Studies show that one of the most reliable indicators of longevity is a person’s grip strength. It is a great way to measure overall muscle conditioning, which is an indicator of overall nutrition, physical activity, and “disease profile.”
Neal Pollard
Studies show that one of the most reliable indicators of longevity is a person’s grip strength. It is a great way to measure overall muscle conditioning, which is an indicator of overall nutrition, physical activity, and “disease profile.” Muscle mass helps one fight the wear and tear of aging, and studies increasingly show that grip strength is a good “proxy” for a lot of other areas of a person’s health picture (source).
New Testament writers speak figuratively of the importance of a strong grip. Paul tells Thessalonica to “keep a strong grip on the teaching we passed on to you both in person and in letter” (2 Th. 2:15, NLT). The word “grip” (“hold on to,” NAS) means to “retain in the hand, to seize” (Louw-Nida, 220). This word translated “hold” or “hold fast to” is found frequently in the gospels in a literal sense, often translated as “seize,” “arrest,” and “take hold of,” but also figuratively as “observing” something with zeal. John uses it with the seven churches of Asia to urge them to “hold fast” to their faith (Rev. 2:1, 13,14,15,25; 3:11). Twice, the Hebrews writer uses this word as a way of expressing endurance and faithfulness (4:14; 6:18). In other words, strengthen your grip!
There are a lot of ways to assess your spiritual grip strength:
Devotional time with God
Acts of service for others
Church attendance
Involvement in the church’s works
The bearing of the fruit of the Spirit
Godly and righteous speech
A Christlike attitude and spirit
Boldness to share Christ with others
The ability to resist gossip
Faithfulness in trials and hardships
Resistance to peer pressure
Focus on the needs of others
Of course, there are countless other measurements. But these are broad and representative of spiritual endurance. They challenge us to avoid being weak in faith, allowing ourselves to let go of Christ and the reward He has promised to those who hold on!
They say that grip strength for the hand can be measured and improved by squeezing a tennis ball at maximum strength for up to 30 seconds. Who hasn’t owned one of those hand grippers? For spiritual strength, search for ways like those listed above to hold to God’s unchanging hand!
One of the fastest-growing threats to Christian faith today is deconstructionism. It’s not a tightly organized movement, which makes it hard to confront directly. It’s multifaceted, and some of the questions it raises are valid. I believe our enemy, the devil, has taken advantage of real, unresolved questions within modern Christianity and used them—combined with some Christians’ dismissive or defensive posture— to undermine the faith of millions.
Gary Pollard
Now that we’re several sections into Origen’s On first principles, I want to explain why I’m taking on this project. Why Origen? Why devote time to a writer who isn’t considered “inspired”? Aren’t there enough lost and dying souls as it is? Why focus on something like this? Shouldn’t I be spending my energy elsewhere? And if Origen sometimes says things that seem strange or uncomfortable to modern Christian ears, why publish them at all?
One of the fastest-growing threats to Christian faith today is deconstructionism. It’s not a tightly organized movement, which makes it hard to confront directly. It’s multifaceted, and some of the questions it raises are valid. I believe our enemy, the devil, has taken advantage of real, unresolved questions within modern Christianity and used them—combined with some Christians’ dismissive or defensive posture— to undermine the faith of millions. I won’t go into specific details here, but this movement deserves serious attention.
We’ve inherited a bit of theological and traditional baggage over the centuries—not enough to undermine the legitimacy of our faith, but enough to create some distance between us and the beliefs of first-century Christians. Much of this divergence can be traced to the fourth-century ecumenical councils. These councils took unsettled questions—once considered open for discussion and not barriers to fellowship—and hardened them into dogma. Today there are over 45,000 Christian denominations worldwide. Deconstruction is one of Satan’s most effective weapons in this decade.
I’ve spent the past couple of years “behind the lines” of this movement—reading their writings, listening to their podcasts, joining their forums and servers. Here’s what I’ve noticed:
A widespread rejection of materialism and the wealth-driven mindset of previous generations. While not universal, this pattern appears frequently.
A growing disdain for shallow, mindless entertainment. Most are searching for deeper meaning, esoteric knowledge, and truth. They seek intellectual stimulation, not dilute copium. Jordan Peterson may have played a key role— his unabridged deep dives into philosophy, psychology, and biblical themes deepen hunger for significance and intellectual engagement. Not a bad thing! But as we’ll see, many (especially our own) are looking for depth, meaning, and truth elsewhere.
This hunger often leads to other similar podcasts, YouTube channels, and alternative history theories. Again, not bad things. These sources rarely align with the mainstream historical or scientific views, but they seem to resonate with reality far better. The problem is that this skepticism extends to religion. Many consider themselves spiritual, so they reject Christianity for universalism, neo-paganism, or other alternatives. The consistent thread is that they don’t trust religious leaders to be honest or unbiased. Many cited the church’s inability—or unwillingness—to address difficult questions as being what drove them away.
The outcome is usually one or more of the following: pantheism, paganism, gnosticism, universalism, agnosticism, Epicureanism, occultism, even nihilism. I know this reads like something from an 80s church pamphlet warning about Led Zeppelin and pinball machines— but this is actually real, and it’s happening by the millions. You can see its symptoms for yourself: search YouTube for “Gnosticism,” “esotericism,” or “alternative history.” Most of the top videos have millions of views. Even obscure channels discussing niche topics may have hundreds of thousands of views. Do some research on the growth of all of the groups listed above.
So, why am I dragging both of my readers through Origen’s writings? Because millions of people (again, many of our own) are searching for truth—and they don’t trust the modern Christian’s interpretation of ancient texts. Origen was probably the first Christian to organize the church’s teachings into a coherent theological system. He did this before the government-sponsored councils of the fourth century began enforcing orthodoxy. His work offers powerful responses to many of the questions fueling deconstructionism. It also gives us a glimpse of what Christians believed before AD 325—and that’s exactly what many of these seekers are hungry for.
My goal is simple: to make On first principles accessible to the average truth-seeker or questioner. Origen provides the most complete early summary of Christian theology. He’s not considered canonical by any denomination, and his work may irritate some Christians. That’s why I think these seekers and questioning believers will be willing to read it. If it also encourages the faithful, even better. But I’m doing this primarily for the seekers and questioners, not the saved.
This project is my attempt to patch a breach in the dam and help pull at least some of these wandering souls back toward the light. Many of us have watched friends or loved ones fall victim to this movement. Origen’s work—especially when stripped of later editorial influence—may be one of the most effective tools we have right now.
When we look at this psalm, attributed to David, we see a mixture of needs and desires. He acknowledges his dependency, but he also affirms his devotion. When we’ve been recipients of such generosity, how can we keep from praising and serving Him?
Neal Pollard
Psalm 61 is a song with musical instructions, according to its title. I can think of at least two songs whose lyrics seem drawn from thoughts and phrases in this brief psalm. There’s a Gaither song, “Lead Me To The Rock That Is Higher Than I,” and brother Tillit S. Teddlie’s, “Hear Me When I Call” (1962). Thoughts in both songs seem related to the first three verses here.
When we look at this psalm, attributed to David, we see a mixture of needs and desires. He acknowledges his dependency, but he also affirms his devotion. It is interesting to note David’s reference to God’s hearing: “Hear my cry” (1), “Give heed” (1), “I call” (2), “You have heard” (5), and “I will sing praise to Your name” (8). This is a beautiful image of God caring and listening as we speak to Him. How often do you visualize the personal nature of that?
As we break down this psalm, we can see at least three actions from the writer. These should mirror our response to God for all He is and has done for us.
AN APPEAL (1-2,4,7b)
David pleads with God to hear his cry and prayer. He feels isolated and detached, low and faint. He longs for safety and refuge. He wants God’s lovingkindness and truth to preserve him. In short, he acknowledges his needs and God’s ability to supply them. We are in a dangerous place, spiritually, when we fail to see our need of God. It will keep us from appealing to Him and relying on Him. We are never independent, whether we know it or not!
AN APPRECIATION (3,5-7a)
He credits God, acknowledging His generosity. He appreciates God’s refuge, inheritance, preservation, and fellowship. Kathy often says, “Gratitude is the key to contentment.” How true! It can also play a vital role in our faithfulness. When we understand that “Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow” (Jas. 1:17), it can revolutionize our relationship with God.
AN ASPIRATION (8)
Responding to God’s gifts is so important to Him. What shows gratitude to God better than a transformed life. David wants to worship (8) and pay vows (5,8). The writer makes the point that it’s worse to be separated from God’s house than to be far from home. Having been given so much, he wants to reciprocate. As Jesus says later, “From everyone who has been given much, much will be required” (Luke 12:48).
Make no mistake about it! God is to be worshipped because He is God, not for the blessings and gifts He gives. But, when we’ve been recipients of such generosity, how can we keep from praising and serving Him?
Additional notes:
–Some believe this psalm to be written by a king, others by a priest, or by an exile. The longing to reconnect is reflected by any of these.
–Compare this psalm to Psalm 21. Look for similarities.
–There are some compelling reasons to reinforce the idea that this is a psalm of David, like “the tent” (4), an expression that would make little sense after the temple is built, and the discussion of the inheritance in verses 5-7 that sounds a lot like 2 Samuel 7.
When Paul wrote to the brethren of Philippi, the Romans had already implemented tariffs to boost revenue, oversee and regulate the movement of goods across their lands, and unify various economies within the empire, all while preserving Roman economic dominance. Hence, the Apostle had a good idea of how tariffs impacted one’s finances. Yet, as we’ve already observed, he preached contentment regardless of one’s financial circumstances. Paul could make tents if his brethren weren’t financially providing for him (see Acts 18.3). Clearly, the Roman tariffs enforced by the notorious Nero were not a source of sleepless nights for Paul.
Brent Pollard
Many individuals frequently misinterpret the writings of the Apostle Paul, pulling them from their intended context. Peter observed this concern regarding numerous writings of Paul (see 2 Peter 3.14-16). Philippians 4:13 states, “I can do all things through Him who strengthens me” (NASB95). Paul wasn’t suggesting that believers can attain every wish through Christ’s strength; instead, he pointed out that they can withstand any financial circumstance, whether in plenty or want. Remembering this when consuming news or scrolling through social media chatter regarding our economy’s current and potentially future state is crucial.
A Gallup poll published on April 20, 2025, revealed that many respondents expressed worries about the potential downturn of their financial situations. A significant 45% of respondents to a survey by the Pew Research Center on April 23, 2025, expressed concern about a potential economic decline. The responses indicate that participants’ primary worry centers on the cost of products. A recent poll by CNBC and SurveyMonkey, published on April 10, 2025, showed that 73% of respondents claimed to face financial stress. Notably, the latter part of the CNBC/SurveyMonkey poll reveals that 66% of respondents attributed their financial stress to Donald Trump’s tariffs.
I am not writing this to defend any man or political party. I do this because Jesus forbade us from succumbing to worry, particularly regarding our needs for food and clothing (see Matthew 6:25–34). Paul conveyed to Timothy that anyone who possesses these two gifts promised by Jesus to those who prioritize God’s kingdom and righteousness should find contentment (1 Timothy 6.8). In light of that foundational principle, I aim to alleviate your concerns by delving into the historical context of this recent financial specter: the tariff.
When Paul wrote to the brethren of Philippi, the Romans had already implemented tariffs to boost revenue, oversee and regulate the movement of goods across their lands, and unify various economies within the empire, all while preserving Roman economic dominance. Hence, the Apostle had a good idea of how tariffs impacted one’s finances. Yet, as we’ve already observed, he preached contentment regardless of one’s financial circumstances. Paul could make tents if his brethren weren’t financially providing for him (see Acts 18.3). Clearly, the Roman tariffs enforced by the notorious Nero were not a source of sleepless nights for Paul.
However, tariffs have existed for an even longer time. Clay tablets from ancient Sumerian cities, dating back to approximately 2,500 BC, document the duties imposed on goods that traversed their lands. The adversaries of the post-exilic Jews sought to undermine the Temple’s reconstruction by prompting the Persian king to scrutinize the Jews. Ezra 4:20 reveals a critical insight regarding the Hebrews: “…mighty kings have ruled over Jerusalem, governing all the provinces beyond the River, and that tribute, custom and toll were paid to them” (NASB95). In other words, kings like David used tariffs.
Adam Smith, often regarded as the father of capitalism, clearly opposed tariffs under most circumstances. Conservative thinkers such as Thomas Sowell and Milton Friedman share Smith’s perspective. Libertarian Republican Rand Paul contends that tariffs essentially function as a tax burden on the American citizen. As a result, individuals across the political spectrum agree that Donald Trump’s tariffs will have negative financial repercussions for us. Undeniably, tariffs lead to a rise in the cost of goods. This increase will hit hard in a nation like ours, which has become reliant on inexpensive products frequently produced by forced labor overseas. Take, for instance, the Apple iPhone. Tim Cook mentioned that an iPhone made in America would come with an additional cost of $300. Analyst Dan Ives has boldly asserted that a U.S.-manufactured iPhone could carry a staggering price tag of $3,500! How could one not worry when hearing these dire predictions?
Jesus reminded us, “So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own” (Matthew 6.34 NASB95). In simpler terms, avoid creating unnecessary problems for yourself since every day brings challenges. Focus on the task at hand and tackle what’s right in front of you. In the prayer model, Jesus instructed us to request solely for “our daily bread.” Luke articulates it as: “Give us each day our daily bread” (Luke 11.3 NASB95). The outcome remains uncertain because of one President’s choice to impose reciprocal tariffs. (Among those tariffs Trump implemented, only those against China are punitive.)
An age-old adage in the news industry goes, “If it bleeds, it leads.” What is the significance of this? This phrase highlights how the media often places sensational, violent, or shocking news stories at the forefront of broadcasts or on the front pages. It’s a harsh reality that media outlets tend to spotlight stories filled with conflict, tragedy, or violence, as these are the ones that capture attention and boost viewership or readership. “Bleeding” is a metaphor for any significant or negative occurrence, while “leading” indicates that these narratives receive prominent visibility. The apprehension surrounding Trump’s tariffs fits into this category, given that Donald Trump is incredibly divisive.
What impact will all of this have on us? Are we on the brink of another Great Depression, or could these tariffs act as a national dose of Ipecac, cleansing us of our reliance on foreign-made goods and encouraging industries that left the United States to return? Those issues do not pertain to the realm of devotional contemplation. Our emphasis is “That which has been is that which will be, And that which has been done is that which will be done. So there is nothing new under the sun” (Ecclesiastes 1.9 NASB95). We are not the first people on planet Earth to experience monetary disturbances. And, if God allows time to continue, we will not be the last. Paul reminded Timothy that we entered this world with nothing and will leave it with nothing (1 Timothy 6.7). We must trust God’s ability to feed and clothe us providentially (see again Matthew 6.25-34).
In times of economic uncertainty, it is essential to remember that God’s provision has never faltered. The challenges we face today are not unique in the grand scheme of history. As those before us have navigated financial struggles, we can trust God’s guidance and providence for our needs. Let us find comfort in knowing there is nothing new under the sun and place our faith in His eternal care for us.
Ever watched one of those early 2000s spy movies? The hero’s rocking a sharp suit, dodging lasers, and busting into the villain’s lair. Henchmen are tripping over themselves, alarms blaring, and some dude smacks a big red button. A voice booms, “Five minutes to self-destruction!” The place randomly catches fire, the hero tosses bad guys like ragdolls, and at one second, he dives out, explosion blazing behind him. He walks away without a scratch. Y’all seen that movie? Probably had Tom Cruise in it. But let’s be real, I’ve never seen a self-destruct button in my house, my car, or anywhere. Who’s rigging their stuff to explode? We’re wired to protect what’s ours. If someone’s torching their own life, we’re calling for help. That ain’t normal.
But spiritually? We smash that self-destruct button like our lives depend on it. Proverbs 14:12 warns, “There is a way that seems right to a man, but its end is the way to death.” When we pick our path over God’s, we’re not just stumbling, we’re setting off a spiritual explosion. Let’s dive into Romans 7 and Judges 9 to see how self-destructive tendencies wreck us and how Jesus pulls us from the rubble. This isn’t a movie; it’s real life, real struggles, and we need God’s Word to guide us.
In Romans 7:15-25, Paul speaks from the heart and says, “I do not understand what I do. For what I want to do I do not do, but what I hate I do.” Paul, the super-apostle, admits, “I’m a mess!” He wants holiness but keeps sabotaging himself. By verse 24, he’s crying, “What a wretched man I am! Who will rescue me from this body of death?” Do you feel what Paul is describing? You want to stop snapping at your spouse, but you lose it. You want to quit that addiction, but you’re back at it by Friday. You want to pray, but you’re scrolling till 2 a.m. That’s self-destruction. And it’s not just big sins, but quiet ways we undermine God’s plan. It’s the bitterness we nurse, the pride we carry, the shame we let define us.
Last week, a friend of mine showed me a fresh cashew—a fruit with the nut hanging off. He warned that the oil in the shell is poison; it burns, itches, can even kill. Before he finished, I rubbed it on my arm. Why? No clue. Now I’ve got a chemical burn. That’s self-destruction in a nutshell (catch that?).
Judges 9 is a trainwreck. After Gideon’s victory, Israel ditches God for Baal. They “didn’t remember” God. This is not amnesia, but willful rebellion. Abimelech, Gideon’s son, manipulates Shechem, slaughters his 70 brothers, and becomes king. It ends in chaos—a millstone crushes his skull. Israel’s story is ours when we reject God for pride, lust, or that screen. Every choice is life or death.
So how do we stop? Romans 7:25: “Thanks be to God, who delivers me through Jesus Christ our Lord!” Jesus took our wounds to the cross, rose to break sin’s chains, and offers freedom. John 10:10 promises life to the full. Repent (Psalm 139:23-24). Renew your mind with Scripture (Romans 12:2). Surrender to the Spirit (Galatians 5:16). Self-destruction doesn’t own you. Romans 8:1 declares, “There is now no condemnation for those who in Christ Jesus.” Jesus is your deliverer. No more self-destruct buttons. If you’re hiding sin, break free today. Christ offers forgiveness and salvation. Let go of those vices that are keeping you from a life of sanctification!
Brent takes a convicting look at the divine call to “honor” our parents as they get older:
“We should fully accept this privilege and dismiss contemporary “Corban” justifications, such as busyness, distance, or misaligned priorities. Looking after our parents goes beyond mere duty; it embodies the love of God that transcends generations….”
Brent Pollard
Have you ever considered the number of visits you have remaining with your elderly parents? If they are in their seventies and you only see them a few times a year, you could have less than 100 days to spend with them. This poignant reality, drawn from Psalm 90.12—“So teach us to number our days, That we may present to You a heart of wisdom” (NASB95)—compels us to value the limited moments we share with our parents.
Scripture emphasizes our obligation to honor our parents, which persists throughout their later years. The fifth commandment states, “Honor your father and your mother, that your days may be prolonged in the land which the Lord your God gives you.” (Exodus 20.12 NASB95). In Mark 7.9-13, Jesus emphasized this point by condemning the Pharisees for exploiting the “Corban” loophole, which allowed them to declare resources as dedicated to God to avoid providing support for their elderly parents. He emphasized that honoring parents is essential and cannot be compromised. Similarly, Paul states in 1 Timothy 5.4 (NASB95): “They must first learn to practice piety in regard to their own family and to make some return to their parents; for this is acceptable in the sight of God,” emphasizing that caring for parents is an expression of faithfulness.
What does “honor” signify as parents grow older? The Hebrew term kabab conveys a sense of weight and respect, manifesting in concrete actions such as dedicating time, resources, and presence. We carry a responsibility from the years they invested in us, a “return” that embodies appreciation and affection. Proverbs 23.22 (NASB95) states, “Listen to your father who begot you, And do not despise your mother when she is old,” as a reminder to cherish them even in their vulnerability.
Neglecting this duty has serious consequences. Harry Chapin’s “Cat’s in the Cradle” depicts a father who is too busy to care for his son, only to face the same neglect in old age: “My boy was just like me.” This cultural parable reflects a current crisis: loneliness among the elderly. Research indicates that one in three adults over 50 experiences regular feelings of isolation, which are associated with depression and an increased risk of premature death. Our presence can break the cycle, bringing joy and connection to those most needing it.
How can we fulfill this biblical call in our lives? Here are some practical steps to consider:
1. Prioritize Time: Schedule regular visits, calls, or video chats. Even short interactions can make a significant difference.
2. Offer Support: Assist with errands, medical needs, or financial issues. If you’re not nearby, consider arranging help through others.
3. Be Present: Make sure to invest time in hearing their stories and sharing your experiences with them. This action demonstrates that they continue to hold significance in your life.
4. Include Them: Invite them to family events to reinforce their place in your life.
5. Support Spiritually: Pray alongside them or encourage their faith, honoring their legacy.
We should fully accept this privilege and dismiss contemporary “Corban” justifications, such as busyness, distance, or misaligned priorities. Looking after our parents goes beyond mere duty; it embodies the love of God that transcends generations. As Paul cautions in 1 Timothy 5.8, failing to address this undermines our faith. Let us take action before time slips away and discover the blessings of embracing this sacred responsibility.
“Her Savior was right there, but grief hid Him. We miss Jesus too, expecting Him to show up in a way WE want, instead of seeing Him in the Word, worship, or answered prayers. Mary saw a gardener, but His name was Jesus.”
Carl Pollard
I’m no gardener, but I’ve got one story of botanical triumph. In Alabama, I had a fire pit where I burned all sorts of junk—boxes, old couches, mattresses, you name it. One day, I threw in a box of rotten vegetables. Didn’t think much of it. But a few months later, three corn stalks were growing right out of that pit. Shallow roots on a plywood slab, pushing through a metal grate. I didn’t water or tend them, yet they produced nine whole kernels! I ate that corn, somehow didn’t get tetanus, and I’m still amazed.
Sometimes, where only death is expected, life is found.
In John 20:11-18 Jesus’ followers expected a dead body but found a living Savior. Mary Magdalene met a “Gardener” who turned her tears into purpose. Christ’s resurrection plants hope in barren places, calling us to share His life with a world in need.
Mary found the tomb empty and wept, thinking someone stole Jesus’ body. She’d stood at the cross (John 19:25), watched Him die, and now even His memory seemed lost. Her tears show what life would be like if Jesus stayed dead—a world without hope. Two angels asked, “Why are you crying?” but grief blinded her to God’s messengers. We do the same, dwelling on broken families or a culture that’s left God, missing what He’s doing. A 2024 Gallup poll says most Americans feel hopeless. If you’re in Christ, the empty tomb is our hope—rejoice in it!
Mary turned and saw Jesus but thought He was the gardener. Gardeners worked tombs early, so it made sense. He asked, “Why are you crying? Who are you looking for?” Her Savior was right there, but grief hid Him. We miss Jesus too, expecting Him to show up in a way WE want, instead of seeing Him in the Word, worship, or answered prayers. Mary saw a gardener, but His name was Jesus.
Jesus said, “Mary,” and she knew Him, crying “Rabboni!” (Teacher). All 4 Gospels make women the first resurrection witnesses. This was countercultural, and some rejected their claims (even the apostles). Skeptics like Celsus called Mary “hysterical.” But she was the perfect witness: she followed Jesus, heard His prophecies, watched Him die, and saw Him rise. He spoke her name, like the Good Shepherd (John 10:3), and it shows He knows your name, your pain, and calls you to life as your Great High Priest and Shepherd.
Jesus told Mary, “Go tell my brothers I’m ascending to my Father and your Father.” His resurrection makes God our Father. Mary ran to share the news. Only 10% of Christians regularly share their faith (Barna, 2021), but 1.6 billion people haven’t heard the gospel. Don’t hold onto safe faith—plant the seed of hope. Where death is expected, life is found. God will bring the increase.
Trust the Savior in barren places—brokenness, doubt, or pain. Jesus plants hope, as He did for Mary (John 16:33). Hear His call to repentance, baptism, or renewed commitment (Acts 22:16).
Plant hope boldly—share your faith, serve others, invite someone to worship with you. The harvest is ready, and it’s more than nine kernels.
Only God knows heart and motives, but we need to guard against a fondness for going after people for their perceived perpetrations. We need to be sure that we are not making mountains out of mole hills, mistaking what offends our sensitivities with what violates God’s will, or making our scruples the standard which others must pledge allegiance to.
Neal Pollard
A Fondness For Flogging
Neal Pollard
Richard Snow authored the book, Sailing The Graveyard Sea, which details the only alleged case of mutiny in the history of the U.S. Navy. There are many interesting circumstances and subplots in this infamous incident, including a failed apprenticeship program, the captain’s literary success, and the sitting secretary of war’s son, accused as the mutiny’s ringleader, and his fascination with piracy. Another notable detail was ship captain Alexander MacKenzie’s fondness for flogging. Snow records that “during his six weeks at anchor in New York, MacKenzie put the colt (a type of whip, NP) to use 422 times, for crimes that ranged from spitting and throwing tea on the deck to blasphemy and ‘skulking'” (69). A former sailor under his charge called out the captain in print for cruel and unusual punishment, saying “he was noted for his cruelty to the men for small offenses and trifling accidents” (ibid.).
Whatever drove MacKenzie to such fanatical levels of discipline (frequent flogging for apparently minor offenses was somewhat characteristic of that era), it would come up in his court-martial and hang over him in infamy. No less than James Fenimore Cooper would serve as his critic in what became known as “the Somers affair.”
Jesus tangled with a group who had a verbal tendency to flog those who would not conform to their views. Even the rulers (Jewish leaders) were intimidated by the Pharisees, “for fear that they would be put out of the synagogue” (John 12:42). To the healed blind man that stood up to them, they rebuked, “‘You were born entirely in sins, and are you teaching us?’ So they put him out” (John 9:34). This was part of their larger conspiracy to intimidate those who believed in Jesus (John 9:22).
No one was a more favored object of their verbal abuse than Jesus. Three times they accused Him of having a demon for accurately calling out their wickedness (John 7:20; 8:48, 52). They accused Him of working for Satan, leading them to blaspheme the Holy Spirit (Mat. 12:25ff). They watched Him closely to find a reason to accuse Him (Luke 6:7). Yet, Jesus had no problem calling them out for it. He says, “You blind guides, who strain out a gnat and swallow a camel” (Mat. 23:24). Read that entire chapter for a divine assessment of their tactics.
A love and passion for truth is praised in Scripture, but a fondness for flogging is not! Truth must be spoken in love (Eph. 4:15), kindness, patience, and gentleness (2 Tim. 2:24-25), and a spirit of gentleness (Gal. 6:1). Long ago, Solomon had said, “A gentle answer turns away wrath, but a harsh word stirs up anger” (Prov. 15:1; cf. 15:18; 25:15). God puts such actions as “disputes, dissensions, factions” in the category of works of the flesh (Gal. 5:20).
Only God knows heart and motives, but we need to guard against a fondness for going after people for their perceived perpetrations. We need to be sure that we are not making mountains out of mole hills, mistaking what offends our sensitivities with what violates God’s will, or making our scruples the standard which others must pledge allegiance to. A faith in the Father’s form of teaching is imperative, but a fondness for flogging is improper!
Many Christians serve a “God of good times,” praising Him when life is easy. But the God of the Bible is bigger. When the fig tree fails, the vines are bare, and the fields are empty, will you get angry, give up, or rejoice?
Carl Pollard
Corrie ten Boom was born on April 15, 1892, in the Netherlands to a devout Christian family. Her father, Casper, ran a thriving watchmaking business. Their deep faith shaped their response to the Nazi occupation of the Netherlands during World War II. The ten Booms joined the underground resistance, transforming their home into a safe haven for Jews and others persecuted by the Nazis. Using a hidden room in their house, they saved countless lives. Tragically, in 1944, a betrayal led to their arrest. Corrie and her sister Betsie were sent to a concentration camp, enduring brutal conditions. Betsie died there, and their father passed away in prison. Corrie survived and later wrote, “There is no pit so deep that God’s love is not deeper still.”
How could she say this after such devastating loss? Life often feels like a pit—barren, hopeless, empty. The prophet Habakkuk faced a similar pit in Judah, a nation crumbling under the threat of invasion. Yet, he wrote one of the Bible’s boldest declarations of faith in Habakkuk 3:17-19: though everything fails, “I will rejoice in the Lord.” Unlike most prophets who spoke for God to the people, Habakkuk spoke to God for the people, asking two questions we often wrestle with: “Why?” and “How long?” His story offers three vital truths for navigating life’s darkest moments.
The Reality of Fear (v. 16)
Habakkuk trembled when God revealed His plan: the Babylonians would bring judgment on Judah. “I hear, and my body trembles; my lips quiver at the sound; rottenness enters my bones; my legs tremble beneath me.” He knew destruction was certain—starvation, cannibalism, the ruin of Solomon’s temple, the end of his nation. The dread was so deep it made him physically weak. We’ve all felt fear like this—news of a tragedy, a diagnosis, or loss that shakes us to the core. Yet, Habakkuk chose to “quietly wait for the day of trouble” to come upon the invaders. God promised to judge the Babylonians and deliver His people, though not in Habakkuk’s lifetime. The Hebrew word for “wait” means to rest or settle down, like David’s soul finding rest in God (Psalm 62:1). Instead of letting fear consume him, Habakkuk anchored his heart in God’s promises. Can we trust God’s timing, even when we’re afraid?
The Choice of Joy (vv. 17-18)
“Though the fig tree should not blossom, nor fruit be on the vines, the produce of the olive fail and the fields yield no food, the flock be cut off from the fold and there be no herd in the stalls, yet I will rejoice in the Lord; I will take joy in the God of my salvation.” Habakkuk describes total ruin in an agricultural society—permanent crops like figs and olives gone, annual crops like wheat vanished, livestock dead. This wasn’t just financial loss; it was famine, hopelessness, death. Yet, he declared, “I will rejoice in the Lord.” Like Job, who praised God after losing everything, Habakkuk’s faith didn’t rely on blessings. Satan once questioned if Job trusted God only because of His gifts. Job proved his faith was real, and Habakkuk does the same. True joy, rooted in Christ, can’t be taken away. When life strips everything else, can we choose to find joy in God alone?
The Strength to Rise (v. 19)
“God, the Lord, is my strength; He makes my feet like the deer’s; He makes me tread on my high places.” Habakkuk found strength not in himself but in God. Spiritual maturity means refusing to rely on our own resources. God gave him “feet like a deer’s” to walk confidently in difficult, high places—places he’d rather avoid. I’m terrified of heights; anything over 6’5” makes me weak. But God equips us to go where we wouldn’t choose, strengthening us for the journey. Sometimes, God strips away what we depend on to make Him our only joy. Faith says, “The just shall live by faith.” Habakkuk knew God would either rescue him or allow his death, but even death is under God’s control. Are we willing to let God lead us to higher places, trusting His strength?
Habakkuk had questions, and so do we. But faith rests in these truths: God is too wise to make mistakes, too kind to be cruel, and always in control.
A man once saw a butterfly struggling to escape its cocoon. Frustrated, he cut it open, only to watch it die, unable to fly. The struggle strengthens its wings, just as trials strengthen our faith. Many Christians serve a “God of good times,” praising Him when life is easy. But the God of the Bible is bigger. When the fig tree fails, the vines are bare, and the fields are empty, will you get angry, give up, or rejoice? “And yet, I will rejoice.” If you’re struggling to praise God, battling sin, or need to obey the gospel, trust His promises—they never fail. Let God lead you today.
Scripture often uses the names of physical senses to describe the soul’s activities―for example, it talks about seeing with the eyes of the heart, meaning an act of understanding through the mind’s power.
Gary Pollard
[Editor’s Note: Gary is translating the Ante-Nicene Fathers works, beginning with Origin’s work. It is meant to update the British English of Roberts and Donaldson. What follows is part of that translation]
Some people might not be convinced by these ideas unless they come straight from the bible. They want to see proof from scripture that God’s nature is greater than anything physical. So let’s look at what the apostle says about Christ. He writes that Christ is “the image of the invisible God, the first-born of all creation.”
This doesn’t mean that God is visible to some people and invisible to others. The apostle doesn’t say, “the image of a God who is invisible to humans” or “invisible only to sinners.” He says clearly, “the image of the invisible God.” This means God’s nature, by definition, cannot be seen.
John says the same thing in his account: “No one has seen God at any time.” He means this for everyone―no created being can see God. Not because God is hiding or hard to spot, but because, in his very nature, God cannot be seen. You might ask: “What about the Son―can he see the Father?” Don’t be too quick to think that’s a strange or disrespectful question. We can think it through clearly.
Seeing and being seen is something physical―it belongs to bodies. Knowing and being known belongs to the mind, to understanding. Since God is not a body, we shouldn’t say he is “seen” or “looks” at anything the way we do. What is true of God’s divine nature applies to both the Father and the Son.
Even Jesus himself didn’t say, “No one sees the Father except the Son,” or “No one sees the Son except the Father.” He said, “No one knows the Son except the Father, and no one knows the Father except the Son.” This shows us that, when it comes to God, “knowing” is not about physical sight―it’s about deep understanding.
So, since God’s nature is invisible and not made of anything physical, we shouldn’t speak of the Father and the Son “seeing” each other like people do. Instead, Scripture teaches that they know each other perfectly.
Now, if someone brings up the verse, “Blessed are the pure in heart, for they shall see God,” I believe it actually supports our point even more strongly. What else does it mean to see God with the heart, if not to understand and know him with the mind, just as we’ve explained? Scripture often uses the names of physical senses to describe the soul’s activities―for example, it talks about seeing with the eyes of the heart, meaning an act of understanding through the mind’s power. In the same way, it says the soul hears when it grasps the deeper meaning of a message. We even say it uses teeth when it chews and eats the bread of life that comes down from heaven. Other bodily terms are used in the same way―to refer to the soul’s powers.
As Solomon says, “You will find a divine sense,” showing he understood that within us are two types of senses: one mortal, corruptible, and human; the other immortal and intellectual, which he calls divine. It’s through this divine sense―not through physical eyes, but through a pure heart (that is, a pure mind)―that those who are worthy can see God. And you’ll find throughout all of scripture, both Old and New Testaments, that the word heart is often used in place of mind, meaning the power of understanding.
So, although our explanation is far beneath the dignity of the subject, we have tried to speak of God’s nature as best we can within the limits of human understanding. Now, let us consider what is meant by the name of Christ.
Thyatira was a church family where love wasn’t an issue, faith wasn’t a problem, and service wasn’t an area of concern. However, they had a big problem and Jesus needed them to address it.
Dale Pollard
Revelation 2:18-29
“And to the angel of the church in Thyatira write: This is what the Son of God, the One who has eyes like a flame of fire and His feet are like burnished bronze, says: ‘I know your deeds, and your love and faith and service and perseverance, and that your last deeds are greater than at first.
But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and deceives My slaves so that they commit sexual immorality and eat things sacrificed to idols. And I gave her time to repent, and she does not wish to repent of her sexual immorality.
Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds. And I will kill her children with pestilence, and all the churches will know that I am He who searches the minds and hearts; and I will give to each one of you according to your deeds.”
Thyatira was a church family where love wasn’t an issue, faith wasn’t a problem, and service wasn’t an area of concern. However, they had a big problem and Jesus needed them to address it. For a congregation with so many outstanding attributes and praised by the Son of God, what kept them from meeting the qualifications of His lamp stand (Rev. 1.12-23)?
Their problem was that they tolerated sin.
Consider Jezebel, who of her it’s said,
“Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds. And I will kill her children with pestilence” (Rev. 2.22-23).
Who would put up with that level of wickedness? The followers of Jezebel and the members of the church at Thyatira. God wanted them to see sin the same way He does. When sexual immorality is seen as a sickness, it’s no longer seductive. When the consequences of sin make you sick, it’s not as enticing.
The news that the good news is for everyone is old news to us, but it is still big news! It does not matter who you are, where you are from, what you have done, or when you hear, the gospel is for you, too!
Neal Pollard
The first time the word “Gentiles” appears in Scripture is in Psalm 2:1 (your translation may have “nations”). Isn’t it interesting that this is a Messianic psalm? According to New Testament writers, the “mystery of Christ” and the “mystery of the gospel” is “that the Gentiles are fellow heirs and fellow members of the body…” (Eph. 3:6; cf. Rom. 16:25-27; Col. 1:27). Prophets like Isaiah foretold this (42:1). That’s incredibly important to you and me, since, presumably, the overwhelming majority of not only those who read this but also those who are members of the New Testament church in the 21st Century are ethnically Gentiles. Acts 10 is where it all began. Jesus’ roadmap of making disciples was ultimately heading to this destination (1:8).
THE MAN (1-8). Luke introduces us to the Gentile who will first have the opportunity to hear the gospel. His righteous character is outlined: (a) “Devout” (profoundly reverent), (b) God-fearing, (c) Generous, and (d) Prayerful (2). He will later be described as “Cornelius, a centurion, a righteous and God-fearing man well spoken of by the entire nation of the Jews” (22). His “prayers and alms have ascended as a memorial before God” (4). He is directed by an angel of the Lord to send for Peter (5) who would preach to him (22). He was moral and full of faith in God, but he needed instruction and guidance. Though he was a good, moral man, he obviously needed more than that.
THE MISSIONARY (9ff). Peter is the first to preach the gospel to the Jews (Acts 2). Now, the Lord chooses him to be the first to preach it to the Gentiles. However reluctant he was about the first mission, this mission is far more complicated. So, the Lord gives him a visual to illustrate the legitimacy of this new mission. Peter “saw the sky opened up, and an object like a great sheet coming down, lowered by four corners to the ground, and there were in it all kinds of four-footed animals and crawling creatures of the earth and birds of the air. A voice came to him, ‘Get up, Peter, kill and eat!’” (11-13). At first, Peter refuses on the grounds that such was forbidden under the Law of Moses (Lev. 11:20-25; Deut. 14:4-20). But after divine reassurance and re-reassurance (14-16), Peter seems to get the message (cf. 28). When emissaries from Cornelius arrive to find Peter, he gives them lodging (23) then leaves with them the next day for Cornelius’ home (24).
THE MESSAGE (13ff). Peter has to receive and comprehend the message before he can share it with Cornelius. The message is simple. No person is excluded. No one is unholy and unclean based solely on their ethnicity (15-16). While Peter is trying to connect those dots (17), it begins to make sense to him (19). It will form the launching point when he preaches Jesus to Cornelius and his house (34ff).
The news that the good news is for everyone is old news to us, but it is still big news! It does not matter who you are, where you are from, what you have done, or when you hear, the gospel is for you, too! It is for your family, your neighbors, your co-workers, your classmates, your friends, your enemies–everybody! That may have started in Acts 10, but it will continue until the second coming of Christ. We must remove any hesitations and prejudices we may harbor and see every person through heavenly eyes. It’s our mission and God’s message for every man (and woman).
“As the horizon remains constant, the journey each day requires careful judgment. We encounter intersections where responsibilities intersect, understanding is limited, or insight must develop…”
Brent Pollard
“I have set before you life and death, the blessing and the curse. So choose life…” (Deuteronomy 30.19 NASB95)
From Moses’ farewell on the plains of Moab to the final verses of the New Testament, Scripture conveys a single message: God offers each generation a clear, dual choice—life in communion with Him or death in estrangement from Him. Joshua pressed the same call: “Choose for yourselves today whom you will serve… But as for me and my house, we will serve the Lord” (Joshua 24.15 NASB95). Jesus contrasts the narrow path that leads to life with the broad road that leads to destruction (Matthew 7.13-14), proclaiming, “I came that they may have life, and have it abundantly” (John 10.10 NASB95). Paul further distills it: “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6.23 NASB). John adds his testimony: “He who has the Son has the life; he who does not have the Son of God does not have the life” (1 John 5.12 NASB95). The distinction remains clear throughout the ages, and the options persist without alteration.
Yet, in this sacred context, “life” signifies a profound spiritual connection rather than a comfort guarantee. The essence of eternal life is captured in the intimate knowledge of the Father and the Son, as articulated in John 17:3. It is expressed beautifully in the words, “In Your presence is fullness of joy; In Your right hand there are pleasures forever,” from Psalm 16.11 (NASB95). He warns that tribulation will accompany discipleship (John 16.33). The apostles discovered the secret of contentment in both abundance and scarcity, as their strength was rooted in Christ rather than their situations (Philippians 4.12–13)—a life “hidden with Christ in God” (Colossians 3.3 NASB95). All the while, God “has blessed us with every spiritual blessing in the heavenly places in Christ” (Ephesians 1.3)—riches that suffering cannot erode.
As the horizon remains constant, the journey each day requires careful judgment. We encounter intersections where responsibilities intersect, understanding is limited, or insight must develop (Luke 13.10‑17; Acts 16.6‑10; Proverbs 26.4‑5). The sacred writings, the profound love for God and our fellow man, the wisdom bestowed by the Spirit, and the guidance of the body of Christ illuminate our path and direct our course (2 Timothy 3.16-17; Matthew 22.37-40; James 1.5; Proverbs 11:14). “Your word is a lamp to my feet and a light to my path” (Psalm 119.105 NASB95), guiding us step by step. These guardrails protect us from the hard-edged legalism that once blighted the Pharisees and the quicksand of relativism (Mark 9.40; Matthew 23.23).
The Bible’s message is clear and comprehensive: There are two ultimate paths before us, and to follow the path of life, we must embrace a humble heart and the Spirit. Embracing life is not merely a single decision to mark off a list; it is an exquisite act of faithful trust—at times distinct, uncertain, yet always illuminated by the unwavering truth of God’s Word. “He has told you, O man, what is good; and what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God?” (Micah 6.8 NASB95). With each new dawn comes a gentle reminder—His mercies are “new every morning” (Lamentations 3.22-23)—to take another step toward the God who has already reached out to you. Trust that the One who presents the choice also walks alongside you on this journey.
How many sins did you commit last week? Intentional or not, the number’s probably higher than you’d care to admit. Now think about this year—four months in, how many times have you let God down? Sin’s no small thing. It defies God’s holy nature, builds a wall between us and Him, and tears us apart from the inside. We love picturing God as all about love—and He is—but Proverbs 6:16-19 lists seven things He hates: haughty eyes, a lying tongue, hands that spill innocent blood, a scheming heart, feet racing to evil, a false witness, and someone who stirs up division. Done any of those lately? Zoom out to your whole life—how many sins would fill your book? The weight of that debt is crushing and “unpayable.”
Jesus tells a story in Matthew 18:21-35 that hits this hard. Peter asks, “How often should I forgive my brother?” Thinking he’s generous, he suggests seven times—way past the rabbis’ three. Jesus shuts that down: “Not seven, but seventy times seven.” Don’t count—just forgive. Then He goes on to teach about a servant who owes his king 10,000 talents—60 million days’ wages, an impossible debt. The king could’ve sold him and his family, but instead, he forgives it all out of sheer compassion. What does the servant do? He chokes a guy who owes him pocket change—100 denarii—and throws him in prison. Same plea, “Be patient,” but no mercy. The king hears, calls him wicked, and reinstates the debt. Jesus ends it blunt: “So My Father will do to you if you don’t forgive from the heart.”
Our sin debt’s like that 60 million days—”unpayable.” Yet God forgives it through Jesus’ death and resurrection. Ephesians 2 says it’s grace, not our effort. But here’s the point: if we’ve been forgiven that much, how can we not forgive others? That servant’s hypocrisy is ours when we hold grudges or burn bridges. Jesus says the standard we use on others is the one God’ll use on us. If we can’t release someone’s debt against us, our own forgiveness hangs in the balance.
How often do we forgive? Don’t count—God doesn’t count your sins against you. He releases the debt every time we ask. We’ve got to do the same.
Some interpret verses like Isaiah 40:22 (“God stretches out the heavens like a curtain”) as suggesting the expansion of the universe. It’s possible that this could simply be taken as poetic license but if the expanding universe theory is correct, then perhaps the poetic description carries some literal significance as well.
Jeremiah states that “the host of heaven cannot be numbered, neither the sand of the sea measured” (33:22), even though the number of visible stars was limited at the time.
But Isaiah 40:22 states that God “sits above the circle of the earth” and this passage has been the subject of intense scrutiny and interesting debate.
Circle Means Spherical, Right?
The Hebrew word for “circle” doesn’t necessarily mean spherical, in fact the word was pretty flexible. It could depict the shape of a compass (Josh. 6.11), or something vaulted, as well as something arched. The question is, could it have been used to refer to something that was/is spherical in shape?
Smart People Seemed To Think So!
We know Isaiah described the sky as being circular— but then there’s Solomon. He possessed an intellect so impressive that I Kings 4.29ff states that, “God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore…”. He also authored one of the oldest proverbs in the book of Proverbs and It’s here that the word “circle” is used for the third time in the Bible. What’s even more interesting is that Solomon was likely quoting Job (written aprox. 2100 BC).
Solomon wrote this,
“…He established the heavens, I was there; when he drew a circle on the face of the deep” (Proverbs 8.27).
Job wrote this,
“He has inscribed a circle on the face of the waters
at the boundary between light and darkness” (Job 26.10).
To appreciate this mysterious verse even more let’s explore the surrounding verses that dive into the very origin of wisdom.
THE HISTORY OF WISDOM
The Hebrew noun for wisdom is feminine which is likely why wisdom is often referred to as “she” in Proverbs.
Chapter 8.22-31 elucidates her role in creation:
It describes Lady Wisdom as being with God at the beginning of creation, and she’s the one who brought order from chaos. We’re told that she existed (in the mind of God) before the oceans, mountains, and even, “the first dust of the world.”
She’s God’s wisdom, so divine, but this is the part of God that He used to create. It’s like the relationship between a seed and an apple. The skin, flesh, core, and seeds all make up an apple but the seed is the only part that can produce more apples. Wisdom is both distinct from God and a part of Him at same time.
What does this have to do with circles? It was the part of God which was utilized in the creation of a circular earth. Since we know that the earth is not flat, then circle must mean spherical because this isn’t man’s wisdom being discussed here.
The Spheroid Springs
Proverbs 8.28-29
“…when he made firm the skies above,
when he established the fountains of the deep
when he assigned to the sea its limit,
so that the waters might not transgress his command,
when he marked out the foundations of the earth.”
The word used for fountains (or springs, ESV) is also the Hebrew word for “eye.” While it may be a curious coincidence, the human eye, like the Earth, isn’t a perfect sphere, but rather a funny-looking shape called a spheroid. That imagery complements the creation account when one compares the language used to describe how God gathered (bound/collected) the elements, earth and water, into one place (Genesis 1.9-10).
SUMMARY
Earth must be a kind of circle that serves as a fixed boarder between the outer darkness of space (Proverbs 8.27, Job 26.22).
A circle containing the sky above and the deep below (Proverbs 8.28)— must be spherical.
The Hebrew word for “circle” is ambiguous enough that it can describe anything which “goes around” or “covers” something.
To say that crisis is welcomed is inaccurate, but strength in suffering is one of the most faith-building examples we can find in others. I invite you to read a brief glimpse of one such example.
Brent Pollard
My recent stay in a long-term acute medical facility resulted in my return home on a ventilator. I was unable to entirely wean off the ventilator, as I had done successfully in 2021. As a result, I find it necessary to connect myself to the ventilator every night as I prepare to sleep. The ventilator helps me expel excess CO₂ from my body, which my restrictive lung disease makes challenging to do. Since returning home, I’ve become more aware of how much trust I need to place in my ventilator to avoid panic. Suppose you have ever remained conscious while on a ventilator; you may understand what I am saying. The device helps you breathe, but you must fully surrender and refrain from interfering with the machine’s operation on your behalf. Using a ventilator presents a significant learning curve, contradicting our natural inclination.
As I reflect on my new reality, I can’t help but think of an expression you’ve probably heard before: “Let go and let God.” Organizations like Alcoholics Anonymous used that expression in the middle of the twentieth century, but its origin is unknown. Although it is not rooted in a specific scripture, several passages in the Bible convey a similar sentiment. Here are some such passages:
Proverbs 3.5-6: “Trust in the Lord with all your heart and do not lean on your own understanding. In all your ways acknowledge Him, and He will make your paths straight” (NASB95).
Psalm 46.10: “Cease striving and know that I am God; I will be exalted among the nations, I will be exalted in the earth” (NASB95).
1 Peter 5.7: “Casting all your anxiety on Him, because He cares for you” (NASB95).
Surrender is deeply complex. In the face of uncertainty about what lies ahead, the burden of expectation to solve every problem, and the unyielding grip of anxiety, we frequently overwork, cling more tightly, and eventually exhaust our resources. It is then we need to “let go and let God.” This expression does not advocate idleness or inaction; instead, it promotes a proactive faith. It takes faith to rely on the Divine’s strength, wisdom, and love to handle what is beyond our abilities. It represents a receptive and generous attitude, emphasizing openness over defensiveness.
By releasing, we make room for the divine to work. When we give up our efforts, we can begin to hear the Lord’s voice. As we release our burdens, we feel the comforting embrace surrounding us. Jesus invites us to experience this release.
“Come to Me, all who are weary and heavy-laden, and I will give you rest” (Matthew 11.28 NASB95).
Releasing is not the same as giving up—surrendering our control, not our hope. It represents giving up our fears, letting go of our timing, relinquishing our desired outcomes, and surrendering our sense of control. In this pursuit, we discover tranquility and divine peace that surpasses all understanding (Philippians 4.7).
Surrendering our burdens to God ultimately opens us to a peace beyond comprehension. Faith in His intentions for our lives brings a profound sense of peace and confidence. He comforts our weary souls and assures us that He will bear our burdens if we seek Him out.
What burden are you still trying to carry on your own that God is inviting you to release today? Let go and let God! Let us find comfort in releasing our grip and welcoming the peace only He can provide.
Humans can do some truly depraved things when desperation strikes. History is filled with examples. Take the Donner Party, for instance; the lengths people will go to when in dire straits can be shocking. A few years ago, a man created a website called “SaveToby.com.” Desperate for money, he posted pictures of his pet rabbit, Toby, claiming he would eat him if he didn’t raise $50,000. Holding a rabbit for ransom—now that’s desperation.
But what happens when desperate circumstances push your faith to its breaking point? We know that God is good all the time, yet His timing can be difficult to understand. How do we comfort a friend who has been jobless for months? What do we say to a loved one whose cancer has returned with a vengeance? How do we console parents grieving the loss of a child? What about when you lose a marriage, a job, a business? Is God still good then?
Some might say that God will never give you more than you can handle. Unfortunately, that’s a misinterpretation of 1 Corinthians 10:13. The truth is, God often gives us more than we can handle, hoping we will lean on Him even more. At times, it seems God gives us more than we can bear, appearing to act too little, too late.
In 2 Kings 6, we encounter one of the most graphic accounts in the Old Testament. God has used Elisha in challenging situations, guiding people through their desperation back to Him. But what happens when those desperate circumstances threaten to shatter your faith? Many of us have experienced that feeling of hopelessness when it seems impossible to carry on. Have you ever felt you couldn’t trust God any longer? That’s the scene we find in 2 Kings 6—a true story steeped in despair, heartache, and death.
The city is in utter chaos, besieged and starving. The famine is so severe that the price of a donkey’s head has skyrocketed to eighty pieces of silver. I can’t imagine ever paying more than twenty for something like that! It’s easy to get caught up in trivial complaints about current inflation, but here we see a dire situation where people are driven to extreme measures. The hunger is palpable, and starvation is a miserable experience that can lead people to do unspeakable things.
As the king of Israel walks along the city wall, a woman cries out for help. When he hears her story (2 Kings 6:28-30), he tears his clothes in despair. This woman highlights what happens when we turn away from God in desperate times—we open ourselves to the depths of human depravity. The siege is a cruel form of battle, leading to a breakdown of morality as self-preservation takes over.
The king, facing a terrible situation, decides to take matters into his own hands. In 2 Kings 6:31-33, he vows to kill Elisha, blaming him for the misery they’re enduring. How often do we find ourselves blaming God for our troubles? After countless prayers and searching scripture, some may feel compelled to act independently rather than trust in God’s plan. In this moment of desperation, the king chose the latter.
Elisha, however, remains unfazed. He delivers a prophecy that within twenty-four hours, food would be abundant in Samaria. Imagine that—a complete turnaround in just one day. The reality is that God can change everything in an instant if we trust Him.
The woman who made a terrible decision out of desperation; less than twenty-four hours later, she could have had all she wanted if she had just trusted God for one more day. No matter how dire the situation, we must hold on to faith—trust God for one more minute, one more hour, one more day. His timing is always perfect.
Two crucial truths about God’s timing are that He responds even when human faith has withered away, and He is not bound by time. If God wants to change everything in a day, He can and will do so.
When faced with challenges, how trusting and patient are we with God? Perseverance is vital in our Christian walk. James 1:2-4 reminds us to consider it pure joy when we face trials, as they produce perseverance, leading to maturity and completeness. Romans 5:3-5 echoes this sentiment, teaching us that suffering produces perseverance, character, and ultimately, hope.
So, where does that leave us? Samaria is under siege, enduring a horrific famine. The people are making desperate, depraved choices. The king blames Elisha and seeks his life, yet Elisha proclaims that tomorrow there will be enough food for all.
What happens next? We see God’s resourcefulness in 2 Kings 7:3-8, where four lepers decide they have nothing to lose. They venture to the enemy camp, only to find it abandoned. God had caused the Aramean army to flee in terror, leaving behind everything. The lepers stumble upon a feast, completely unaware that they were part of God’s perfect plan.
God does the impossible, using imperfect people in imperfect situations to fulfill His will. The lepers, without realizing it, were pivotal in God’s plan of deliverance. When they share the good news, everyone rejoices and experiences the blessings that follow.
So what can we learn from the siege of Samaria? Desperation can lead people to commit unspeakable acts, but God can do the impossible. Are you at the end of your rope? Ready to abandon your faith? Trust Him for one more day.
If you’re tempted to take matters into your own hands, remember to trust God for one more day. Keep praying, keep trusting, and dwell on His perfect promises. He will never disappoint you. If you find yourself spiritually starved, feed on the words of life. And please, stop eating those overpriced donkey heads—that’s just gross.
How do you explain the mind and intelligence of God. Origen masterfully illustrates such from nature itself in a powerful explanation….
Gary Pollard
[Editor’s Note: Gary is translating the Ante-Nicene Fathers works, beginning with Origin’s work. It is meant to update the British English of Roberts and Donaldson. What follows is part of that translation]
Note: I am now using an LLM to modernize the language of the text. This allows me to focus solely on editing and restoring as much of the original narrative as possible. The LLM’s accuracy so far has been astounding — I was on the fence about AI before, but at least for these kinds of projects they are extremely useful. I will still edit the material and compare the modernized text to primary sources. Using this tool, however, frees up a huge amount of time and mental energy. Modernization alone accounts for the bulk of my work, which leaves a lot less time and energy for restoring an original narrative. Now I can un-Rufinus Peri archon in less time and with less potential for human error.
It might help to use another example to explain this idea more clearly. Our eyes can’t always look directly at the sun itself because its light is too intense. But when we see its rays shining through a window or a small opening, we can understand how powerful and vast the sun’s light really is.
In the same way, the things we see in the world—nature, the universe, and everything around us—are like rays of God’s presence. They give us a glimpse of his greatness, even though we can’t fully comprehend his true nature. Just as our eyes can’t directly see the sun, our minds can’t fully grasp God as he truly is. However, we can understand something about him by looking at the beauty and order of his creation.
God is not a physical being; He doesn’t exist within a body or have any physical form. He is pure intellect1, without any parts or divisions. He doesn’t have a “greater” or “lesser” side—he is completely unified2, the ultimate source of all intelligence. Unlike physical things, which need space and shape to exist, the mind doesn’t require size, color, or form to function.
Because of this, God’s nature is not limited or slowed down by anything. If he were made of multiple parts, that would mean something existed before him, which contradicts the idea of him being the absolute beginning of everything. His mind isn’t like a human mind, which depends on the body.
We can see proof of this by looking at our own thoughts. Our minds don’t need to move from place to place in order to think. For example, if someone is at sea, tossed by waves, they might have trouble thinking clearly—not because their mind needs land to function, but because their body is unsettled. The same thing happens when someone is sick; their mind struggles not because of where they are, but because their body is weakened. Since we are made of both body and intellect3, our mental abilities are affected by our physical state.
However, God, as the source of everything, is not made of different parts like we are. If he were, that would mean something else came before Him to create those parts, which isn’t possible. Unlike our physical bodies, which grow in size, the mind grows through learning and experience. A person doesn’t become wiser just because their body gets older; instead, their intellect develops through study and practice. But this growth doesn’t happen immediately. A child’s mind can’t handle complex thoughts right away because their body—specifically, their brain—is still developing. Over time, as they learn and strengthen their abilities, they can take on more complex ideas.
1 Translator’s footnote: simplex intellectualis natura 2 Originally μονας and ένας 3 Originally “soul”, but context suggests “intellect” or “consciousness” is more appropriate.
Can something commanded also be a thing of beauty? Paul indicates as much to a young man he mentored, showing us how versatile and needed this quality is in a world which needs it to stand out.
Neal Pollard
Some of the most breathtaking moments of my life have been walking through a mountain meadow in summertime. In those high altitudes where snow falls in abundance for many months, the resulting flowers that briefly bloom there seem to stand out all the more against the high, rocky backdrops. While majestic in their own right, those crags and peaks are accented and highlighted by the reds, purples, pinks, violets, and yellows that dot the paths and cling to the alpine hillsides (cf. Matt. 6:29-30). We are set apart from the world and set apart to glorify Him, in part by living holy, consecrated lives. These appropriate beliefs and devout practices that stand out in our world are called “godliness,” an attribute that even bears God’s glorious name.
1 Timothy was written by Paul to Timothy, a young preacher for the church at Ephesus. In 1 Timothy 3:15, he states that the purpose of his writing was to reveal what was proper conduct in the church that belongs to God, and so it is no surprise to see that Paul fills the letter with instructions about how to behave. And it’s also not a surprise that the word “good” occurs 20 times in the letter, and godliness 15 times. Godliness seems to play an especially key role in Paul’s message.
Paul previews what he says in the heart of the letter by saying law exists for, among other, the “ungodly” (1:9).
Starting in chapter two, getting down to business (“First of all,” 2:1), he says our attitude toward those in government must be “in all godliness” (2:2) and that Christian women conduct themselves in a way that makes good their claim to “godliness” (2:10).
Elders (3:4) and deacons (3:8) must be men of “dignity” (same word), and the women addressed in 3:11 must likewise be “dignified” (same word). Jesus is the embodiment of the “mystery of godliness” (16).
In chapter four, godliness is defined as distinguishing between what lasts and what will not last (4:7-8).
In chapter five, godliness is tied to properly treating and caring for our family (5:5–“show piety”).
In chapter six, godliness relates to having the right attitude toward wealth and material things (6:3,5,6,11)
Taken as a whole, Paul shows godliness to be crucial in our church life and roles, our personal devotional life, the doctrine we teach, the things we prioritize, the role models we follow, and the way we treat our family. Clearly, godliness must be a part of every facet of our lives; it’s what and who we must be. Nothing is more beautiful than a life that reflects God in thoughts, words, and deeds. Let’s let His Word guide us so that we will properly conduct ourselves as children in His house.
In 2009, Gary, Dale, and I took a scenic route back from Neosho, Missouri, where I’d held a meeting, to Denver, Colorado. It took us through Greensburg, Kansas, site of one of the most destructive tornadoes in U.S. history. That was May 4, 2007. Just two years later, the nearest city to Neosho, Joplin, would experience one of the deadliest tornadoes in modern times. 160 people lost their lives. I have been to Moore, Oklahoma, several times. From 1998 to 2015, this Oklahoma City suburb experienced nine tornadoes, three of them large enough to take lives. One in 1999 claimed 46 lives, and another in 2013 claimed 24. Of course, we experienced a deadly, destructive tornado here in Bowling Green less than four years ago.
The Bible doesn’t use the word tornado (or hurricane). But, it does speak of violent windstorms (Zech. 7:14; Mark 4:37ff), tempests (Job 9:17; Psa. 55:8), whirlwinds (Hos. 8:7), thunderstorms (Exo. 9:18; Job 37:1ff), hailstorms (Psa. 148:8; Hag. 2:17), and similar natural events. Whether the ancients experienced an EF-5 or not, they saw the destructive force of nature often enough. Inevitably, inspired writers compared the trials and difficulties of life to storms. Think of some compelling parallels.
Both can come suddenly and unexpectedly.
Both can inflict damage that leave lasting consequences.
Both can evoke strong emotions like anxiety, fear, distress, and sorrow.
Both awake in us feelings of dependency and inadequacy.
Both should heighten our awareness of the God who rules wind, water, and world.
Both are no respecters of our status, education, income, age, etc.
Both are confronted better with adequate shelter and protection.
No doubt, this is an incomplete list. But, God’s wisdom included the inspired illustrations of physical storms to prepare us for the storms of life. Isaiah foresees a glorious future “like a refuge from the wind and a shelter from the storm, like streams of water in a dry country, like the shade of a huge rock in a parched land” (Isa. 32:2). In the face of a host of potential threats, the psalmist asserts, “He who dwells in the shelter of the Most High Will abide in the shadow of the Almighty. I will say to the Lord, “My refuge and my fortress, My God, in whom I trust!” (Psalm 91:1-2).
Perhaps you are facing something that you’d liken to a tornado or tempest in your inmost being. This will continue as long as we’re in this body on this earth and this life. God does not promise us exemption from their presence, but He does promise us escape from their power. If you are in the midst of the storm, hold onto Him. He promises that you will survive and that ultimately you will triumph.
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