Tag: David

What The World Needs Now: The “Unnatural” Love Jesus Commands

Brent Pollard

Why Jesus Commanding Love Strikes Us as Odd

There is something that stops us cold when we first read John 15.17. Jesus commands us to love. We instinctively resist this. Love, we have been told since childhood, is something that happens to us—a feeling that comes unbidden or not at all. And yet there it stands in the plain Greek of the New Testament: a command. An imperative. Not a suggestion, not an aspiration—a command.

The love Jesus commands does not bubble up from the wellspring of natural affection. It does not depend on the worthiness of its object. It is a love that originates not in the heart but in the will. This is what makes it unnatural—not aberrant or disordered, but swimming against the powerful current of a fallen nature that has always reserved its warmth for those who return it.

What Made Jesus’ New Commandment Truly New

The Jews of Jesus’ day already had a command to love their neighbors (Leviticus 19.18). But centuries of theological trimming had quietly reduced the definition of “neighbor” to a comfortable radius of like-minded, like-blooded individuals. This is precisely why Jesus told the Parable of the Good Samaritan (Luke 10.25–37)—a story so deliberately unsettling that it practically demanded a verdict.

Then, in the upper room on the night of His betrayal, Jesus issued a new commandment: “Love one another, even as I have loved you” (John 13.34, NASB95). The newness lay in its standard and scope. The measure of this love was no longer the mirror of self—it was the cross. And the cross looks like a man hanging between criminals, praying, “Father, forgive them; for they do not know what they are doing” (Luke 22.34, NASB95). That is the standard.

Agapē Love: What the Greek New Testament Reveals About Loving Like Christ

Koine Greek—the common tongue of the first-century world—distinguished at least four varieties of what we flatten into one English word. Phileō was friendly affection. Storgē was a family bond. Erōs was romantic desire. And rising above them all stood agapē—sacrificial, unconditional, self-emptying love. Kindness is extended when kindness is not deserved. Forgiveness is given when the wound is still fresh. Service rendered without expectation of return.

You do not feel your way into agapē. You choose your way into it. The natural loves are genuine goods, gifts from God’s hand—but left unchecked, they curl inward. The love of family becomes contempt for the stranger. The tribe’s love becomes hatred of the outsider. Agapē redeems and elevates these natural loves, rightly orienting them. It is not human morality at its finest—it is participation in the divine nature, the love of God shed abroad in human hearts by the Holy Spirit (Romans 5.5). You cannot manufacture it. You receive it, and then choose to deploy it.

Agapē, in its fullest sense, is the deliberate choice—empowered by God—to seek another’s genuine good at personal cost, because that is precisely how God in Christ has loved us.

“Othering” in Modern Culture and the Ancient Problem It Represents

Hal David, moved by the turmoil of the Civil Rights Movement and the Vietnam War, wrote words that Jackie DeShannon made famous: “What the world needs now is love, sweet love.” Were David writing today, surveying our present moment, the pen would move with the same urgency.

We live in a time of othering—the process by which human beings made in God’s image are reduced to caricatures and assigned to an outgroup whose humanity can be safely disregarded. The Nazis did not begin with gas chambers. They began with names, with the slow rhetorical work of placing people outside the boundaries of moral concern. Today, the preferred weapons are different—”Nazi,” “fascist,” “bootlicker,” “communist”—but the intent is identical: to frame opponents as a them against whom any response is justified. The summer of 2020 saw politically motivated murders amid the George Floyd protests. January 2026 has already recorded two deaths connected to ICE enforcement protests. Solomon was right—there is nothing new under the sun (Ecclesiastes 1.9). Human fallenness finds new costumes for old sins.

How the Cross Teaches Christians to Love Their Enemies

The command of Jesus is not an antiquarian curiosity. It is addressed to this fractured, furious moment. The temptation—and we should name it honestly as a temptation—is to reserve our warmth for the in-group and feel entirely justified in our contempt for ideological enemies. But the One commanding our love is the same One who prayed forgiveness over the men who drove the nails.

The decision to love precedes the feeling of love. We choose to pray for those who despise us. We choose to speak with dignity about those whose politics make our blood simmer. And grace, practiced in genuine submission to God’s Spirit, reshapes not just our behavior but our hearts.

Jesus said the watching world would know His disciples not by their doctrinal precision or political affiliations, but by their love for one another (John 13.35). The church, in an age of othering and outrage, is called to be a visible demonstration that another way is possible—that the love of God in Christ is not a theological abstraction but a living reality.

The command is given.

The standard is the cross.

The power is the Spirit.

And the world is watching.

Loving The Elders

Dale Pollard

Though Scripture doesn’t say, you can be sure
David’s sheep had no idea how lucky they were to have a
shepherd like him. They were just sheep after all. How could
they fully appreciate the extent that David went to in order to
keep them safe? Before this begins to sound ridiculous, let’s
remember that at least two of David’s sheep were carried off
in the jaws of a lion and a bear. When the terrified bleating
of an unfortunate sheep is heard by the shepherd, he sprints
after the wild animal knowing all the while — it’s just a sheep.
It’s just one sheep! Nevertheless, David strikes the predator
and saves the sheep (1 Sam. 17:34-35).

What made David a good shepherd? It certainly
wasn’t his stature. The average male of his day stood around
five feet tall. He was also the youngest of his family, and often
unappreciated (1 Sam. 16:11; 17:29, 33). It was David’s heart,
not his height, that made him exceptional. He was a natural
shepherd of sheep, and of people.

David is sent by his father, Jesse, to deliver bread for
his brothers, who are among Saul’s army. When he arrives on
scene, everyone is afraid and unwilling to take a stand against
the arrogant Goliath. But before the giant warrior from Gath
meets the shepherd boy from Bethlehem, a few more giants
will be faced.

The first giant was the giant of degradation.
David’s own brother, Eliab, would greet him with
two belittling questions that would make a lesser man feel
sheepish, but not this shepherd. Eliab asks, “why have you
come down here?” and, “who is watching the few sheep?”
David’s brother doesn’t think he belongs among warriors and
that he is only capable of handling a small number of simple
animals.

The second giant was that of accusation.
In the same breath, Eliab would accuse and insult
David three different times. He claims, “I know how
conceited you are and how wicked your heart is. You’ve only
come to watch the battle.” How wrong he was and how dare
he insult such a godly man! It’s interesting to note that David
had an answer to each of these questions and accusations, but
never attempts to defend himself. His father sent him, that’s
why he was there. He was there to deliver nourishment for
this dear brother who had, no doubt, worked up an appetite
doing absolutely nothing. No retaliation or snarky remark
would escape from the shepherd’s mouth because nothing like
that was in his heart (Matt. 12.34).

The third giant David would conquer would be the towering
giant of indignity. He didn’t shame his brother and he didn’t let his
brother’s shaming keep him from shining.

Shepherds put up with a lot, don’t they? Good
shepherds really put up with a lot. Faithful God-fearing elders
within the Lord’s church all over the world are faced with
giants more often than they should be. Sometimes, the giants
they face are their own sheep. How easy it is to make
confident accusations against them and to question their
intentions, hearts, and capabilities. That unpaid servant of
God is more often than not the first one to come running
when the bleating of a wayward member is heard. When we
find ourselves in clutches of our various trials, they attempt to
pry us out. At times they earnestly pray over and take on
burdens that aren’t theirs to carry. Faithful elders will find
themselves in a position in which they could make the sheep
feel ashamed, but choose to save the feelings of others
because that’s what a good shepherd does. It’s not their
height, it’s their heart. The sheep need to love their
shepherds because the shepherds love their sheep.

Beyond Doomscrolling: How God Equips Us to Slay Giants

Brent Pollard

The Temptation to Feed on Fear

In this high-stakes election year, with our nation more tribalized than perhaps any time in recent memory, the core issue we face is a widespread habit: “doomscrolling.” This compulsive, endless consumption of negative news and distressing online content feeds anxiety, nurtures fear, and starves the soul of hope. First popularized during the COVID-19 pandemic, doomscrolling amounts to voluntary imprisonment in a cell of manufactured despair. To resist fear and reclaim perspective, we must rely on faith, deliberate thought, and God’s Word—tools that equip us for the challenges and Goliaths of our time.

The Christian response to such darkness must be light. We must make Philippians 4.6-8 not merely familiar, but our constant companion. Through prayer, we banish anxiety; through deliberate focus on what is true, honorable, right, pure, lovely, and excellent, we reclaim our thoughts from the enemy’s propaganda machine. Where the world offers an endless stream of catastrophe, God offers peace that surpasses understanding (Philippians 4.7).

Light-Scrolling and Ancient Warfare

It was through such positive scrolling—what we might call “light-scrolling”—that I encountered a video by someone calling himself “The Nerdy Christian.” His observation about David and Goliath arrested my attention and challenged assumptions I had carried for years. Like many, I had viewed this famous contest as ending in David’s victory solely through God’s direct intervention. Yet history reveals a more nuanced truth, making the story even richer.

The sling was no child’s toy. It was among the most fearsome weapons of the ancient world—a fact the Romans learned to their horror. When Hannibal crossed the Alps with his war elephants and stood at Rome’s gates, he brought 2,000 slingers whose skill was legendary. At the Battle of Cannae, one of Rome’s most devastating defeats, a slinger’s stone struck the consul Lucius Aemilius Paullus, inflicting wounds that led to his death. The mighty Republic that would eventually rule the Mediterranean nearly fell before the whirring death delivered by stones and leather straps.

The Insult Was Not in the Weapon

When Goliath taunted David, his words dripped with contempt—but not contempt for the sling itself. “Am I a dog, that you come to me with sticks?” (1 Samuel 17.43 NASB). The sting lay not in dismissing the weapon, but in the absurdity of a shepherd boy, dressed in farm clothes and carrying pastoral tools, presuming to face a champion warrior. A proper opponent would bear the armor and weapons Saul had attempted to strap onto David’s young frame (1 Samuel 17.38-39). To Goliath, it was as if someone had sent a farmhand with a crook to chase off a trained predator.

But what the giant in his arrogance failed to perceive, David understood with crystalline clarity: God had been preparing him for this moment through every ordinary day he had spent in the fields.

The Physics of Faith

Slingers were crucial to the armies of the ancient Near East, Greece, and Rome. Their effectiveness was rooted in simple physics—the high kinetic energy produced by rotational motion and release velocity. When 1 Samuel 17.49 describes the stone sinking into Goliath’s forehead, it aligns perfectly with natural laws. The stone would have fractured the giant’s skull, perhaps punching clear through to lodge itself in the wound. This created the impression of “sinking” into the flesh.

What the armored Goliath seems to have overlooked was the relative thinness of skin and bone protecting the brain. The practiced David, who had spent years perfecting his aim against predators, knew precisely where to deliver the lethal blow. He didn’t need God to bend the laws of nature. God had already woven into creation the very physics that would bring down the blasphemer.

Does this rob the story of its wonder? Far from it. This understanding actually deepens our appreciation for how God works.

Providence in the Pasture

Though God did not need to perform a supernatural miracle at the moment of combat, His providence had followed David throughout his youth like a shepherd follows his flock. That providence established a pattern, a precedent upon which faith could firmly stand. As David himself declared before the king, God had given him strength to defeat lions and bears that threatened his sheep (1 Samuel 17.34-37). The same covenant-keeping God who delivered him from those fierce beasts would deliver him from this uncircumcised Philistine who dared mock the living God and His people.

Here we glimpse a profound truth about divine preparation: God uses the mundane to equip us for the momentous. David’s years in obscurity, mastering a weapon most would consider beneath a warrior’s dignity, became the very foundation for his greatest victory. His faithfulness in small things—protecting defenseless sheep from predators—prepared him for great things. He protected defenseless Israel from the champion of Gath.

More Than the Mundane

The Nerdy Christian rightly observed that God will use the ordinary experiences of our lives to equip us for extraordinary callings. Yet we must not stop there. Otherwise, we truncate the full counsel of Scripture. God has not limited Himself to using only the mundane to prepare His people for battle.

Consider Paul’s instruction to Timothy: “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Timothy 3.16-17 NASB). God has given us His very words—not merely as historical record or moral guideline, but as comprehensive equipment for “every good work.” Peter echoes this truth when he reminds us that God’s divine power “has granted to us everything pertaining to life and godliness, through the true knowledge of Him” (2 Peter 1.3 NASB). The context reveals that this knowledge comes through the Gospel itself.

And what is this Gospel? Paul declares it to be “the power of God for salvation to everyone who believes” (Romans 1.16 NASB). The Greek word translated “power” isdunamis (δύναμις)—the very word from which Alfred Nobel derived the name for his explosive invention: dynamite.

Yes, the Gospel is God’s dynamite.

Weapons Divinely Powerful

Listen to how Paul describes this explosive power that God places in our hands: “For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (2 Corinthians 10.3-5 NASB).

Scripture itself is the sword of the Spirit (Ephesians 6.17), sharper than any two-edged blade. It pierces to the division of soul and spirit, discerning the thoughts and intentions of the heart (Hebrews 4.12). Where David carried five smooth stones from the brook, we carry the eternal Word that spoke worlds into existence. Where David’s sling could fell one giant, God’s Word can topple every fortress of falsehood that exalts itself against truth.

Equipped for Every Giant

The giants we face today seldom wear bronze armor or carry spears like weaver’s beams. They come disguised as anxiety scrolling through our feeds. They come in the form of speculations that undermine faith, as lofty arguments against the knowledge of God. They appear in the culture’s contempt for biblical truth, in our own wavering doubts, in the thousand small compromises that would diminish our devotion.

But God has equipped us to face them all. Through the mundane experiences of life, He builds practical skills in us. He builds tested faith. Through the profound truth of His Word, He arms us with weapons divinely powerful. Through the Gospel’s explosive force, He gives us everything pertaining to life and godliness.

The question is never whether God has equipped us. The question is whether we will, like David, step forward in faith with the tools He has provided. Refuse the ill-fitting armor of human wisdom. Trust instead in the name of the Lord of hosts whom we serve (1 Samuel 17.45).

The Witness of Preparation

When we immerse ourselves in Scripture daily, its truth shapes our thoughts and guides our steps. Something remarkable happens. We discover we can indeed slay every evil giant we face. As we grow deeper in a relationship with our Savior, others will take note—just as the religious leaders noticed about the apostles—that we have been with Jesus (Acts 4.13).

This is God’s way: to prepare us through providence, equip us through His Word, and empower us through His Spirit. He takes shepherd boys and makes them giant-slayers. He takes fishermen and makes them fishers of men. He takes ordinary believers and uses them to turn the world upside down (Acts 17.6).

The giants still taunt. The enemy still rages. But we need not doomscroll through catalogs of catastrophe, rehearsing reasons for despair. Instead, let us take up the weapons God has forged for us—both the practical skills refined through faithful living and the spiritual sword that is His eternal Word. Let us step forward, not in our own strength, but in the name of the God who has covenanted with His people. And let us remember: the battle belongs to the Lord (1 Samuel 17.47). He uses the weak things of this world to shame the strong, that no flesh should glory in His presence (1 Corinthians 1.27-29).

In Christ, we are more than conquerors (Romans 8.37). Every giant will fall. When we resist the culture of fear and trust in the practical skills God builds in us and the explosive power of His Word, we are equipped for every challenge. In this way, the world will know that there is a God in spiritual Israel (1 Samuel 17.46; Romans 9.6-8).

To Be Like Obed-Edom

Neal Pollard

When studying 2 Samuel 6, we most often reference Uzzah (or even Ahio or David). Yet, there is another man who we rarely talk about in that incident. After the failed and fatal attempt to move the ark of the Lord by ox cart, “David took it aside to the house of Obed-edom the Hittite” (10). The ark remained at his house for three months (11). Nothing is said of Obed-edom’s character per se. We know he was a Levitical gatekeeper (1 Chron. 15:18) and later appointed a minister of the ark (1 Chron. 16:5), but we are not told why he was appointed to these roles. As much as anything, it was likely a matter of ancestry.

But there is no mistaking what happens in those three months the ark resided in his house. Scripture says that “the Lord blessed Obed-edom and all his household” (2 Sam. 6:11b). Again, David reflects on the situation, with others affirming to him, “The Lord has blessed the house of Obed-edom and all that belongs to him, on account of the ark of God” (2 Sam. 6:12a). This news made the king glad (12b).

There are some encouraging truths gleaned from this brief notation in Scripture.

  • Blessed is the home where God’s presence is found (Psa. 128:1-4; Prov. 3:33; 14:11).
  • Scripture tells us that where the Lord is, there is not only blessing (2 Sam. 6:11-12), but peace (Num. 6:24-26), light (Psa. 36:9), refuge (Psa. 46:1), joy (Psa. 16:11), strength (Isa. 41:10), and freedom (2 Cor. 3:17).
  • Others are encouraged when they see the impact of God in our homes (cf. 1 Pet. 2:12; Acts 10:1-2).
  • The Lord actively works for good in our lives and even our possessions where He is the heart and center (Matt. 6:33).
  • When others see God doing good in our lives, they are encouraged to do good, too (Psa. 40:1-3).
  • We should be one whom others think to entrust with spiritual things–David chose Obed-Edom’s house (cf. 2 Tim. 2:2).

This account is not at all about Obed-edom as we have no further insight into his character. It is about the power of the presence of God in the home. God blesses and enhances every home where He is made to be at home. We bless everyone and everything in our home when God is firmly and visibly there! In this way, may we all strive to be like Obed-edom.

Desiring God

Carl Pollard

“Delight yourself in the LORD, and he will give you the desires of your heart.” 

  • Psalm 37:4

One of the most loved and frequently quoted verses in Scripture is Psalm 37:4. At first glance it can sound like a blank check: “Love God and you’ll get whatever you want.” But a closer look reveals something far deeper and more beautiful. The verse is not primarily about getting what we want; it is about God changing what we want until He Himself becomes the great desire of our hearts.

Psalm 37 is an acrostic wisdom psalm written by David in his old age (v. 25). Its main concern is the age-old question, “Why do the wicked prosper while the righteous suffer?” David’s answer is trust and delight in the Lord rather than envy or anger toward evildoers (vv. 1–8). In this setting, verse 4 is not a prosperity promise detached from reality; it is godly counsel for people who feel overlooked while others seem to “have it all.”

The Hebrew verb translated “delight,” is intensive and rare. It means to be delicate or pampered, to take exquisite pleasure in something. It is the same root used in Isaiah 66:11 for a nursing baby delighting in its mother’s milk, total satisfaction, soft enjoyment, unhurried pleasure.

So David is not commanding gritted-teeth duty (“Try really hard to like God”). He is inviting us into a relationship where God Himself becomes our highest pleasure, our richest feast, our greatest reward.

The Promise: “He Will Give You the Desires of Your Heart.” Grammatically, the second half of the verse can be read two ways, both of which are true and complementary:

1. Causative reading (most translations): When you delight in the Lord, He grants the desires that are now in your heart—desires that have been transformed by your delight in Him. The more we enjoy God, the more our desires align with what He loves to give.

2. Identical reading (favored by many Hebrew scholars): “He will give you the desires of your heart” means He will place new desires in your heart. In other words, the reward of delighting in God is that God Himself becomes the desire of our heart.

John Piper once summarized this second reading: “God is most glorified in us when we are most satisfied in Him.” Psalm 37:4 is therefore the biblical basis for what has come to be called Christian Hedonism, the conviction that God is not honored by reluctant obedience but by hearts that have found their deepest joy in Him.

To “delight yourself in the Lord” isn’t a feeling we try to manufacture; it is a discipline we pursue by faith:

  • Meditate on who God is (His beauty, holiness, love, grace).
  • Remember what God has done, especially in the cross and resurrection.
  • Pray the prayers of Scripture that ask God to change our tastes (Ps 90:14; Ps 27:4; Ps 73:25–26). Tastebuds change, I used to hate onions…now I love them! Same thing happens in Christ. The longer you seek Him, the more you desire Him. The world loses its sway. 
  • Fight the fight of faith to see and savor Jesus above all competing pleasures.

When we do, something happens: the things we once thought we couldn’t live without begin to lose their grip, and we discover that the Giver is infinitely more satisfying than any of His gifts.

Psalm 37:4 is not a promise that God will fund every whim of a heart still curved in on itself. It is a promise that if we will seek our pleasure in God, He will make sure we are never disappointed. He will either satisfy our (new, God-shaped) desires, or, better yet, He will satisfy us with Himself.

“Whom have I in heaven but you? 

And there is nothing on earth that I desire besides you. 

My flesh and my heart may fail, 

but God is the strength of my heart and my portion forever.” 

  • Psalm 73:25–26

Ancient Phenomenon Of Grip Lock In Battle

Throughout history, soldiers have been remembered for their courage and skill — but sometimes, a warrior stands out for their extreme endurance. In high stress situations, combatants have been known to grip their weapon so tightly that their fingers can’t release them— even after the danger is gone.

Dale Pollard

Throughout history, soldiers have been remembered for their courage and skill — but sometimes, a warrior stands out for their extreme endurance. In high stress situations, combatants have been known to grip their weapon so tightly that their fingers can’t release them— even after the danger is gone. This phenomenon is known as “grip lock” (or, in death, cadaveric spasm) and it appears in sources from the Biblical record to various other battle chronicles.

The Biblical Case of Eleazar 

One of the earliest recorded examples comes from 2 Samuel 23:9–10 (10th century BC). Eleazar, one of David’s “mighty men,” fought the Philistines long after the rest of the army had retreated. His effort was so great that “his hand clung to the sword” after the battle — an epic but physiologically accurate description of “sustained tetanic muscle contraction” from hours of exertion and an extreme adrenaline overload.

More Military Accounts 

Battle of Marathon (490 BC) – Herodotus records Athenian hoplites whose hands were “welded” to their spear shafts after the fight.

Battle of Cannae (216 BC) – Polybius describes Roman infantry unable to drop their shields or swords, even in retreat, with some death grips preserved in fallen soldiers.

Boudicca’s Revolt (AD 60–61) – Tacitus notes Briton warriors locked to their chariot rails or spears, requiring force to release them.

Battle of Stiklestad (AD 1030) – Norse sagas speak of hands “frozen to the sword like ice to iron.”

Physiology 

Modern science explains grip lock as a combination of:

Adrenaline surge – The sympathetic nervous system floods the body with epinephrine and norepinephrine, boosting muscle contraction power.

Full recruitment of fast-twitch fibers – Grip muscles in the forearm contract at maximal force, overriding fine motor control.

Loss of inhibitory signals – The brain suppresses “release” commands in favor of survival-driven holding or pulling actions.

Muscle fatigue and tetany – After prolonged strain, the muscles seize in a sustained contraction, sometimes lasting minutes or hours.

Eleazar’s hand that refused to let go eliminates any chasm between a myth and medical reality. The Bible is accurate down to the finest details and it teaches us more than just history; it shows us the future (Rev. 22, 1 Thess. 4.16-18, Matt. 24.42-44).

“…..but Eleazar stood his ground and struck down the Philistines till his hand grew tired and froze to the sword. The LORD brought about a great victory that day. The troops returned to Eleazar, but only to strip the dead”

I Samuel 23:10

The Lamb, Not the Seductress: Reexamining Bathsheba’s Story

So, did David not know who she was? It’s difficult to believe that a woman connected to three men in David’s inner circle was a stranger to him. More likely, the evening light and David’s rooftop vantage point allowed him to see her form but not recognize her.

Brent Pollard

July 15, 2025, seemed like an ordinary day, but it became extraordinary when a CEO was caught canoodling with a fellow employee on the kiss cam during a Coldplay concert. The intimate moment quickly went viral, especially since the CEO was married. Many likely felt schadenfreude over the fall of a wealthy individual worth between $20 and $70 million. This contemporary scandal provides a lens through which to examine how we often misread similar biblical narratives. Frankly, I believe it is best to heed the words of Paul: while we expose evil deeds, we do not speak in detail about what is done in secret (Ephesians 5.11–12). Still, I needed to establish this cultural backdrop for this article.

One of those quick to offer a take on the July 15 incident was the satirical site The Babylon Bee. I typically enjoy their brand of humor, but this time they missed the mark. They likened the scandal to the biblical account of David and Bathsheba. If Bathsheba truly were the gold-digging seductress some portray her as, then the comparison might be justified. But she wasn’t. Bathsheba was a victim of a powerful man’s abuse, which makes The Bee’s joke not only flat but also deeply inappropriate.

This article will build a case, as if in a court of law, defending Bathsheba against unjust accusations. I will argue that she was a victim of rape and that her husband was murdered to conceal the crime. The evidence is found in 2 Samuel 11.

First, the text reveals David’s negligence and sets the stage for what follows. Verse one sets the tone: it was the season when kings customarily led their troops into battle. But David stayed home. He was not where he was supposed to be. Then in verse two, we find that David is getting out of bed in the evening. The text doesn’t say why, but the timing is odd. I can’t help but think of the words attributed to David’s son: “How long will you lie down, O sluggard? When will you arise from your sleep?” (Proverbs 6.9). It reminds us of the adage that idle hands are the devil’s workshop. This context of David’s negligence becomes crucial when we examine what happens next. Had David been at the front, none of what follows may have occurred.

As David walks on his rooftop, he sees a woman bathing. The text tells us she was very beautiful (2 Samuel 11.2). Unlike Job, who made a covenant with his eyes not to gaze lustfully (Job 31.1), David does not look away. Instead, he inquires about her (v. 3). The answer he receives is revealing: this is Bathsheba, the daughter of Eliam, and the wife of Uriah the Hittite. Bathsheba has three direct relational ties to David. Uriah and Eliam were part of David’s elite band of mighty men (2 Samuel 23.34, 39). Additionally, Eliam was the son of Ahithophel, one of David’s counselors (2 Samuel 15.12).

So, did David not know who she was? It’s difficult to believe that a woman connected to three men in David’s inner circle was a stranger to him. More likely, the evening light and David’s rooftop vantage point allowed him to see her form but not recognize her. This is important: Bathsheba was not bathing at a time or place where she should have expected to be seen.

Second, examining Bathsheba’s actions shows she was following the Law, not acting seductively. There is debate about why Bathsheba was bathing. Some translations imply she was purifying herself from her monthly period; others suggest she was washing after intercourse with David. But here’s the key: if she were washing after sex, then both she and David would have had to bathe according to Leviticus 15.18. Yet the text only describes Bathsheba bathing.

More importantly, verse four tells us she was purifying herself from her impurity. The Hebrew word tum’ah refers to ritual uncleanness, and in Leviticus 15.19–30, this term is explicitly used for menstrual impurity. The law outlines a process of purification following menstruation, including waiting seven days and bathing before being considered clean. So the context supports that Bathsheba was obeying the Law of Moses, not reacting to a sinful encounter.

Furthermore, we are not told where Bathsheba was bathing. Was it on a rooftop, as depicted in art? We don’t know. The only specified location is David’s. He was on a rooftop with a clear, elevated view. Suggesting that Bathsheba was being immodest or trying to attract attention assumes she knew David was not at war, knew he was home, and knew he would be waking up and wandering onto the roof at that very moment—all highly improbable. The seduction theory collapses under its weight.

When we scrutinize the text, it becomes clear that Bathsheba was where she was supposed to be, doing what the Law required. David was not. He was idle, indulgent, and willfully blind. What followed was not an affair. It was an act of power and violation. We must stop blaming Bathsheba for being seen and instead call David’s sin what it truly was. I know we are uncomfortable calling David a rapist, but we don’t seem to have a problem with acknowledging his premeditated murder of Uriah.

Finally, the prophet Nathan’s parable confirms this interpretation and validates Bathsheba’s innocence. Of course, David later repented (Psalm 51), and Scripture still calls him a man after God’s own heart (1 Samuel 13.14). But his heart was not aligned with God in 2 Samuel 11. The prophet Nathan’s parable does not depict Bathsheba as a co-conspirator. She is the poor man’s beloved lamb, taken and slaughtered by one who had many (2 Samuel 12.1–4). The lamb does not seduce the butcher.

Justice for Bathsheba does not mean denying David’s restoration. It simply means telling the truth: she was not the temptress. She was the victim.

SATAN ENTICED DAVID TO… COUNT?

The first time we read the name “Satan” in the Bible, it’s under very strange circumstances. Ready?

Here’s the passage: 

“Satan rose up against Israel and incited David to take a census of Israel.”

Dale Pollard

The first time we read the name “Satan” in the Bible, it’s under very strange circumstances. Ready?

Here’s the passage: 

“Satan rose up against Israel and incited David to take a census of Israel.” 

(I Chronicles 21:1, NIV)

Alright, so Satan decides to pick a fight with God’s man. So  how does he do it this time? Well, he incites (or entices) David to take a census of Israel— of course. You might be thoroughly confused at this point but just wait, you’ll want to throw something breakable in a second. 

So Satan takes his shot at David and apparently the most devious plan he could come up with was, “Operation Headcount.” There must be more to it than that. Surely. 

Make it Make Census

A census in the ancient world—especially in Israel—was not just a headcount. It carried spiritual, political, and economic weight. 

It typically involved counting all the men and for at least a few practical reasons. A ruler could use the census to determine the size of his army, or make sure proper tax revenue was collected, or get an idea of how capable his labor force was. Oh, and for Israel, it better be done right. 

Exodus 30:12 warns that a census must be accompanied by a ransom/offering, or else a plague would come upon the people:

“Then each one must give a ransom for his life to the LORD… so that no plague may come on them when you number them.”

So maybe now’s a good time to address an alleged contradiction. 

Our original passage in question (I Chron. 21:1) is already interpreted in a few ways, especially when compared to its parallel account in 2 Samuel 24:1, which says:

“Again the anger of the LORD burned against Israel, and he incited David against them, saying, ‘Go and take a census of Israel and Judah.’”

Did you catch that too? Seems like Samuel contradicts the Chronicler by saying that God was really the one who enticed David into counting folks, not Satan. So which is it— and did you throw something yet? 

It Was Satan….. Probably 

No matter how you slice it, Satan is the one doing the enticing and here’s how we can be sure. 

First, let’s start by contrasting the similarities between this case and Job’s situation. God allowed Satan to test Job— but He remained sovereign. God was clearly in control while Satan had to ask His permission before making Jobs life so miserable. God let the devil torment his most faithful servant, but with strict conditions (Job 1.8,12). 

Secondly, it’s possible that “Satan” in 1 Chronicles 21:1 should really be translated “adversary.” Now, this next part isn’t typed with any real certainty, it’s only a personal observation (by the author). 

Remember the account of Balaam and his donkey? It’s worth reading again, even if you’re familiar with it. Just before the conversation between a man and his animal takes place we read: 

“God’s anger was kindled because he [Balaam] went, and the angel of the LORD took his stand in the way as his adversary” (Numbers 22:22). 

The word adversary is the exact same word that’s translated as Satan in 1 Chronicles 21:1. However, it was the angel of the Lord that stood as an adversary. The language is strikingly similar in both passages. Take a peek, but this time side by side…by side: 

1 Chronicles 21:1 

“Then Satan stood against Israel and incited David to number Israel.” 

Numbers 22:22

“God’s anger was kindled because Balaam went, and the angel of the LORD took his stand in the way as his adversary”

2 Samuel 24:1

“…the anger of the LORD was kindled against Israel, and he incited David against them, saying, “Go, number Israel and Judah.”

How satisfying is that? Instead of a contradiction you see consistency; inspired perfection on full display. 

So What Happened To David? 

Well, he messed up. A lesser known misstep on David’s part, too. God sent a plague as a consequence—exactly as Exodus 30 had warned. As tragic as that was, again the consistency is amazing. There was a thousand years or so between Exodus and Chronicles but God still remembered exactly what He had told Moses.

After the census, David felt guilt immediately (2 Sam. 24:10) and repented. As anybody after God’s heart would do. 

Is God Listening?

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

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. 

Let The Lord “Judge”

Carl Pollard

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

One Theme, Two Writers, And Three Lessons

Neal Pollard

      David says, about 1,000 years earlier, the same thing Paul says. They had the same source, of course–the Holy Spirit breathed out the words through them both. In Psalm 4:4, David wrote, “Be angry, and do not sin. Meditate within your heart on your bed, and be still. Selah.” Paul wrote, “Be angry, and do not sin. Do not let the sun go down on your wrath, nor give place to the devil” (Eph. 4:26-27). A Bible with good footnotes and referencing will show you that Paul is quoting David, applying the scripture to the purpose of his own writing. So, each wrote for a different purpose, David to demonstrate who is the blessed man and Paul to show who is the new man. David’s writing is of the poetic genre. Paul’s writing is epistolary. Each wrote under a different covenant, meaning their priesthood, worship, and religious constituency were all different. Yet, for all the contrasts that can be made, there are three distinct similarities in these passages beyond the phrase that it is the same.

      These writers show us that anger is a timeless issue. When Israel was autonomous or under the thumb of a world power, they were subject to feelings of anger. When Moses was the lawgiver and when Christ was, the issue confronted them. Time, geography, status, or race have nothing to do with a passion that can be stirred to anger. Wherever man wrestles himself and has to contend with others, it is an issue.

      These writers show us that anger can be sinful. Though each covenant had different laws to respond to sinful anger, the very existence of such rules and commands shows man’s aptitude to let his anger get away from him. The ramifications of not reigning in self’s response to anger are ultimately the same, whenever and wherever one lives.

      These writers show us how to avoid sinful anger. The meat of both passages is a divine strategy to stave off the inclination to sin in our anger. David’s suggests two things–meditation and stillness. Spend some time internally sifting through the issues that would provoke you. Don’t simply stew on it. Rationally think out the matter. Then, be still. Be careful about what course of action you take. Don’t be rash and hasty. Paul suggests resolution and self-mastery. He counsels against “stewing on it,” too. Don’t let anger fester like a sore. Regroup then confront the problem, and remember that this is not the same as being confrontational. You are confronting self more than the cause of the anger. Then, keep self protected from submitting to the devil. That may seem like a dramatic way to say it, but Paul is saying that you are giving yourself over to devilishness when you allow your anger to cross the line into sinfulness. What a hard pill to swallow, yet how helpful to understand that before we foolishly react.

      God is looking out for us, seeking to save us from our worst enemy in anger–ourselves!

Thirsting for God

Brent Pollard

In Judah’s dry and barren wilderness, David composes one of the Bible’s most stirring and heartfelt expressions of spiritual yearning. Psalm 63 is a profound meditation of the soul’s thirst for the living God. David’s use of vivid imagery and passionate language in Psalm 63 exemplifies all who seek to draw closer to the Lord, showcasing the depths of his longing.

The psalm opens with David’s earnest cry: “O God, You are my God; I shall seek You earnestly; My soul thirsts for You, my flesh yearns for You, In a dry and weary land without water.” (Psalm 63.1 NASB). David’s intense yearning for God’s presence mirrors the desperation of physical thirst in a desert.

This longing echoes the Israelites’ experience wandering in the wilderness when they complained to Moses, “Why, now, have you brought us up from Egypt, to kill us and our children and our livestock with thirst?” (Exodus 17:3). 

David finds relief for his parched soul in the oasis of God’s power and glory, contrasting it with the dry and weary landscape of the Israelites. He repeatedly mentions God’s name (“O God…my God”), demonstrating his unshakeable recognition and relationship with the Almighty. His thirst is quenched by witnessing God’s manifest attributes in the holy place.

In Exodus 33.18, Moses expressed his desire to see God’s glory, which foreshadowed the coming of Jesus Christ, the radiance of God’s glory, as mentioned in Hebrews 1.3. Jesus promised in John 4.10 that whoever drinks the water He gives them will never thirst again, as stated in John 4:14.

David continues: “Because Your lovingkindness is better than life, My lips will praise You.” (Psalm 63:3). The psalmist praises God’s covenant love, superior to physical life. We love, because He loved us first. (1 John 4:19)

With hands raised in joyful blessing (Psalm 63.4), David declares: “My soul is satisfied as with marrow and fatness” (Psalm 63.5). Unlike his ancestors, who had physical abundance but spiritual emptiness, David had tasted and seen that the Lord is good (Psalm 34.8). He feasted on the Bread of Life (John 6.35) and had his deepest hunger divinely fulfilled.

Even in the night watches, a time of spiritual dryness for many, David reflects on his Beloved: “When I remember You on my bed, I meditate on You in the night watches” (Psalm 63.6). The darkness holds no fear because “the Lord is my light” (Psalm 27.1), dispelling the gloom and igniting songs of joyful praise (Psalm 63.7).

David models wholehearted devotion by clinging to God as his help and rejoicing in the shadow of the Almighty’s wings (Psalms 63:7-8). His vivid depiction of pursuing hard after God (Psalm 63.8) recalls Jacob’s fervent wrestling with the Divine (Genesis 32.22–32). Both David and Jacob emerge wounded yet holding tightly to their heavenly Companion, the One whose presence alone can quench the longings of the human soul.

Psalm 63 is a timeless expression of spiritual hunger and holy satisfaction found only in God. From the barren landscapes of wilderness wanderings to the urban deserts of modern faith, the words of the psalmist beckon all who thirst to come to the waters (Isaiah 55.1). The path leads to Christ, the fountain of living waters (Jeremiah 2.13; John 7.37-39). Will you drink deeply from His heart of steadfast love?

Navigating the Complexities of Worship

Biblical Examples of Obedience and Error

Brent Pollard

 Comparing the post-exilic Jews criticized in Malachi, David, and Nadab and Abihu provides a holistic picture of the connection between human deeds and divine expectations in worship and obedience. Each scenario represents distinct facets of human engagement with divine decrees and religious rituals.

The Jews who returned from exile did not exert much effort in following God’s decrees during Malachi’s time. God accused them of robbing Him because they withheld their offerings (Malachi 3.8–12). Even when they did bring offerings, they only brought God their leftovers, which God considered disrespectful since it showed a lack of reverence and sincerity toward Him (Malachi 1.6–14). Consequently, their lack of reverence and sincerity undermined their worship and strained their relationship with Him.

It is essential to refrain from viewing worship as a mere duty and instead approach it sincerely, reflecting deeply on God’s holiness and His expectations.

David’s unauthorized census, influenced by Satan during a time of divine displeasure with Israel, exemplifies a grave judgment error by disregarding Exodus’s instructions for conducting censuses (Exodus 30.11–12). Despite his general Joab’s objections, David proceeded, only to recognize his sin swiftly. God presented three punitive options, with David choosing a three-day pestilence. At Araunah’s threshing floor, divine mercy stopped this pestilence. God instructed David to make a sacrifice there to atone for his sin. Araunah offered his livestock, crops, and farming implements as fuel for the sacrifice. However, David insisted on purchasing the necessary items for the sacrifice from Araunah, emphasizing that true sacrifice must come with a personal cost, reflecting his repentance and adherence to divine instructions (2 Samuel 24.24; 1 Chronicles 21.24).

David’s insistence on offering to God only what costs him personally emphasizes the value of sacrifice and personal investment in worship. Similarly, our worship and offerings to God must be meaningful and require personal sacrifice. David’s actions demonstrate the value of sincerity, individual responsibility, and acknowledging God’s worthiness in worship. We should not assume God expects less of us.

In Leviticus 10.1, we read about Nadab and Abihu, who offered a “strange” fire that God had not authorized. Their lack of sober judgment might have made things worse. The story serves as a warning about the significance of following God’s commands regarding worship. The severe punishment given to Nadab and Abihu shows how seriously God takes obedience and the dangers of presumptuous or innovative worship practices.

What comparative insights can we glean from examining these three examples of worship?

David sincerely adheres to divine commands, while Nadab and Abihu and the post-exilic Jews act presumptuously or complacently.

David demonstrates a profound reverence for God and deeply understands His nature. He acknowledges the importance of making meaningful sacrifices. Nadab and Abihu, on the other hand, failed to show reverence or a complete understanding of the sacred nature of God’s specific instructions. The actions of the post-exilic Jews imply a detachment from the importance and meaning of their worship practices.

The narrative of David underscores the crucial value of genuine and heartfelt worship. Nadab and Abihu’s story warns those who disregard God’s commands. Additionally, the account in Malachi calls for reevaluating our approach to worship. It urges us to move away from complacency and towards a more heartfelt and obedient practice. These stories emphasize the consequences of our actions and highlight the valuable lessons we can learn from them.

The central theme derived from these examples underscores the importance of approaching God with sincerity, reverence, and unwavering obedience. Worship transcends mere human actions for personal satisfaction; it is a divine mandate that demands meticulous adherence to God’s commands and a heart devoted to honoring Him. Each of these narratives offers valuable perspectives on the nature of worship, the significance of obedience, and the consequences of diverse attitudes and actions in response to divine directives.  

A Place To Rest

Carl Pollard

David, the king of Israel, wrote more psalms than any other author in the book of Psalms. He is specifically mentioned as being the writer of 72 individual psalms. Out of all the ones he composed, Psalm 23 is probably the most well known. And for good reason! Today we still have songs in our song books that were inspired by Psalm 23. It is a psalm of comfort and often read at funerals and eulogies. Millions of people have been touched by these words. In darkest of times, many find joy in these words of David. 

We could study and analyze this psalm repeatedly, and still continue to find new truths and powerful reminders each time. Many of us have most, if not all, of this Psalm memorized. Which can be a good thing…and also not so good at the same time. Often times when we study a passage that we have heard our entire life, it can be easy to breeze past without truly diving in. 

In this article we are going to focus on The Lord, Our Shepherd. David tells us what The Shepherd has done for us. It is good for us all to look at what God HAS done and will continue to do for us in the future. David begins in v. 1 by saying, “the Lord is my shepherd, I shall not want.” This phrase is the building block, the foundation for the remaining 5 verses. Since the Lord is my shepherd I’m not lacking anything! David was content because the Lord was HIS shepherd. 

The story is told about a pilot who always looked down intently on a certain valley in the Appalachians when the plane passed overhead. One day his co-pilot asked, “What’s so interesting about that spot?” 

The pilot replied, “See that stream? Well, when I was a kid I used to sit down there on a log and fish. Every time an airplane flew over, I would look up and wish I were flying… Now I look down and wish I were fishing.”

It is always tempting to think that others have it better than we do, and that if we just had “a little more” everything would be fine. But contentment cannot be achieved by increasing possessions. Being truly content is only possible when the Lord is OUR shepherd. David explains why in this beautiful Psalm. 

David is content because…The Shepherd Gives Rest. Psalm 23:2 “He makes me lie down in green pastures; He leads me beside quiet waters.” If you remember, David was a shepherd before he became king of Israel.

So he is speaking from firsthand experience concerning what is necessary for sheep to live and necessary for a shepherd to provide. These images of shepherding are lost on many of us but we need to understand the shepherd/sheep relationship to make proper application of this psalm.

There’s a book called “A Shepherd Looks at Psalm 23.” The author was a shepherd himself for eight years and recalls his experiences while studying this psalm. The author says this about verse 2, “It is almost impossible for them (sheep) to be made to lie down unless four requirements are met. Due to their timidity they refuse to lie down unless they are free of all fear. Because of the social behavior within a flock sheep will not lie down unless they are free from friction with others of their kind. If tormented by flies or parasites, sheep will not lie down. Only when free of these pests can they relax. Lastly, sheep will not lie down as long as they feel in need of finding food. They must be free from hunger.”

This information deepens the meaning of “he makes me lie down.” This is exactly what David is describing concerning his relationship with the Lord. David is able to rest because all his provisions have been provided by the Lord. Verse 2 describes being in the green pastures where eating is plentiful. The sheep are beside the still waters where they can freely drink without fear. It is interesting that the psalm begins by describing the rest available in God. 

We are able to release our burdens and our cares upon the Lord. “Come to me, all of you who are weary and burdened, and I will give you rest” (Matthew 11:28). Rest and release is available because God has promised to carry our burdens. It’s heartbreaking when so many Christians do not let God carry their burdens. Instead, Christians remain burdened with worries, anxieties, care, struggles, guilt, and numerous other troubles that we fight daily. 

God is offering us rest but we have to hand Him the burdens. We must have the faith that knows God will take care of it. He is our Shepherd, in Him we find rest.

A Heart For God: Finding Faith Despite Our Flaws

Brent Pollard

David is known as the man after God’s heart, but he is also a flawed human capable of terrible things. This truth might seem contradictory initially, raising questions about whether one must strictly follow religious doctrine or if God’s grace is enough. Even though David lived under a different covenant, God’s nature remains the same today. So, while the requirements for salvation have changed, nine out of ten commandments from the Old Testament are still considered necessary in the New Testament. David may have broken several commands during his lifetime, but we acknowledge that he was privileged to be the ancestor of the lineage that would result in the birth of Christ. As a result, despite being flawed, God thought he was worthy of using him to spread His love and mercy in this world.

Let’s examine David under a microscope to resolve this apparent contradiction. Lest you accuse me of being picky, remember that the Law of Moses required strict adherence. Therefore, consider a list of David’s sins.

  • David broke the Seventh Commandment against adultery by sleeping with Bathsheba, a married woman (Exodus 20.14; Deuteronomy 5.18).
  • David went on to violate the Sixth Commandment by ordering the murder of Uriah, Bathsheba’s husband (Exodus 20.13; Deuteronomy 5.17).
  • David violated the Ninth Commandment by lying and deceiving in both sins (Exodus 20.16; Deuteronomy 5.20). David also broke this commandment when he misled Ahimelech in 1 Samuel 21.
  • David violated God’s Law prohibiting a leader from having more than one wife (Deuteronomy 17.17), as well as God’s purpose for marriage as expounded upon by Jesus in Matthew 19.
  • David broke the Law by partaking in the showbread, which God only intended for the priests (1 Samuel 21.3ff; Leviticus 24.5–9). In all fairness, Jesus did use this incident to stress the need for mercy over legalism in Matthew 12.4.
  • In one of his last notable acts as king, David numbered the people in a manner inconsistent with God’s regulations regarding such, bringing a plague upon his people (2 Samuel 24.1–9; Exodus 30.11–16).

What actions did David take that were considered righteous or admirable? As previously stated, David earned the moniker “the man after God’s own heart” (1 Samuel 13.14; Acts 13.22). So he must have done something, making the sins we’ve mentioned seem minor in comparison—at least, that is what we would expect. Consider a list of David’s accolades.

  • As a young shepherd, David showed his faith and courage by defeating Goliath with a sling and a stone, demonstrating his trust in God (1 Samuel 17.45–50).
  • David spared Saul’s life twice, showing respect for God’s anointed king (1 Samuel 24, 26).
  • David repented after committing adultery with Bathsheba and having her husband Uriah killed (2 Samuel 12:13, Psalm 51). David was a penitent man, as the psalms he wrote show. Nearly half a dozen psalms have a penitential tone.
  • The book of Psalms, cited at least ten times in the New Testament, shows the depth of David’s faith. A couple of those psalms were messianic, serving as prophecy (see Psalm 22). Thus, David’s heartfelt praise, lament, and trust encourage believers today.
  • David laid the groundwork for building a new home for God’s Ark and provided a place for God’s shekinah to dwell. The Ark of the Covenant had been in Shiloh for the first 300 years of Israel’s national life. But the debacle of the battle near Aphek led to its loss to the Philistines for seven months. When the Ark returned on a cart led by two cows set loose by the Philistines, it came to Beth-shemesh. And the Ark did not have a permanent home until David brought it to Jerusalem.

I do not want to convey the impression that faith is a transactional exchange. David did not become the man after God’s own heart because his good deeds outweighed the bad. It was David’s heart that truly distinguished him. What truly characterized him was his genuine love and devotion to God and his willingness to repent and seek forgiveness when he sinned. David based his faith on a deep, personal relationship with God rather than earning favor through deeds. And David was aware that God’s mercy could bridge the gap.

Reflecting on the life of David, we see a vivid portrait of human complexity painted against the backdrop of divine grace. David’s story is not merely one of failure or success but a testament to the transformative power of repentance and the unfathomable depths of God’s mercy. Despite his significant shortcomings, David’s heart—a heart willing to acknowledge wrongdoing and turn back to God—set him apart. His legacy, therefore, isn’t defined by his failures but by his profound relationship with God. It highlights a path of redemption and faithfulness accessible to all. This narrative encourages us to approach God with a contrite spirit and to live with the assurance that grace, not our imperfect attempts at righteousness, is the foundation of our relationship with the Divine. In all its complexity, David’s life reminds us that no one is beyond the reach of God’s love and forgiveness. It’s a message of hope and reassurance for every believer.

King Saul: Lessons from a Proud Monarch

Brent Pollard

“The Lord resists the proud; but he gives grace to the humble” (Proverbs 3.34 LXX).

The rise and fall of King Saul is worthy of any Shakespearean drama. When God chose Saul as King of Israel, he attempted to hide from the people (1 Samuel 10.22). For his part, Saul looked the part, standing head and shoulders taller than everyone else (v.23). The people believed he was the right person to rule over them and shouted, “Long live the king” (v.24). However, Bible readers are already familiar with the entire story. The longer Saul reigns, the prouder he becomes.

In 1 Samuel 15.1-3, Saul failed to carry out God’s vengeance on the Amalekites. He made a weak excuse for his failure (vv. 15, 20–21) and was proud of his actions, building a monument to remember them (v. 12). When Samuel arrived, Saul was unaware of God’s anger. Saul greeted Samuel warmly, boasting of his obedience in carrying out God’s commands (v. 13). Samuel not only rejected Saul’s excuse but also asked him to recall a time when he had been humble (v. 17). God chose Saul as king while he was still humble.

Saul’s failure to “hack Agag to pieces” (as described in 1 Samuel 15:33 ESV) was just one of many examples of his arrogance. Further reading of 1 Samuel reveals more instances where Saul’s pride caused him to make poor decisions. By examining these examples, we can learn an important lesson about the importance of humility.

In 1 Samuel 13.8–14, Saul made an unauthorized sacrifice, a duty nearly exclusively assigned to priests but also permitted for some prophets, such as Samuel and Elijah. Saul took this action because Samuel took longer than expected to arrive in Gilgal, and he was concerned about his men scattering. He wanted to demonstrate his dominance or power. However, Samuel chastised Saul for this act, claiming that his kingdom would not last because of it. This incident could be interpreted as an early indication of Saul’s pride, as he overstepped his authority and assumed a priestly role.

In 1 Samuel 14:24–46, Saul makes a hasty vow prohibiting his soldiers from eating. Even when it puts the battle at risk and endangers the life of his son Jonathan, who unknowingly ate some honey, Saul refuses to admit his mistake. Jonathan criticizes the vow, arguing that the army would have been better off eating from their enemies’ spoils. However, Saul puts his command above his troops’ safety and the situation’s practical needs. The people must intervene to save Jonathan from execution, and this episode demonstrates Saul’s flawed leadership and decision-making. He prioritizes his pride and desire for authority over the welfare of his people, resulting in decisions that lack wisdom and compassion.

We see Saul’s angry reaction to a song about David’s victory over Goliath in 1 Samuel 18:6–9. The song says, “Saul has slain his thousands, and David his ten thousands.” As a result, Saul becomes very angry and envious. He says, “They ascribed ten thousand to David, but thousands to me. What else can he have besides the kingdom?” Due to his jealousy, Saul keeps a close eye on David and makes several attempts on his life. He pursues him relentlessly, as he cannot bear the thought of someone else receiving more praise and admiration than him.

In 1 Samuel 20.30–34, when Saul confronted Jonathan, his jealousy, rage, and fear of losing his kingship to David were evident. However, his pride also played a significant role in his actions. Saul’s reaction to Jonathan’s defense of David revealed the extent of his pride, paranoia, and violent desire to rule. He insulted Jonathan and even tried to kill him with a spear for supporting David, whom he saw as a threat to his throne. Saul’s pride and ego were so intertwined with his kingship that any challenge to his rule or authority provoked a drastic and irrational response. To Saul, Jonathan’s loyalty to David was a direct challenge to his kingship.

Saul’s behavior reveals his unwillingness to accept Samuel’s prophecy that David will replace him as king and his kingdom will end. His pride prevents him from considering the situation from a divine or practical perspective, causing him to focus only on his desires and fears. Saul’s pride is more than just arrogance; it is a harmful combination of fear, authority, and a refusal to acknowledge his mistakes or comprehend that his actions may cost him God’s favor and reign. Therefore, Saul’s clash with Jonathan illustrates how his pride and desire to retain power at any cost have damaged his character and leadership abilities.

In the book of 1 Samuel chapter 28, we read about Saul’s visit to the witch of Endor. Saul found himself in a desperate situation as he confronted the Philistine army. Despite his efforts, God did not respond to Saul’s prayers through dreams, prophets, or the Urim and Thummim. As a result, Saul turned to an Endor medium to summon the spirit of Samuel, who had died. This act of seeking the aid of a medium contradicted God’s commands, as stated in Deuteronomy 18.10–12. This move demonstrates Saul’s departure from reliance on God, possibly motivated by a prideful belief in his ability to control his destiny through any means available, even if forbidden.

Saul’s tragedy is a powerful warning about the corrupting influence of pride. Initially, he reigned with humility and submission to God, but his behavior degenerated into arrogance, defiance, and self-destructive actions. Saul’s elevation to kingship fed his ego, leading to impulsive decisions that separated him from God’s favor and ultimately caused him to lose his kingdom. His story highlights the significance of remaining humble, wise, and reliant on God’s guidance, even when in positions of power and authority. Pride can lead to ruin, but cultivating a humble heart enables us to make decisions that honor God and benefit those around us. Saul’s life reminds us that uncontrolled pride precedes the fall.

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From Judges To Kings

(TOP FIVE TAKEAWAYS)

Dale Pollard

God had established the Judges to rule Israel rather than a king which was typical for other nations during that period. God grants their request to have a king even though this kind of leadership was bound to fail. Despite the fact that God told them how they ought to govern themselves, the people caved to peer pressure from surrounding nations. God handed those free moral agents of Israel a shovel and they began to dig.

With that context in mind, here’s a portion of Samuel’s final words to a people who’ve just made a poor decision to reject God’s guidance. 

“Then Samuel called on the Lord, and that same day the Lord sent thunder and rain. So all the people stood in awe of the Lord and of Samuel.

19 The people all said to Samuel, “Pray to the Lord your God for your servants so that we will not die, for we have added to all our other sins the evil of asking for a king.”

20 “Do not be afraid,” Samuel replied. “You have done all this evil; yet do not turn away from the Lord, but serve the Lord with all your heart. 21 Do not turn away after useless idols. They can do you no good, nor can they rescue you, because they are useless. 22 For the sake of his great name the Lord will not reject his people, because the Lord was pleased to make you his own. 23 As for me, far be it from me that I should sin against the Lord by failing to pray for you. And I will teach you the way that is good and right. 24 But be sure to fear the Lord and serve him faithfully with all your heart; consider what great things he has done for you. 25 Yet if you persist in doing evil, both you and your king will perish.”
I Samuel 12.18-25

TOP FIVE TAKEAWAYS 

  1. There’s a needed message for the church today. We should never let our previous sins hold us back from pressing forward. Samuel tells the children of Israel not to let the evil in their recent past keep them down— but he doesn’t pretend as if they hadn’t sinned against God. 
  2. There’s hope. Samuel tells the people that God is quick to forgive. He still is!
  3. There’s a reminder to be selfless in prayer. It’s interesting that Samuel says that his failure to pray for God’s people would be a sinful thing for him to do. 
  4. There’s a glimpse of God’s power. Samuel tells the people to fear the Lord AND remember what He’s done for them. God could have wiped them out. He clearly had the power as He demonstrated a portion of it over nature in the beginning of this section. 
  5. There’s a warning— motivated by love. It was true for the children of Israel and it’s true for us today. If we persist in doing evil, we will perish. 

Second Chances

Travis Harrison

It’s a new year. For many it’s an opportunity at a new beginning – a fresh start, a second chance. I want to begin tonight with a lighthearted story about how a couple of second chances helped me.

When I was about 5 or 6 my older brother unintentionally tried to kill me, at least twice. The first time, we were outside playing, and we found these large bushes, pokeweed. These plants and the berries are poisonous, but we didn’t know that. I read that if you cook the leaves and berries properly, you can eat them. However, what you shouldn’t do, especially as a small child, is convince your younger brother to eat a handful of these berries. I googled for curiosity’s sake how many berries were dangerous, and it said that as few as 10 would make the average adult sick with all kinds of symptoms or some reports even said death. We went to the house and my mother knew exactly what I had done, the evidence was smeared all over my hands and my face. She called poison control, and they told her to give me this syrup that would make me sick to my stomach and I’d throw up the berries. Sure enough about 45 mins later – no more berries.

The second time was a little more serious. We had this storage building out back, it had a small lean-to shed on the back side. One of the sides was perfect for climbing on. Since we were expert climbers my brother had the idea – let’s get up on that roof so we can see everything better. We shimmied our way up the side and made it up onto the roof. If that had been the end of the story that would’ve been great…but wait, there’s more. My brother noticed something coming from the side of the building. He was referring to the electrical service, and the power lines that were coming off the pole and into the side of the storage building. “I wonder what happens if you touch those?” Listen guys I’m smart it just hadn’t kicked in yet. So yeah, I walked over and grabbed them and believe me when I say they grabbed me right back. I’ve told this story 100 times and everyone seems shocked and surprised, but I can assure you, not nearly as much I was!!

Second chances are given to us all the time and come in a variety of ways. They happen in our everyday lives, our careers, our marriages, relationships with our families our friends, and our relationship with God. God gives us second chances because he loves us, and he knows us and knows we need them.

God is a God of second chances. Throughout the Bible we study about people who have sinned or made mistakes, altered their courses in life but are still given a second chance by God.

1.     For example, Jonah had fled from what God had commanded him to do yet was given a second opportunity to go to Nineveh and spread His word to the people. (Jonah 3:1-10).

2.     David was a man after God’s own heart, yet he turned away from Him when he committed adultery with Bathsheba, had Uriah killed, then his son died because of the evil he had done (II Samuel 11 and 12) but still God loved him, and he was a great king. 

3.     Rahab was a prostitute. She didn’t live a wholesome life, but she changed the course of her life when she did something for good. She hid the spies in Jericho. When the city was destroyed, she was rewarded. Only she and her family were saved. (Joshua 6:22-23)

4.     Paul once was a persecutor of Christians (Acts 8:1-3). He was converted into a Christian and baptized (Acts 9:18). He became one of the most influential missionaries, authors, and apostles of the first century. 

5.     Onesimus was once deemed useless. After being given a second chance Paul describes him as beloved servant, and brother to him. He was willing to do anything for him, even pay his debts. (Philemon 11-17)

The list could go on and on. The point is that God’s love, his mercy, and by His grace through faith, we can all be saved (Eph. 2: 4-8). God forgives our sins and gives us a fresh start. “If we confess our sins, he is faithful and just to forgive us and cleanse us from all unrighteousness.” (I John 1:9) Every day we wake up is another chance to make changes. God’s steadfast love never ceases, his mercies never come to end, they are new every morning. (Lamentations 3:22-23)  

As important as it is that we don’t forget about God giving us second chances, Let’s not forget we are to extend second chances to others. We all have family, friends, coworkers, even sometimes church family that we don’t always see eye to eye with. We don’t need to settle for division, we need to strive for unity. (1 Peter 3:8) As Jesus taught, we are to forgive others as we have been forgiven (Matthew 6:14-15). We are also encouraged to show kindness, love, and grace to others – just as God has shown us (Ephesians 4:32).

God’s second chances are such a blessing to us. We need them, he knows that we do. He’s not a mean God, “He doesn’t treat us as our sins deserve, or repay us according to our iniquities” (Psalms 103:10). He doesn’t want us to fail, but second chances aren’t meant to be free passes for us to keep returning to sin. (Romans 6:23) “ For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”  He sent his son to die for us so that we could have as many chances as we need to make things right and grow closer to him before its too late.    

Each new morning the sun rises, God is giving us a second chance. A chance to improve our lives, mend broken relationships, work on those New Year’s resolutions – that I hope we haven’t already broken. This year let’s not squander our second chances, but instead savor them. Let’s make the most of those opportunities to do good, to do things that glorify God, and that will help us walk closer to him.  If 2023 just wasn’t the year for whatever reasons, then begin this year on the right foot. Let 2024 be your second chance. 

David’s Song Of Victory

Neal Pollard

David penned roughly half of the psalms. His name appears above 73 of the psalms and the New Testament attributes him as the author of two more (Psalm 2 and 95). He may also have been the author of several more of the 50 anonymous or unattributed psalms. But we also find poetic work from David outside the psalms. There is 1 Chronicles 16:8-36, given by David to the sons of Asaph as a song of thanksgiving and worship (some of which appears also in Psalm 105:1-15). Then, there is 2 Samuel 22:1-51, which reflects much of the content of Psalm 18:2-50. 

The occasion of this psalm is explicitly stated. It is a song to the Lord, acknowledging His delivering David from Saul and his other enemies. David was a man of war, and he was challenged and disrespected by so many over time during his 40 year reign. We might call him embattled, continually weighed down by difficulties with others. While he had some extreme spiritual low points and multiple lapses in judgment, his overall character was of a man who trusted in God to deliver him and who tried to faithfully follow Him.

In 2 Samuel 22, David centers his thoughts on who God is. Notice what about God he focuses on.

  • GOD IS OUR RESCUER (1-20,44-49).
  • GOD IS OUR REWARDER (21-22,24-27).
  • GOD IS OUR RULER (23). 
  • GOD IS OUR REDEEMER (28).
  • GOD IS OUR ROCK (32,47).
  • GOD IS OUR REFUGE (29-31,33-34).
  • GOD IS OUR REINFORCER (35-43).
  • GOD IS OUR REASON (50-51). 

Read through this beautiful psalm and see the gratitude and praise David pours out toward God. He had been in many valleys and through some uncertain and frightening times, but he refused to blame God and was unwilling to believe he had been abandoned by God. Perhaps we have no better example of how to respond to personal adversity and unfair treatment than David. Instead of turning bitter and losing faith, David doubled down on what he knew about God! He put his trust in Him and counted on Him to carry him through. He was confident in God’s ability to prove Himself the victor against any and every foe. Whatever you are going through right now, please focus on who God is–your rescuer (2 Tim. 4:18), your rewarder (Heb. 11:6), your ruler (Rev. 1:5), your redeemer (Ti. 2:14), your rock (1 Cor. 10:4), your refuge (Heb. 6:18), your reinforcer (Eph. 6:10), and your reason (John 20:30-31)!

The Price Of Disrespecting God’s Holiness

Brent Pollard

On Wednesday nights at the Andrews, North Carolina, church, I have attempted to teach about the monarchs of united and divided Israel. After we finished studying Saul, I explored David’s life and reign. In the most recent installment of this series, we discussed David’s transport of the Ark of the Covenant from Kiriath-Jearim to David’s newly established capital Jerusalem (2 Samuel 6; 1 Chronicles 13). David didn’t follow Torah protocol when relocating the Ark of the Covenant; instead of having God’s priests carry it, he put it on the back of an ox cart. This decision by David set in motion the series of events that resulted in Uzzah’s death when he reached up to steady the Ark after the oxen jostled it. Such an outcome can more easily stir our emotions than our logic, prompting us to declare that Uzzah’s treatment was unjust.

Although God forbade the Israelites from worshiping graven or molten images, there was one physical object that they were permitted to honor: the Ark of the Covenant. This sacred artifact represented God’s Shekhinah (presence) on earth, facilitating communication with Him. We also recall the Ark’s significance on the Day of Atonement, when the high priest would sprinkle the blood of the atoning lamb on the mercy seat, which was located between the cherubim’s wings atop the Ark. During the conquest of Canaan, the Israelites took the Ark of the Covenant with them into battle as a symbol of God’s might. However, the apostate Israelites of the Judges’ Period treated the Ark as a mere talisman. This abuse of the Ark led to its temporary loss to the Philistines following their victory over Israel at Aphek (1 Samuel 4). 

Therefore, it becomes clear that God did not overlook Uzzah’s good intentions when he tried to prevent the Ark from falling off the ox cart. Instead, the dishonor David and company showed God kindled His anger because of this act. People treated this holy representation of God with great disrespect, as though they were hauling around a load of potatoes on a simple wooden cart with oxen. While God had overlooked the Philistines’ treatment of the Ark when they returned it similarly (1 Samuel 6), He had expected more from His covenant people. This carefree attitude towards the Ark of the Covenant ultimately led Uzzah to believe he could reach out and touch it without consequence.

It wasn’t the first time God made it abundantly clear that He demanded holiness. For instance, He incinerated Nadab and Abihu for offering an unapproved type of fire, as recorded in Leviticus 10.1. On that occasion, Moses reminded the men’s father, Aaron, of God’s words: “By those who come near Me I will be treated as holy, And before all the people I will be honored” (Leviticus 10.3 NASB1995). Even Moses missed out on the Promised Land for failing to give God the glory when he disobeyed God’s instructions for procuring water for the Israelites since his actions could not give God credit for supplying their needs (Numbers 20.12). Thus, David had ample examples to know that the things of God required the utmost reverence and care. Therefore, it is all the more puzzling that David, who typically sought God’s approval before acting, committed such a blunder here.

So, what is our application for Christians living today? I would suggest that there is something very holy from God that people too often treat profanely today. There are certain circumstances when people are not afraid to use the word “casual” when discussing certain assemblies. I am speaking of the church. As the Ark contained the ten commandments, Paul describes the church as the “pillar and support of the truth” (1 Timothy 3.15 NASB1995). This same passage teaches that the church is the household of God! As the Ark contained the manna that God used to sustain the Israelites, the church is where we partake of the Bread of Life (see John 6). And as the budding rod of Aaron within the Ark reminded the Israelites of God’s chosen priesthood, we are reminded that we who comprise the church are God’s holy priesthood today (1 Peter 2.9–10).In closing, the lessons from the time of David, Uzzah, and the Ark of the Covenant are not mere historical narratives; they are instructive for our relationship with God today. As David learned painfully, God’s holy nature demands our profound respect and obedience. This story encourages us, as modern-day believers, to examine how we approach that sacred institution God’s Son purchased with His blood (Acts 20.28). God’s word reminds us to live our faith with reverence and awe, understanding that we should not lightly take God’s presence. Like the Israelites of old, God calls us to honor Him in our actions and to treat the church with the respect and reverence she deserves as the bride of Christ (Isaiah 54.5; Revelation 21.2; Ephesians 5.22ff). Thus, as we go about our worship and service in the church, may we do so with the awareness that we are engaging with the living God, who calls us into a relationship marked by reverence, love, and obedience.

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