Tag: Christianity

I Am Resolved…

Neal Pollard

Is there anything you would like to change in your life right now in view of your end? We are in uncharted waters, now several days into 2025. Will it be a year of mediocrity or magnificence, of collapse or conquest? In Philippians 3:12-16, you hear resolution in Paul’s words. He says, “I press on, I do not regard, I do, I press on…” These are the words of a determined man, and what an example they provide for us. As you face the rest of 2025, don’t you do so with an intense desire to try and excel in service God? There is great hope and motivation in Paul’s words in Philippians three.

I am resolved…

  • Not to rest on my laurels (12). Paul has just reviewed his resume, his heritage (5), zeal (6), and accomplishments (7). The humbling factor for him was all Christ had done for him and could do through him (8-9). He also knew he had such a long way to go in knowing Jesus (10). Think of what he had already done by the time he wrote this–establishing churches around the world, encouraging men to preach and lead, and paying a hefty price for being a Christian (he’s writing this from prison!). He’s put in jail from prison, and what does he say? “I know I’ve not arrived at my goal.” I want that attitude this year. I’ve only accomplished a fraction of a sliver of what Paul had done, if anything at all! It’s easy to become more like Laodicea (Rev. 3:17) or like Zephaniah’s audience (1:12). As God looks in my life, I don’t want him to see lukewarmness and complacency!
  • To put forth effort (12-13). Twice, Paul uses the word “press” in this context. It’s found 45 times in the New Testament, almost always translated “persecute” or “pursue” (Paul says he “persecuted” the church in 3:6; same word). The word means to move with speed and intensity toward an objective. My goal is to be active, giving more than taking. I want to be seen by the elders and deacons as an asset and assistance to their work. I want the church to feel like they can rely on me to do my part. Twelve months from now, I want to be able to measure tangible progress!
  • To forget the past (13). For Paul here, that meant forgetting previous accomplishments (4-7). But in many other writings, Paul talks about his past sins and mistakes. He often recalled how he hurt the church and by that hurt Christ. There are things in my past that haunt me and fill me with regret. I have been guilty of doing things I shouldn’t and neglecting things I should’ve done. The past can be more responsible for negatively affecting our present and future than anything else. Ironic, isn’t it? I also think I’ve done positive things, things to be proud of in ministry and personally. In both cases, Jesus tells me not to look back (Luke 9:62). Don’t let anything in your rearview mirror keep you from fixing your eyes on the prize.
  • To be optimistic (13). Talk about optimistic. Paul’s in prison and doesn’t know if he will be set free or die (1:21-24). But he’s reaching forward to what lies ahead. He is fervent and passionate, like a runner who stretches his body toward the tape trying to cross the finish line. Are there things that make us nervous or anxious for the future? Always! Life and death will touch our lives like this, unforeseen problems will come, and unpleasant situations will strike. Every year up to now has worked that way. We’ll feel pain, sorrow and loss, just as surely as we’ll feel pleasure, joy, and gain. But we can be optimistic because there’s one factor bigger than any scary unknown–God!
  • To set lofty goals (14). As a Christian, my ultimate goal is heaven. But how do I hope to get there? More than that, what does God want me to do as long as I’m down here? He wants me to grow and mature so I can be of greater use to Him in others’ lives. I must set goals regarding my words, my attitude, and my actions. These will help the church be stronger, and it will help me get stronger. It will also inevitably draw me closer to God. What blessing could be greater?

I want my heart pricked if I have the wrong attitude until I change it (15). I need my heart and mind focused on the heavenly standard to keep me on track (16). 2025 can be the best year you have ever had in the most important way! Resolve! 

Jonah: Successful Mission, Struggling Messenger (IV)

Are there people you know who you feel don’t deserve God’s grace? Does that keep you from sharing the fact of that grace with them? What happens when we don’t like God’s commands? What if we obey, but only begrudgingly and resentfully? It’s then we need to see Jonah.

A Calloused Resentment (4:1-11)

Neal Pollard

When called to preach to Gentiles, Jonah panicked. When swallowed by the fish, Jonah prayed. When spit up from the fish, Jonah preached. When God spared Nineveh, Jonah pouted. Our introduction to the prophet is unfavorable, but our last glimpse of him is even worse. It pleased God to save believers through preaching (1 Cor. 1:21), but God’s choice to save these believers displeased the preacher! Unfathomable, but undeniable. 

Audaciously, Jonah is angry with God! His prayer is a protest. He begs to know why God would put him to such trouble, calling him from his own country when he was going to do this to a notoriously wicked people. While he appeals to the oft-quoted passage concerning God’s character and nature, first spoken by the Lord to Moses in Exodus 34:6 and repeated throughout the Old Testament, it is in neither praise or thanksgiving. It is more accurately a complaint (2). He does not want God to relent and spare the Assyrians.

Why would Jonah react this way? I like the concise of explanation of Smith and Page: “At the very worst we see a prophet with a shocking disregard for human life and a bitter hatred toward those who had experienced mercy. At the very best he was a prophet who misunderstood God’s mercy and had a limited view of God’s plan for the redemption of his own people. While there may have been some reasons for Jonah’s displeasure, it is sad to see him place limits on the same grace that saved him” (NAC, 272). 

Notice how different the contents of this prayer are from the prayer he prayed concerning himself in chapter two. He had benefited from the grace of God personally, but he begrudged others enjoying it. He is so unwilling to accept God’s decision that he pouts and asks that his life be taken from him (3). He’d rather die than see the Assyrians live. But as God had compassionately appealed to the hearts of the people of Nineveh, He appeals to the heart of Jonah. It is remarkably like the parable of the Prodigal Son, with Jonah reminding us of the elder brother.

Isn’t the main point the question Jonah asks twice? “Do you have good reason to be angry?” (4,9). Apparently, between hearing that question a first and second time, Jonah has prepared his reply. Bitterly, when asked again, Jonah says, “I have a good reason to be angry, to the point of death” (9b). In between these questions, Jonah left the city to sit in the apparently sweltering heat to await the fate of the city (still hoping he’d see God destroy it?)(5). God enhances Jonah’s makeshift shade with a miraculously rapid growing plant that brings him great comfort (6). The next day, God appoints a worm to wither the plant and He appoints a scorching east wind along with a baking sun that brought Jonah to the point of despair and desiring death (7-8). God wants to know if Jonah had a right to be angry about the plant, and Jonah emphatically confirms that he did (9). 

God brings home the point of this dramatic object lesson to try and reach the prophet’s heart one last time. Jonah didn’t create, plant, or grow the plant. It “came up overnight and perished overnight” (10). Yet, it bothered him to see the plant die because of how it affected him. God wishes Jonah to understand that these 120,000 men, women, and children have eternal souls, are made in His image, and were destined to spend eternity somewhere. He wanted them saved (Ezek. 18:23; 1 Tim. 2:4; 2 Pet. 3:9)! 

Maybe it is hard to see ourselves in Jonah. We are baffled at Jonah’s prejudice and see clearly God’s point of view. But how often do we want for our sinful selves what we do not want for others whose sinfulness may be viewed as greater than ours in some way? Do we have less patience for their sin struggles than we want God to have for our own? Do we ever rebel against the mission God gives us, choosing our own way over His? Are we ever unhappy with following God’s plan, especially when we do not understand it? This is not a Jewish problem. This is a human problem. Christians are not exempt from a Jonah-like spirit. Even when it is difficult, we must openly share God’s gracious invitation to “whosoever will” (Rev. 22:17)! That is our mission (Matt. 28:18-20). 

The Third Rail

Why is Romans 14 one of the most controversial chapters in the Bible? How do we balance our conscience, our liberty, and our brother’s convictions? Gary explores some helpful principles in today’s post.

Gary Pollard

One of the least quoted or studied verses in all of the New Testament is Rom 14.22 — “You should keep your beliefs about these [freedoms] a secret between yourself and God. It is a blessing to be able to do what you think is right without feeling guilty.” The ESV reads, “The faith that you have, keep between yourself and God. Blessed is the one who has no reason to pass judgment on himself for what he approves.” The NASB, “The faith which you have, have as your own conviction before God. Happy is he who does not condemn himself in what he approves.” The NKJV, “Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves.” 

The verses that come after this are equally important and we’ll get to those. It does seem like the “average” Christian has an intuitive understanding of the principles we’re going to look at. Not all do, and some use these verses to justify unquestionably sinful behavior. However — at least in my limited experience — they are usually in the minority. One of the arguments used by proponents of individual liberties (in a secular and social context) is that “freedom is inherently dangerous.” The tendency of a minority to abuse this freedom does not make legitimate any restrictions placed on the majority. Jesus directed most of his anger toward the teachers and textual experts of his day, especially the Pharisees. Whether their audience is small or great, teachers and preachers have an awesome responsibility! They can and do shape the hearts and convictions of their audiences, which in turn creates culture. In the timeless and understandable spirit of abundant caution, some have very vocally implemented prohibitions where God has not. Black and white always meet at the no-man’s-land of gray; both must respect the decisions of the other in how they interact with it. Romans 14 beautifully teaches us how to manage the clashes of conviction that inevitably occur in this uncomfortable and ambiguous zone. On one hand, keep your beliefs about these things a secret between you and God. On the other, don’t do anything that will hurt the faith of your brother or sister. This is how God asks us to handle these issues, and this is what we should teach. Anything stricter or more permissive than this is unscriptural by definition! 

What I’m getting to is that this verse also applies to many of the controversial, third-rail issues that have caused division, but which are not explicitly or implicitly condemned in scripture. Such questionable activities may not be intrinsically sinful, but can very quickly become sinful for different reasons. The slippery slope argument is the heart of Pharisaism (not to mention logical fallacy), so that cannot be used against such issues. However, the ways our freedoms can potentially affect our brothers and sisters in Christ are absolutely relevant! We must also remember one of the core messages of Romans 14 — Be willing to accept those who still have doubts about what believers can do, and don’t argue with them about their different ideas (1). This isn’t the only message in our text, though. Here are some other relevant verses to consider:  

If you hurt the faith of your brother or sister because of something you eat, you aren’t really following the way of love (15). 

Don’t destroy anyone’s faith by eating something they think is wrong. Christ died for them (15). 

Don’t allow what is good for you to become something they say is evil (16). 

In God’s kingdom, what we eat or drink is not important. Here is what is important: a right way of life, peace, and joy. Whoever serves Christ by living this way is pleasing to God and they will be accepted by others (17-18). 

So let’s try as hard as we can to do what will bring peace. Let’s do whatever will help each other grow stronger in faith (19). 

Don’t let the eating of food destroy the work of God. All food is acceptable to eat, but it is wrong for anyone to eat something that hurts the faith of another person. It is better not to eat meat or drink wine or do anything else that hurts the faith of your brother or sister (20-21). 

Instead, you should keep your beliefs about these things a secret between yourself and God. It is a blessing to be able to do what you think is right without feeling guilty (22). 

But anyone who eats something without being sure it is right is doing wrong. That’s because they didn’t believe it was ok. If you do anything that you believe isn’t ok, it is sin (23). 

Be willing to accept those who still have doubts about what believers can do, and don’t argue with them about their different ideas (1). 

Those who know they can eat any kind of food must not feel that they are better than those who abstain. And those who abstain must not decide that those who eat all foods are doing wrong. God has accepted them. You cannot condemn someone else’s servant! Their own master decides if they are doing right or wrong. And the Master’s servants will be right because the Master is able to make them right (3-4). 

We don’t live or die for just ourselves. If we live, we are living for the Master. And if we die, we are dying for the Master. So living or dying, we belong to the Master (8). 

So why do you condemn your brother or sister in Christ? Or why do you think you’re better than they are? We will all stand before God and he will judge us all (10). 

Each of us will have to explain to God about the things we do (12). 

So we should stop condemning each other. Let’s decide not to do anything that will cause a problem for a brother or sister or hurt their faith (13). 

You accepted Christ Jesus as Master, so continue to live following him. You must depend on Christ only, drawing life and strength from him. Just as you were taught the truth, continue to grow stronger in your understanding of it. And never stop giving thanks to God. Be sure you aren’t led away by the teaching of those who have nothing worth saying and only plan to deceive you. That teaching is not from Christ. It is only human tradition and comes from the powers that influence this world (Col 2.6-8). 

“New And Improved”

Neal Pollard

His ministry is exploding, His popularity expanding, and His teaching exposing, but His opponents are exasperating. Luke relates the beginning of Jesus’ public ministry. His antagonists had already reasoned in their hearts that Jesus was a blasphemer (5:20), and now they will get more vocal in their criticism. They represented what was, the status quo. As it was, the Pharisees and scribes held sway over the people and kept them in line with their self-serving interpretation of the Old Law. Jesus comes along and changes their rules, sharing God’s truth, God’s values, and God’s priorities. It clashed with their comfortable norms.

JESUS CHANGED WHO HAD THE OPPORTUNITY TO FOLLOW GOD (27-30). This starts with His calling of Levi, the tax collector. A hated class, publicans not only collected taxes from their fellow-Jews for the Roman Empire, they lived well by taking more than was required by Rome (cf. 19:8). So, they were considered traitors and thieves. Jesus gave Levi the chance to overcome his sinful past. He expands that opportunity to others, whom the Pharisees and scribes call “tax collectors and sinners” (30). This “rabble” was beneath these spiritual “giants,” but not beneath the Son of God. He wanted them to follow Him. What a needed reminder for us as we seek “prospects” to follow God today. 

JESUS CHANGED HOW ONE SHOULD LOOK AT THE LOST (30-32). Instead of hopeless and useless, Jesus saw them as spiritually sick, but valuable, souls in need of His healing. The compassion He demonstrated in helping the physical outcasts like the leper and paralytic He now shows to the spiritual outcasts like the tax collectors and the other people at Levi’s table. If anyone ever had a reason and right to look down on sinners, it was Jesus. But that seems to be the farthest thing from His mind. How do they look from our point of view? How do we show it?

JESUS CHANGED WHAT KIND OF OUTLOOK A FOLLOWER CAN HAVE (33-35). That Jesus could so freely enjoy a fellowship meal with this “rabble” clashed with their own concept of “faithfulness” (the Pharisees had disciples, too, 33).  It wasn’t that John’s approach pleased them any better (see 7:30-35), but they attempted to use John’s methodology against Jesus to pit them against each other. Jesus alludes to what lay ahead for Him, when He would no longer be with them, and what lay ahead for them when they would be persecuted for their faithfulness to Him. Though there would be tough times ahead, He wanted them to focus on the joy they could experience in their daily walk with Him. This is so helpful to us, not to worry about the troubles of the future but to strengthen our relationship with Jesus each day. This helps us now and later. 

JESUS CHANGED WHERE PEOPLE SHOULD TURN FOR TRUTH (36-39). While the scribes and Pharisees wanted people to submit to their shallow righteousness and tainted view of the Law of Moses, Jesus wanted people to accept the new revelation He came to earth to bring. He came to fulfill the law, both to reveal it and accomplish it (Mat. 5:17-18; Luke 16:15-17). What He was teaching could not be superimposed on the Old Law; such a patchwork approach did not honor the Law and did not accurately represent Jesus’ teaching. There was perfect harmony between them, but His new way was superior in every way to it. To these religious leaders, whose pride and position were at stake, that idea was repulsive. But for those truly in search of God, this was what they were looking for! 

We’re 2,000 years removed from this cultural situation. However, we must still be very careful that we do not allow the traditions and customs that we inevitably establish to be on a par with Jesus’ doctrine. That requires diligent, regular Bible study. It means approaching God’s Word without a tainted, preconceived point of view. Evaluate based on what it says, not what we prefer. This will change who we approach, how we approach them, and what we approach them with. But, oh what a great “product” we have to share! 

Assurance Of Truth

Carl Pollard

A few years back, my dad and I traveled to Cambodia for a mission trip. One evening, we wandered through the night market, looking at all the different shops. They had everything from designer clothes to headphones like Beats, Gucci belts, and even iPhones—all unbelievably cheap! I mean, we’re talking $5 for a Casio watch, $10 for an iPhone, and $12 for an iPad. 

At first, it felt like a dream, but the longer we looked, the more we realized something was off. Those “Beats By Dre” headphones actually said “Beats By Bray,” and the Ray-Ban sunglasses actually said “Roy-Bans.” The Casio watch I bought? It seemed legit but died after a few weeks. These knockoffs looked real at first glance, but upon closer inspection, the truth was clear. 

These fake items exist because somewhere, genuine designer products are out there, creating a market for the fakes. Just like those counterfeits, false truths abound today. Jesus warned us about false prophets, and we see their influence everywhere. Satan takes what’s valuable and crafts knockoffs that seem real but lack true worth. As Buddy the Elf famously said, “You sit on a throne of lies.”

In a world filled with deception, false teachings threaten our faith. Yet, John, the apostle Jesus loved, assured early believers that they could have confidence in their relationship with God. There’s no reason to fear; we can have the assurance of truth. God desires for us to feel secure in our faith, knowing that we are saved, a privilege not extended to those outside of Christ.

John makes it clear why he wrote his letters. In 1 John 5:13, he states, “I write these things to you who believe in the name of the Son of God, that you may know that you have eternal life.” This assurance isn’t a gamble; it’s a certainty for those who believe.

John encourages us to evaluate our faith through three tests. First, do you believe that Jesus is the Son of God? 1 John 4:9-10 emphasizes God’s love for us, even when we were unlovable. He sacrificed His Son so we could live through Him. Recognizing this love is crucial.

Next, do you obey God’s commands? 1 John 2:3-6 tells us that knowing Him means keeping His commandments. Obedience isn’t just about fear; it’s rooted in love. We must trust and obey God, finding assurance in our faith through our actions.

Lastly, do you show love toward others? 1 John 3:14 states that love for our brothers and sisters shows we’ve passed from death to life. Love is an active choice, demonstrated through our actions and sacrifices. 1 John 3:18-24 challenges us to love not just in words but in deeds. 

In summary, ask yourself three essential questions: Do you believe in Jesus? Do you obey the Father? Do you love others? If you answered no to any, you may not be right with God. But there’s hope. With a repentant heart, God is ready to forgive and embrace you. So, how badly do you want eternal life? Enough to change your behavior? Let’s strive to embody belief, love, and obedience in our lives.

Amos: The Lord Roars (VI)

What drew God’s warnings against Israel? Isn’t it surprising to see what God takes notice of that we might overlook? We mentioned complaining yesterday. What about being at ease when others are hurting? What observations do you see in Amos 6?

At Ease In Zion (6:1-14)

Neal Pollard

There are some passages in Amos with which many are more familiar: Amos 3:3, 4:12, 5:24, and 8:11. Yet, for some, Amos 6:1 is well-known. The prophet warns, “Woe to those who are at ease in Zion…” It pictures complacency, people who are comfortable despite their service of sin. God addresses this explicitly, before He through Amos turns to a series of visions to illustrate what this nation faces because of their sin.

The Deceit of Ease (1-3). Israel was smug and secure as they looked at their position geographically and socially (1). God invites them to look at their neighbors and understand that they were no better, worse, or different than them. Sin is costly, no matter who you are. This immutable truth is true of nations (Prov. 14:34) and individuals (Rom. 6:23). The leaders of Israel denied that calamity and violence were not only possible, but near. This capacity to ignore the warning signs entrenched their inclination for ease. 

The Signs of Ease (4-6). In addition to smug complacency (1-3), Israel’s leadership was guilty of self-indulgence (4) and revelry (5-6; they drank wine from bowls rather than cups), all while ignoring the plight of their devastated brethren whose doom was impending (6b). Self-centered self-indulgence blinds one to others as well as one’s own spiritual peril. 

The Price of Ease (7-10). Amos signals the cost of such deceit and symptoms with the word “therefore” (7). Bluntly, Amos tells Israel they are going into exile. Assyria is going to destroy the nation and carry off captives. The leaders of the nation would lead the trail of tears (7). The banqueters’ partying would abruptly end (7b). God rests His promise on His perfect character (8). He hates their arrogance and citadels (8), and because of their confidence in such things God was going to bring them to an end (8b). Death and destruction would ravage them to the point that they possibly feared that uttering God’s name would draw His attention to someone He overlooked punishing (9-10). Sin was wreaking havoc. 

The Response to Ease (11-14). Twice, God warns Israel about what He was going to do (cf. 4:12). Amos speaks in third person of what the Lord’s command would be, smashing houses to fragments and pieces (11). Then, God speaks in first person, saying, “I am going to raise up a nation against you” (14). They had turned justice into poison and the fruit of righteousness into wormwood (bitterness) (12), and they trusted in themselves alone (13). Thus, God would afflict them through this foreign invader (14).

1 Corinthians 10:11 cannot be forgotten as we study texts like Amos six. What does God want the 21st Century Bible reader to glean from this study? First, beware of allowing complacency to get a foothold. It leads you to ignore spiritual warning signs. Second, there are no exceptions to God’s law of sowing and reaping (cf. Gal. 6:7). Third, God has elevated expectations of spiritual leaders–elders (Heb. 13:17), preachers (1 Tim. 4:16), teachers (Js. 3:1), and more mature Christians (Luke 17:1-3). We should not take this mantle of responsibility lightly. We must not get comfortable, whoever we are, to the neglect of our duty to God and others (Mat. 22:37-40). 

A Wonderful Life

Ian Fleischman

I watch It’s A Wonderful Life every year around Christmas time, and this year was no exception. Something was different this year though, as I get older I get just how rich George Bailey was even before he lost the money to Mr.Potter (the antagonist). One bad moment in a lifetime made him feel as if he had nothing to live for, no friends to go to bet for him, and ultimately he was blinded to the rest of his reality.


When others felt like rushing off and conquering the world, he looked at the need to do what was right which meant putting what he wanted to do on hold. He helped many families in the community be able to own their own well built houses, he gave money out of his pocket when the market crashed, and he stood up to evil when it would have been easy to side with it.


That being said, when Mr.Potter put a hit out on George’s head, he ran from everyone that loves him. He tried to k!ll himself by jumping off a bridge, but then he ended up saving someone sent to help him. He was then revealed a reality of what life in the town would be like without him. The town was absolutely crooked and in poverty. Those who loved him didn’t even know him. Those who he had helped were helpless in this reality. It was after experiencing this twisted alternate reality that he did in fact have a wonderful life.


He really had it made and was rich in a way that money cannot put a price on. He had a great family and friends all around him willing to help him with his money issue. One thing this goes to show that life isn’t meant to be done solo.


When God made us, He made us have a natural craving for community and companionship. There’s a good reason for that, because when we ourselves are weak we have those around us who love us to help support us at our lowest points. There’s been so many times in life where I have let what is in front of me make me feel hopeless, but I have been reminded time and time again of God’s love through those around me showing His love, comfort, and support to me.


It truly is a wonderful life. I am blessed by God with being able to have a relationship with Him, amazing family and friends, and so many other things. It’s A Wonderful Life is a must watch, because there’s so much to learn from it. God bless you all, and I hope everyone has a great Christmas!

Amos: The Lord Roars (IV)

What does it take to turn me around? What does God need to show me to bring me back to Him? That’s the question for Amos’ audience. What does chapter four say?

The Sin Of Stubbornness (4:1-13)

Neal Pollard

Sometimes, God punishes and chastises His people out of a merciful attempt to turn them around (Neh. 1:9) and He always does so as a loving Father (see Heb. 12:4-17). Chapter three begins chronicling the reasons for God’s judgment on the northern kingdom, then chapter four brings the discussion to a crescendo. If you have (had) a stubborn child or ever saw one, you might have at least a slight mental picture of what the prophet describes in this chapter. Notice how the people respond to God’s chastening.

The women were stubborn (1-3). How’s this for a flattering address? “Hear this word, you cows of Bashan who are on the mountain of Samaria” (1a). Israel’s women were cruel to the poor and needy. They pressured their husbands to sin. In response, Amos foretells the horrific cruelty the Assyrian invaders would inflict on these women, treating them in unthinkable ways. The place “Harmon” is not known, but the word is used of a manure pit in Isaiah 25:10. This would fit with the overall message that these women who bathed themselves in luxury would be disgraced and degraded in a total sense. 

The worshippers were stubborn (4-5). While God calls for His people to bring sacrifices, tithes, and offerings, they were sinning in doing so. First, Bethel and Gilgal were not the right places of worship. Second, while what they were offering may have been appropriate according to the Law and even showing some level of dedication, they were hypocrites. They came and worshipped, then left to live in willful sin. They may have been in the habit of worship, but they were not submitting their lives to God. They insisted on living rebellious lives, then sprinkling in some worship “at the appointed times.”

The woeful were stubborn (6-12). In the next several verses, God speaks of ways He tried to correct them. However, in verses six, eight, nine, ten, and eleven, God says that in the wake of the punishment, “Yet you have not returned to Me.” Famine did not turn them back (6). Localized drought did not do it (7-8). Lack of drinking water did not do it (8). Blight on their crops did not do it (9). Plague did not do it (10). He even compares His hand being against them as likened to what He did to Sodom and Gomorrah (11). Despite all of that, they would not return. So, God prepares them for what is to come with the hair-raising, “Because I will do this to you, Prepare to meet your God, O Israel” (12). Do you remember the invitation song, “Careless soul, why will you linger, wandering from the throne of God…”? Imagine God saying those words to you? Through Amos, this is just what happens.

And just who is saying this? See verse 13. It is our very Creator. The One who tells us our thoughts. The One who controls light and darkness and goes wherever He desires. It is “the Lord God of hosts.” This is a significant name in this book. It “designates the most awesome Warrior. Throughout these chapters which describe Israel’s violations (chaps. 3–6) the Lord is repeatedly presented (3:13; 4:13; 5:14–16, 27; 6:8, 14) as a mighty Suzerain who commands vast forces, whose power to punish rebels is both massive and irresistible” (Sunukjian, BKC, 1435).

Joel: JUDGMENT (V)

Why does the Bible associate certain events of life as being on a mountain and others being in the valley? What do the valleys in Joel 3 represent and why?

“Multitudes, Multitudes, In The Valley Of Decision” (3:1-21)

Neal Pollard

While the first two chapters center squarely on the sin, consequences, call for repentance, and restoration of God’s people, the final chapter is completely focused on God’s judgment upon the nations (2). They who have punished, harassed, and threatened Judah (see 17-21) will themselves be defeated and judged by the God who comes to the rescue of His people. The enemies will be put down, while His people would be raised up. 

Notice the five references to valleys in this chapter. Joel refers to the “valley of Jehoshaphat” (2,12), the “valley of decision” (14), and the “valley of acacias” (“valley of Shittim”)(18). Garrett explains, “The word ‘Jehoshaphat’ means ‘Yahweh judges’ and is most often identified with the famous valley of Jezreel extending from Mount Carmel past Megiddo and on to Bet Shean and the Jordan River” (NAC, 380). We more commonly refer to it as Armageddon. Battles are typically fought in valleys and not on high places. The battle takes place between God and the heathen nations (9-12). God is judge and army! 

The enemies are identified as Tyre, Sidon, and Philistia (4). They had mistreated Judah (6), but God was going to recompense them for that (7). He describes their fate in apocalyptic terms like the sun, moon, and stars being affected by Him (15), then ends with this thundering judgment: “The Lord roars from Zion And utters His voice from Jerusalem, And the heavens and the earth tremble. But the Lord is a refuge for His people And a stronghold to the sons of Israel” (16). 

What is so terrible for those on the wrong side of judgment is peace and promise for His faithful. Joel ends the book with five verses of hopeful promise to the righteous. As the result of His bringing judgment on the Gentiles, God expected that His people would recognize His power and identity (17), experience His profuse blessings (18), witness His vindication of them (19, 21), and enjoy perpetual habitation in God’s promised place (20). The ultimate fulfillment of such hopes stands in front of us, as God’s people in Christ. Saved from sin, we should acknowledge His power to accomplish it (Eph. 2:8-9), relish His spiritual blessings (Eph. 1:3), experience His judgment (1 Pet. 4:17; Mat. 25:31ff), and anticipate a dwelling with Him forever (John 14:1-4). 

Joel: JUDGMENT (IV)

What is one of the clearest Messianic prophecies in the Minor Prophets? Maybe you think of Micah 5:2 or Zechariah 12-14. What about Joel 2:28-32? What makes it so significant?

A Promise Fulfilled Through The Apostles (2:28-32)

Neal Pollard

After the national restoration of God’s people, another promise loomed over the horizon of time. Joel does not specify a timetable, but Doctor Luke helps us understand when it was fulfilled. He records Peter’s first gospel sermon, preached the Pentecost following the death, burial, and resurrection of Christ, in Acts two. Duane Garrett says, “According to Acts 2:17, Peter understood this phrase in an eschatological sense and so paraphrased it as ἐν ταῖς ἐσχάταις ἡμέραις (“in the last days”). The LXX (Greek O.T., NP) has μετὰ ταῦτα, “after these things.” Peter’s transformation of the text implies that he believed that he and his contemporaries had witnessed the beginning of the messianic age” (NAC, 367). More precisely, the Holy Spirit guided Peter to this conclusion (John 16:13). 

Let us look at this Messianic promise more closely.

Who was the promise for (28-29)? Notice the universal nature of the promise, of the elderly and the young and of men and women. Joel says, “All mankind” (literally, “all flesh”). This is a promise frequently found in the prophets. Isaiah 44:3 speaks of pouring out the Spirit on their offspring. Ezekiel speaks of the Spirit being poured out on the house of Israel (39:29). Zechariah refers to the Spirit being poured out on the house of David and inhabitants of Jerusalem on that day (12:10). The significance of Joel’s prophecy is that it would be on all mankind. The Jewish fulfillment is on Pentecost, and Peter quotes Joel. The servants and the rest of mankind, Gentiles, find their fulfillment in the conversion of Cornelius and his household (Acts 10:48).  Read also Acts 11:15, Acts 21:9, and 1 Corinthians 11:5. 

How would the promise be known (28-31)? Gifts would accompany the outpouring of the Spirit. Dreams, visions, and prophecy would result from it. Joel speaks apocalyptically of the wonders preceding this great and awesome day. James Smith gives a wonderful summary of the implications of this timing: “The immediate reference here is to the Roman destruction of Jerusalem in a.d. 70. Yet every judgment in history is a forerunner of the final eschatological judgment with which time ends and eternity begins” (OT Survey, 88). The gifts accompanied the establishment of the church and the preaching of the gospel. In the absence of completed revelation, these gifts would confirm the message the Spirit spoke through His messengers (1 Cor. 13:1-13). While the gifts would be tied to the good news, there was judgment to come on those who rejected God’s eternal plan. This would be realized with the judgment prediction shared by Joel (30-31). 

What would the promise bring (32)? Despite there being a reckoning for the unbelieving and disobedient (cf. 2 Thess. 1:7-9), look at the beautiful prospect for the believers. There would be deliverance and escape! Those who answer the gospel call would be saved. Paul will quote Joel 2:32 in Romans 10:13 when describing the importance of preaching the gospel. The promise would be for those who call on the name of the Lord (Acts 2:21). Peter speaks of the Lord calling to Himself those who would repent and be baptized for the forgiveness of sins (Acts 2:39). Later, when Saul of Tarsus awaited instructions on what to do to be saved from his sins, Ananias tells him, “‘Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name'” (Acts 22:16). This will literally begin on Mount Zion and in Jerusalem (32).

Peter removes any doubt about the import of this text, saying, “But this is what was spoken of through the prophet Joel” (Acts 2:16). From this proof text, Peter begins the first gospel sermon, saying, “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles, wonders, and signs…” (Acts 2:22). What a reminder that even in the midst of spiritually dark times, God extends hope to the penitent. In judgment, there is also salvation. 

Joel: JUDGMENT (III)

Think back to a time when sin was in control of your life. You surrendered your relationship with God and felt the devastation. Do you remember what you experienced when you returned? What was the greatest blessing in that? Notice Joel 2:18-27.

The Relief That Follows Repentance (2:18-27)

Neal Pollard

While this book begins with the jolting warning of a looming judgment as a consequence of the nation’s sin then calls for genuine, heartfelt repentance, Joel gives some welcomed light at the end of the tunnel. There was no negotiating the need for repentance, nor avoiding the inevitability of the punishment. Yet, what would happen after the locusts and the army had been the instrument of such?  

God promises relief (18-20). The promises are seen throughout this paragraph, signified by what God “will” do (16 times in these ten verses). From cover to cover, the Bible assures us that the promises of God never fail. For a people besieged by the cost of their own unrighteousness, how welcomed this gracious reprieve had to be. This relief comes in the form of blessings; here, spiritual blessings like the Lord’s zeal and pity for them (18), material blessings like grain, wine, and oil (19), social and emotional blessings like no longer being a reproach among the nations (19), and physical blessings like punishing their punishers (20). We have even more today in Christ, knowing that leaving sin (Eph. 2:1-13) we have “all spiritual blessings” (Eph. 1:3). 

God urges trust (21-22). Twice, God calls to His people and says, “Do not fear.” The basis for their confidence and faith is what God will do. He has done great things, which He states generically (21) then specifically (22). Let’s consider the great things He has done for us, too numerous to count. Whenever we would waver in our faith, our confidence in Who’s above should outweigh our consternations within.

God calls for joy (21,23). In the midst of this reminder of His trustworthiness, He tells His people to “rejoice and be glad” (21). He repeats it again (23). Why? “For the Lord has done great things.” He points to the physical rains that had been withheld, refreshing their lands and their lives. Lush, fruitful fields would return. While the locust plague had literally stripped these things away, sin had brought its own barrenness. After repentance, there should be joy. There is a refreshing within that can be described with words like peace and protection (cf. Jer. 31:25; Acts 3:19; Phile. 20). 

God promises confidence (23-27). In light of the abundance they would receive from God’s hand (23-25), the people in the midst of their plenty would “praise the name of the Lord” and “never be put to shame” (26,27). They would know that God was with them and among them. What a difference it makes to know you stand on the rock-solid divine foundation (cf. Mat. 7:24-25; Isa. 28:16ff; 2 Tim. 2:19). 

Have you ever created a mess in your life through sin and felt the utter devastation of the consequences? Perhaps you experienced shame, loss, prolonged guilt, a feeling of worthlessness, fear, and anxiety. It was a ravaging experience. Then, you resolved to repent and turn away from it. No doubt, it did not happen immediately. Yet, eventually, you found relief, trust, joy, and confidence returned as you fully placed your life in God’s hands. What these people were promised is promised to us in a more complete way because we have Christ (John 14:6). 

Joel: JUDGMENT (II)

Can you think of other times when God issues what sound like unavoidable warnings of judgment and hopes for escape? Do you think Joel is describing locusts or a literal army? Why?

A Day Of Retribution And Return (2:1-17)

Neal Pollard

What Joel now describes is a plague worse than the all-consuming locusts of chapter one. He speaks of something to follow that will be more devastating. Instead of an army of insects, he shares the invasion of an army of soldiers. The first disaster has occurred, but this disaster is yet to come. Scholars debate whether Joel is just describing the locust plague in more graphic, poetic terms, but the better view–it seems to me–is that the prophet is describing a literal, northern army by comparing it to these voracious creatures. As to which northern army it is, we are not told. The point is that it is the Lord’s army (11). The first half of the chapter is divided into two parts: the coming invasion and the call to repent. 

A dreaded army (1-2). Joel calls for the people to sound an alarm in Jerusalem. The people should tremble because the day of the Lord is near. He describes it as a day of darkness, gloom, clouds, and thick darkness because the army would swarm over the Judean hills and the mountains of Zion. No one had seen anything like this, and neither would they see it again for many generations to come. You wonder if any Jews thought back on the book of Joel when the Roman army encircled the city, hundreds of years later.

A destructive army (3-6). The prophet indicates their bite is worse than their ferocious bark. They destroy with fire, transforming the land from a virtual Eden to a barren wilderness (3). With the fire, they come with horses and chariots (4-5). Imagine what they would see, hear, smell, and feel as this invader comes and sweeps over them. The dread is once again described in verse six, as the people are pale with anguish before them.

A disciplined army (7-10). They are a well-oiled machine, as orderly as they are overwhelming. Notice all the action verbs Joel uses to describe them, as they run, climb, march, do not deviate, do not crowd, march, burst through, do not break ranks, rush, run, climb, and enter (7-9). The reader can feel the intensity and intimidation of this undeterred foe. No wonder Joel uses the apocalyptic imagery his does in verse eleven, in light of their ferocity: “Before them the earth quakes, The heavens tremble, The sun and the moon grow dark and the stars lose their brightness” (10). They are laser-focused on their goal, and their goal is the devastation and destruction of God’s people. 

A divinely-directed army (11). This is about judgment against the sin of His people. Suddenly, we see that God is the general of this army. It is His army! He is leading it with His word. No wonder it is a great and awesome day that no man could endure. God wants the people’s attention, to provoke in them the necessary question, “What shall we do?” This is not a hopeless situation, as frightening as the first chapter and a half have seemed. 

A deterrable army (12-17). These verses contain one of the most comprehensive Old Testament descriptions of repentance. Notice how God describes it:

  • Repentance is return (12,13; cf. Ezek. 33:11; Acts 3:19).
  • Repentance is wholehearted return (12,13; Deut. 4:29; cf. Acts 8:22). “Rend your heart and not your garments”
  • Repentance is a demonstrative, fruit-bearing return (12,15-17; Mat. 3:8; 2 Cor. 7:10-11)–“fasting, weeping, and mourning” 

The hope in the midst of warning centers on the character of God. Joel appeals to the oft-quoted, comprehensive description of God first seen in Exodus 34:6. His goodness and mercy balance out His justice and wrath. He is willing to relent and turn from punishment, if God’s people truly repent (13b-14). Joel urges the people to make that effort, from the inside out (15-16) and from the top down (16-17). He urges their emotional, heartfelt appeal to the God who can rescue them from calamity.

We should never lose sight of the reality of judgment. God does not want to render punishment on the pinnacle of His creation (2 Pet. 3:9), but in His purity and holiness He will (2 Pet. 3:10)! Yet, He pleads with us to believe this about Him and repent in the way He describes in Joel 2. The way He calls for us to live is for our own good and blessing. Let us give the inspired Ezekiel the last word on this matter, as this later successor of Joel writes down God’s plea: “Say to them, ‘As I live!’ declares the Lord God, ‘I take no pleasure in the death of the wicked, but rather that the wicked turn from his way and live. Turn back, turn back from your evil ways! Why then will you die, O house of Israel?’” (Ezek. 33:11). 

Self

Gary Pollard

This week we’ll look at three more questions from the list:

Is there anything wrong with being selfish? 

Do we have an obligation to help others? 

If you rob from the rich to give to the poor is that wrong? 

  1. A selfish person cannot or will not prioritize the needs and desires of others over their own. They will do what they want regardless of its impact on others. From a naturalistic perspective, selfishness is beneficial for whoever has the responsibility of providing for their family — why not gain some kind of advantage to help the people you love? For believers, though, “You have to view yourself the same way Christ Jesus viewed himself: He was like God in every way, but he did not think that his being equal with God was something to use for his own benefit. Instead, he gave up everything, even his place with God. He accepted the role of a servant, appearing in human form. During his life as a man, he humbled himself by being fully obedient to God, even when that caused his death—death on a cross” (Phil 2.5-8). Jesus was selfless to the point of death, and that’s our standard. Therefore, it’s never morally acceptable to prioritize our own needs over others’ when we have an opportunity to help. 
  2. “We must not get tired of doing good things for others. We will receive our harvest of eternal life at the right time. We must not give up. When we have the opportunity to do something good for someone, we should do it. This is especially true for our family of believers” (Gal 6.9-10). Yes, we have an obligation to help others whenever we get the chance. The language in this text describes putting in some serious effort to do meaningful, beneficial things for others with priority going to our Christian family. Just as parents prioritize the well-being of their own children over the well-being of someone’s child on the other side of the world (because we have finite resources and cannot be in multiple places at once), believers prioritize the physical needs of their Christian family. If at all possible, we extend our effort and resources to help non-believers too! 
  3. Yes. Theft is always wrong (I Cor 6.10; Eph 4.28; Mk 10.19). James wrote to some believers who were facing the most extreme circumstances imaginable — they were being taken advantage of by wealthy “employers” who refused to pay their wages, and many of them died because of this (Js 5.4-5). Even in those horrifying conditions God’s expectation is, “Be patient, the Master will return. Hold on until then. Farmers have to be patient while their crops grow, waiting through the first and last rain before they can harvest. You must be patient too — never stop anticipating the Master’s return. Don’t complain against each other. If you always complain against each other, you will be judged guilty. And the Judge is ready to come!” (7-9). Our lives are so short that from our perspective the Master’s return is just a breath away. James encouraged the Christians who were poor and abused to hold on until their deaths because God would give them justice. He had much to say to the wealthy who were abusing them, specifically that their destiny would be horrifying. This is difficult for us to accept, but not if we actually believe that this life is nothing. 

But the government that rules us is in the heavens, and it is from there that we’re waiting for our rescuer, the Master Jesus Christ, to come. He will change our humble bodies and make them like his own glorious body. Christ can do this because of his power, the same power he can use to rule everything (Phil 3.20-21). 

Brothers and sisters, we want you to know about those who have died. We don’t want you to be sad like other people — the ones who have no hope. We believe that Jesus died, but we also believe that he came back to life. So we believe that God will raise to life through Jesus any who have died and bring them together with him when he returns. What we tell you now is the Master’s own message: Those of us who are still living when the Master comes again will join him, but not before those who have already died. The Master himself will come down from the sky with a loud command, with the voice of the archangel, and with the trumpet call of God. And the people who have died and were in Christ will come back to life first. After that, we who are still alive at that time will be gathered up with those who have died. We will be taken up in the clouds and meet the Master in the air. And we will be with him forever. You should encourage each other with these words (I Thess 4.13-18). 

Committed Like Peter

Which New Testament disciple do you most relate to? What aspect of Peter’s life resonates most with you?

Carl Pollard

I want to be bold, but sometimes I’m afraid. Big decisions can be intimidating. I aspire to be committed, yet I often back down even when I know I shouldn’t. I want to please people, but at times I let them down. Occasionally, I fail God. That is why Peter deeply resonates with me.

Many people relate to Peter because, as humans, we constantly fall short. However, scripture provides us with examples to reflect upon, and there is no better example than Peter. He faced failures, yet he grew from them.

Eugene Peterson once said, “Among the apostles, the one absolutely stunning success was Judas, and the one thoroughly groveling failure was Peter. Judas was a success in the ways that most impress us: he was successful both financially and politically. He cleverly arranged to control the money of the apostolic band and skillfully manipulated the political forces of the day to accomplish his goals. In contrast, Peter was a failure in ways that we most dread: he was impotent in a crisis and socially inept. At the arrest of Jesus, he collapsed—a hapless, blustering coward. In the most critical situations of his life with Jesus, such as the confession on the road to Caesarea Philippi and the vision on the Mount of Transfiguration, he often said embarrassingly inappropriate things. He was not the companion we would want in times of danger nor the person we would feel comfortable with at a social gathering. Yet time has reversed our judgments on the two men. Judas is now a byword for betrayal, while Peter is one of the most honored names in the Church and the world. Judas is a villain, and Peter is a saint. However, the world continues to chase after the successes of Judas—financial wealth and political power—while defending itself against the failures of Peter—impotence and ineptness” (quoted in Tim Kimmel, Little House on the Freeway, 191-192).

When we examine Peter, we see a committed follower of Christ. Though he stumbled often, he remained dedicated to Jesus. He abandoned his home and career to follow Him, making his life a full-time service to Christ. Many Christians today attempt to separate their spiritual lives from their “real” lives, often settling for just a piece of Jesus. In contrast, Peter desired for Christ to be his entire life.

In John 13:6-9, we read: “So He came to Simon Peter. He said to him, ‘Lord, do You wash my feet?’ Jesus answered and said to him, ‘What I do you do not realize now, but you will understand hereafter.’ Peter said to Him, ‘Never shall You wash my feet!’ Jesus answered him, ‘If I do not wash you, you have no part with Me.’ Simon Peter said to Him, ‘Lord, then wash not only my feet, but also my hands and my head.’”

Peter longed for his life to be filled with Christ. Pliny the Elder, a Roman writer from the same era as Jesus, recounted a story about the erection of an obelisk that would stand 99 feet tall. Twenty thousand workers were chosen to pull on the ropes and activate the hoisting apparatus. The operation was fraught with responsibility and risk; one mistake could cause the obelisk to fall, ruining years of effort. The King demanded that the engineer focus entirely on the task, so he ordered the engineer’s own son to be strapped to the apex of the obelisk, ensuring that both his heart and mind were committed to the task.

On an even larger scale, our commitment to Christ affects thousands, perhaps even millions of people. Their souls are in the balance, and a half-hearted Christian walk does not honor that responsibility. How do we feel about Christ? Do we merely want a piece of Him on Sundays, or do we desire for Him to be immersed in every aspect of our lives?

“It is not what men eat but what they digest that makes them strong; not what we gain but what we save that makes us rich; not what we read but what we remember that makes us learned; not what we preach but what we practice that makes us Christians.”

Peter was far from a shallow disciple; he genuinely sought Christ in his life. As he said, “Behold, we have left everything and followed You” (Mark 10:28).

Human Value

How does one argue human value without the existence of God?

Gary Pollard

“What makes human life valuable?” 

A purely naturalistic answer is not adequate. Life begets life, which is true. Self-preservation is built into our programming, that’s true. Life is valuable because of its potential to contribute to future generations (the reproductive success aspect of biological imperatives), which is also true. Humans rely on each other for survival, that’s true. We have a unique capacity for empathy, true. We have consciousness and recognize the value of others, true (kinda). And there are cultural narratives that emphasize the value of human life (depends on the cultural narrative). 

But what stops a society from devolving into the practice of eugenics? If some have superior genetics in the mental and physical health department, why not be more selective about who gets to reproduce? Why would we allow the survival of those who don’t or can’t contribute to future generations? Why would we allow/desire the survival of those who don’t or can’t meaningfully contribute to society? What about empathy’s subjective nature? We don’t usually show empathy (as much anyways) to those whose experiences or values are very different from our own, not without a transcendent directive that calls us to aim higher than self. We have consciousness and recognize the value of others…until we decide that they aren’t valuable any longer (see all militant religious conflicts over the last fifteen centuries). And those cultural narratives that value human life are primarily religious in their nature, with none emphasizing absolute selfless love more than Christianity. By Christianity, of course, I mean actual Christians. Not godless pagans who use iconography and distorted narratives to manipulate others for personal elevation. They are not — and cannot by definition be — Christians. 

So what does make human life valuable? We have to posit their value from a transcendent point of view. 

  1. We are the only life on the planet that looks like God (Gen 1.27). While there’s been much debate over what “in his image and likeness” means, it’s not exactly ambiguous in scripture. Genesis 5.1 and 5.3 make the best case for this: “When God created people, he made them like himself.” And, “After Adam was 130 years old, he had another son who looked just like himself. Adam named his son Seth.” Same exact wording. Genesis 9.6 says, “God made humans to be like himself. So whoever kills a person must be killed by another person.” The value of human life comes from our resemblance to the Creator. 
  2. As Jesus affirmed, the two most important laws are to love God with all of our being and to love other people like self (cf. Mt 22.36-40). If we love God, we’re going to love other people — including people who hate and hurt us (Mt 5.44). That isn’t a natural reaction to hostility! Human life has value because God gave it value. 
  3. Human life is valuable because the Creator sacrificed himself to give us life. If God “Doesn’t want anyone to be destroyed, but for everyone to change their lives,” our view of people should be the same (cf. II Pt 3.9). 
  4. From a naturalistic point of view, there’s no utility in ensuring the survival of people who can’t contribute to society. Drawing from the reasons we’ve listed James says, “Pure, genuine religion is this: providing for orphans and widows who need help and keeping yourself free from the world’s evil influence” (1.27). 

Think about what we have in Christ: the encouragement he has brought us, the comfort of his love, our sharing in his spirit, and the mercy and kindness he has shown us. If you enjoy these blessings, then do what will make my joy complete: Agree with each other, and show your love for each other. Be united in your goals and in the way you think. In whatever you do, don’t let selfishness or pride be your guide. Be humble, and honor others more than yourselves. Don’t be interested only in your own life, but care about the lives of others too (Phil 2.1-4). 

Thankful For Marriage

Gary Pollard

Jesus quoted Genesis 2 when he said, “That is why a man will leave his father and mother and be joined to his wife. And the two people will become one” (Mt 19.5). 

That last phrase — ‘become one flesh’ — is extremely cool. Its literal meaning is a polite way of saying, “They will be physically intimate.” In God’s eyes this is the moment a man and woman become One. It’s also why Paul warned so strongly against abusing this gift in I Corinthians 6.16. 

But it goes so much further than that. God gives us the ability to develop a transcendent, impossible-to-describe closeness with another human being that rivals anything else in reality. If husband and wife are willing to put in the work, practice selflessness, value each other, and aim for Jesus’s return, God gives you the best friend you’ll ever have. 

You’ll know things without having to ask. You’ll communicate without having to speak. Your lives will — in many literal ways — become One. You’ll have a closeness with someone that defies any ability to describe it, a relationship that you’ll value above anything else. Life’s problems become so much smaller when two peoples’ souls merge. 

And this is how we get to experience marriage after humanity’s fall! I am thankful for marriage because God gave us a way to have a connection with someone else that’s almost spooky. The world will always be chaotic. We’ll often have reminders of how stinky this life can be. We’ll experience grief, anger, happiness, peace, anxiety, chaos, and everything else — but as two who became one. Marriage is a tangible proof that God loves us and wants only what’s best for us. 

A strong marriage is the most powerful weapon we have against our enemy. It’s the most fulfilling aspect of being alive. It gives us the potential to become something far greater than we could achieve alone. It’s grounding, inspiring, sustaining. It makes us stronger, it models forgiveness, it shows how powerful real love is. 

God gave us a lot of cool stuff — marriage is by far the greatest physical blessing of them all. It merges our limitations with some of the transcendent and gives us a glimpse into what new life will be like. Thank God for marriage!

Hosea: Unfaithfulness (V)

The Response Of A Scorned Husband (5:1-15)

Neal Pollard

God declares His “judgment” (1) against “the revolters” (2) who “played the harlot” and “defiled itself” (3). Their deeds prevented them from returning to God, and they did not know the Lord (4). No wonder He portrays Himself as a forsaken husband! His chosen people, Israel, had rejected Him. She enticed her sister, Judah, to stumble with her (5). Pride and iniquity characterize them both (5). God, in His holiness, will not let this infidelity go without response!

He has withdrawn from them (6-9). He had provided for her every need, but she was dissatisfied with Him. She strayed, looking for her fulfillment elsewhere. After they stumble in their transgression, they will go with their possessions to seek Him and He will not be there (6). They committed spiritual adultery, bearing “illegitimate children” (7). There was a day of rebuke coming for the nation, which God declares with certainty (9). They had made their bed, and now in desperation as they face judgment they want to sacrifice to Him. He would not hear their prayers, accept their sacrifices, or bless their lives. We can get to the point where, after rejecting Him repeatedly, God will withdraw from us (2 Chron. 15:2). 

He will pour out His wrath on them (10-14). His response will not only be unavailability or silence, which are horrible enough. He vows to pour out His wrath like water on His people. Why? Treachery (10), determination to follow man’s commands (11), and turning to man rather than Him (13). God described the outpouring of His wrath as oppression and crushing (11), a moth that eats and rottenness (12), and a lion that tears to pieces and carries away so that no one can deliver (14). Reading this, we are reminded that the loving God is also just and wrathful when His grace, love, and mercy are continually spurned. The writer of Hebrews exclaims, “It is a terrifying thing to fall into the hands of the living God” (10:31). In the perfect nature of God, there is a need to persuade men of the terror of the Lord if they are living in rebellion against Him (2 Cor. 5:11). This expression, “pour out wrath,” is commonly used to describe God’s just judgment (Isa. 42:25; Ezek. 14:19; Nah. 1:6). Especially note how He expresses it in Ezekiel 7: “I will shortly pour out My wrath on you and spend My anger against you; judge you according to your ways and bring on you all your abominations. My eye will show no pity nor will I spare. I will repay you according to your ways, while your abominations are in your midst; then you will know that I, the Lord, do the smiting” (8-9). Keep in mind that He does not want this. He wants an intimate relationship, but He will not force His love on anyone.

He will go away and return to His place (15). Regardless of how deplorable she has acted and how resolute God is in His expressed determination to punish, He still is waiting and longing for His beloved to come to her senses and come home. Notice that God says “I will go away and return to my place until…” Until what? “Until they acknowledge their guilt and seek My face.” His hope is that in her affliction, suffering the consequences of sin (Gal. 6:7-8), “they will earnestly seek Me.” Oh what love, matchless love! As long as there is time, there is hope. What God is ever after is for us to realize the emptiness of sin and the unmatched satisfaction found only in faithful devotion to God! 

No “Regerts”

Carl Pollard

“It is better to suffer the pain of discipline than the pain of regret.” You remember that Snickers commercial of the guy getting a tattoo? He and his buddy are getting pumped up and yelling, the tattoo artist finishes the tattoo, and it says “no regerts.” 

The point of the commercial? Well, he regretted it. With regret comes an awful weight. What could’ve been, what you should’ve done, what you could have changed. 

Back in 2016 a buddy I went to school with told me about a new thing called bitcoin. He told me I could buy one for $318 dollars. 

I was hesitant because I had no idea what cryptocurrency was so I said thanks but no thanks. As a broke college student there were a million other things I could buy with 318 dollars. As of this week, 1 single bitcoin is worth almost $100,000. I regret not buying one for $318. In just 8 years I could’ve made $99,700. But I can still sleep like a baby at night. Yeah I wish I would’ve listened to my friend, but life goes on. In May, 2010, an early crypto enthusiast was hungry and broke and decided to trade 10,000 bitcoins for two papa John’s pizzas. At the time that was about 42 dollars, but today that’s worth $900,000,000. I bet he regrets buying two pizzas for almost a billion dollars. 

I regret missing out on opportunities like this, but there are other things I have said and done that I regret. Things worse than missing out on bitcoin. I’m sure you’ve found yourself in the same boat. Tossing and turning in bed, regretting how you handled a certain situation, or how you spoke to a loved one. Regret is an awful feeling. 

“It is better to suffer the pain of discipline than the pain of regret.” All we need is discipline, and we would never feel regret. But there’s a reason so many people struggle with regret: discipline is hard. Being disciplined takes mental energy, and we’ve got to be focused constantly. There’s a million temptations to avoid and habits that we have engrained into our very being. We are easily distracted, constantly wanting instant gratification. Self-discipline is hard because it requires long-term focus. So we know the answer to our problem, but implementing it is the struggle. 

Matthew 5:27-30

“You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.  If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.”

Jesus said these words in His sermon on the mount.This is a sermon on righteousness, a sermon of contrasts. Over and over Jesus says, “you have heard it said, but I say…” He speaks with authority, He speaks as the Son of God. Listen to every word because Jesus tells us exactly how to be approved of God. He contrasts the teachings of the day with His new teachings from God. 

Jesus tells us to Focus On The Heart. At the core of these four verses Jesus is telling us to examine our hearts. 

“You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.” 

You want to guess what the pharisees at the time of Jesus were teaching? The exact opposite. They taught that you could look and fantasize all you wanted as long as you didn’t touch. Their law made provision for lust! Jesus instead call us to a higher level of righteousness. “You have heard it said, but I say…focus on the heart.” Jesus shifts the focus from external actions to internal desires. True morality isn’t just about avoiding sinful behavior, it is cultivating a heart that aligns with God’s will. The pain of discipline is the transforming of the heart, changing from within so that our behavior is disciplined. 

In doing so we avoid the pain of regret. In scripture, the heart is the source from which action flows. It represents our innermost thoughts, intentions, and emotions. If you can change the heart, the body will change. If you win the internal battle, the external battle will be won. If you can win the battle against lust, you will never commit adultery. This is how God expects us to live in following His will. 

Prioritize the spiritual state of your heart, and you will develop discipline in every aspect of life.

Does Consciousness Continue After Death?

Gary Pollard

One of the commonly asked questions on my list is, “Does consciousness continue after death?” I was fairly confident in what I believed about this one until 3:00 PM today (11.19). Carl dropped the problem of the Transfiguration on me: How are Moses and Elijah present with Jesus before the resurrection? The purpose of this article is to sort out the Gnostic and the scriptural, but also to hopefully put more minds on this question. It’s been bothering me for several hours now. 

The overwhelming weight of scripture seems to be in favor of death being (from our perspective) an instantaneous transition to Jesus’s return and the resurrection. There are some teachings that potentially complicate this view (like the Rich man and Lazarus, thief on the cross, saints under the altar), but the concept of a “place of waiting” made no sense to me in light of the rest of scripture. What’s the point of dividing the sheep and the goats if they’ve been tortured/resting for the last umpteen years? And why are the “goats” surprised at their fate if they’ve already been punished for however long? And how/why is poor Abraham dealing with the pained cries of the rich man in torment? There is, after all, a wide abyss separating the two places (maybe the acoustics are really good). It makes the most sense that Jesus was using an image they would’ve been familiar with (from I Enoch 22, 51) to illustrate the importance of viewing money appropriately. Paul clearly says that we’re given life only when Jesus returns (cf. I Thess 4.14ff), and that Jesus being brought back to life was a visible example of what will happen to all of us too (I Cor 15.20-24). Our hope for consciousness after this life is solely in God’s promise to bring us back when his son returns. 

William Tyndale (1484-1536) said, “By putting the departed souls in Heaven, Hell, and Purgatory, you have destroyed the arguments that Christ and Paul used to prove the resurrection. … What’s the point of resurrection, then? And what’s the point of judgment? … The true faith affirms the resurrection, which is what we’re told to always watch for. Pagan philosophers deny this and claim that the soul is immortal. The Pope combined the spiritual doctrine of Christ and the fleshly doctrine of philosophers, things so dissonant that they’re totally incompatible. And because the fleshly-minded Pope is okay with pagan doctrine, he has no problem corrupting the scripture to establish the doctrine [of Heaven]. If the soul is in Heaven, tell me what the point of resurrection is?” The doctrine of “heaven” widely adopted by our culture is unsupported by scripture and has far more in common with Gnostic and Egyptian beliefs (i.e. Pleroma and Duat). 

So is there an intermediate place where departed souls go to experience the beta version of eternity? I didn’t think so. I’m pretty confident that our culture’s concept of heaven is wrong — on linguistic (ουρανος means “sky” or the place above the sky, which we call “space” today), scriptural (our new life comes when Jesus returns), and historical-cultural grounds (the early, pre-Catholic Christians believed that we would get life in a new body on a new/renewed earth when Jesus returns). 

But the original question was, “Is there consciousness after death?” From a biblical point of view, I believe (until the Transfiguration Conundrum is sorted anyways) the answer is yes and no. From the perspective of the dead, the transition between death and resurrection is instantaneous. I was comatose for about a week several years ago and couldn’t believe I’d been out for that long. Now, that’s not dead — but it at least proves a point. If you aren’t conscious you aren’t aware of time passing. So the “blink of an eye” statement in I Corinthians 15 makes perfect sense! But the bible does suggest that the dead are not conscious, though this is contested (cf. Ecc 9.5, Dan 12.2, Ps 115.17, 146.4 I Thess 4.14-17, and the 50+ times the bible describes death as “sleep”). Regardless of which answer is correct, what we can all agree on is this: 

Brothers and sisters, we want you to know about those who have died. We don’t want you to be sad like other people — those who have no hope. We believe that Jesus died, but we also believe that he rose again. So we believe that God will raise to life through Jesus any who have died and bring them together with him when he comes (I Thess 4.13-14). 1

Magic Dinosaur Bones

Dale Pollard

 I’m trying to convince my wife (Janelle) that she needs to make a podcast/Youtube series that would provide a nurses perspective on the many kinds of medicines used in the Bible as well as the medical practices of ancient cultures mentioned in the Bible. Would their medical practices actually work or make things worse? If you think that would be interesting as well, please send her a message and let’s all annoy nurse Janelle until she makes it happen. 

On a similar note, this article was written after researching a few of these bizarre medical practices.  

DID YOU KNOW…

The use of dragon bones in medicine is a fascinating aspect of ancient beliefs, particularly if you view these “dragons” as possible examples of humans and dinosaurs co-existing. However, what’s really  strange is the fact that various societies around the world all decided to use the bones in such a unique way— medicine. 

For example, in medieval Europe, people sometimes discovered large bones and  believed them to hold magical properties. Powders made from these bones were used as talismans or medicinal remedies.

During the Middle Ages, alchemists often incorporated “dragon” substances in their potions and elixirs. They believed that dragon bones could enhance the efficacy of their concoctions or serve as some sort of protective charm.

Some Mesoamerican civilizations had legends about dragon-like creatures, and they used the large fossilized bones in rituals and their medicinal practices because they believed the remains held mysterious power. 

An article in the Associated Press in 2007 had this to say about the ancient Chinese: 

“Villagers in central China spent decades digging up bones they believed belonged to flying dragons and using them in traditional medicines. Turns out the bones belonged to dinosaurs…

The calcium-rich bones were sometimes boiled with other ingredients and fed to children to treat dizziness and leg cramps.”

The Bible has an interesting account about “magic” bones in 2 Kings 13:20-21. This passage recounts the power of God working through the prophet Elijah— even after his death.

Here’s a brief summary for those who might be unfamiliar with this incredible account: 

The prophet Elijah made a significant impact (perhaps the most significant) in Israel. Even after his death his prophetic legacy was admired by the people, but Elijah would perform one last miracle from beyond the grave. Some men were burying a man when they saw a raiding party coming. In haste, they threw the deceased man into the tomb where Elijah’s bones lay and when the dead man touched the bones of Elijah he came back to life and stood on his feet. 

While there may or may not be anything to the medicinal benefits of dinosaur bones as claimed by ancient cultures, there’s no need to speculate where the power was coming from in our biblical account. It’s obvious that it was God’s hand at work and not the prophet’s bones. The same can be said of baptism or even our Bibles. The power isn’t in water found in a baptistery or words on a page because we know the source is actually our Savior. The cure to the world’s greatest disease isn’t some secret recipe that utilizes dragon bones. What we need is what we already have and it’s widely available. 

“Be not wise in your own eyes; fear the LORD, and turn away from evil. It will be healing to your flesh and refreshment to your bones.” 

Proverbs 3.7-8