national dose of Ipecac, cleansing us of our reliance on foreign-made goods and encouraging industries that left the United States to return? Those issues do not pertain to the realm of devotional contemplation. Our emphasis is “That which has been is that which will be, And that which has been done is that which will be done. So there is nothing new under the sun” (Ecclesiastes 1.9 NASB95). We are not the first people on planet Earth to experience monetary disturbances. And, if God allows time to continue, we will not be the last. Paul reminded Timothy that we entered this world with nothing and will leave it with nothing (1 Timothy 6.7). We must trust God’s ability to feed and clothe us providentially (see again Matthew 6.25-34).
In times of economic uncertainty, it is essential to remember that God’s provision has never faltered. The challenges we face today are not unique in the grand scheme of history. As those before us have navigated financial struggles, we can trust God’s guidance and providence for our needs. Let us find comfort in knowing there is nothing new under the sun and place our faith in His eternal care for us.
Ever watched one of those early 2000s spy movies? The hero’s rocking a sharp suit, dodging lasers, and busting into the villain’s lair. Henchmen are tripping over themselves, alarms blaring, and some dude smacks a big red button. A voice booms, “Five minutes to self-destruction!” The place randomly catches fire, the hero tosses bad guys like ragdolls, and at one second, he dives out, explosion blazing behind him. He walks away without a scratch. Y’all seen that movie? Probably had Tom Cruise in it. But let’s be real, I’ve never seen a self-destruct button in my house, my car, or anywhere. Who’s rigging their stuff to explode? We’re wired to protect what’s ours. If someone’s torching their own life, we’re calling for help. That ain’t normal.
But spiritually? We smash that self-destruct button like our lives depend on it. Proverbs 14:12 warns, “There is a way that seems right to a man, but its end is the way to death.” When we pick our path over God’s, we’re not just stumbling, we’re setting off a spiritual explosion. Let’s dive into Romans 7 and Judges 9 to see how self-destructive tendencies wreck us and how Jesus pulls us from the rubble. This isn’t a movie; it’s real life, real struggles, and we need God’s Word to guide us.
In Romans 7:15-25, Paul speaks from the heart and says, “I do not understand what I do. For what I want to do I do not do, but what I hate I do.” Paul, the super-apostle, admits, “I’m a mess!” He wants holiness but keeps sabotaging himself. By verse 24, he’s crying, “What a wretched man I am! Who will rescue me from this body of death?” Do you feel what Paul is describing? You want to stop snapping at your spouse, but you lose it. You want to quit that addiction, but you’re back at it by Friday. You want to pray, but you’re scrolling till 2 a.m. That’s self-destruction. And it’s not just big sins, but quiet ways we undermine God’s plan. It’s the bitterness we nurse, the pride we carry, the shame we let define us.
Last week, a friend of mine showed me a fresh cashew—a fruit with the nut hanging off. He warned that the oil in the shell is poison; it burns, itches, can even kill. Before he finished, I rubbed it on my arm. Why? No clue. Now I’ve got a chemical burn. That’s self-destruction in a nutshell (catch that?).
Judges 9 is a trainwreck. After Gideon’s victory, Israel ditches God for Baal. They “didn’t remember” God. This is not amnesia, but willful rebellion. Abimelech, Gideon’s son, manipulates Shechem, slaughters his 70 brothers, and becomes king. It ends in chaos—a millstone crushes his skull. Israel’s story is ours when we reject God for pride, lust, or that screen. Every choice is life or death.
So how do we stop? Romans 7:25: “Thanks be to God, who delivers me through Jesus Christ our Lord!” Jesus took our wounds to the cross, rose to break sin’s chains, and offers freedom. John 10:10 promises life to the full. Repent (Psalm 139:23-24). Renew your mind with Scripture (Romans 12:2). Surrender to the Spirit (Galatians 5:16). Self-destruction doesn’t own you. Romans 8:1 declares, “There is now no condemnation for those who in Christ Jesus.” Jesus is your deliverer. No more self-destruct buttons. If you’re hiding sin, break free today. Christ offers forgiveness and salvation. Let go of those vices that are keeping you from a life of sanctification!
The words of Paul have never been more urgently needed: “For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe” (1 Cor. 1:21).
Neal Pollard
Last night, we finished our third annual EQUIPPED workshop. It was uplifting for so many reasons, too many to try and list here. I want to focus on just one. Certainly, the speakers we had represented a diversity of style, background, schooling, age, race, and personality. To the person, each shared the common value of presenting God’s word faithfully, richly, and beneficially. In every session I attended (and I floated into multiple sessions many hours), I admired how effectively each exposed God’s message!
We also had representatives from six schools of preaching (Bear Valley Bible Institute, Brown Trail SOP, Florida SOP, Georgia SOP, Tri-Cities SOP, West Virginia SOP), not including speakers training preachers from these schools and in the Memphis SOP, Faulkner University, and Freed-Hardeman University. I talked with several of these men, and they speak of the urgent need we have to meet the surging preacher shortage crisis facing God’s people. Often, this shortage causes or hastens congregations having to shut their doors. At best, it hamstrings the work the local church can do. It is a reminder of our pressing need to emphasize the wonderful life preaching is, encouraging our sons to preach, and our daughters to want to marry preachers.
The best part of this weekend was seeing preachers from all over who came to feast on God’s word and get practical ideas to enhance their local works. If there was anything better than that, it was the several “prospective” preachers that were in attendance. Talking to young men who shared with me their aspiration to go preach, those who were making their plans to attend school for that purpose, and seeing young men who just need a person of influence in their lives to gently nudge them in that direction.
The words of Paul have never been more urgently needed: “For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe” (1 Cor. 1:21). Because we believe that, let’s encourage men to engage in the greatest mission God ever gave.
Brent takes a convicting look at the divine call to “honor” our parents as they get older:
“We should fully accept this privilege and dismiss contemporary “Corban” justifications, such as busyness, distance, or misaligned priorities. Looking after our parents goes beyond mere duty; it embodies the love of God that transcends generations….”
Brent Pollard
Have you ever considered the number of visits you have remaining with your elderly parents? If they are in their seventies and you only see them a few times a year, you could have less than 100 days to spend with them. This poignant reality, drawn from Psalm 90.12—“So teach us to number our days, That we may present to You a heart of wisdom” (NASB95)—compels us to value the limited moments we share with our parents.
Scripture emphasizes our obligation to honor our parents, which persists throughout their later years. The fifth commandment states, “Honor your father and your mother, that your days may be prolonged in the land which the Lord your God gives you.” (Exodus 20.12 NASB95). In Mark 7.9-13, Jesus emphasized this point by condemning the Pharisees for exploiting the “Corban” loophole, which allowed them to declare resources as dedicated to God to avoid providing support for their elderly parents. He emphasized that honoring parents is essential and cannot be compromised. Similarly, Paul states in 1 Timothy 5.4 (NASB95): “They must first learn to practice piety in regard to their own family and to make some return to their parents; for this is acceptable in the sight of God,” emphasizing that caring for parents is an expression of faithfulness.
What does “honor” signify as parents grow older? The Hebrew term kabab conveys a sense of weight and respect, manifesting in concrete actions such as dedicating time, resources, and presence. We carry a responsibility from the years they invested in us, a “return” that embodies appreciation and affection. Proverbs 23.22 (NASB95) states, “Listen to your father who begot you, And do not despise your mother when she is old,” as a reminder to cherish them even in their vulnerability.
Neglecting this duty has serious consequences. Harry Chapin’s “Cat’s in the Cradle” depicts a father who is too busy to care for his son, only to face the same neglect in old age: “My boy was just like me.” This cultural parable reflects a current crisis: loneliness among the elderly. Research indicates that one in three adults over 50 experiences regular feelings of isolation, which are associated with depression and an increased risk of premature death. Our presence can break the cycle, bringing joy and connection to those most needing it.
How can we fulfill this biblical call in our lives? Here are some practical steps to consider:
1. Prioritize Time: Schedule regular visits, calls, or video chats. Even short interactions can make a significant difference.
2. Offer Support: Assist with errands, medical needs, or financial issues. If you’re not nearby, consider arranging help through others.
3. Be Present: Make sure to invest time in hearing their stories and sharing your experiences with them. This action demonstrates that they continue to hold significance in your life.
4. Include Them: Invite them to family events to reinforce their place in your life.
5. Support Spiritually: Pray alongside them or encourage their faith, honoring their legacy.
We should fully accept this privilege and dismiss contemporary “Corban” justifications, such as busyness, distance, or misaligned priorities. Looking after our parents goes beyond mere duty; it embodies the love of God that transcends generations. As Paul cautions in 1 Timothy 5.8, failing to address this undermines our faith. Let us take action before time slips away and discover the blessings of embracing this sacred responsibility.
“Her Savior was right there, but grief hid Him. We miss Jesus too, expecting Him to show up in a way WE want, instead of seeing Him in the Word, worship, or answered prayers. Mary saw a gardener, but His name was Jesus.”
Carl Pollard
I’m no gardener, but I’ve got one story of botanical triumph. In Alabama, I had a fire pit where I burned all sorts of junk—boxes, old couches, mattresses, you name it. One day, I threw in a box of rotten vegetables. Didn’t think much of it. But a few months later, three corn stalks were growing right out of that pit. Shallow roots on a plywood slab, pushing through a metal grate. I didn’t water or tend them, yet they produced nine whole kernels! I ate that corn, somehow didn’t get tetanus, and I’m still amazed.
Sometimes, where only death is expected, life is found.
In John 20:11-18 Jesus’ followers expected a dead body but found a living Savior. Mary Magdalene met a “Gardener” who turned her tears into purpose. Christ’s resurrection plants hope in barren places, calling us to share His life with a world in need.
Mary found the tomb empty and wept, thinking someone stole Jesus’ body. She’d stood at the cross (John 19:25), watched Him die, and now even His memory seemed lost. Her tears show what life would be like if Jesus stayed dead—a world without hope. Two angels asked, “Why are you crying?” but grief blinded her to God’s messengers. We do the same, dwelling on broken families or a culture that’s left God, missing what He’s doing. A 2024 Gallup poll says most Americans feel hopeless. If you’re in Christ, the empty tomb is our hope—rejoice in it!
Mary turned and saw Jesus but thought He was the gardener. Gardeners worked tombs early, so it made sense. He asked, “Why are you crying? Who are you looking for?” Her Savior was right there, but grief hid Him. We miss Jesus too, expecting Him to show up in a way WE want, instead of seeing Him in the Word, worship, or answered prayers. Mary saw a gardener, but His name was Jesus.
Jesus said, “Mary,” and she knew Him, crying “Rabboni!” (Teacher). All 4 Gospels make women the first resurrection witnesses. This was countercultural, and some rejected their claims (even the apostles). Skeptics like Celsus called Mary “hysterical.” But she was the perfect witness: she followed Jesus, heard His prophecies, watched Him die, and saw Him rise. He spoke her name, like the Good Shepherd (John 10:3), and it shows He knows your name, your pain, and calls you to life as your Great High Priest and Shepherd.
Jesus told Mary, “Go tell my brothers I’m ascending to my Father and your Father.” His resurrection makes God our Father. Mary ran to share the news. Only 10% of Christians regularly share their faith (Barna, 2021), but 1.6 billion people haven’t heard the gospel. Don’t hold onto safe faith—plant the seed of hope. Where death is expected, life is found. God will bring the increase.
Trust the Savior in barren places—brokenness, doubt, or pain. Jesus plants hope, as He did for Mary (John 16:33). Hear His call to repentance, baptism, or renewed commitment (Acts 22:16).
Plant hope boldly—share your faith, serve others, invite someone to worship with you. The harvest is ready, and it’s more than nine kernels.
Angels are so often misrepresented and misunderstood. A lot of our “theology” about them come from religious error and even Hollywood (wings? women? children?). What does the Bible teach us about them?
Dale Pollard
Old Testament Role
In the Old Testament, angels serve, for the most part, as divine messengers and “secret agents” of God’s will. They appear in human-like or supernatural forms to deliver God’s messages, guide, protect, or even execute His judgment.
Here are some examples:
1. Messengers: Angels communicate God’s instructions, such as the announcement to Abraham and Sarah of Isaac’s birth (Genesis 18:1-15) or God’s commands to Moses (Exodus 3).
2. Protectors & Guides: Angels protect individuals or Israel, like the angel guiding the Israelites during the Exodus (Exodus 14:19) or protecting Daniel in the lions’ den (Daniel 6:22).
3. Agents of Judgment: Angels carry out divine punishment, such as destroying Sodom and Gomorrah (Genesis 19) or striking down the Assyrian army (2 Kings 19:35).
4. Worship & Service: Angels are depicted as part of God’s heavenly court, praising Him (Isaiah 6:2-3) and serving His purposes (Psalm 103:20-21).
The various types of angels include cherubim (guardians, Genesis 3:24) and seraphim (worshippers, Isaiah 6). Angels are subordinate to God, and their appearances are often horrifying as those they visit are often terrified (Judges 13:21).
New Testament Role
We find that angels continue as God’s messengers and servants but are now closely tied to the life of Jesus and His church. Here are some examples of their role in the New Testament:
1. Announcers of Christ: Angels herald Jesus’ birth (Luke 1:26-38, Gabriel to Mary; Luke 2:8-14, to shepherds) and resurrection (Matthew 28:2-7).
2. Ministers to Jesus: Angels support Jesus, such as after His temptation (Matthew 4:11) or in Gethsemane (Luke 22:43).
3. Guides & Protectors: Angels assist believers, like freeing Peter from prison (Acts 12:7-11) or guiding Cornelius to Peter (Acts 10:3-7).
4. Angels of Judgment: Angels are prominent in Revelation, executing God’s judgments (Revelation 8-9), gathering the elect (Matthew 24:31), and fighting demonic forces (Revelation 12:7-9).
5. Worshippers: Angels praise God and Christ (Revelation 5:11-12) and are part of the heavenly host.
Angels are clearly seen as subordinate to Christ (Hebrews 1:4-14). They inspire awe but— not to be worshipped (Colossians 2:18).
So everything we say about God’s Wisdom applies to the Son: He is the Life, the Word, the Truth, and the Resurrection. These titles describe what He does and who He is. None of them imply anything physical―no size, shape, or color.
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]
1. First, we need to understand that Christ has two distinct natures: His divine nature as the only Son of God, and the human nature He took on in this final age as part of God’s plan to save us. These are not the same.
So we start by asking: who is the only-begotten Son of God? He’s called by many names, depending on the context and viewpoints of different people. For example, He is called “Wisdom” in Solomon’s words: “The Lord created me as the beginning of His ways, before anything else existed―before the earth, before the springs, before the mountains and hills―I was brought forth.”
He’s also called “Firstborn,” as Paul says: “He is the firstborn of all creation.” But “Firstborn” and “Wisdom” refer to the same person―not two different beings. Paul even says that “Christ is the power and wisdom of God.”
2. But when we say He is God’s Wisdom, we don’t mean He’s just a concept or a force that makes people wise. He is a living being who is wisdom in Himself. Once we understand that the Son is God’s Wisdom in real, personal existence, we shouldn’t imagine that He has any physical traits like form, size, or color. Wisdom, by its nature, doesn’t have those things.
And no one who reveres God should believe that the Father ever existed without His Wisdom. To say that would mean either God couldn’t produce Wisdom before He did, or that He didn’t want to―which is impossible for a perfect and eternal God.
We believe that the Son, who is God’s Wisdom, comes from the Father―but not in time. His existence has no beginning, not even one that we can imagine in thought. So Wisdom was brought forth before anything that could be called a “beginning.”
Everything that would later be created was already held within Wisdom―its design, purpose, and shape―arranged by God’s foreknowledge. That’s why Wisdom (in Solomon’s words) says she was “created as the beginning of God’s ways”―not because she was made in time, but because all things were prefigured in her.
3. In the same way, we can say Wisdom is the “Word” of God, because she reveals God’s hidden truths to all creation. She is called the Word because she expresses what is in God’s mind.
So when the Acts of Paul1 says, “The Word is a living being,” it’s speaking rightly. But John expresses it most clearly in his Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God.”
Anyone who says the Word or Wisdom had a beginning must be careful not to dishonor the Father. If God didn’t always have Wisdom or a Word, then He wasn’t always the Father―and that idea contradicts God’s eternal nature.
4. This Son is also the truth and life of everything that exists―and rightly so. Nothing could live without receiving life from Him. Nothing could exist unless it came from the truth. Rational beings couldn’t exist without the Word. There could be no wisdom without Wisdom.
But since some creatures would fall away from life and bring death upon themselves―because death is just separation from life―it was necessary for there to be a power that could overcome death. That power is the resurrection, first seen in our Lord and Savior. The resurrection is rooted in God’s wisdom, word, and life.
Also, since some created beings would choose not to remain in the good they were given―because that good was not part of their nature, but something they received―they could fall away. For their sake, the Word and Wisdom of God became the “Way,” the path that leads back to the Father.
So everything we say about God’s Wisdom applies to the Son: He is the Life, the Word, the Truth, and the Resurrection. These titles describe what He does and who He is. None of them imply anything physical―no size, shape, or color.
Human beings pass on physical traits through reproduction. But we must not compare that to how the Father brings forth the Son. God’s act is completely unique―beyond comparison, imagination, or explanation.
The generation of the Son is eternal―like light from the sun. He didn’t become the Son through some external act. He is the Son by His very nature.
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