Tag: faith

Micah: Judgment And Salvation (II)

How Low Did They Go (2:1-13)?

Neal Pollard

As Micah promises judgment on the southern kingdom (1:9ff), he now proves why it is justified here. While some of the problem centered on how the wealthy mistreated the poor, there is a general state of immorality which the prophet spells out in graphic terms. Micah’s use of imagery and word play stands out among the Minor Prophets. He paints some vivid pictures to depict the spiritual depths to which Judah had plunged.

They fantasized about committing evil acts when they went to bed, then they got up and did them because they were strong enough to get away with it (1-2). It is a tragic state of affairs to reach a place where your mind settles on wickedness when you are in a state of rest. To premeditate and scheme evil plans reveals a heart so far away from God! These people picked on the helpless and weak, a sin that especially grieves the heart of God (Psa. 10:17-18; 12:5; Ezek. 22:29; Mal. 3:5).  This was so egregious that God promises to act decisively against the guilty, a calamity from which they could not remove their necks (3), a destruction that would draw loud lamentation (4), a repression by enemies and rejection by God (5). 

They fought the truth and desired a message that accommodated their lifestyle (6-7). James Smith rightly observes, “To those who are living ungodly lives the word of Yahweh is like an annoying faucet drip” (OT Survey Series, 300). They preferred those who shifted the blame away from them and onto God (7). This was self-defeating! God’s rhetorical question still rings true: “Do not my words do good to the one walking uprightly?” Paul warns that a time would come when people preferred myths and fables over the truth (2 Tim. 4:3-5). They had reached such a low in Micah’s day! In too many places, people have reached such a place today!

They lacked basic compassion and decency toward those who most needed it (8-9). Four oppressed groups are singled out–the unsuspecting, the veteran down on his luck, women, and children. Those deserving their greatest respect, honor, and care they savagely attack. No wonder God responds by saying they were His enemy!

The consequence of their wickedness was eviction and destruction (10). They deserved the most worthless of preachers and prophets (11), since they had no taste or tolerance for God’s Word. What is remarkable about this? Despite the depths of their iniquity, God will still love and lead them if they would repent (12-13). All was not lost, if they would return. Kenneth Barker notes, “As Deane observed, ‘the prophet, without any preface, introduces abruptly a promise of restoration after exile, a type of the triumph of Messiah'” (NAC, 70). This spiritual purging was merited; But hope was possible for those who learned their lesson! 

Raising Godly Children

Do you ever wrestle with the challenge of raising faithful children (or grandchildren)? Are there certain ingredients necessary to accomplish this task?

Carl Pollard

Every morning, I pray for the spiritual health of my family and children. My son Rich can’t even say his sister’s name right, but I pray for his future walk with God, for his spouse, and his commitment to Christ. Amara can’t crawl yet, but I spend my mornings praying that she becomes a woman of faith like Ruth or Sarah. Jed, still in the womb, is listening to sermons through an umbilical cord, and I’m already lifting him up in prayer that he follows God’s will.

I want nothing more than to spend eternity with my wife, children, and family. How I lead as a father will shape how my kids see God the Father. I often feel guilty for my failures as a spiritual leader, fearing the responsibility for my family’s faith journey. My deepest desire is to see my children grounded in faith and in love with Christ.

This article is for you as a parent to realize the role you play in your children’s spiritual health. As long as they’re under your roof, you have a chance to instill a faith that will unite you for eternity.

You might think it’s strange that someone with little parenting experience is writing about raising faithful children, and you’re right. But thankfully, you don’t have to rely solely on my experience. Let’s take a look at the example of Zechariah and Elizabeth.

Unlike other gospels, Luke begins with the backstory of John the Baptist. To quote philosopher Jake Miller, “We never talk about John the Baptist, but I think that is a mistake. He is a really powerful example.” Jesus affirmed this in Matthew 11:11, saying that among those born of women, none is greater than John.

John was a man calling for repentance and preparing the way for the Lord. So, how did he come to be such a devoted servant? It was part of God’s plan, but Zechariah and Elizabeth played crucial roles in shaping his faith. They lived contrary to their culture, serving God under a tyrannical king while remaining faithful despite their barrenness and age.

Dedicated Believers

In Luke 1:5-6, we read that Zechariah and Elizabeth were righteous and blameless before God. Wouldn’t it be great to be known as blameless parents? Even dedicated believers will make mistakes; Zechariah faced challenges, including being made mute for his disbelief. But God doesn’t expect perfection—He expects dedication. They prayed earnestly for their child before he was even born. Do you spend time in prayer for your kids? Bringing them before the Lord is one of the best things you can do.

Diligent Teachers

In Luke 1:14-17, God reveals that John will be filled with the Holy Spirit and destined to turn many to the Lord. This highlights our responsibility to teach our children. Despite society’s expectations, John fulfilled his divine purpose. What are you prioritizing for your children? Are you encouraging their involvement in church? Just like teaching them to brush their teeth or study, it’s essential to guide them in their faith.

Devoted Nurturers

John had a challenging life ahead, and his parents understood that. As devoted nurturers, Zechariah and Elizabeth provided the guidance he needed. Kids will test your patience, but showing love and mercy is vital. They raised a son who was faithful to God.

What our world needs is more parents like Zechariah and Elizabeth—dedicated believers, diligent teachers, and devoted nurturers. Sadly, many children today lack godly role models. As parents, we have a profound responsibility. God chose Zechariah and Elizabeth for their unwavering dedication. So, I ask you: what kind of role model are you being for your children?

Investing

What do you think of when you read or hear of “walking in the truth”? Is it more than worshipping according to the New Testament pattern and baptizing for the remission of sins? What does the epistle of 2 John teach us about this important character trait?


Gary Pollard

II John 3 talks about living in truth and love. John was happy that they were following the truth, but they apparently weren’t following the way of love. We’ve looked at how John defines this love in I John 3, but as a quick refresher: “This is how we know what real love is — Jesus gave his life for us. So we should give our lives for each other. Suppose a believer who is rich enough to have all the necessities of life sees a fellow believer who is poor and does not even have basic needs. What if the rich believer doesn’t help the poor one? Then it is clear that God’s love is not in that person’s heart” (16-17). He uses almost exactly the same formula in II John, which reads like I John if it were condensed to one chapter. 

In II John 6 he says, “Loving means living the way he commanded us to live. God’s command is this: that you live a life of love. You heard this command from the beginning.” We won’t have “grace, mercy, and peace from God the Father and his Son” if we aren’t living in both truth and love (3). This lady and her family had the truth thing down, but their love needed some work. John seems to go back and forth between the truth and love theme in this letter. 

There’s a warning sandwiched between two “truth” statements. “Be careful! Don’t lose the reward we have worked for. Be careful so that you will receive all of that reward” (8). Be careful about what? “There are many false teachers in the world now,” and, “Everyone must continue to follow only the teaching about Christ. Whoever changes that teaching does not have God” (7 and 9). The teaching about Christ is that he came to Earth and became human (cf. 7). 

We may take this for granted and/or may not appreciate its significance. Many gods competed for the hearts of nations, and most of world had a pantheon. Paul said that these gods are actually just demons (I Cor 10.19-20; cf. Deut 32.17, I Enoch 19.1), and there is compelling evidence of certain of these taking different names throughout history. The Egyptian god Thoth was worshipped by the Greeks as Hermes and the Romans as Mercury. Amun (Egypt) was Zeus (Greece) and Jupiter (Rome). Isis (Egypt) was Aphrodite (Greece) and Venus (Rome). Ra (Egypt) was Zeus (Greece), Jupiter (Rome), and Indra (Hindu). Hathor (Egypt) was a fixation for some time over the last couple of centuries, and has also been associated with Aphrodite (Greece) and Venus (Rome).1 This list is far from exhaustive. They’re all just archetypes used by demons to manipulate and derail civilizations. 

No god took human form23 and lived a very public life doing good for others in the most selfless possible way. No god was perfectly innocent. But God made himself human, was morally perfect, and sacrificed his physical body before coming back to life. That last action was a promise — we’ll get that too! God becoming human for our sake is the most beautiful narrative ever conceived. God becoming human revealed the Great Mystery to all of humanity for the first time (Eph 3.4-6, Col 4.3): there is a greater power, he wants a relationship with humanity, and he’s coming back to save his family when earth is destroyed. 

With this truth in our hearts, God expects us to capitalize on any opportunities we have to show selfless love to our Christian family, and then to all people we encounter. 

Don’t save treasures for yourselves here on earth. Moths and rust will destroy them and thieves can break in and steal them. Instead, save your treasures in the heavens, where they cannot be destroyed by moths or rust and where thieves cannot break in and steal them. Your heart will be where your treasure is (Mt 6.19-21). 

1 Editors of Encyclopaedia Britannica (2017, October 27). 11 Egyptian Gods and Goddesses. Encyclopedia Britannica. https://www.britannica.com/list/11-egyptian-gods-and-goddesses
2At the very least it’s curious that many polytheistic cultures believed in an incorporeal afterlife. A physical God and a physical resurrection repulsed the Gnostics, who were certainly influenced by Egyptian theology. The Egyptians believed in a non-physical afterlife, as did many or most other religions (sadly, many Christians do, too). While it may or may not be accurate, Enoch claims that demons are the spirits (consciousness) of human/watcher offspring who’ve been relieved of their bodies (15.8-9). If that’s true, it’s at least interesting that most of the cultures they influenced also despised the concept of a physical afterlife. Our God came back to life in a real, physical body and promised us the same. It’s real hope. Their gods are smoke and mirrors and offer no tangible, practical hope. 
3I’m not talking about humans whose actions ultimately led their deification, but primordial “gods” considered superior to humanity by the cultures who worship them. 

Micah: Judgment And Salvation (I)

Seeing The Word Of The Lord (1:1-16)

Neal Pollard

Micah’s audience is both the northern and southern kingdoms, but the time markers given by the prophet show us that it was at the very end of Israel’s existence. Jotham, Ahaz, and Hezekiah cover a span of 750-686, with Hezekiah assuming the throne in 729. Assyria invades and destroys Israel in 722 B.C. For the historical background to Micah, simply read 2 Kings 15-20, 2 Chronicles 27-32, and Isaiah 7,20, 36-39. Shalmanezer V and Sargon II invade and destroy Samaria, Israel’s capital, and then attempt to do the same to Judah. That is a colossal failure, with Sennacherib (who succeeds Sargon) losing his entire army then his life about 10 years after the fall of Israel. All of these events fall within the date of Micah’s writing.

But why does Micah write? It is hard to miss the twofold nature of his message throughout the book. The people’s sin draw inevitable punishment, the righteous Judge wielding His sovereign, perfect judgment. Yet, in each of the three messages (ch. 1-2, ch. 3-5, and ch. 6-7), Micah holds forth the promise of salvation for a “remnant.” Really, all the minor prophets, including those with extraordinarily grim messages (like Hosea, Amos, and Micah), insert hope and promise within their books. Such is God’s nature in written revelation! As long as there is time there is hope. Only after the final judgment will there be no chance for mankind. Only after death is the possibility of restoration gone.

Micah 1:1-8 is a lamentation for Israel, the northern kingdom. There, we notice the prophet’s message to these soon-to-be destroyed people who had abandoned God. Micah 1:8-16 is a lamentation for Judah, the southern kingdom. There, we notice the prophet’s message to an impenitent people whose judgment was further in the future but just as certain.  Micah presents a warning, a wailing, and a woe in this first chapter. 

Anticipation (1-7). What should the northern kingdom expect? A general accounting. The witnesses in their trial would be all the peoples of the earth (2). They would see the Lord come in judgment against Israel, and it would be cataclysmic (3-4). Yet, it was consummately just and fair. Israel sinned and rebelled (5), not unlike Judah (5b). For the moment, though, Micah focuses on the consequences for the north (6-7). The nation, with its idolatry, would be destroyed. She played the harlot and would receive the appropriate wages! 

Lamentation (8-9). From here forward, the prophet shifts his attention to the southern kingdom. The prophet, himself from Judah, mourns and wails at the prospect of his message. Twice he says, “I must lament!” His stunning realization is that the cancer of Israel’s sin had metastasized and spread to Judah: “For it has come to Judah; It has reached the gate of my people, Even to Jerusalem.”

Exhortation (10-16). From here, Micah sounds the alarm! In Hebrew, the 11 towns mention form a word play. The names have significance. Moffatt’s translation captures it well: “weep tears at Teartown (Bochim), grovel in the dust at Dustown (Beth-ophrah), Stirtown (Zaanan) does not stir, etc.” (as cited in Kenneth Barker, New American Commentary, 57). Each of these cities were in the path of Sennacherib’s march to Jerusalem to do to Judah what he had done to Israel (see 2 Kings 18:13ff). But, though Judah would be spared Assyrian Captivity, their sin would lead them to eventual exile (16) which we can read in other places comes at the hands of the Babylonians. 

There is a promise of restoration coming, but for now the message is that punishment is due. The people of God had abandoned their heritage and identity, exchanging it for the pleasures of sin for a season. Such is always a foolish and futile endeavor! 

I Am Resolved…

Neal Pollard

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

I am resolved…

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

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

Jonah: Successful Mission, Struggling Messenger (II)

At his lowest point (literally), he reaches his greatest height in recorded Scripture.

A Crying Request (2:1-10)

Neal Pollard

The second chapter may have been the physical, literal low for Jonah, but it was undoubtedly his spiritual high. He turns from God in chapter one, but he turns to him here. He complains to and about God in chapter four, but he gives Him praise and thanksgiving here. He maintains an attitude of defiance toward God throughout much of the rest of the book, but here he is full of humble submission. None of us should invite disaster, but it can certainly be a means of refining our heart and character. 

Chapter two, as pointed out by John Hannah, has several parallels with chapter one. The sailors have a crisis on the sea (1:4), pray to God (1:14), are delivered from the storm (1:15), and sacrifice and vow to God (1:16). The prophet has a crisis in the sea (2:3-6), prays to God (2:2,7), is delivered from drowning (2:6), and sacrifices and vows to God (2:9)(BKC, 1467). As we observe Jonah at his finest, let us notice more closely why that is.

He was extremely theocentric. In other words, he was very God-centered. Five times in the short prayer, he speaks of God in second-person in address (“You”). Additionally, he speaks the Lord’s name four times in the prayer (six times in the chapter). As he cites the prayer (1) and once in the prayer (6), Jonah refers to “the Lord my God.” He is self-centered in chapter one and four and when his focus is on the Assyrians it is full of contempt. Here, in the refinery of the fish’s belly, Jonah is hyper-focused on God! He especially notes God’s omnipotence, what He had done and what He can do. How often is my life so self-centered that prayer is far from my mind? How often when I pray is my prayer so self-centered that I lose sight of the omnipotent one who alone possesses the power I need for my life? 

He was transparent. Notice how freely he confesses his need of God. He speaks freely to God about his dire circumstances, his distress (2), depths (2,3), expelled (4), engulfed and encompassed (5), descent (6), bars (6), and fainting (7). The self-reliance that moved him to board the boat had given way to supplication and thanksgiving. While there is no confession of sin either here or elsewhere in the book, there is a unique humility and honesty. It is foolish to be anything less than transparent when appealing to the omniscient God who not only already knows everything about our lives but who also has a clearer, more perfect view of them?

He was thankful. This is seen in his acknowledgement of what God had done for him (6). It is apparent as he refers to his own “voice of thanksgiving” (9) and in his determination to worship and praise God (8-9). His prayer is full of recognition regarding all the ways God answered his prayers, particularly in the fish saving him from death. He saw it as an answer and being heard (2). He knew his predicament was his fault and death was deserved, but he expressed gratitude that he was given better than he deserved. Unfortunately, this attitude was not very discernible whenever Jonah was not inside the stomach of the fish. But we see it here. As I read Jonah’s prayer, I am reminded of my need to thank God even when circumstances are adverse and difficult. Why? Because God is still at work for my betterment and improvement. Because He can still be glorified through my trials, if I am faithful to Him. Because He is worthy of trust. 

When you find yourself in the depths of difficulties, even those you bring on yourself, take a page from the patriotic, proud prophet who came near to God in unimaginable circumstances. Then, when delivered, keep up a fervor and faithfulness in prayer (Phil. 4:6; 1 Th. 5:17; Eph. 6:18; 1 Tim. 2:1). 

Jonah: Successful Mission, Struggling Messenger (I)

Can God use weak and sinful people to accomplish His overarching purpose, while not endorsing or being responsible for the faults of such people? An intriguing book reveals a man’s success doing God’s will despite his fighting Him the whole way.

A Commission Rejected (1:1-17)

Neal Pollard

The book of Jonah begins with the prophet explicitly crediting God as the source of the command to him to go to a heathen nation, preaching against the wickedness of Nineveh and Assyria. What follows is a very brief book, just over twice the length of Obadiah. Yet, the prophet is better known that any of his cohorts among the Minor Prophets. Though the fish is only mentioned in three verses of the book, it (often called a whale) is a fixture in the minds of those with the least of biblical knowledge. It is written in narrative style, different from the poetry, oracles, and visions so often characteristic of his counterparts in this section of the Old Testament library. 

He is one of the few Minor Prophets we read about outside of the book he authors. 2 Kings 14:25 tells us where he is from, a city in the tribe of Zebulun called Gath Hepher. That passage also helps us precisely date the book, around the time of Jeroboam II (the beginning of the 8th Century, B.C.). Billy Smith and Franklin Page write, “The prophet Jonah, a successor of Elisha, then promised that these victories would continue for Jehoash’s son Jeroboam II, whom the Lord would enable to restore Israel’s ancient boundaries. But Israel’s successes, the author of Kings explains, came not as a result of their faithful obedience but rather the Lord’s compassion” (NAC, 204). This idea of the Lord’s compassion is central to the book of Jonah, as God extends this not just to Israel but to a heathen nation. 

The Running Prophet (1-3). God had an express, specific, and meaningful task for Jonah. He told Jonah where, to whom, and why to go (2). “But Jonah” signals the man’s disobedience (3). He went the exact opposite direction, going due west to the Mediterranean Sea away from Nineveh, which was northeast of Israel. Twice, Jonah notes of himself that this move was “from the presence of the Lord.” What a subtle proof of divine inspiration, as a man would not report such sin against himself.

The Roaring Sea (4-6). As Jonah runs, the Lord pursues. He hurls a great wind and mighty tempest (4). The ship was imperiled and seasoned seafarers were afraid (5). In their misguided devotion and ignorance, they prayed to their various gods (5). These mariners are incensed that Jonah would sleep rather than cry out to his God (6). This is the first of several instances of piety from the pagans while the chosen acts callously against his Creator.

The Responsible Party (7-10). The sailors cast lots and determine that Jonah is the reason for the “evil” they suffered (7). Evil (translated wickedness, calamity, displeased, and discomfort in the NASB in seven verses of the book) is a key word in Jonah. It might be moral (1:2), natural (1:7-8), emotional (4:1), physical (4:6), or spiritual (3:10; 4:2). Jonah tells them why the storm is his fault (8-9). They were flabbergasted that Jonah would treat his omnipotent God so flippantly (10). 

The Restored Calm (11-16). After identifying the source of the storm, the mariners want the prophet to teach them God’s will to resolve this problem (11). The unwilling prophet preaches to them and accurately shares the answer (12). He confesses his wrong and is willing to sacrifice himself to save these pagans (12). The men show their high regard for human life (13), but further witnessing God’s power turn their hearts to Him (13-14). They even pray to Him (14), then serve and worship Him (15). Jonah converts his first of many Gentiles, despite his unmatched prejudice against them.

The Rescuing God (17). Graciously, He saves Jonah with a fish (17). He had also saved the sailors (15-16). What God does in mercy for Jonah is a type of what Christ in grace and mercy would do for the lost and rebellious of all mankind (cf. Matt. 12:38-41). 

The Third Rail

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

Gary Pollard

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“New And Improved”

Neal Pollard

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

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

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

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

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

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

Amos: The Lord Roars (VIII)

What would be so serious that it would be the cause of Israel’s destruction? How does it apply to us, over 2700 years later?

The Vision Of The Ripe Fruit (8:1-14)

Neal Pollard

The fourth vision illustrates a terrible problem of covetousness. The people’s dysfunctional relationship with money was so corrupt that it contributed greatly to the pending demise of the northern kingdom. The vision (1-3) is followed by an oracle (4-14) that appears to explain why such judgment loomed. 

In the vision, God presents the object–a basket of summer fruit. The Lord God shows this to Amos and calls him by name, asking him what he saw. The prophet answers and God tells him what it means. As the fruit is ripe, so the time is ripe. Donald R. Sunukjian explains, “’Ripe fruit’ (qāyiṣ) was ‘summer fruit’ or ‘end-of- the-year fruit’—the last fruit of the season, fully ripened, with a short edible life. ‘Ripe time’ (qēṣ) was ‘end time’ or ‘cutting time’—the ‘reaping time’ of death (BKC, Walvoord and Zuck, 1447). Israel’s time was about to come, and weeping and wailing over the profuse volume of death would follow. That the songs were being sung in the temple indicates the grief of the southern kingdom over the demise of their brethren in the northern kingdom.

Amos follows this vision with a message explaining its meaning. In other words, Amos wants the people who are the object of the vision to “hear this” (4a). This vision is for those who rob the poor, trample down the needy, can’t wait for the Sabbath and feast days to be done so they can get back to cheating the helpless, use dishonest measures and scales to cheat the buyers, dilute their grain with chaff, and enslave the poor for the smallest amounts of money (4-6, NLT). Rightly, James Smith asserts, “these verses contain one of the strongest indictments against covetousness found anywhere in the Bible” (OT Survey Series: Minor Prophets, 195). Israel was so consumed with materialism that it caused them to demolish the two greatest commandments. It became their god and it trumped their love and concern for their brethren, especially the most vulnerable and helpless among them. The Bible warns repeatedly of the grave dangers that follow such a mindset, as common as it is (Mat. 6:19-21; Luke 12:15-21; 1 Tim. 6:9-10, 17-21). 

In response, God relates His judgment against such sin. He uses apocalyptic (catastrophic) language to depict what would follow this behavior:

  • God would never forget it (7).
  • The land would quake and all would mourn (8).
  • Their worship would resemble a funeral (10).
  • The people would experience a spiritual famine (11).
  • The people would be lost and aimless (12).
  • The young would suffer (13).
  • They would all fall along with their idols (14).

Within this judgment are various figurative images to paint the picture more vividly. It is pictured as the flooding of the Nile (8), a solar eclipse (9), a funeral for an only son (10), and a famine (11). Collectively, the point is made unmistakably. The end, for Israel, was coming. It would be cataclysmic and complete. What precipitated it? The maker was misplaced by money. God’s people had worshipped the creature over the Creator. With full clarity, God had told them since Sinai, “You shall no other God before Me” (Ex. 20:3; Deut. 5:7). So, today, it is instructive for us to consider the stewardship of our things and the steadfastness of our hearts when it comes to monetary matters. Across the ages, Jesus pleads, “Beware, and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions” (Luke 12:15). 

Assurance Of Truth

Carl Pollard

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

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

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

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

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

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

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

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

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

A Wonderful Life

Ian Fleischman

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


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


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


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


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


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

Amos: THE LORD ROARS (III)

Why would a people who had in their heritage the exodus from Egypt, the parting of the Red Sea, the awe-inspiring giving of the Law at Sinai, the conquest, and so much more get to the point which Amos shares? Do we ever do the same?

Hear The Word Spoken Against The Sons Of Israel (3:1-15)

Neal Pollard

Having revealed that God’s judgment was against Israel as much as on the surrounding nations, Amos lays bare the charges of the nation’s guilt. This whole chapter makes a perfect speech, a dialogue between God and the people whom He is accusing. Notice the word God speaks to them.

THE DECLARATION (1-2). Amos calls for Israel to “hear this word” (1). He reminds them of the special bond between Himself and this people, from the day of exodus (1-2). He chose them from among all the nations, which makes their rebellion all the more audacious! God declares that He will punish them for all their iniquities (2b).

THE DEFENDANTS (3-6). Israel is one of the two walking in verse three, unable to walk with God because they are going different directions. Israel is the prey of the lion and young lion (4), the bird who took the bait (5), and the people trembling at the sound of the trumpet (6). Amos asks a series of rhetorical questions, all which demonstrate cause and effect. What is the cause of their entrapment, capture, and the trumpet blowing? Sin! The predators and invaders represent God’s judgment.

THE DUTY (7-8).  Amos refers to himself in these verses, one of God’s servants the prophets. This unpleasant task Amos has, to preach to his northern brethren, is in response to the roar of the lion. “The Lord has spoken! Who can but prophesy?”

THE DETAILS (9-12). Whereas verses three through six speak in figurative terms, Amos gives the details of the people’s sins in these verses. Samaria, Israel’s capital, is the place where the people are assembled to stand in God’s courtroom (9). There He presents the charges. These include spiritual amnesia (10; cf. Hos. 4:6) and ill-gotten gain obtained through robbery and violence (10). Forgetting what was right, nothing was off-limits. God depicts their retribution with two pictures, one of an invader defeating and plundering them (11) and one of a saddened shepherd retrieving parts of a sheep from a lion’s mouth (12). It is a horrific, harrowing description of judgment!

THE DECISION (13-15). Restating His initial declaration (1-2), God declares Israel’s fate (13). Punishment was inevitable (14). Their idolatrous altars would be torn down (14) and the opulent homes of their wealthy would perish (15). As the rest of the book unfolds, it will build on this irreversible promise. Israel would be destroyed!

As I read this, I am so thankful that God has not issued such a warning for man so long as the earth stands. While nations continue to rise and fall (cf. Prov. 14:34), individuals can escape the kind of judgment Amos warns Israel about. However, there is coming a great day of reckoning at which all will appear (Mat. 25:31-34). For those who neither believe nor obey (2 Thes. 1:7-9), it will be more horrific and horrifying than Amos predicts here. This is why God writes down in His Word that the day will come. He wants us all to prepare and be ready for that day to come. 

The Prodigal Son

Carl Pollard

In our fast-paced world, many things that were once considered cutting-edge are now becoming outdated. Think about it: we’ve swapped VHS tapes for CDs, Walkmans for iPods, and pagers for smartphones. Traditional taxi cabs are facing tough competition from rideshare services like Uber and Lyft, which millions of people use every day. And it’s all too common for passengers to leave behind valuable items. This year alone, nearly half a million phones, 300,000 wallets, and 100,000 wedding rings were forgotten in these vehicles.

Among the lost items, some stories stand out. One Uber driver discovered an ankle monitor left behind, while another found a pet turtle chilling in the back seat. And then there’s the passenger who accidentally left a complete missile guidance system from Lockheed Martin. We have difficulty keeping up with our belongings, a challenge that many parents might relate to, having temporarily misplaced their kids at least once.

We all know that sinking feeling when we lose something valuable. It usually happens when we’re in a rush, and the more we search, the more frustrated we become. It’s a mix of annoyance at ourselves and disbelief that it happened in the first place. We might even start questioning the intentions of those around us, convinced that someone has moved our stuff. 

This feeling of loss is central to what Jesus talks about in the parable of the Prodigal Son, found in Luke 15:11-32. This story is so well-known that even the non-religious might recognize it. It unfolds as Jesus addresses the Pharisees, explaining why He chooses to hang out with tax collectors and sinners. Unlike the judgmental Pharisees, Jesus shows genuine love and compassion for the lost, just like the Father.

Each parable He shares builds on the last, emphasizing the intrinsic value of every lost soul. In the parable of the lost sheep, even one sheep out of a hundred matters to God. In the story of the lost coin, one out of ten holds significance. And in the Prodigal Son’s tale, the focus is on one son out of two, illustrating various ways people can find themselves lost. Some wander off ignorantly, like sheep without a shepherd, while others, like the lost coin, get distracted by the world around them. The younger son represents those who rebel against what they know is right, and the older brother embodies self-righteousness, blind to his own lost state.

As we dig into this parable, keep in mind that it’s not just about a wayward son; it’s a powerful exploration of God’s grace and the unwavering love of the Father.

Departure (11-13)

The story kicks off with the younger son asking for his inheritance while his father is still alive—a request that would have hit hard. Those listening, especially the Pharisees and scribes, would have been shocked. This wasn’t just rebellious behavior; it was downright disrespectful—essentially wishing his father dead. Yet, the father grants his son’s wish, demonstrating a love that respects free will, even when it leads to foolish choices. God wants us to make wise decisions, but He gives us the freedom to wander away.

The son takes his inheritance, and what follows is a stark reminder: chasing after pleasure often leads to emptiness.

Descent (14-16)

As the money dries up and the partying comes to an end, the son’s descent into despair becomes evident. Feeding pigs—a job repugnant to his Jewish upbringing—symbolizes how far he has fallen. His life spirals out of control, and he ends up with nothing. The more he indulges, the less satisfaction he finds. Jesus makes a point of saying, “no one gave him anything,” marking his rock bottom.

If you find yourself in a similar situation, how you respond next can change everything.

Decision (17-19)

In his misery, the son finally comes to his senses. He realizes he’s not the person he should be and that he misses his father. Instead of blaming others or wallowing in self-pity, he focuses on his father. He declares, “I will arise and go to my father.” This is how we need to return to God—by focusing on Him, not the mess we’ve made. When we’re lost, the only thing that truly matters is the Father.

The lost son shows us what true repentance looks like—a change of heart that leads to a change in direction. He shifts from “Father, give me” to “Father, make me,” and it’s the latter that brings him the joy he desperately seeks.

Return (20-24)

Finally, the son gets up and heads back to his father. While he’s still a distance away, his father sees him and runs to embrace him, filled with compassion. The father showers him with love and gifts—a ring, a robe, and a feast. The son starts to recite his carefully prepared speech, but it seems the father hardly hears it. Just the act of returning speaks volumes about the son’s heart.

The father doesn’t merely accept him back; he honors and blesses him, showing the depth of his love and grace.

In essence, the parable of the Prodigal Son isn’t just a story of loss and redemption; it’s a powerful reminder of the love that awaits us when we choose to turn back to the Father.

Noah’s Ark And Nisroch

Dale Pollard

The Bible doesn’t say that Noah’s ark landed on Mount Ararat in Turkey, it states that the ark came to rest on the “mountains1 of Ararat” (Gen. 8.4). Ararat is a region which is nearly in the middle of Armenia, between the Araxes and the lakes Van and Urumiah (2 Ki. 19:37; Isa. 37:38) and it’s  called by the Armenians Araratis even today.2 Some sources say that the ark is somewhere in the surrounding region, like The Book of Jubilees, which makes the claim that the landing location is on Mount Lubar.3 The very best guesses can be narrowed down by investigating the reliability of the original sources since there are many other mountains that are said to be the resting place of one of the most fascinating mysteries; lost to time or buried by nature. 

There’s a bizarre and interesting link that’s allegedly connected to one of the most famous Assyrian kings mentioned in the Bible. The loud and proud Sennacherib successfully campaigned against seven cities on Nipur, today known as Mt. Judi, on a rampage before his attack on Jerusalem. To commemorate the victories he raised nine stone panels near the top of the mountain and one located at its base. The inscriptions on the stone panels reveal the ego of Sennacherib as he describes himself as “the great king, the mighty king, king of the universe, king of Assyria, and the exalted prince!” He goes on to describe himself as an ibex, spurring on the charge up the mountain, through gullies and mountain torrents and reaching the highest summits. The impression one gets from his inscriptions is that he ventured all over the mountain to destroy those seven cities. The inscription happens to be eerily similar to what God said about him through the prophet, Isaiah (Isa. 37.23-25). Friedrich Bender visited Mt. Judi in 1954 and obtained wood samples from an object that some believe to be Noah’s Ark below the summit.4 This location also happens to be near some of the inscriptions that were left by Sennacherib’s masons. 

The Bible’s account of the Assyrian King’s death is brief but says, 

“And that night the angel of the LORD went out and struck down 185,000 in the camp of the Assyrians. And when people arose early in the morning, behold, these were all dead bodies.

Then Sennacherib, king of Assyria went to his home and lived at Nineveh. 

And as he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer, his sons, struck him down with the sword and escaped into the land of Ararat. And Esarhaddon his son reigned in his place” (2 Kings 19.35-37). 

The Babylonian Talmud commentator expounds on this by stating,5

“Sennacherib went and found a beam from Noah’s ark, from which he fashioned a god. He said: This beam is the great god who delivered Noah from the flood. He said: If that man, referring to himself, goes and succeeds, he will sacrifice his two sons before you. His sons heard his commitment and killed him…this interpretation is based upon the etymological similarity between neser, the Hebrew term for beam, and Nisroch, the god that Sennacherib fashioned from a beam.”

The leading theory and argument against this claim that Nisroch is an idol carved from a beam stolen from the ark is worth noting as it might be due to a simple scribal error. The short version of the argument states that some of the Hebrew letters that make up both Nimrod and Nisroch look similar to one another, so a mistake could have been made. Outside of a possible mention in the Bible, an Assyrian god that goes by Nisroch doesn’t show up in any Assyrian texts. However, if the word Nimrod were the true intentions of the biblical scribes, that doesn’t make the passage any less interesting. 

————————————————————————————————-

1Ararat a region and not a mountain. Schroeder, Thes. Ling. Arm. p. 55. 

2Araratis, “the curse reversed: precipitation of curse”

3CF. Jubilees VIII.21 

4Bender’s samples are far from conclusive and even challenged by other creationist. 

5Babylonian Talmud: Tractate Sanhedrin, folio 96a. Sennacherib inscribed his own image and an account of his ascent on the side of Mount Cudi (Judi). 

Sennacherib’s death is the first time that the Bible mentions “Ararat” again since the account of Noah. 

Amos: THE LORD ROARS (I)

What do you know about the prophet Amos? Let’s begin our study together of this unique Bible book

“For Three Transgressions…And For Four” (1:1-15)

Neal Pollard

Amos was the first of the writing prophets, with best estimates placing his work between 783-746 B.C. That would place him as earliest among three other writers, Hosea, Isaiah, and Micah, who would have been roughly contemporaries. Amos, like Hosea, focuses on Israel (northern kingdom), and Isaiah and Micah prophecy to Judah (southern kingdom). These dates are derived from the reigns of Uzziah and Jeroboam II (1), as ancient historians do not give a date for the apparently famous earthquake (1; Zech. 14:5).

Amos has no pedigree preceding his prophetic preaching. He is a herdsman (1) and a farmer who tended to fig trees (7:14). While some have concluded that this made him either poor or uneducated, the text does not back up such a claim. As James Smith notes, at least five things from his writing suggest a formidable thinker and writer:

(1) He was well acquainted with the world of his day. He mentions the names of at least thirty-eight towns and districts of the ancient Near East. (2) He had a keen awareness of the history, not only of his own people, but of foreign peoples as well. (3) He possessed a note of objectivity and sternness. (4) He was forthright in the presentation of the word of God. (5) He was a literary master and an incomparable preacher” (OT Survey Series, 129). 

The prophet, though he hails from Judah, speaks resoundingly of God’s judgment against Israel and other, surrounding nations. It would come violently. He will present this message within a series of visions, making application as he goes. Donald Sunukjian outlines the book as containing the roar of judgment (ch. 1-2), the reasons for judgment (ch. 3-6), and the results of judgment (ch. 7-9)(BKC, 1427). When the Lord roars in judgment, man withers and wails (2). 

Chapter one begins Amos’ message of judgment against the transgressions of five of Israel’s neighbors. Each time, the prophet begins the rebuke with the phrase, “For three transgressions…and for four.” This is a literary device often found in the Old Testament. It is as if God has been compiling a list, and the last item on the list is like the straw that breaks the camel’s back. The last is a bridge too far, the violation that causes God to act. Read Proverbs 30 for several examples of this stylistic device. Some have suggested that 3 plus 4 equals 7, a perfect number meaning that the sin was so complete and full that God would act. In this chapter, only the final sin is specifically mentioned.

  1. Syria, led by Hazael and Ben-hadad, did wicked and sinister things against Israel (2 Kings 8:12; 13:7). For this, God would allow them to suffer greatly and go into exile (3-5).
  2. Philistia deported God’s people into slavery, and this would lead to their own destruction (6-8). 
  3. Phoenicia, like Philistia, deported Israel the Edomites. For this, these traitors of brethren would be destroyed with fire (9-10).
  4. Edom, who brokered with slave traders for Israel, is condemned for selling out their “brother” (Edom descended from Esau, and of course Israel was the name of Jacob). Rather than being compassionate and supportive, they were treacherous against Israel (11-12).
  5. Ammon, in violence against Israel, attacked pregnant mothers and aborted their babies. God would vanquish them and cause them to go into exile (13-15).

A theme emerges against nations like these, surrounding Israel. Though Israel had sins of her own which God would judge, these nations would fall to the Assyrians for their own wickedness. Their time had come, and they had not repented. God would not allow it to go unchecked. 

Joel: JUDGMENT (III)

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

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

Neal Pollard

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

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

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

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

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

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

Joel: JUDGMENT (II)

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

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

Neal Pollard

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

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

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

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

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

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

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

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

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

Self

Gary Pollard

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

Is there anything wrong with being selfish? 

Do we have an obligation to help others? 

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

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

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

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

Joel: JUDGMENT (I)

Do you believe this invasion is literally locusts, represents an army, or is both? Why do you believe as you do?

“The Day Of The Lord Is Near” (1:1-20)

Neal Pollard

No other book of the Bible is more wholly devoted to the subject of the day of the Lord than Joel. While the book’s most prominent appearance in the New Testament is not in the context of the final Judgment Day and is rather concerning the day in which the gospel is first preached, the book of Joel is written to its primary recipients about coming, divine judgment. Apparently, there is a locust plague which the prophet asserts as both the judgment of God and a sign of judgment to come. 

It is hard to date the book because there just aren’t any clear contextual clues to alert us to whether this is pre-exilic or post-exilic, if the northern kingdom has already suffered Assyrian Captivity, or the like. Those historic markers have no bearing on the message or interpretation of this short book. It is the theme that is central. The book centers around three ideas–judgment (1:1-2:11), repentance (2:12-17), and salvation (2:18-3:21; salvation for God’s people meant judgment for the nations around them). Chapter one focuses on the judgment which faces God’s people.

This judgment is unprecedented (1:1-4).Out of the starting gate, the prophet describes an event unlike any they or their forefathers had experienced (2). It would be one they would talk about for generations to come (3). The crux of this judgment, coming through natural disaster, is described graphically: “What the gnawing locust has left, the swarming locust has eaten; And what the swarming locust has left, the creeping locust has eaten; And what the creeping locust has left, the stripping locust has eaten” (4). 

These first few verses are considered Hebrew poetry, with verses three and four composed of three lines each. Duane Garrett asserts, “The heavy rhythm conveys a sense of being battered by successive waves of locusts, each one as bad as or worse than the previous” (NAC, 315). Joel likely is describing different stages of the locust and the final destruction brought by locusts hatched from eggs left by the earlier devourers. The point is that God brought this judgment and that it is unlike anything they had experienced. He will soon show that it is a response to the nation’s sin. 

This judgment is understandable (1:5). That there is a moral problem is demonstrated by the prophet’s address to the drunkards, apt symbols of national immorality as their vice depends on the successful growth of grapevines which the locusts would destroy. These creatures are being used to cut them off from their debauchery. They do not seem to be sorry for their sin, only that they are prevented from indulging in it. The farmers are the most directly impacted, but everyone in the land will suffer in the wake of this judgment. A call for repentance in the latter part of the chapter removes any doubt that this is merely a natural disaster. 

This judgment is unbearable (1:6-12) and upsetting (1:13-20). That fact is borne out by the description of invasion by this horde depicted as a nation described in frightening terms (6). It leaves nothing behind (7), but notice the reaction called for. “Wail like a virgin” (8), “be ashamed…wail” (11), “gird yourselves with sackcloth and lament” (13), “fast…and cry out to the Lord” (14,19). This judgment will effect man and beast (18,20). The judgment will be so comprehensive that the people will buckle under its weight and extensive impact. The impulse will be to plead, “To You, O Lord, I cry” (19). 

Something horrible is about to happen, and it is the result of judgment. It is Divine Judgment, coming with the omnipotence of God! Gone is “gladness and joy from the house of our God” (16). From the first word of the prophesy, Joel startles the reader with relentless descriptions of judgment. James Smith comments, “The prophet interpreted this disaster as an effort to move Israel to repentance. At the same time this plague was a harbinger of a worse judgment to come” (OT Survey Series, 61).  What the final day of judgment will be like will depend on whether or not we have made ready for it and what that judgment, for us, will be (Mat. 25:31-46). It can be a “bright day” or a “sad day.” If it is the latter, there will have been nothing before it in history to compare to the devastation of standing before the Lord unprepared for it.