Tag: death

Immortality

Carl Pollard

Immortality

“the ability to live forever, eternal life.” 

As a Christian, the gospel you believed is not mainly about escaping hell, it’s about entering eternal life. Immortality is the center of our hope. From the beginning, God formed us for eternal life. The Tree of Life stood in Eden as a sign. Humanity was meant to live, and to walk with God without end (Gen 2:9). Sin broke that design and brought the sentence of death (Gen 3:22-24). Death became the doorway through which grace would one day lead us back to life.

And grace has come. Jesus Christ, the Resurrection and the Life, has “abolished death and brought life and immortality to light through the gospel” (2 Tim 1:10). When He rose, He unveiled the firstfruits of a new humanity, bodies raised imperishable, souls made whole, creation set free (1 Cor 15:42-49; Rom 8:21). The same power that raised Jesus from the dead is the down-payment on our own resurrection (Eph 1:13-14; Rom 8:11).

This is why the New Testament writers spoke with triumph. “Death is swallowed up in victory!” (1 Cor 15:54). The last enemy is defeated, not negotiated with.

What will this immortality feel like? Revelation gives us the clearest glimpse: God Himself will wipe away every tear. Death, mourning, crying, and pain will be former things, remembered no more (Rev 21:4). We will see His face (Rev 22:4). We will know as we are known (1 Cor 13:12). Every longing planted in us by the Creator, longings for beauty, for love, for purpose, for home, will be satisfied beyond imagination, yet never exhausted. Eternity will not be monotonous; it will be the ever-fresh discovery of the infinite God! 

The world groans, our bodies weaken, our hearts break, but none of it is the final word. Christ has died, Christ is risen, Christ will come again. And when He appears, we shall be like Him, for we shall see Him as He is (1 John 3:2).

Until that day, let this joy shape everything. Work without despair. Love without fear of loss. Suffer without bitterness. Give without calculation. The clock is broken, the future is secure. We are headed toward a life where sin cannot diminish us, death cannot touch us, and God will be our everlasting light.

This is the joy of immortality: not just that we will live forever, but that we will live forever with Him, fully alive and fully home.

Come, Lord Jesus.

Reasons To Be Thankful

Carl Pollard

As a Christian, the list is endless. But here’s a few: 

  1. God is eternally good and His steadfast love never ends (Psalm 136:1) 
  2. He chose you before the foundation of the world (Eph. 1:3–4)
  3. You are forgiven and your sins are removed as far as the east is from the west (Psa 103:12)
  4. Christ redeemed you with His own blood while you were still His enemy (Rom. 5:8)
  5. You have been adopted as a beloved child of God (1 John 3:1)
  6. The Spirit lives inside you as a guarantee of your inheritance (Eph. 1:13–14)
  7. Every spiritual blessing in the heavenly places already belongs to you in Christ (Eph. 1:3)
  8. Nothing can separate you from the love of God in Christ Jesus (Rom. 8:38–39)
  9. Your name is written in the Lamb’s Book of Life (Phil. 4:3) 
  10. Jesus is praying for you right now (Heb. 7:25)
  11. Death has been swallowed up in victory (1 Cor. 15:54, 57)
  12. One day you will see Him face to face and be made like Him (1 John 3:2)
  13. He will wipe away every tear and make all things new (Rev. 21:4–5)
  14. His mercies are new every single morning (Lam.3:22–23)
  15. He cares for YOU (1 Pt. 5:7) 

As a Christian, you aren’t just tolerated, you are infinitely loved, irrevocably chosen, completely forgiven, eternally kept, and destined for glory. That is why, in everything and always, we give thanks. 

“This is the will of God in Christ Jesus for you: give thanks in all circumstances.” 1 Thes. 5:18

The Silence Of The Lamb

Neal Pollard

What do you contemplate during the Lord’s Supper? Your mind could go in a thousand directions, the cruelty and infliction of pain, the hatred and rejection, the eternal plan of God, His unending love, the ugliness of your sin, and on and on.

There is a curious aspect to the entire frenetic proceedings that Jesus endured. You first read about it in Isaiah’s prophecy concerning the atonement offered by the “Suffering Servant.” The prophet wrote, “He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth” (53:7; cf. Acts 8:32). For emphasis, he says it twice: “He did not open His mouth.”

At the end of the gospel accounts, after Jesus’ arrest, we see two significant periods of time where this applied to Him. Before the Jews in the farce and mockery of a trial, Jesus kept silent (Mat. 26:63; Mark 14:62; Luke 23:9). Then, when handed before the Romans and their governor, Pilate, He did not answer (Mat. 27:12-14) and He gave him no answer (John 19:9). Scholars have scoured the ancient records in an effort to find anything like it in the legal annals of the Jews or Greco-Roman society.

Why did Jesus keep silent through the judgment phase of His crucifixion? He was not totally silent (Mat. 26:64; Luke 22:67-701), but as the charges bombarded and cascaded He gave no rebuttal. It was not that He could not. He had bested them in every debate and silenced them (see Mat. 22:46).

Why the silence?

  • He came to suffer, not to speak.
  • They would not have been convinced by His words any more than His wonderful works.
  • Jesus does not see this as a legal matter, but a spiritual necessity.
  • He placed His fate in the hands of God, as He prayed in Gethsemane (Mat. 26:39; John 6:38).
  • He accepted His situation.
  • The charge brought by two witnesses in Matthew 26:60-61 was technically true, though they twisted His words.
  • It provides a stark and compelling contrast between accusers and accused, which the reader readily sees.

No doubt there are more reasons, some known only to God. But it provides as much tension and drama in the Passion as it does confirmation of prophetic claims. It stands as but one of a thousand pictures of a loving, determined Savior to endure whatever necessary to pay for our sins with His life. The next time you contemplate the various “scenes of fear and woe,” take a moment to reflect on the silence of the Lamb. Through it, He truly speaks volumes!


1The reason for this is explained well by Stuart K. Weber : “When Jesus refused to answer and the attempts of the chief priests failed to convict Jesus, Caiaphas took the lead. I charge you under oath by the living God was the priest’s trump card. According to Jewish law, the priest had the authority to force a person to testify. If Jesus remained silent, he would violate the law. His decision to answer showed his respect for civil law and authority” (Holman NTC, 446-447).

Did Jesus Go to Hell? Clearing Up a Common Misunderstanding

Brent Pollard

How often we hear it said—in songs, in sermons, even recited in ancient creeds—that Jesus “went to hell” after His crucifixion. The phrase rolls off the tongue with such familiarity that few pause to question whether Scripture actually teaches such a thing. Yet here is where we must be careful, for familiarity can breed assumption, and assumption can obscure truth.

The reality is both simpler and more glorious than the popular notion suggests. Yes, Jesus descended somewhere after His death—but it was not to the hell of eternal punishment. The confusion arises from a tangle of translation issues, historical traditions, and well-meaning but imprecise language. However, God’s Word speaks with unmistakable clarity once we understand what terms like Hades, Sheol, and Gehenna actually mean.

Let us think clearly about this matter, for the truth of Christ’s death and resurrection deserves nothing less than our most careful attention.

The Root of the Confusion: Words Matter

Much of our confusion stems from a problem as simple as translation. Scripture employs three distinct words to describe the afterlife, each with its own meaning:

  • Sheol (Old Testament): The realm of the dead—a shadowy place where all departed souls once dwelt
  • Hades (New Testament): The Greek equivalent of Sheol—the temporary abode of the dead
  • Gehenna: The place of final, eternal punishment—what we properly call hell

Here lies the problem: older English translations, particularly the King James Version, routinely render all three of these words as “hell,” even though they carry distinct meanings. Imagine the muddle this creates! It’s rather like using the word ‘home’ to describe a house, a hotel, and a prison all at once.

Consider Acts 2.27, which in the King James reads: “Thou wilt not leave my soul in hell.” But the Greek word Peter quotes from the Psalms is Hades, not Gehenna. Peter is declaring that God would not abandon Jesus to the realm of the dead—the temporary holding place of departed souls. He is not saying Jesus entered the fires of eternal judgment.

This distinction matters immensely. To collapse these words into one English term is to blur what God has made clear.

The Apostles’ Creed and Historical Development

Many point to the Apostles’ Creed, which states that Christ “descended into hell,” as proof of this doctrine. But even here, history reveals something important: this phrase did not appear in the earliest versions of the Creed. When they first added the term, they translated it as “Hades” instead of “hell.” This translation emphasizes that Jesus did not suffer punishment; instead, He truly died and entered the realm of the dead.

The Creed intended to combat early heresies that denied Jesus’ full humanity. The Creed was saying, in effect: “He really died. His death was no illusion.” This statement is orthodox truth. But somewhere along the way, “descended into Hades” morphed in popular understanding into “descended into hell,” and theological precision—accurately understanding and articulating biblical truths—gave way to theological confusion.

Medieval Imagination and the “Harrowing of Hell”

If you’ve seen medieval art or passion plays, you’ve likely encountered dramatic depictions of Jesus storming the gates of hell, releasing captives, and binding Satan in chains. These images are vivid, memorable, and deeply rooted in Christian culture. There’s only one problem: none of it comes from Scripture.

The so-called “Harrowing of Hell” developed from apocryphal writings—texts that early Christians never accepted as inspired Scripture. These stories captured the imagination and found expression in art, literature, and liturgy throughout the medieval period. They tell a good story, but they are not God’s story.

Here we must be discerning. Just because something appears in Christian tradition does not mean it appears in Christian Scripture. We honor the past, yes, but we bow only to the authority of God’s revealed Word.

What About 1 Peter 3.19–20?

Some appeal to 1 Peter 3.19, where Peter writes that Christ “went and preached to the spirits in prison.” At first glance, this might seem to support the idea that Jesus descended into hell to preach. But look closer.

Peter never uses the word Gehenna here. He doesn’t say Jesus entered the place of eternal punishment. The “spirits in prison” likely refers to the fallen angels of Genesis 6 or to the souls of the disobedient from Noah’s day. And the “preaching” mentioned is not an offer of salvation—it’s a proclamation of victory.

Think of it: Would the triumphant, risen Christ journey to hell to offer redemption to those who had already rejected God? This concept contradicts everything Scripture teaches about the finality of death and judgment, which means that once a person dies, they face judgment (Hebrews 9.27). What Peter describes is not an evangelistic campaign in the underworld, but a declaration of Christ’s conquest over sin, death, and the powers of darkness.

Where Did Jesus Actually Go?

Scripture answers this question with beautiful simplicity:

  • His body was laid in the tomb (Matthew 27.59–60)
  • His spirit went to Hades—specifically to Paradise, the place of blessing for the righteous dead (Luke 23.43)
  • God did not abandon Him there (Acts 2.27, 31)
  • He rose victoriously on the third day (1 Corinthians 15.4)

Notice what Jesus promised the thief on the cross: “Today you will be with me in Paradise” (Luke 23.43). Not hell. Not torment. Paradise—the blessed side of Hades, where the righteous awaited the resurrection.

Hades is the temporary realm of the dead, not the final hell. It is the waiting room, not the eternal chamber. Jesus never set foot in Gehenna, the place prepared for the devil and his angels (Matthew 25.41). To say otherwise is to add to Scripture what God never said.

Why This Matters

Why be so careful about these distinctions? Because truth matters. Because God’s Word deserves precision. Because the gospel itself is at stake.

If Jesus suffered the fires of hell as part of our redemption, then His sacrifice on the cross was incomplete. But Scripture declares that on the cross, Jesus cried, “It is finished” (John 19.30). The payment was complete. He accomplished His work. He descended into death, yes—but not into damnation. This reaffirms the fullness of our redemption and the security of our faith in Christ.

God’s sovereignty shines through this truth. He orchestrated redemption exactly as He planned—through the death, burial, and resurrection of His Son. Jesus conquered death by entering it and emerging victorious. He didn’t storm the gates of hell; He broke the chains of death itself.

Conclusion: Death Conquered, Not Hell Invaded

The belief that Jesus “went to hell” is born from translation confusion, historical development, medieval imagination, and misinterpreted Scripture. But when we let God’s Word speak for itself, the picture becomes clear: Jesus entered Hades—the realm of the dead—and triumphed over it.

He truly died. He truly descended into the domain of death. And He truly rose again, bringing life and immortality to light through the gospel (2 Timothy 1.10).

What practical difference does this make? Everything. Because Jesus conquered death—not hell—we can face our own mortality with confidence. “Because I live,” Jesus said, “you also will live” (John 14.19). That’s not just doctrine; that’s hope. That’s victory. That’s the gospel.

So let us speak carefully about these things. Let us honor Scripture’s precision. And let us marvel at the One who entered death’s dark valley and emerged with the keys of death and Hades in His victorious hand (Revelation 1.18). He didn’t invade hell—He abolished death. And because He lives, we shall live also.

Dealing With Sin Aggressively

Sin won’t quit on its own. It has to be killed. The Bible doesn’t offer a gentle plan; it hands us a sword. Cut off the hand. Gouge out the eye. Put the old nature to death. This is love for the One who died so we could live free.

Carl Pollard

I was listening to a preacher on Facebook the other day and he said something that made me think. He said, “stop treating your sin like a pet, it’s time for us to deal aggressively with our sin!” I started looking for all the places in scripture that this concept is described. 

Jesus is clear: “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” (Matthew 5:29,). Sin isn’t a bad habit to manage, it’s a deadly growth that has to be cut out. The Bible never tells us to make peace with it. It tells us to kill it. That’s the normal Christian life.

Paul is clear: “So now it is no longer I who do it, but sin that dwells within me” (Romans 7:17). That word “dwells” means sin has set up camp inside us. It’s not a visitor; it’s a squatter that wrecks everything it touches. The only answer is eviction, forceful, immediate, and final. The Spirit is the one who hands us the tools.

Colossians 3:5 is clear: “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.” “Put to death” is a command to act now, not later. It’s not about slow improvement; it’s execution. Lust doesn’t get a warning, it gets killed. Greed doesn’t get an excuse, it gets the cross. Every morning we take sin’s corpse out to the curb.

Jesus continues: “And if your right hand causes you to sin, cut it off and throw it away” (Matthew 5:30). He’s using strong language on purpose. If something in your life, your phone, your habits, your friendships, keeps tripping you up, get rid of it. No debate. The word “causes you to sin” is the same one used for setting a trap. Whatever sets the trap has to go.

Romans 8:13 shows how we win: “For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.” Notice it’s “by the Spirit.” We don’t grit our teeth and try harder. We pray, read Scripture, fast, and stay accountable, then the Spirit does the heavy lifting. This is daily, ongoing war, not a one-time fix.

Sin won’t quit on its own. It has to be killed. The Bible doesn’t offer a gentle plan; it hands us a sword. Cut off the hand. Gouge out the eye. Put the old nature to death. This is love for the One who died so we could live free. Fighting sin hard is just what grace looks like in real life. Start today: name the sin, grab the weapon, trust the Spirit. Eternity is too close for anything less.

Halloween: A Reflection on Darkness and Light

Brent Pollard

A Matter of Personal Conviction

Whether or not a Christian should take part in Halloween festivities is ultimately a matter of personal conviction and conscience. As Paul wrote, “Each one should be fully convinced in his own mind” (Romans 14.5). I respect that there is a difference between believers attending wholesome community events—such as church-sponsored “trunk-or-treats”—and those who embrace the world’s fascination with the macabre. However, I want to caution Christians not to join the world in celebrating darkness, fear, and death.

Jesus taught that His followers are to be “the light of the world” (Matthew 5.14). How can we reflect His light if we participate in a celebration that often glorifies the very darkness we are called to overcome (Ephesians 5.8–11)?

The Pagan Origins of Halloween

Halloween’s origins trace back to the Celtic festival of Samhain, which marked the end of the harvest and the start of winter. The Celts believed that on this night, the barrier between the living and the dead weakened, allowing spirits to roam freely. To protect themselves, they lit bonfires and wore disguises to confuse wandering souls.

Scripture repeatedly warns against attempts to communicate with or ward off the dead. God told Israel, “There shall not be found among you… a medium or a necromancer or one who inquires of the dead” (Deuteronomy 18.10–11). Though today’s observance may seem harmless, its roots were steeped in superstition and fear of spirits rather than faith in God’s providence.

Roman Influence and Ancient Traditions

When Rome conquered Celtic lands, two Roman observances were merged with Samhain—one honoring the dead (Feralia) and the other celebrating Pomona, the goddess of fruit and trees. Some historians suggest that the custom of bobbing for apples originated from Pomona’s symbol, the apple.

This blending of pagan and civic ritual was typical of the ancient world. Yet Christians are urged not to conform to the world’s customs (Romans 12.2) or mix holy devotion with pagan superstition (2 Corinthians 6.14–17).

The Catholic Church and All Saints’ Day

In 609 AD, Boniface IV consecrated the Roman Pantheon to “All Saints,” creating a day to honor Christian martyrs. This celebration, later shifted to November 1 in the eighth century by Gregory III, is now called All Saints’ Day or All Hallows’ Day. The night before—All Hallows’ Eve—gradually evolved into “Halloween.”

Later, All Souls’ Day (November 2) was added to pray for all departed believers, forming a three-day observance known as Hallowtide. The intent may have been to Christianize pagan customs, but as with many such efforts, the old superstitions persisted under new names.

How Halloween Came to America

Medieval Europeans practiced “souling,” going door to door to offer prayers for the dead in exchange for food. Children later began “guising,” dressing in costumes to receive gifts. These traditions were brought to America by Irish and Scottish immigrants. In America, pumpkins replaced turnips as lanterns, and Halloween evolved into a largely secular, community-centered celebration.

However, Christians should remember that not all cultural inheritance is worth keeping. Paul reminded the Corinthians that while “everything is permissible,” not everything is beneficial (1 Corinthians 10.23).

The Dark Turn: From Pranks to Violence

From the late 1800s through the early 20th century, Halloween was often marked by destructive mischief—toppled outhouses, broken fences, and vandalized property. Communities responded by encouraging “trick-or-treating” as a safer alternative, channeling youthful energy into friendly fun instead of lawlessness (cf. Romans 13.10).

The Wholesome Era: Mid-Century Innocence

For several decades, Halloween reflected a more innocent, child-centered character. The imagery of It’s the Great Pumpkin, Charlie Brown (1966) captures that gentler spirit. But this era was short-lived. Beginning with Alfred Hitchcock’s Psycho and crystallized by 1978’s Halloween, the holiday once again took a darker tone. Instead of laughter and imagination, horror and bloodshed became its trademarks.

Modern Halloween: A Culture of Fear and Death

Today, many Halloween attractions and films glorify brutality and fear. The Saw franchise, “haunted” attractions that simulate torture, and “extreme haunts” that require liability waivers all reveal a troubling fascination with terror and pain. This fascination often crosses the line from harmless fun to a celebration of evil. The prophet Isaiah’s warning feels relevant: “Woe to those who call evil good and good evil, who put darkness for light and light for darkness” (Isaiah 5.20).

When society laughs at what should make it grieve, something vital has been lost. As Thomas Aquinas noted, when fear and cruelty turn into entertainment, compassion withers.

What Does the Bible Say About Halloween?

The Bible does not explicitly mention Halloween, but its principles still apply. We are told to “abstain from every form of evil” (1 Thessalonians 5.22) and to think on “whatever is true, honorable, just, pure, lovely, commendable” (Philippians 4.8). These principles guide our decision-making and help us discern what is beneficial to our faith.

Christ’s victory over darkness is total. “The light shines in the darkness, and the darkness has not overcome it” (John 1.5). We do not need to dabble in darkness to prove our courage or find excitement. Our joy comes from walking in the light (1 John 1.7).

Practicing Christian Discernment on Halloween

Discernment is essential. Paul commands, “Abhor what is evil; cling to what is good” (Romans 12.9). The question isn’t whether a Christian can hand out candy or dress up—it’s whether we are celebrating fear or reflecting faith.

Our participation should always glorify Christ (Colossians 3.17). If we choose to engage with the day at all, let it be to share light, kindness, and the gospel with our neighbors. “Do not be overcome by evil, but overcome evil with good” (Romans 12.21).

Conclusion: Light in the Midst of Darkness

On a night when much of the world delights in fear, the Christian’s calling is to stand as a beacon of peace and truth. Rather than imitating the darkness, we can offer an alternative—a message of victory through Christ, who conquered death itself. Let us be inspired to be that beacon, to share the light of Christ in the midst of darkness.

“For once you were darkness, but now you are light in the Lord. Walk as children of light” (Ephesians 5.8).

The Truth

The most urgent question anyone can ask is, “What must I do to be saved?” Its answer determines your eternal destiny. Sadly, many people have believed false promises: good deeds, or a quick prayer, but Scripture speaks with unwavering clarity.

Carl Pollard 

The most urgent question anyone can ask is, “What must I do to be saved?” Its answer determines your eternal destiny. Sadly, many people have believed false promises: good deeds, or a quick prayer, but Scripture speaks with unwavering clarity. Baptism is God’s non-negotiable command for salvation, the moment sins are washed away and we call on Jesus’ name. Not a ritual or optional act, baptism is where God’s grace meets our obedience. This undeniable truth is seen in Paul, Peter, and Pentecost. 

Paul’s conversion in Acts 9, 22, and 26 sets the standard. As Saul, he hunted Christians, dragging them to punishment. On the road to Damascus, Jesus blinds him with a vision (Acts 9:3–6), telling him to wait in the city. Ananias finds Saul praying (Acts 9:11), but neither seeing Jesus, believing, or fasting for three days removed his sins. Acts 22:16 is unmistakable: Ananias commands, “And now why do you wait? Rise and be baptized and wash away your sins, calling on his name.” Paul’s sins stayed until baptism, not his vision, faith, prayers or belief took away his sins. This breaks the lie of “faith alone.” Baptism is God’s chosen moment for forgiveness, where Paul’s obedience met divine grace.

Peter leaves no doubt in 1 Peter 3:21: “Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ.” Linking baptism to Noah’s flood, Peter says it saves, not by washing skin, but as our plea to God for forgiveness, empowered by Christ’s resurrection. Romans 6:3–4 confirms baptism is where we die to sin, are buried with Jesus, and rise to new life. To reject baptism is to reject God’s plan for salvation.

On Pentecost, Acts 2:38 shows the church’s birth. Peter’s sermon convicts the crowd for crucifying Jesus, and they cry, “What shall we do?” Peter’s answer is absolute: “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” That day, 3,000 were baptized, added to the church (Acts 2:41). Baptism wasn’t a later gesture, it was where forgiveness and the Spirit were received, God’s ordained step for salvation.

Scripture’s pattern is simple: Paul’s sins were washed away in baptism (Acts 22:16), Peter says baptism saves (1 Peter 3:21), and Pentecost links it to forgiveness (Acts 2:38). Mark 16:16 Jesus says, “Whoever believes and is baptized will be saved.” Acts 8:36–38 shows the eunuch baptized immediately upon belief. No “sinner’s prayer” exists in Scripture, salvation requires hearing the gospel (Romans 10:17), believing Jesus is Lord (John 8:24), repenting (Luke 13:3), confessing His name (Romans 10:9–10), and being baptized. The world’s claim that baptism is optional is a lie; God’s Word demands it.

If you haven’t been baptized for the forgiveness of your sins, your soul is at stake. Don’t delay, eternity hangs in the balance. That conviction in your heart is God’s call to obey. Repent and be baptized now before it’s too late. If you’re in Christ, proclaim this truth to others. Share it with loved ones, study with them, and lead them to Jesus. Baptism is God’s command to enter His family. Will you obey His Word today?

No Ordinary Man, No Ordinary Story

Neal Pollard

The tribune (commander), in charge of the Roman regiment posted at Jerusalem, rescues Paul from the Jewish mob in Acts 21. He proves an interesting character, exposed to the local plots and intrigues and familiar with the temperamental behavior of the local Jews. He could have been a foreigner in the eyes of the Empire who earned the right of citizenship through military service, or perhaps he was a slave freed by his owner and given opportunity to buy his citizenship. His story must have been pretty interesting. We learn that his name is Lysias (23:26; 24:7,22). 

But the man he found even more interesting whose story is equally intriguing is the apostle Paul. He was surprised when he heard this controversial Jewish man speaking Greek (21:37), and he mistook him for an Egyptian revolutionary (21:38). If he understand Hebrew, Lysias would have also heard Paul say that he was highly educated (22:3) and a former persecutor of the way he now preached and promoted (22:3-5). He would have discovered that Paul had a supernatural encounter with Jesus on Damascus Road (22:6-9), instructed by Him to go to the city and wait until ultimately a man named Ananias came and told him what Jesus wanted him to do: (1) Immediately arise and be baptized to wash away his sins (22:16) and (2) Be Jesus’ witness to everyone, but especially to the Gentiles (22:15,17-21). The Jewish mob, who understood everything Paul was saying, threatened to attack Paul upon hearing he was offering salvation to Gentiles (22:22-23). So, Lysias had to isolate Paul from the crowd in the barracks (22:24). Seeing Paul as this huge enigma, Lysias decides to chain Paul, flog him, and beat information out of him (22:24-25). This is when Paul tells a centurion that what he was about to do was illegal. He was a Roman citizen (22:25-26). Then, Lysias finds out that Paul was a free-born citizen, meaning his parents were citizens before him. That obviously impresses and frightens the tribune, since he had acted illegally against Paul. What we read next (22:30ff) shows us that Lysias is extremely curious to get the root of this riot and know more of this fascinating man’s story.

But as fascinating as Lysias was and even more fascinating as Paul surely was, the truly extraordinary man with the extraordinary story was the man Paul was persecuted for declaring–the Son of Man! This “Jesus of Nazareth” (22:8), “Lord” (22:8,10), and “Righteous One” (22:14) had changed a man so accomplished and impressive as Paul, and Paul had been transforming lives and saving souls by preaching and teaching Him throughout the known world. The story of God in the flesh, living among His creation, dying for them, and being raised for their justification, who now was back in heaven, is the most extraordinary of all. Its implications are eternal! 

Perhaps you have lived a fascinating life and can wow people with your story. But, God has you here to share His story and to help transform the life and change the story of people destined to stand before Him some day. It’s a story too good to keep to ourselves! 

The Way, The Truth, And The Life

In a world with countless beliefs, how do we know what’s true? Christianity, Islam, Hinduism, and Buddhism are the four most practiced religions globally, with Christianity making up over 33% of the world’s population. Each of these beliefs acknowledges Jesus in some way…

Carl Pollard

In a world with countless beliefs, how do we know what’s true? Christianity, Islam, Hinduism, and Buddhism are the four most practiced religions globally, with Christianity making up over 33% of the world’s population. Each of these beliefs acknowledges Jesus in some way: Islam sees Him as a prophet and Messiah, Buddhists view Him as an enlightened figure, and Hindus consider Him a deity. They all agree—Jesus is worth listening to. But what did Jesus say about Himself? In John 14:6, He says, “I am the way, and the truth, and the life. No one comes to the Father except through me.” If these religions point to Jesus, and Jesus points only to Himself, that’s a bold claim worth considering! 

This statement comes from Jesus’ farewell talk with His disciples during the Last Supper, recorded in John 13–17. It’s Thursday night, hours before His crucifixion. Judas has left to betray Him, and Jesus is preparing His followers for His death, resurrection, and ascension. He comforts them, saying, “Let not your hearts be troubled… In my Father’s house are many rooms… I go to prepare a place for you” (John 14:1–4). But Thomas, confused, asks, “Lord, we don’t know where you’re going. How can we know the way?” Jesus’ response is direct: He is the way, the truth, the life. The Greek words emphasize exclusivity—He’s not a way but the way. This isn’t just for Thomas; it’s for all of us searching for God. 

The Way: Jesus is the only path to God. In November, 1975, seventy-five convicts started digging a secret tunnel designed to bring them up at the other side of the wall of Saltillo Prison in northern Mexico. On April 18, 1976,6 months later, they tunneled up into the nearby courtroom in which many of them had been sentenced. The surprised judges returned all 75 to jail. It helps to know the direction you’re going in life. We can’t find our way to God by guessing or following our gut. Acts 4:12 says, “There is salvation in no one else.” Following Jesus means trusting and obeying Him, walking the narrow path (Matthew 7:14).

The Truth: In a world that says truth is relative, Jesus stands as alētheia, reality itself. He calls us out above the world telling us to “just chase what feels good.” His truth tells us we’re sinners who need a Savior (Romans 3:23) but are loved and forgiven (John 3:16). His truth sets us free (John 8:32).

The Life: Jesus offers “zōē,” abundant, eternal life. Not a life running on empty, but one full of purpose and hope (John 10:10). He proved it by rising from the dead (Revelation 1:18). No job, bank account, or relationship can match that.

The Only Way: Jesus says no one reaches the Father except through Him. In 2025, that’s not popular, but it’s clear. He’s the bridge to God (1 Timothy 2:5). We don’t have to be harsh about it—Jesus loved everyone, and so should we. But love means pointing people to Him.

So what do we do? Follow the Way—trust Jesus, obey the gospel, stay on His path. Live the Truth. Let His teachings guide your life. Share the Life, tell others about Him. Jesus isn’t just a way, truth, or life—He’s THE way, THE truth, THE life. Trust Him, follow Him, and share Him with a world that needs Him now more than ever.

As a Vapor Vanishes: Reflecting on the Brevity of Life

The tragedy of Fauja Singh’s passing should stir us, not just with grief, but with resolve. Not everyone will run marathons. But all of us are race runners.

Brent Pollard

“Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away.” (James 4.14)

At 114, Fauja Singh had outrun time itself—until time caught up with him on a quiet village road.

The world mourned the tragic death of Fauja Singh, the legendary marathon runner from Punjab, India. At 114 years old, he was hit and killed by a vehicle while walking in his village. Known as the “Turbaned Tornado,” he started running in his late 80s, broke age-related barriers, and inspired people worldwide. His sudden and heartbreaking passing reminds us painfully that life is uncertain. (Singh, 2025)

Even the most lively and resolute spirit cannot escape the limited nature of time.

Scripture speaks with sobering clarity about the fragility of life. “As for the days of our life, they contain seventy years, or if due to strength, eighty years, yet their pride is but labor and sorrow; for soon it is gone and we fly away” (Psalm 90.10). This psalm of Moses captures both time’s swift passage and life’s inevitable end. Even for someone like Fauja Singh, who surpassed expectations by living over 110 years, the outcome remains the same. “…it is appointed for men to die once and after this comes judgment” (Hebrews 9.27).

Life’s Fleeting Nature

King David wrote, “Man is like a mere breath; his days are like a passing shadow.” (Psalm 144.4). Job adds, “Man, who is born of woman, is short-lived and full of turmoil. Like a flower he comes forth and withers. He also flees like a shadow and does not remain” (Job 14.1–2). These are not ornamental flourishes for funerals; they are divine truths designed to ground the living.

Even in Isaiah’s reflective sorrow, we read, “Like a shepherd’s tent my dwelling is pulled up and removed from me; as a weaver I rolled up my life. He cuts me off from the loom; from day until night You make an end of me.” (Isaiah 38.12). Scripture layers these images deliberately—vapor that dissipates, flowers that wither, shadows that fade. Each metaphor reinforces the same sobering truth: nothing in this life endures.

The Illusion of Control

The book of James highlights our assumption. We often speak confidently about “tomorrow,” make arrangements for profit and travel, and forget that we have no control over even a single heartbeat. James doesn’t forbid us from planning, but advises us to include God in our plans. “Instead, you ought to say, ‘If the Lord wills, we will live and also do this or that’” (James 4.15).

Our culture idolizes productivity and mastery of time, filling calendars, chasing deadlines, and marking anniversaries as if we can control time. But a single accident on a quiet village road can shatter that illusion.

We are not the masters of our fate. We are the stewards of fleeting days.

A Call to Wisdom

What, then, shall we do with this fleeting existence? Moses offers a simple but profound prayer: “So teach us to number our days, that we may present to You a heart of wisdom.” (Psalm 90.12). This is not a morbid obsession with death; rather, it is a prudent recognition of it.

A devoted child of God lives each day with eternity in mind. As the Hebrew writer reminds us, judgment comes after death (Hebrews 9.27). There is no second race or alternative path. Whether we die at 14 or 114, the race concludes for everyone—and ultimately, the finish line that truly counts appears.

For those in Christ, that finish line is not fearful. The apostle Paul, nearing his end, wrote with confidence, “I have fought the good fight, I have finished the course, I have kept the faith” (2 Timothy 4.7). We are not guaranteed a long race, but it must be a faithful one.

Redeeming the Time

The tragedy of Fauja Singh’s passing should stir us, not just with grief, but with resolve. Not everyone will run marathons. But all of us are race runners. The Hebrew writer exhorts us to “lay aside every encumbrance and the sin which so easily entangles us, and…run with endurance the race that is set before us” (Hebrews 12.1).

This life—delicate and brief as it is—is a gift. It’s not meant for self-indulgence but for obedience. It’s not for procrastination but for preparation. If today is all we have, let it be a day that honors God.

Conclusion

Like the marathons he ran for decades, Singh’s life had a clear beginning, a long middle filled with purpose, and an end that came suddenly. The race is over, but the legacy of how he ran remains. He reminds us that neither extraordinary strength nor advanced age can prevent the end of life. For everyone, death is certain—sometimes sudden, sometimes anticipated, but always unavoidable.

The vapor will vanish. But until then, let us live wisely, walk humbly, and prepare fervently for what lies ahead.

“For what is your life?” (James 4.14 KJV)

This is a question worth asking before our last breath answers it.

Unless otherwise indicated, Scripture quotations are taken from the NASB® (New American Standard Bible®, 1995 Updated Edition). Copyright © 1995 by The Lockman Foundation. Used by permission. All rights reserved.

Reference list:

Singh, I. P. (2025, July 15). At 114, oldest marathon runner Fauja Singh killed in road accident. The Times of India. https://timesofindia.indiatimes.com/city/chandigarh/at-114-oldest-marathon-runner-fauja-singh-killed-in-road-accident/articleshow/122460660.cms

All Things New

Revelation 21 isn’t fantasy; it’s certain. God will fulfill this promise. For early Christians and us, it’s a call to persevere.

Carl Pollard

The book of Revelation is often misunderstood, neglected, and misused. Its complex imagery and cultural gap make it tough for 21st-century readers. As Peter noted in 2 Peter 3:16, some “twist” such texts to their own destruction. Sadly, Revelation suffers this fate.

In Revelation 21, John shares a vision given to the seven churches of Asia—a message of victory through Christ. Written for Christians under Roman persecution, it offered hope amid suffering. Its Hebrew numerology and imagery resonated then, but today, many distort its meaning. Yet, Christ’s victory remains clear.

John sees the end: God’s triumph over evil, a glimpse of the world’s future, and the faithful’s reward. This prophecy is certain, like all God’s promises. For those in Christ, it’s the ultimate experience. Revelation 21 shows God making “all things new.” Notice what is new: 

A New Creation (Verses 1-2)

John sees a new heaven and earth, the old gone. No sea—symbol of chaos—remains. The New Jerusalem descends, God’s people radiant, ready for eternal fellowship. God restores creation, erasing all brokenness.

A New Connection (Verses 3-4)

God will dwell with His people, His presence intimate. Tears, death, and pain vanish. This is perfect fellowship, every sorrow erased by God’s nearness.

A Final Condition (Verses 6-8)

God declares, “I am making all things new!” He offers eternal life freely, but those rejecting Him face separation. This is God’s final justice and mercy.

Revelation 21 isn’t fantasy; it’s certain. God will fulfill this promise. For early Christians and us, it’s a call to persevere. In a broken world, we await a new creation, connection, and condition. Let’s live faithfully, eyes on the day God makes all things new.

Self-Destructive Tendencies

Carl Pollard

Ever watched one of those early 2000s spy movies? The hero’s rocking a sharp suit, dodging lasers, and busting into the villain’s lair. Henchmen are tripping over themselves, alarms blaring, and some dude smacks a big red button. A voice booms, “Five minutes to self-destruction!” The place randomly catches fire, the hero tosses bad guys like ragdolls, and at one second, he dives out, explosion blazing behind him. He walks away without a scratch. Y’all seen that movie? Probably had Tom Cruise in it. But let’s be real, I’ve never seen a self-destruct button in my house, my car, or anywhere. Who’s rigging their stuff to explode? We’re wired to protect what’s ours. If someone’s torching their own life, we’re calling for help. That ain’t normal.

But spiritually? We smash that self-destruct button like our lives depend on it. Proverbs 14:12 warns, “There is a way that seems right to a man, but its end is the way to death.” When we pick our path over God’s, we’re not just stumbling, we’re setting off a spiritual explosion. Let’s dive into Romans 7 and Judges 9 to see how self-destructive tendencies wreck us and how Jesus pulls us from the rubble. This isn’t a movie; it’s real life, real struggles, and we need God’s Word to guide us.

In Romans 7:15-25, Paul speaks from the heart and says, “I do not understand what I do. For what I want to do I do not do, but what I hate I do.” Paul, the super-apostle, admits, “I’m a mess!” He wants holiness but keeps sabotaging himself. By verse 24, he’s crying, “What a wretched man I am! Who will rescue me from this body of death?” Do you feel what Paul is describing? You want to stop snapping at your spouse, but you lose it. You want to quit that addiction, but you’re back at it by Friday. You want to pray, but you’re scrolling till 2 a.m. That’s self-destruction. And it’s not just big sins, but quiet ways we undermine God’s plan. It’s the bitterness we nurse, the pride we carry, the shame we let define us.

Last week, a friend of mine showed me a fresh cashew—a fruit with the nut hanging off. He warned that the oil in the shell is poison; it burns, itches, can even kill. Before he finished, I rubbed it on my arm. Why? No clue. Now I’ve got a chemical burn. That’s self-destruction in a nutshell (catch that?).

Judges 9 is a trainwreck. After Gideon’s victory, Israel ditches God for Baal. They “didn’t remember” God. This is not amnesia, but willful rebellion. Abimelech, Gideon’s son, manipulates Shechem, slaughters his 70 brothers, and becomes king. It ends in chaos—a millstone crushes his skull. Israel’s story is ours when we reject God for pride, lust, or that screen. Every choice is life or death.

So how do we stop? Romans 7:25: “Thanks be to God, who delivers me through Jesus Christ our Lord!” Jesus took our wounds to the cross, rose to break sin’s chains, and offers freedom. John 10:10 promises life to the full. Repent (Psalm 139:23-24). Renew your mind with Scripture (Romans 12:2). Surrender to the Spirit (Galatians 5:16). Self-destruction doesn’t own you. Romans 8:1 declares, “There is now no condemnation for those who in Christ Jesus.” Jesus is your deliverer. No more self-destruct buttons. If you’re hiding sin, break free today. Christ offers forgiveness and salvation. Let go of those vices that are keeping you from a life of sanctification!

The Gardener’s Promise

“Her Savior was right there, but grief hid Him. We miss Jesus too, expecting Him to show up in a way WE want, instead of seeing Him in the Word, worship, or answered prayers. Mary saw a gardener, but His name was Jesus.”

Carl Pollard

 I’m no gardener, but I’ve got one story of botanical triumph. In Alabama, I had a fire pit where I burned all sorts of junk—boxes, old couches, mattresses, you name it. One day, I threw in a box of rotten vegetables. Didn’t think much of it. But a few months later, three corn stalks were growing right out of that pit. Shallow roots on a plywood slab, pushing through a metal grate. I didn’t water or tend them, yet they produced nine whole kernels! I ate that corn, somehow didn’t get tetanus, and I’m still amazed. 

Sometimes, where only death is expected, life is found. 

In John 20:11-18 Jesus’ followers expected a dead body but found a living Savior. Mary Magdalene met a “Gardener” who turned her tears into purpose. Christ’s resurrection plants hope in barren places, calling us to share His life with a world in need.

Mary found the tomb empty and wept, thinking someone stole Jesus’ body. She’d stood at the cross (John 19:25), watched Him die, and now even His memory seemed lost. Her tears show what life would be like if Jesus stayed dead—a world without hope. Two angels asked, “Why are you crying?” but grief blinded her to God’s messengers. We do the same, dwelling on broken families or a culture that’s left God, missing what He’s doing. A 2024 Gallup poll says most Americans feel hopeless. If you’re in Christ, the empty tomb is our hope—rejoice in it!

Mary turned and saw Jesus but thought He was the gardener. Gardeners worked tombs early, so it made sense. He asked, “Why are you crying? Who are you looking for?” Her Savior was right there, but grief hid Him. We miss Jesus too, expecting Him to show up in a way WE want, instead of seeing Him in the Word, worship, or answered prayers. Mary saw a gardener, but His name was Jesus.

Jesus said, “Mary,” and she knew Him, crying “Rabboni!” (Teacher). All 4 Gospels make women the first resurrection witnesses. This was countercultural, and some rejected their claims (even the apostles). Skeptics like Celsus called Mary “hysterical.” But she was the perfect witness: she followed Jesus, heard His prophecies, watched Him die, and saw Him rise. He spoke her name, like the Good Shepherd (John 10:3), and it shows He knows your name, your pain, and calls you to life as your Great High Priest and Shepherd. 

Jesus told Mary, “Go tell my brothers I’m ascending to my Father and your Father.” His resurrection makes God our Father. Mary ran to share the news. Only 10% of Christians regularly share their faith (Barna, 2021), but 1.6 billion people haven’t heard the gospel. Don’t hold onto safe faith—plant the seed of hope. Where death is expected, life is found. God will bring the increase.

Trust the Savior in barren places—brokenness, doubt, or pain. Jesus plants hope, as He did for Mary (John 16:33). Hear His call to repentance, baptism, or renewed commitment (Acts 22:16). 

Plant hope boldly—share your faith, serve others, invite someone to worship with you. The harvest is ready, and it’s more than nine kernels.

The Season of Impermanence:

What does an ancient oriental custom have to do with time management and the appreciation of the preciousness of time? No one can make the connection like Brent. Read more and be challenged by his unique perspective.

Reflections Beneath the Cherry Blossoms on Time, Purpose, and Eternity

Brent Pollard

In a poem, a twelfth-century Buddhist monk named Hoshi Saigyo stated that the cherry tree, or Sakura, only had one problem: it caused people to gather. Saigyo was undoubtedly referring to the ancient practice of hanami, which translates as “flower viewing.”

Indeed, people have gathered to view the lovely sakura blooms since at least the Heian period (794–1185 AD). Regarding motivation, the Japanese value the ephemeral quality of all flowers, especially cherry blossoms.

Each year, the Japanese Meteorological Corporation releases a calendar that estimates the bloom dates for sakura, reflecting Japan’s cultural reverence for impermanence. While the residents of Japan’s northernmost climes, such as Hokkaido, usually have to wait until the end of April or the first of May to see sakura flowers, people in Okinawa come together as early as mid-January to view the hikanzakura—also known as the Taiwan cherry—blossoms. Outside of the cherry trees gifted from Japan within the Tidal Basin of Washington, D.C., or the same variety of cherries planted in sufficient numbers for Macon, Georgia, to host the International Cherry Blossom Festival, one wishing to emulate the practice of hanami might well substitute another flowering tree, such as the plum or dogwood.

Some Japanese are so committed to hanami that they will travel throughout Japan’s 47 prefectures to catch the various cherry blossom spots. As for what hanami entails beyond the camera, one brings all the accouterments of a ground picnic: blankets and bentos (lunch boxes). Should you wish to participate in the celebrations, please be advised that some locations are so popular that people camp out early to secure a prime viewing spot. The most beloved of these blossoms is the Somei Yoshino, or Yoshino cherry—a variety whose pale petals are as fleeting as they are breathtaking.

In Japanese culture, the cherry blossom season marks the beginning of numerous significant life transitions. Since the academic and fiscal years begin in the spring, sakura is often associated with new responsibilities, personal growth, and the transition into adulthood—a theme not unlike the “season for everything” described in Ecclesiastes 3. It is common in Japanese films or anime to show two characters—possibly destined lovers—meeting beneath the cherry trees, their encounter tinged with beauty and impermanence as delicate pink petals fall around them. Such moments may seem mystical, but they reflect a more profound truth: Life moves quickly, bringing opportunities we must seize or let slip away. For Christians, this symbolism echoes the call to live purposefully and steward each season well—particularly those that signal the beginning of new responsibilities or callings.

The well-known Latin phrase carpe diem, meaning “seize the day,” may serve as a fitting analogy for the Japanese passion for flower viewing. Those of us in Christendom can better understand this concept through the eyes of the wise King Solomon. In Ecclesiastes 9.10, Solomon says, “Whatever your hand finds to do, do it with all your might; for there is no activity or planning or knowledge or wisdom in Sheol where you are going” (NASB95).

In other words, as the beauty of the sakura flower is fleeting, so too are our lives (see James 4.14). Though perhaps unspoken, the practice of hanami reminds participants of the impermanence of life, teaching us to hold what we have with reverence. In this way, hanami reflects a deeply rooted Zen sensibility that embraces transience not as a cause for sorrow but as an invitation to be fully present. For those of us shaped by Christian thought, this quiet awareness harmonizes with the wisdom of Ecclesiastes: that life, though brief, is to be lived with purpose, gratitude, and wholehearted devotion (see Ecclesiastes 12.13-14).

Given this potentially upsetting truth for some, it is clear how important it is to manage our time effectively. In the context of Ephesians 5.15-17, the Apostle Paul suggests that we make the most of our time by walking—or acting—wisely. Moses tells us in Psalm 90 that we are likely to live 70 years, but if we are strong, we may live to 80 (Psalm 90.10). Even so, there is no guarantee. Each of us has a set appointment with death (Hebrews 9.27) unless God’s will allows the second coming of Christ to occur first.

Thus, would you hoard the Gospel’s sacred treasure? How quickly could you overcome procrastination if you knew tomorrow would never come? How soon would you mend your broken relationships? Would you remain silent in the face of the wicked’s schemes? The questions linger—sobering, urgent, and real.

Indeed, the words of Laura E. Newell from the hymn “As the Life of a Flower” ring true: “As the life of a flower, as a breath or a sigh, so the years that we live as a dream hasten by; true, today we are here, but tomorrow may see just a grave in the vale, and a memory of me.”

Two Goats, One Savior

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

Brent Pollard

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

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

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

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

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

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

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

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! 

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

Abel

Neal Pollard

Abel is the first true victim in the Bible, if not the first hero. In fact, he is the first character about whom there is only good spoken of in the Genesis record. Abel comes onto the scene offering God acceptable worship and he leaves a martyr for righteous conduct. But, writers as late as John and the Hebrews’ author look back on his life near the beginning of time and make distinct, New Testament points. He is a vital biblical character we can learn at least three important things from.

We see the importance of Abel’s offering (Gen. 4:4). It was his “firstlings.” The Lord had respect for His offering. John would write, “This is the message you have heard from the beginning: We should love one another. We must not be like Cain, who belonged to the evil one and killed his brother. And why did he kill him? Because Cain had been doing what was evil, and his brother had been doing what was righteous” (1 Jn. 3:11-12). Abel worshipped God the way God wanted to be worshipped, and how does He want to be worshipped? Jesus plainly answers that. “God is spirit, and they that worship Him must worship Him in spirit and in truth” (John 4:24).

We see the importance of Abel’s blood (Heb. 12:24). Blood sacrifice has been a vital part of man’s spiritual relationship with God since the dawn of time. Blood is vital to life. Giving of blood is the greatest expression of sacrifice. Abel died as the result of innocence and righteousness. That blood even “cried out to God” after Abel’s murder (Gen. 4:10-11). Yet, Abel, as righteous as he was, was a sinner. Add to that, his blood saves no one from sin. As important as his shedding of blood is to the unfolding of history, Jesus’ blood is superior (Heb. 12:24). He was perfectly innocent, and His death was an offering of the just for the unjust (1 Pet. 3:18). His sacrifice is also the way man is saved from his sins (Eph. 1:7).

We see the importance of Abel’s faith (Heb. 11:4). Among the mighty in faith throughout the ages, Abel’s name is prominently etched. Of him we read, “It was by faith that Abel brought a more acceptable offering to God than Cain did. Abel’s offering gave evidence that he was a righteous man, and God showed his approval of his gifts. Although Abel is long dead, he still speaks to us by his example of faith.” Here, we see what Abel’s faith was: (1) active, (2) saving, (3) notable, and (4) influential. First, his faith acted. He offered a sacrifice. Next, his faith was productive. God counted him righteous as the result of his faith. He didn’t earn that recognition, but God granted it as the result of his faith. Then, his faith is noteworthy. It was such faith that God testified of Abel’s sacrifice, the product of his faith. Finally, his faith is influential, as it is still upheld, now nearly 6,000 years later, as an example for us to follow. Though he is dead, his faith is still living and leading people today. Today, we can learn from and imitate the type faith Abel had.

What a hero for the ages! Such adjectives as faithful righteous, innocent, and better describe him and what he did. Let us learn from and imitate this patriarchal giant, that we can continue to shine as a beacon of faith, sacrifice, and obedience even after we depart this life!

Who Is To Condemn?

 

Carl Pollard

In Romans 8:34 Paul says, “Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.”

Rather than receiving condemnation, God sent His only Son to justify us. 

Christ Died

That question, “Who is to condemn?” Is clearly answered as Christ. He is the one that should, but instead Paul goes on to say, “Christ Jesus Is the one who Died.” As proof of God’s love for us, rather than condemn us, He offers the Gift of His Son. 

This isn’t the first time Paul has brought up Christ’s Death. This act of sacrificial love is the foundation of our faith. Romans 5:8 says, “But God shows his love for us in that while we were still sinners, Christ died for us.” His death was not a mere historical event; it was the ultimate act of love and redemption. While we were sinners, worthy of condemnation, Christ DIED for us. 

Do you see how wonderful this is? Do you like forgiving someone while they are actively hurting you? This is almost impossible for us. On a much larger scale, while we were actively living in sin, Christ died for us. While we were cursing God, Jesus was dying for us. When we consider the weight of our sins, we might feel overwhelmed by guilt and shame. However, we must remember that Christ took our sins upon Himself, allowing us to stand before God blameless. His death paid the penalty we owed, and through Him, we find forgiveness and grace. As believers, we can face our past without fear because Christ has already dealt with it on the cross.

Paul further explains that rather than condemning us…

Christ Was Raised

“Who is to condemn? Christ Jesus is the one who died—more than that, who was raised…” 

There is more to our salvation than the death of Christ. What good would a dead savior do for our sin? Christ came back! 

“MORE than that, who was RAISED.” The resurrection is the cornerstone of our faith and a declaration of victory over death and sin. Romans 6:9 says, “We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him.” His resurrection assures us that death does not have the final say. And with it, the fear of death is removed. 

Because Christ conquered the grave, we too are given the hope of eternal life. Our resurrected Savior enables us to live in victory today. We no longer have to walk in the shadows of condemnation; instead, we can live boldly, knowing that we have been granted new life through Him. The resurrection not only affirms our salvation but also transforms our lives, enabling us to rise above our struggles and experience freedom from fear and sin. 

What is there to fear in death? Death for the faithful christian will be a wonderful reunion. 

Rather than condemning us, Christ died, was raised, and now…

Christ Intercedes

Romans 8:34, “Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.”

Paul asks, “Who is to condemn?” He answers this question by affirming that Christ Jesus is the one who died, was raised, and now is at the right hand of God, interceding for us. Picture this: Jesus, our advocate, standing before the Father, speaking on our behalf. What a comforting thought! When we face accusations—whether from the enemy, our own doubts, or the world around us—Christ stands as our defense. He is our advocate in the courtroom of God, ensuring that we are not condemned. Instead of condemnation, we receive grace, mercy, and love. This truth should fill our hearts with hope and assurance.

Want to see a powerful example of Christ’s intercession? Luke 23:34, “Father forgive them, they know not what they do.” 

Do you know who this prayer was said for? 

Jesus prayed to God, asking for their forgiveness, because He would rather see His murderers forgiven then condemned. 

So what do you think He is doing for you now? 

The same Savior that died for you, is your advocate to the Father.

“Do You Fear Death?”

Gary Pollard

Davy Jones asked this question in the second Pirates of the Caribbean. “Do you fear(rrr) that dark ahbees?” It’s basically rhetorical, most people would say, “Duh.” Staying alive drives most of our behavior. We avoid certain activities if there’s even a modest possibility of death! Not everyone is negatively preoccupied with this unknown state, but many (perhaps most) are. Why do we fear death? And can we be certain that there’s life after death? We’ll look at those in order. 

  1. Why do we fear death? There are too many reasons to list here, so we’ll look at just the big ones. We fear death because it’s unknown. It’s been thousands of years since someone came back to life, and they didn’t share any details about it. We fear what we don’t understand. It’s not physically possible to study consciousness after death, so it’s the ultimate unknown! This is a religious blog, so we’ll approach this from that angle. John tells us that if we fear death two things are to blame: one, we’re instinctively afraid of God’s punishment because our lives aren’t where they need to be. Two, we haven’t matured in love. God’s perfect love overrides our fear of death (I Jn 4.17-18). If someone orders their life around their fear of death, they need to make changes. Adopt selfless love — “everyone who lives in love lives in God, and God lives in them” (4.16). John also says, “If God’s love is made perfect in us, we can be without fear on the day when God judges the world. We will have no fear because in this world we are like Jesus.” This tracks with what Jesus said in Lk 21.25-28, “They [all people on Earth] will be afraid and worried about what will happen to the world. … When these things happen, stand up tall1 and don’t be afraid.2 Know that it is almost time for God to free you.” Jesus’s sacrifice removed our fear of death (Hb 2.15). Death is just a “sting”, it’s the consequence of our sin. But it’s no longer an issue. It’s only for a microsecond (from our perspective), and the best thing that could happen to a believer (I Cor 15.51-52, 56-57). Jesus took away any legitimate fear of death because it no longer means we’re destined for punishment! 
  2. Can we know for sure that there is life after death? From a material perspective, no.  Not yet, anyways. Even Solomon struggled with this question (Ecc 3.21), “Who knows what happens to a person’s spirit? Who knows if a human’s spirit goes up to God while an animal’s just goes into the ground?” When every person who ever lived comes back to life at Jesus’s return, we’ll know for sure. What we were only confident in — even though we hadn’t yet observed it firsthand — will become incontrovertibly real. For now, our confidence comes from promises made in scripture, and from a universal, intuitive sense that something exists beyond this life (Is 25.8; Hos 13.14; I Cor 15.57; II Pt 3.13; Rv 21.4). 

  1.  This is imperative mood (command) in Gk. The idea is to stand up with confidence.  ↩︎
  2.  Also imperative mood, lit. “raise up your head”.   ↩︎