Tag: God

Haggai: Our Work And God’s Work (II)

Their Work: Prioritize (1:1-15)

Neal Pollard

Whenever it is time to call people to their work and purpose, there should be no more powerful persuader than appealing to God Himself. That is how Haggai begins, with a “thus saith the Lord.” Notice how many times the prophet mentions God in this first sermon: “the word of the Lord came by the prophet Haggai” (1, 3), “Thus says the Lord of hosts” (2,5,7), as well as 11 more mentions of Him in this brief sermon. Haggai made it absolutely clear that God authored his message, and therefore it could not be ignored. It was the Lord their God challenging them to get to work. How does Haggai go about this?

He calls attention to the issue (1-4). Essentially, they were self-centered. They were giving plenty of thought, but not to God’s work. It’s not that we don’t have priorities in our lives. We all do. But the question is, “Is the things that should be the main thing our main thing?” Improper priorities showed itself in three ways in Haggai’s day:

  • Procrastination (2). They weren’t saying “no.” They were saying “later.” Do we ever do that (cf. Js. 4:13-14).
  • Materialism (4). They weren’t sacrificing for God. They had faith enough to uproot from Babylon to come back to their native country, but now they lost refocus due to material things. They were building lavish, luxurious houses (cf. Jer. 22:14; 1 Ki. 6). They were building their dream homes while neglecting God’s house. The New Testament repeatedly warns against such a relationship with money (1 Tim. 6:9-10; Luke 12:15). 
  • Neglect (4b). God was the casualty of their selfish pursuits. We can tangibly measure if our priorities are straight. How much time, energy, money, and heart do we have left for Him? 

Haggai wants them to stop and ask about their priorities. Was He in the proper place in their lives. This is the question we must regularly ask. 

He asks them to consider where they are (5-11). That’s the first question God ever asks man (Gen. 3:9). Twice, Haggai tells Judah to consider their ways. Frank Chesser once said, “Many have 20/20 vision regarding their neighbors’ sins, but they are nearly blind about their own” (cf. Mat. 7:1-5; Acts 20:28; 1 Tim. 4:16).  The Jews at Rome passed judgment on others, but they practiced the same things (Rom. 2:1). Haggai wants them to examine themselves and see if they are in the faith (cf. 2 Cor. 13:5).

They were not enjoying real success in their misplaced priorities (6,9–11). God had caused their earthly work to fail and had withheld physical blessings. One of the best things that can happen to us is to face trials and failures. My dad often says, “Some have to be knocked flat on their backs in order to look up and see God.”

They were not engaging in the most important work (8). Haggai calls for works of obedience–“Go, bring, build.” All the grace in the universe does no good if we fail to believe and act on God’s word.

They were not entertaining how it affected God (8-9). God wanted Judah to do this so He could be pleased, glorified, and appreciated. It is always right to ask, “Based on my priorities, is God pleased with and glorified by me?”

We’re blessed when we see our dependency on God and let it move us to serve Him!

He reveals the remedy (12-15). Haggai will later teach that man is miserable and filthy in sin (2:13-14). Haggai 1:12 is one of the most exciting transitions in the Bible. The people were guilty of misplaced priorities. Haggai preaches. What happened then?

They obeyed (12). This summarizes and previews their actual deeds. They don’t mobilize until verse 14, but they resolve in verse 12. We will never change until we settle in our heart to do so. 

They showed reverence for God (12). They believed Haggai’s message, which gives them a healthier view of God. When we do, we will revere Him. When we revere Him, we will honor Him and that will show in what we value and prioritize. 

Their spirits were stirred (14). They were roused, stimulated, and motivated by God’s Word. 

They got to work quickly (14). The logical conclusion to an obedient, reverent, motivated heart is action! “They came & worked on the house of the Lord…” If the worldly is a higher priority than the spiritual, we won’t get to work. 

Haggai preaches a hard sermon, but it brought revival and restoration. It shows us that we can turn it around, and we can change our lives. We don’t have to stay on the hamster wheel, running at high speed & burning lots of energy but making no progress.

Origen’s “On First Principles” (Preface 5-6)

What did those believers in Christ close to the days of the apostles understand and teach concerning major theological topics. While these words are not inspired, they are very insightful. Two related topics are discussed by Origen in today’s blog post.


Gary Pollard

5. The apostles also taught that our soul has a form and life force of its own. Once it’s free of this body it will get what it deserves. We’ll either gain immortality and happiness, or we’ll be punished forever with fire. This all depends on how we live our lives. The apostles also said that there will be a day when all people come back to life. When that happens this body “which was planted in the grave and will ruin and decay” will be “raised to a life that cannot be destroyed.” And the dead body that “has no honor” will be “great and glorious” when it is raised from death. Another thing that is clearly taught in every church is this: Every person has the power to choose what they do. Every person is involved in a struggle against the devil and his angels and anti-virtues. They try very hard to make every person do all kinds of bad things. But if we’re trying to live the right way, we should determine to fight off these things. We understand that no one’s forcing us to do anything against our will — right or wrong. Even if we have full control over ourselves, some influences may convince us to do something bad. Some may also help us do the right thing! Whatever it is, we’re not forced to do the right thing and we’re not forced to do the wrong thing. Some people think we are forced to do right or wrong based on the positions or movements of certain stars. They think we’re totally powerless to act against whatever these astrological positions determine. Getting back to the ‘soul’ topic: We don’t have enough information to be dogmatic about it. Does it come from our parents or genetics and is fundamentally part of our physical bodies? Or does it come from somewhere else? We don’t know if we get it at birth or if it’s given to us by an outside source. 

6. About the devil and his angels (and “anti-virtues”), we don’t have good information either. The churches have only told us this: They exist. Aside from this, we haven’t gotten any clarification about what kind of body they have or where they come from. Here’s what most people seem to believe, though: The devil used to be an angel and he rebelled against God. When he did this he convinced a lot of angels to fall with him. From the time he did that until today they are called “the devil’s angels”. 

Haggai: Our Work And God’s Work (I)

Background And Introduction

Neal Pollard

The last three Minor Prophets write in a different time period than their predecessors. The first nine wrote before captivity and exile, admonishing and warning either the Northern Kingdom about Assyria or the Southern Kingdom about Babylon. Haggai writes during a time of international turmoil and change, with the Persians still working to establish their grip on their newly conquered world empire. Darius Hystapses (522-486) treated the Jews favorably (Ezra 6:14-22).

We know nothing of Haggai’s personal life, whether he was from Judah or Babylon or if he was born before or during Babylonian Activity.  It is his work that God highlights. We have the precise dates of his writing (1:1; 2:1; 2:10,20). Besides the Bible, we can verify the dates by Darius’ reign as they are detailed in several archaeological discoveries–an inscription Darius had made in three languages and found on Mt. Behistun, texts and documents from Persepolis, a cuneiform tablet, a letter from Darius to Gadates, and an inscription in the foundations of the Apadana Palace. Scholars have computed Haggai’s first message as August 29, 520). We have the theme, focusing on rebuilding the temple. For 70 years, Judah had been in captivity in Babylon. Haggai is the earliest of the three “post-exilic” prophets, preceding Zechariah by a couple of months (see 1:1 and Zech. 1:1). Malachi would do his work in the following century. 

Cyrus was God’s instrument to release the Jews from captivity, and he sends a remnant back to Judah (2 Chron. 36:22ff; Ezra 1:1ff; 6:13ff). At first, under Zerubbabel’s leadership (536 B.C.), Judah was zealous to rebuild the temple, but the Samaritans frustrated their work and they ultimately stop rebuilding (534 B.C., Ezra 4). Ezra 6:14 tells us that Haggai and Zechariah urge the people to get back to work on the temple, and they overcome well over a decade of complacency (520 B.C.). It was “moving” preaching at its finest, to the point, and clear in message. That is always the kind of message God wants and people need to hear. The overwhelming majority of the world is lost and God has His people here to try and prevent that. Too often, we are not due to improper priorities.

The book opens with a problem (1:2) and closes with a promise (2:23). In between, Haggai preaches four messages centering on the work the people needed to do and the work God pledged to do. Key words include consider, “Word of the Lord,” Lord of Hosts, house, and glory.

Truth So Simple You’d Have To Be Smart To Miss It


Dale Pollard

Einstein unable to tie his shoelaces? That’s a rumor that’s been floating around for a while. One explanation was that he pretended to not know how to tie his shoes because he found it a waste of his time and he didn’t want it to occupy his mind. While you won’t find any written notes by Einstein claiming that he dressed himself, there’s plenty of photos of him with tied shoes. While the stereotype is largely unfounded, someone extremely intelligent — as Einstein was — is almost expected to have a very narrow focus for that intelligence. Maybe some expect him (and brilliant people in general) to lack common sense in the pedestrian sphere. The fact is we can safely assume that he was incredibly smart but didn’t know everything on account of his humanity. 

Solomon was the wisest fool in the Bible. It’s nearly unimaginable that someone imbued with a Divine dose of brilliance would make seemingly senseless blunders, especially the sexual sins mimicking those committed by his father, David. Notice the fact recorded in First Kings:

“God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore…” (1 Kings 4.29ff). 

Contrast that with chapter 11 which says, 

“Now King Solomon loved many foreign women, along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, from the nations concerning which the LORD had said to the people of Israel, ‘You shall not enter into marriage with them, neither shall they with you, for surely they will turn away your heart after their gods.’ Solomon clung to these in love” (I Kings 11.1ff). 

His wisdom wasn’t merely a kind of sage advice. It was clearly an intellect that was on another level. It was greater than, at the very least, anybody on earth in his day. Notice the extent the author of 1 Kings goes to in order to make this very point: 

“He spoke of trees, from the cedar that is in Lebanon to the hyssop that grows out of the wall. He spoke also of beasts, and of birds, and of reptiles, and of fish. And people of all nations came to hear the wisdom of Solomon, and from all the kings of the earth, who had heard of his wisdom” (1 Kings 4.33-34). 

Even with all of that wisdom he failed to digest and apply the most important information he knew to be true. He knew what was true, but failed to act accordingly. As unbelievable as that is, the author of this article and every reader has done the same thing. Intentionally doing what we know to be wrong is the ugly part of our humanity. Thankfully, God, in all of His wisdom, gives us the ability to succeed and overcome it (2 Peter 1.3). 

Zephaniah: The Coming Day Of The Lord (IV)

As Zephaniah wraps up his brief prophecy, he makes a contrast. What a difference the wrath of God is, compared to the grace of God. We get to choose which side of God we face!

Judgment And Restoration (3:1-20)

Neal Pollard

After having moved from Judah to surrounding nations to speak of divine judgment, Zephaniah returns to a message of judgment against the geographical and spiritual heart of his focus–Jerusalem. Yet, as is always the case in the Bible, even in the grimmest condemnation there is a message of hope. This tells us what God desires, though the majority reject His undeserved overtures.  

Judah and Jerusalem had lost their distinctiveness and become like the nations. Every class of people that should have led the way spiritually actually stood out for their wickedness. The princes were lions rather than shepherds. The judges were wolves rather than instruments of justice. The prophets were treacherous instead of truth-tellers. The priests profaned the sanctuary rather than leading in true worship according to the law. Instead of learning from God’s judgment on the Gentiles, they had gotten more “corrupt” in their deeds (6-7). They rebelled against God, drawing His judgment against them. Prophets like Habakkuk and Jeremiah would elaborate in more detail about this. What is God’s last word of judgment against His chosen (8)? The day of Judah’s blessings would be preceded by the assembling of nations where God’s indignation and anger would be poured out. Like a wildfire cleanses an area so that regrowth can occur, judgment would precede restoration.

Zephaniah ends the book with a dramatic shift from the day of judgment looming on the horizon to “that day” (11,16) “at that time” (19-20). What kind of day would it be? A day of restoration! After judgment, they would be united (9), humble (11), and bold (13). There would be a restoration of pure speech (9-13). God would purify their lips so they would call on the Lord and serve Him. They would speak truths and not lies (13). Some have suggested that we have pictured a reversal of Babel here. At Babel (Gen. 11), God scattered nations which spoke a common language who were trying to undermine God’s will. God promises to restore a speech united in purity with men who submit to His authority. 

Their voices would not only be raised in pure speech, but they would use their voices to shout for joy from the heart (14-17). They would have plenty of reasons to rejoice, just looking at verse 17. There’s fellowship (“The Lord your God is in your midst”), salvation (“A warrior who saves”), and then this beautiful ending: “He will take delight in you with gladness. 

With his love, he will calm all your fears. He will rejoice over you with joyful songs” (NLT). What a difference it is when God wants to celebrate you rather than punish you!

What happens after exile (18-20)? After captivity, God would gather them (18), deal with their oppressors (19), save even the neediest among them (19), turn shame into praise and renown (19-20), and restore their fortunes (20). While the bulk of this brief book is about God’s wrath, the end of the book is a powerful statement about God’s grace.

Zephaniah: The Coming Day Of The Lord (III)

Judah’s neighbors had interacted with them for centuries, many times as oppressors and agitators. Judah’s judgment was coming. What about theirs?

Judgment On Judah’s Neighbors (2:1-15)

Neal Pollard

The first three verses of chapter two are actually the invitation Zephaniah extends to Judah to repent. He tries to induce them to feel shame and thereby make themselves spiritually ready “before” the decree, the burning anger, and the day of His anger (2). He pleads with them to “seek” (three times), if they might be hidden in that day.

Now, Zephaniah shifts his focus to the nations on either side of Judah. Then, he looks at two waning world powers. In each situation, God declares His judgments against them.

Philistia (4-7). This is Judah’s neighbor to the west. There is an apparent play on words in the Hebrew here. Zephaniah, who is full of sophisticated literary devices, uses words that sound like the cities mentioned that describe doom. “Gaza” (azza) would be “abandoned” (azubah). “Ekron” (eqran) would be “uprooted” (teaqer). They would be removed from their home and the remnant of Judah would occupy it after they came back from Babylon (7). 

Moab and Ammon (8-11). This is Judah’s eastern neighbors. Remember where these nations came from? Lot’s daughters each got their father pregnant following their escape from Sodom (Gen. 19:32ff). Out of such a revolting action came these two nations. These nations were a continual thorn in the side of Judah, and God had had enough of it. Ironically, nations that came about by escaping Sodom and Gomorrah would themselves become like Sodom and Gomorrah. The last mention of them, by Josephus, speaks of them as conquered victims of the Babylonians in the sixth century B.C. 

The Nubian Dynasty (12). Cush, to the south, was a fading power. They would also be overcome by Babylon. History tells us Nebuchadnezzar conquered Egypt in 568 B.C. 

Assyria and Nineveh (13-15). These are nations to the north. Nahum goes into greater detail, but Zephaniah predicts her utter destruction. In 605 B.C., it allies itself with Egypt and fights against Babylon and the Medo-Persians. At the battle of Carchemish, these emerging powers destroy the reigning powers. 

In each case, Zephaniah’s prophecies are meticulously fulfilled. Judgment was due, and it is meted out for the impenitent iniquities of these nations. The sustained point, already made, is that no one escapes the day of the Lord. The call is to be ready for it! 

Zephaniah: The Coming Day Of The Lord (II)

“There’s a great day coming.” Zephaniah did not know this song, yet he sung it anyway. Why? Let’s notice the first chapter of his short prophecy.

Judgement (1:1-18)

Neal Pollard

Zephaniah’s prophesy begins immediately with the future pronouncements of judgment. He begins with a judgment on the world (2-3), then narrows down to Judah. An overview of his message is that judgment is coming and it will be severe for the unprepared (1-6). No one will be exempt from this judgment (7-13). There will be no bargaining or escaping our sentence (14-18). 

How do we know that Zephaniah’s first audience is the whole world? Notice how he starts from the broadest category–“all things”–and works to the more specific. It is almost like the reverse of creation, suggesting that God will undo everything He did at creation. The idea is of total judgment on all. God had done this before, during Noah’s life. Judah would also have remembrance of this, and these warnings should make them know that they are not exempt from His judgment. 

God would bring judgment on Judah and Jerusalem, too. The judgment language is clearly evident. Notice the phrases “stretch out My hand against” (4), “cut off” (4), and “the day of the Lord.” The day of the Lord as a day of judgment is mentioned 15 times from Zephaniah 1:7-2:3. The day is described as a day of the Lord’s wrath (15,18) and later as the day of His anger (2:2-3). Why had Judah drawn such a response from God? The sins include idolatry (5), hypocrisy (5), apostasy (8), compromise (8), superstition (9), indifference (12), and greed (13). To make things worse, they felt no shame over such things (2:1). 

Zephaniah pleads with any who had goodness within them to seek God and be humble, obedient, and righteous (2:3). Judgment could not be avoided, but maybe “you will be hidden in the day of the Lord’s anger” (2:3). By the way, that is the meaning of Zephaniah’s name (whom God hides). 

Who would experience this judgment? “All” (4), “the men” (12), and, later, the leadership (3:1-4). The guests he has set apart and consecrated for His sacrifice (7-8) are not set apart for service but for punishment. They include the princes, the king’s sons (9), people in all parts of Jerusalem (10), and “the men who are stagnant in spirit” (12). 

This would be a day of distress (17) and devouring (18). God wants Judah to appreciate that His wrath is justified, the result of man’s sinfulness. Josiah had tried to make some reforms, but he did so following decades and decades of wickedness growing more and more depraved. Revisit Manasseh’s reign (2 Chron. 33:1-9). It has been said that they worked overtime to do sin and now were going to be paid with divine punishment. Zephaniah doesn’t tell us who God will use to punish them. That job would go to prophets like Jeremiah and Habakkuk. Zephaniah’s task is to let them know that their sin had resulted in God’s justified wrath. God would not let their willful, impenitent sin go unaddressed. 

As always, we should not think that God had a short fuse and a quick trigger. He had been forbearing and patient with His people. Generation after generation, they had forgotten Him, replaced Him, and rebelled against His will. They wanted the blessings of God, but they could not be burdened with His rules. God sent prophets to warn them and try to correct their path. He had given them the law and priests to remind them of God’s revealed will. But even many of those tasked with prophetic and priestly duties forsook them and merely told the people what they wanted to hear. God’s long-suffering kindness had reached its limit. Their heritage and claim as His children would not, by itself, save them from judgment. Of all people, they knew better. But they did not do better. God would settle the matter with judgment. 

Zephaniah: The Coming Day Of The Lord (I)

A prophet who was the great-grandson of King Hezekiah? Perhaps another big surprise about Zephaniah that has to do with his ethnicity.

Introduction And Background

Neal Pollard

Zephaniah is written at an important cross-road. Established world powers were about to give way to new world powers. Judah was facing judgment for sin, if they didn’t repent (and they didn’t). Yet, the prophet is determined to show us a perfect, balanced view of God. He is just and holy, necessitating His wrath on the disobedient. But He is also gracious and merciful, longing to bless and restore. 

He begins his short prophetic book by stating his pedigree. More is known about him, just through his autobiographical genealogy, than several of the other Minor Prophets. He is the great-grandson of Hezekiah, and he prophesied during the reign of Josiah. These are the last two righteous kings of Judah before the Babylonian invasion. This would date Zephaniah’s prophecy as between 640-609 B.C., mere decades before Nebuchadnezzar makes his uninvited entrance into Jerusalem. While we can’t be certain, we believe him to be slightly before Nahum and Habakkuk in time. It’s very likely when you read the book of Zephaniah and review the reign of Josiah that the prophet wrote before Josiah made the sweeping, righteous changes in Judah. Zephaniah condemns foreign customs, astrology, religious syncretism and skepticism. 2 Chronicles 34 shows how Josiah, at different stages of his reign, eradicated these sins.

It would also make him a relative of Josiah as well as wicked Manasseh. Read 2 Kings 21 and remind yourself of how bad a king Manasseh was. He was so bad that his reign insured that Judah would face Babylonian Captivity (2 Kings 24:3-4). Between Hezekiah and Josiah, there is almost 100 years and two very wicked kings reigned in between them (Manasseh and Amon). The people are feeling the effects of unrighteous leadership that has spanned nearly a century and their lifestyles show it.

One last background fact concerning Zephaniah is he was almost certainly a black man. He is the son of Cushi, and the name means Nubian, the region immediately southeast of Egypt that today is the Sudan and Ethiopia. A Cushite dynasty ruled in Egypt from 715-663 BC, which would have brought more Nubian people into the nation of Judah (as Judah’s nearest southern neighbor). That also opens up the likelihood of interracial marriage. Zephaniah would have been the product of such, since Hezekiah, the Jew, was also an ancestor. It’s possible for a Cushite to settle in Jerusalem; After all, Ebedmelech is there a few years later when Jeremiah is imprisoned for his prophetic preaching (Jer. 38-39). Zephaniah seems very familiar with Ethiopia, mentioning it twice (2:12; 3:10).  

But his bloodline and his race are not what are important about him. His incredible message is one of judgment and grace, and those two qualities stand like two pillars at both ends of the book. 

The Power Of Reassurance

Why do we succumb to fear? Intellectually, we know that God is with us. Yet, we still struggle. What can help? Carl discusses that, looking at a young man who struggled with it.

Carl Pollard

Fear has been a constant struggle since the dawn of humanity. A tragic example of this is the Bengal Rice Famine in October 1942, where four million people died—not due to a lack of food, but because a government acted out of fear of a potential Japanese invasion. In trying to protect their resources, officials moved food supplies to Calcutta, leaving millions hungry. Ironically, Japan never invaded, and countless innocent lives were lost because of fear-driven decisions.

Fear is a major enemy of faith. It has led many Christians away from serving God as He desires. Throughout the Bible, we see fear manifest in various ways: the Israelites grumbled during their escape from Egypt, the army of Israel froze before Goliath, and Peter denied Jesus out of fear. Personally, fear has been a significant hurdle in my work as a minister and child of God, often causing doubt and disrupting my faith.

I want to be what Jesus wants me to be, but fear frequently holds me back. It undermines my trust and shakes my foundation. Maybe you can relate. It’s comforting to know that many great men and women of faith throughout history also struggled with fear.

For a moment, we’ll explore one of those faithful servants who allowed fear to hinder his faith. What does Jesus want from us? He desires faithful servants, but fear often keeps us from being those servants. Our text reveals how we can rise above fear and serve God wholeheartedly.

In 2 Timothy, Paul shares insights about Timothy, his spiritual son. Paul had invested his life in Timothy, preparing him for ministry in Ephesus. As Paul wrote this letter from prison, he was aware it would be his last communication. Despite facing death, his focus remained on the defense and spread of the gospel. He wanted Timothy to share that same passion, but Timothy struggled with fear and timidity.

Have you ever felt inadequate in your Christian role? Maybe you believe others are more qualified to share the message of Christ. Or perhaps your zeal for serving God has dimmed. If you’ve faced these struggles, pay attention to Paul’s message.

Reassure One Another

Paul’s approach to Timothy is deeply personal. He loved Timothy like a son and spoke frankly to help him grow. Before urging Timothy to rekindle his passion and let go of fear, Paul begins with encouragement. Everyone needs reassurance; we all need someone to support us. For Timothy, that person was Paul.

Paul expresses gratitude: “I am thankful for you” (2 Timothy 1:3). He appreciated Timothy’s ministry and friendship. Fear can be countered through gratitude. When was the last time you thanked God for your fellow believers? A simple acknowledgment can strengthen our connections.

Next, Paul says, “I am praying for you” (2 Timothy 1:3). Knowing that others are praying for us can ease our doubts and fears. Paul also emphasizes connection: “I want to spend time with you” (2 Timothy 1:4). Regardless of personality type, we all need fellowship to nurture our faith and counteract fear.

Paul acknowledges Timothy’s struggles: “I know what you are going through” (2 Timothy 1:4). Sharing in each other’s struggles builds a resilient community of faith. Lastly, Paul affirms Timothy’s worth: “You are a blessing to me” (2 Timothy 1:4). Recognizing ourselves as blessings in each other’s lives helps us fight against fear.

By reassuring one another, we can combat fear and strengthen our faith. Let’s strive to encourage our brothers and sisters, reminding them of their value and contributions. Together, we can serve God with renewed courage.

Origin’s “On First Principles,” Preface 3-4

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]

It’s important to understand that the holy apostles were very clear about what they believed every person ― even people who don’t have an ability or interest in seeking divine knowledge ― needed to know about Christ. On some things they left their rationale open to investigation by intellectually gifted people (especially those whose gifts were given to them by the spirit). On other subjects they gave very little detail about their origin or composition and simply said, “This is how it was.” They were obviously appealing to future readers, especially the ones with a thirst for knowledge. They gave us something to exercise our intellectual talents on, and this is particularly true for people who are willing to learn and worthy of receiving knowledge. 

Here are the different subjects they were explicitly clear about: 

  1. There is one God who created and arranged everything. He created everything from nothing. He has been God since the first created thing came into existence. He is the God of good men like Adam, Abel, Seth, Enos, Enoch, Noah, Shem, Abraham, Isaac, Jacob, the twelve patriarchs, Moses, and the prophets. This is the same God who sent our master Jesus Christ in this last age. He used the prophets to tell everyone that this was his plan long before it happened. Jesus came to call Israel back first. When they didn’t accept him, he called non-Jewish people. This same good and kind God ― the father of our master Jesus Christ ― gave Moses’s Law and the prophets and the gospels. He is also the same God of the apostles and the Old and New Testaments. 
  2. Jesus Christ was born from the father before any other creature was made. He served the father by creating all things, “Everything was made through him, and nothing was made without him.” Then he became human and gave up his God-form (though he was still fully God and human at the same time). The only difference between his human body and ours is that his came from the holy spirit and a virgin. Jesus Christ was really born and actually suffered. He didn’t just appear to die ― he actually died the same way all humans do. He really did come back to life after he died, he talked to his followers, and then was taken up to the sky. 
  3. The apostles told us that the Holy Spirit has the same honor that the father and son have. But they weren’t clear about how we’re supposed to understand his origin ― was he created or eternal? Was he a son of God or not? We’ll have to carefully investigate this to the best of our ability by using the sacred writings. What is abundantly clear is this: the same spirit inspired both the prophets and the apostles. The prophets and apostles were not influenced by two different spirits from God, but by the same Spirit. This, at least, is clearly taught in all churches. 

Habakkuk: Living By Faith (III)

Do you have a “no matter what” faith? How does one develop such a faith, one that grows and develops even when life is hard? Habakkuk knows.

FAITH TRIUMPHANT (3:1-19)

Neal Pollard

Nothing has changed in the circumstances Habakkuk is wrestling with. Babylon is still coming to execute God’s wrath for Judah’s sin. Babylon is still more wicked than Judah, the catalog of sins just reviewed in the previous chapter. But we notice the change in tone in the last verse of Habakkuk 2. The prophet has gladly resigned himself to the fact that God is on the throne, still in charge and perfectly knowing what He is doing.

This transformation leads directly to the prayer with which he ends this short book. The odd notation, “according to Shigionoth,” identifies it as a highly emotional poem. BDB Lexicon speaks of it as a “wild, passionate song, with rapid changes of rhythm” (993). So dramatic was this form of poetry that it “would be a song which provoked great excitement by its performance” (Koehler, HALOT, 1414). Habakkuk has come through the thick and dangerous fog of the trial of his faith, and he emerges into the clear blue sky of confidence in God’s character and work. What does his triumphant faith look like?

Appeal (2). He petitions God out of a deep fear and reverence that is apparent throughout this prayer. Yet, he is bold enough to ask God to revive His work and make it known. He asks for mercy amid His just wrath. It’s the only two things he asks for in the whole prayer. Habakkuk will describe the wrath in the latter part of the chapter (8,12). He wants God to swiftly answer (“in the midst of the years”). 

Admiration (3-4). As he copes with God’s pending judgment, Habakkuk still has a heart to praise. He writes of God’s splendor, radiance, and unmistakable power. He is pictured as a king coming in procession, only His harbingers are the radiance and rays of His glory. 

Awe (5-12). Habakkuk’s response to the greatness of God’s power is to describe His coming in judgment. He envisions the carnage in the aftermath of God’s wrath on the disobedient. He comes with pestilence and plague (5), standing, surveying, then shattering (6), rage, anger, and wrath (8), chastisement (9), and indignation and anger (12). All creation trembled at His coming (10-11). This God with whom Habakkuk had debated is transcendent, doing what is right in the proper measure at the proper time. Habakkuk can only watch in jaw-dropping wonder. 

Acknowledgement (13-16). Habakkuk proclaims the acts of God with four “you” statements–You went forth, You struck, You pierced, and You trampled. He acted in salvation for His people and in retribution against the wicked. Habakkuk’s acknowledgement of such perfect justice is telling: “I heard and my inward parts trembled, At the sound my lips quivered. Decay enters my bones, And in my place I tremble. Because I must wait quietly for the day of distress, For the people to arise who will invade us.” Not only does he acknowledge the greatness of God, but the justice of His decision to bring about the Babylonian Captivity against his sinful brethren. 

Acceptance (17-18). Out of this comes the resignation of trusting faith. It’s a “no matter what” faith on Habakkuk’s part. These verses have become some of the best known and most quoted of the entire book (along with 1:13, 2:4, and 2:20). How can we illustrate triumphant faith? How about these words? “Though the fig tree should not blossom And there be no fruit on the vines, Though the yield of the olive should fail And the fields produce no food, Though the flock should be cut off from the fold And there be no cattle in the stalls, Yet I will exult in the Lord, I will rejoice in the God of my salvation.” If every earthly blessing is withheld from me, I know that God is worthy of my trust and deserving of my worship and praise. This is the faith that will cause us to live (2:4)!

Acclamation (19). Habakkuk’s final declaration is of his strength through the Lord (cf. Phil. 4:13). Though the Chaldeans are knocking on the door, ready to break it in and take them away, the prophet pictures himself (and the faithful) as those who are still standing through God’s help. Like Job, praising God despite his pain (Job 42:2), Habakkuk rises from the ashes of his perplexity and the trial of his faith. He stands on the rock solid foundation of God’s trustworthiness. After the trial, with God’s help and by God’s mercy, he will stand. 

Where am I in my faith? Is it being tested? Am I listening to God’s truth as He teaches it? If so, then, no matter what, I will triumph through Him! 

Booth Saved Lincoln?

So much is said and taken for granted without benefit of further study. That’s true of history, but even more true of the Bible.

Neal Pollard

The very title might offend some people, but it is the truth. Of course, context helps. It was Edwin Booth, not John Wilkes. And it was Robert, not Abraham, Lincoln. Edwin and Robert were among customers buying passage on a sleeping car in Jersey City, New Jersey. Lincoln lost his balance and fell into an open space between the train and the station platform. By all accounts, he would have been crushed and likely killed if Edwin had not “vigorously seized” and “quickly pulled up and out” onto the platform (Letters of Note: Volume 1: An Eclectic Collection of Correspondence Deserving of a Wider Audience. Chronicle Books. 2014. p. 282). 

Context can be very helpful. Without it, we can draw some erroneous and even fatal conclusions. This is especially true with the Bible, a book many may know a little about but neglect to study with depth and purpose. Doctrines and conclusions are based on statements taken out of context.

“Believe in the Lord Jesus, and you will be saved…” (Acts 16:31).

“The Lord hardened Pharaoh’s heart…” (Ex. 9:12; 10:20; 14:8; etc.).

“Jacob I loved, but Esau I hated…” (Mal. 1:2; Rom. 9:13).

“Whoever calls on the name of the Lord will be saved…” (Joel 2:32; Acts 2:21; Rom. 10:13). 

“Where two or three are gathered together in My name, I am there in their midst” (Mat. 18:20). 

Sometimes, the content of a verse is explained and understood better just by reading the verses before and after it. That is the case is Acts 16:31 and Matthew 18:20. In Acts, the jailor is taught about Jesus and faith includes repentance and baptism (Acts 16:32-34). In Matthew, the subject is not worship but church discipline (18:15ff). 

Sometimes, a statement needs to be understood in light of the broader context. That would be the case regarding Pharaoh and Esau. The Lord hardened Pharaoh’s heart through the plagues, causing the Egyptian king to rebel against God’s will and choose pride over penitence. In the case of Esau, as Paul explains, the idea is of God’s sovereign choice. God was not unjust. He had a purpose for choosing Jacob over Esau (Rom. 9:11). 

Sometimes, a statement causes us to look deeper into all the Bible says about the subject. Consider the idea of calling on the name of the Lord to be saved. Rather than salvation by confession, the Bible teaches what is involved in calling on the name of the Lord. Ananias taught Saul that this is done when one is baptized, washing away sins (Acts 22:16).

When we are studying the Bible, we must always do so contextually. Whether that is the immediate context (the verses around a statement) or the broader context (everything the Bible says about it or further light shed on it elsewhere), it makes the difference in the conclusions we draw. God expects us to “handle accurately the word of truth” (2 Tim. 2:15)! May we be the best Bible students we can be. 

Habakkuk: Living By Faith (II)

Faith often requires waiting patiently. What is now may seem like what will be, but trust in God’s character and power calls on us to “wait upon the Lord” (Isa. 40:31). What does Habakkuk have to say for the one struggling to keep faith in faithless times?

Faith Taught (2:1-20)

Neal Pollard

Habakkuk is struggling, but he desires to know God’s answer in the situation. There is a tremendous difference between railing out at God like a spoiled, uncontrolled toddler and reaching up to God begging for clarity and understanding while trusting that He can help. So, Habakkuk dutifully reports himself like a guard looking out from the walkway of a defensive wall, watching and waiting for an answer from God (1).

Starting in verse two, the Lord answers him. God wants him to write His answer down, a permanent and practical record for others to read. Habakkuk is told that these words are for the not-too-distant future (3). 

From verse four to the end of the chapter, God gives Habakkuk a lesson on faith.

LIVING BY FAITH (4). God starts the lesson with the contrast between the proud and the righteous. What He says about the proud sets the stage for what follows in the bulk of the chapter. His heart is not right within him. As the result, we will see what he is capable of. Yet, the righteous will live by his faith. This had to be comfort for Habakkuk as he struggles, by faith, to understand why God is using the wicked Chaldeans to punish the sin of the prophet’s country of Judah. The righteous would need to cling to their faith as they endured the events prophesied in chapter one. Think about how that has not changed today, even if the specifics are different. The world seems to be winning, and at times God may even use people and events to try and refine our faith. The proud has an impure heart, but the just shall live by faith (Rom. 1:17; Gal. 3:11; Heb. 10:38). 

LOSING BY FAITHLESSNESS (5-19). It appears that God is describing the character and behavior of the Babylonians. Though they are stronger and winning for the present, their immorality and ungodliness would undo them. Their voracious appetite for sin and destruction (5) would bring about their downfall (cf. Gal. 6:7-8; Prov. 22:8; Hos. 8:7). 

This is captured by the five “woe” statements in this chapter. “Woe” is an interjection of lamentation, found 50 times in the prophets. Ten percent of the occurrences are right here. It forms a list of charges that would indict the Babylonians. It would be a song sung by those who witnessed and endured their cruelty (6). The lamentation would be for those who:

  • …Take advantage of others financially (6-8). They would be overwhelmed by those who got the financial advantage over them. 
  • …Trust riches to get them what they think they want (9-11). They were impoverishing themselves, sinning against themselves. 
  • …Turn to violence and bloodshed to get what they want (12-14). God’s glory would eclipse not only whatever they temporarily achieve, but the name they briefly have for themselves (cf. Heb. 11:25). 
  • …Take advantage of others socially and sexually (15-17). What they sought to do to others would happen to them. The cup of judgment in God’s hand, which He was making others (like Judah) drink from as Babylon passed it to them, would come around to them and turn glory to disgrace. 
  • …Trust idols to save and lead them (18-19). They are proud of their invention, then turn and serve and worship it even though it cannot speak, guide, or save. 

We may feel more sophisticated than the Babylonians today, but we are wise to learn from their mistakes. The law of love will keep us from taking advantage of others in any way. Nor will we put our trust in money or anything that competes with the place only God is to occupy (Mat. 6:33). But if we do, God wants us to know how it will end. 

LOOKING UP BY FAITH (20). The end of the lesson is short and succinct. It will only be heeded by the faithful one of verse four. “The Lord is in His holy temple. Let all the earth be silent before Him.” This truth should produce hope, patience, confidence, but also reverence and fear. It will keep us from being hasty and impulsive, remembering that “God is in heaven and you are on the earth; therefore let your words be few” (Ecc. 5:2b). 

A Practical Message From Philippians Two

Pride is one of the hardest character flaws to root out. What is the principle of surrender even all about? What does Jesus teach us about this through His journey from heaven to earth? Paul tells us in Philippians 2, as Carl shares his excellent observations about it.


Carl Pollard

A Practical Message From Philippians 2 

At its core, Philippians 2 delivers a straightforward message: “Have this attitude, which was in Christ.” If we want to live out the commands in verses 1-4, we need to adopt the mindset and attitude of Jesus. Verses 5-11 guide us on how to do this by illustrating the example of servanthood that Jesus set, which aligns perfectly with our new identity in Him.

We can’t genuinely allow Christ to work through us without embracing a servant’s heart. It’s through servanthood that we realize the purpose for which God saved us. While we can’t live the exact life Jesus did—His ministry was one of a kind, and His divine power is beyond our reach—we can strive to embody His mindset. We may not have His unique abilities, but we can certainly adopt His perspective towards others.

So, what was Jesus’ attitude? He was a servant in every way, and we are called to imitate Him. But what does being a servant really mean?

Surrendering My Rights for Others

In verse 6, it says, “Who, though He was in the form of God, did not count equality with God a thing to be grasped.” We live in a world that often champions individual rights and personal gain. The idea of giving up our rights for the sake of others feels foreign to us. Yet, Jesus exemplified ultimate selflessness and humility. Despite being fully divine, He chose not to cling to His rights as the Son of God but instead humbled Himself for our benefit.

This attitude is rare, but we’re called to embody it. Jesus shows us the principle of surrender. He had every right to demand respect and worship, yet He chose to serve. We might feel entitled to recognition for our good deeds, but if anyone deserved praise, it was Jesus. Still, we find Him washing feet and enduring suffering for our sake.

We should be ready to endure unfairness and let go of our rights for others. Whether it’s giving up the best camping chair for a friend or saving the prime cut of brisket for someone else, we need to embrace the mindset Christ modeled for us.

Becoming Less So Others Can Become More

Verse 7 states, “But emptied Himself, by taking the form of a servant, being born in the likeness of men.” Let’s pause and consider the depth of Christ’s humility. He made Himself “nothing.” This doesn’t mean He lost His identity or value; rather, He chose to become a servant, shifting from the King of Kings to the Servant of Servants.

This level of humility is unmatched. Nothing we do can compare to what Jesus did by becoming human. Think of the show “Undercover Boss,” where executives go undercover to see their companies from a different perspective. In a much more profound way, Jesus did this by taking on human form and prioritizing the needs of others above His own.

Serving others involves letting go of our need for recognition. We often dislike feeling overlooked, which prompts us to seek validation. But when we choose to become less so others can become more, we align ourselves with God’s purpose.

Emptying Myself No Matter the Cost

Verse 8 tells us, “And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” The depth of Christ’s humility and obedience is evident in what He was willing to endure for humanity. He didn’t just take on human form; He emptied Himself completely, even to the point of dying on a cross.

What does it mean to empty ourselves? It means letting go of personal ambitions and desires, making room for the will of the Father. While we might not face a literal cross, Jesus still calls us to take up our cross daily. The cross reveals God’s true nature: He is love. He came to give Himself for us, to die for us, because that’s what it took to redeem us from our sins.

There’s nothing He’ll ever ask of us that costs as much as what He sacrificed. We can never give as much as He did, but we must be willing to respond to His call, no matter the cost. Many of us set limits on how we serve, convincing ourselves that God wouldn’t ask us to step outside our comfort zones. This selective obedience isn’t real obedience.

Genuine discipleship is about following Christ without reservations—whatever the cost, whenever the call. With Jesus, it’s all or nothing.

Let’s be honest: being a servant doesn’t sound all that enjoyable, does it? It requires sacrifice, determination, and selflessness—traits that don’t come easily to us. But here’s the good news in verses 9-11: “Therefore God has highly exalted Him and bestowed on Him the name that is above every name… that at the name of Jesus every knee should bow… and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

Because Jesus was obedient, humbled Himself, and was willing to pay the price, He was exalted. The Father has given Him the name above all names, reminding us that God rewards our humble, obedient service.

Proverbs 22:4 tells us, “The result of humility is the fear of the LORD along with wealth, honor, and life.” In Matthew 23:11, we learn, “The greatest among you will be your servant.” And James 4:10 encourages us to “Humble yourselves before the Lord, and He will exalt you.”

If you become the servant Jesus wants you to be, you will experience blessings not only in this life but also in eternity.

Habakkuk: Living By Faith (I)

Faith Tested (1:1-17)

Neal Pollard

Your Bible probably either has “oracle” or “burden” in verse one. The Hebrew word (‘massa’–pronounced like our brother at church) literally means “a load, what is carried about, with a focus on the effort needed to transport them” (Swanson, DBL Hebrew, np). It’s the word describing what a donkey (beast of burden) carries (Ex. 23:5).  If the date of this short book is around the time of the Battle of Carchemish in 605 B.C., if we conclude that the prophet’s words in Habakkuk 1:2-4 describe the reign of Jehoiakin, then the Babylonian invasion and the first wave of captivity is imminent.  There is a weighty burden to which Habakkuk is being exposed. The Babylonian threat is just emerging while his own nation, Judah, is blissfully ignorant and endlessly iniquitous. What Habakkuk sees truly tests his faith, especially as he considers what appears to him to be God’s inaction in response (2). What tests Habakkuk’s faith?

The silence of God (2).Have you ever intensely cried out to God in prayer about something very troubling, difficult, or painful, but could not perceive an answer? The longer and more faithfully you do, the more it can test your faith when things seem unchanged. You want help or rescue, but things remain as they have been. David often felt that way (Ps. 13; 22). We can lose sight of the faithfulness of God (cf. Jer. 14:9)! 

The sight of sin (3-4). What often compounds the trial of our faith is what is not silent or invisible all around us. Habakkuk has a front row seat to the iniquity, destruction, strife and contention, biblical ignorance, injustice, oppression, and perversion. The righteous seem to be losing, the wicked seem to be winning, and it’s a blowout! The prophet cannot believe it. It’s difficult to feel like a spiritual minority, even among a society that gives lip-service to faith but whose daily lives defy such conviction. Isaiah understood (Isa. 5:20). So did Jeremiah (Jer. 20:18). So do we (Eph. 5:12; 2 Tim. 3:1-5). 

The speech of God (5-11). In Habakkuk’s prophecy, God responds to him mid-crisis. Instead of commiserating with the man or acknowledging his lamentation, He gives him more and specific reasons to lament. He identifies a nation from among the nations whom He has chosen to punish the sin that Habakkuk sees (6). He warns that he would see it in his days (5). He would raise up the Chaldeans (Babylonians)(6). God describes the ferocious and fearful empire, unstoppable and unpitying (7-11). They invade like a predator (8) and cover like a sandstorm (9). They are godless and intimidating (10-11). They are much more experienced at iniquity than the sinful brethren of the prophet, and they are going to crush Judah! This is God’s answer to Habakkuk’s prayer?! Was this what he wanted to hear?

The sovereign choice of God (12-17). Habakkuk is trying to reconcile what he knows to be true about God and this message he has just received from God. There is a manifold dilemma. 

  • Why do you look favorably on those who act treacherously (13)?
  • Why are you silent when the wicked overwhelm those not as wicked (13)?
  • Why have you made men (everyone besides Babylon) like fish in their net (14-17)?

All Habakkuk can see is that Babylon is ruthless, bloodthirsty, and relentlessly wicked, yet also as godless and faithless as can be. Yet, he also knows some things about God. God is everlasting, holy, just, pure, and perfect (12-13). Because of this, why are things the way they are? Why is Babylon about to inflict punishment on Judah? Why isn’t God’s omnipotent wrath trained on the Chaldeans instead? 

If any chapter reflects the tenor of the lyrics, “Tempted and tried, we’re oft made to wonder why it should be thus all the day long. While there are others living about us, never molested though in the wrong,” it is Habakkuk one. The prophet is perplexed! It’s hard to imagine than anyone of faith, reading this chapter, can fail to relate. We live in a world where wickedness seems to wear the crown. Righteousness seems to be locked in the dungeon. God seems nowhere to be seen. We know better because we know God, but how can we reconcile everything? Like Habakkuk, we should prepare ourselves for His answer (2:1). Thankfully, He has something to say on the subject! 

Origen’s First Principles

Gary Pollard

Early Christian writers (before AD 325) left us a huge body of writings. These are not scripture and they don’t claim to be (that I’ve seen yet). However, they do give valuable insight into the culture, language, and beliefs that the early church had. There’s just one tiny problem: they’re very difficult to read. Lightfoot published his translations in the 19th century. Roberts et al. published theirs in the same century. We stand on the shoulders of giants and would be in a tough spot had they not put in the work translating these volumes of ancient text! Unfortunately, though, average reading comprehension isn’t quite what it used to be. Archaic British English tends to quickly fatigue the mind and divert mental resources away from digesting the meaning of the text. As long as that barrier exists the words of some of the earliest Christians reach very few people. 

So what’s the utility of reading the early church writers if their writings aren’t scripture? Peter admitted that some of Paul’s writings are “very difficult to understand” (II Pt 3.15-16), and Paul wrote in the common language of the day. Add a couple thousand years, a dead language, and translator interference and those difficult texts become even more complicated. Early Christians apparently asked many of the same questions we have about the meaning of difficult passages, what things are doctrine vs what has flexibility, the nature of God and how we should worship him, and many, many other things. Early church writers offer some of the best historical material in existence (outside of scripture) on the life, times, and beliefs of pre-denominational Christians. 

For the next several months (if God allows) I will be re-working some of the Ante-Nicene writings. This will not be a translation! I’m not qualified to do so and would probably mess it up if I tried. I’m reading an existing translation and doing my best to modernize the language while preserving meaning. Origen started my fascination with these writings so we’ll read some of his works first. My goal is to eventually modernize all known Ante-Nicene writings, and maybe tackle the Pseudepigrapha next (if I’m still alive). 

Without further rambling, here is the first part of the Preface in Origen’s On first principles1 (ca. AD 220): 

  1. Everyone who believes and is confident that grace and truth come from Jesus Christ, and who know Christ to be the truth (he even said, “I am the truth”), gain the kind of knowledge that pushes people to a good and happy life from his teaching and words. We aren’t just talking about the words he spoke when he became human and lived here in a physical body. Christ was the word of God before he was human. He was in Moses and the prophets. Without God’s word they couldn’t have prophesied about Christ! We could spend forever showing proof after proof that Moses and the prophets were filled with Christ’s spirit. That would take a long time, though, and we’d like to keep this as brief as we reasonably can. It should be enough to quote what Paul said in Hebrews2, “Moses grew up and became a man. He refused to be called the son of Pharaoh’s daughter. He chose not to enjoy the pleasures of sin that last such a short time. Instead, he chose to suffer with God’s people. He did this because he had faith. He thought it was better to suffer for the Messiah than to have all the treasures of Egypt.” Paul also said, “You want proof that Christ is speaking through me,” to show that Jesus spoke through his apostles after he went up to the sky. 
  2. A lot of people who say they believe in Jesus have wide-ranging differences in opinion. These differences are over both insignificant and significant things, some of which are extremely important. These differences are over things like God, the master Jesus Christ, and the Spirit. They also disagree about other created entities like the “powers” and what are called “virtues”. Because of this we need to be very clear about each one of these things before we investigate anything else. When we came to believe that Christ was the son of God, we stopped our search for truth. Greeks and non-Greeks have all made public their incorrect opinions about what is true. But we were convinced that we could only find truth in its source: Jesus himself. Many people think they have the same opinions that Jesus had, even though they think differently from the people who came before them. The church’s teachings came straight from the apostles and are preserved to this day. We can only accept teachings that don’t differ in any way from established church and apostolic tradition. 

 1 Roberts D.D., A. & Donaldson LL.D., J. (1885). Ante-Nicene Fathers IV: Fathers of the third century: Tertullian, part fourth; Minucius Felix; Commodian; Origen, parts first and second. American Edition: The Christian Literature Company (Buffalo).  

2 Coxe’s footnote: “Here and frequently elsewhere (some 200 times in all), Origen ascribes the authorship of [Hebrews] to Paul. Eusebius (Ecclesiastical History, vi. 25) quotes Origen as saying, ‘My opinion is this: the thoughts are [Paul’s]; but the diction and phraseology belong to some one who has recorded what the apostle said… If, then, any church considers this Epistle as coming from Paul, let it be commended for this; for neither did those ancient men deliver it as such without cause. But who it was that committed the Epistle to writing is known only to God.’”

Good Quotes

New Testament writers quote frequently from the Old Testament. Especially Paul was even fond of quoting secular poets. It is interesting to see Jesus, The Word, quoting His Word.

Dale Pollard

I don’t remember creating a collection of “good quotes” but that was the header of a file on my computer I didn’t recognize. I opened it up to find exactly three quotes; all of which were made by my dad. I wasn’t surprised that they lived up to the rather boring but factual file name. 

Dad on the discipline he received growing up: 

“Mom used nothing bigger than a flip flop, dad used a rod of correction that was floppy.” 

On the key ingredient to sacrifice: 

“When we love God more than anything else, what will we not give Him?”

On the first reference of love in the Bible (Gen. 22.2):

 “The first time love is mentioned in the Bible it’s not a love of country, it’s not the love  of a spouse, but it’s of a father’s love— towards his son.”

Perfect Quotes

Jesus quotes from the Book of Psalms more than any other part of the Old Testament. It’s interesting to think that Jesus wasn’t really quoting, He was just repeating Himself. A quote is defined as (and I quote), “..a group of words from a text or speech with an indication that one is not the original author or speaker.” 

Everything Jesus says is worth quoting but anything Jesus says twice deserves our special attention. 

Nahum: Comfort

Vengeance (1:1-15)

Neal Pollard

Nahum is not really a sequel to Jonah, but it does constitute a Paul Harvey-like “rest of the story.” Achtemeier rightly observed that this short prophetic book “has been almost totally ignored in the modern church” (Nahum–Malachi. Atlanta: John Knox Press, 1986. Print. Interpretation). Quick. Name one thing you know from this short book! Why is that this book is so vague and mysterious to us? Maybe it is because it sits almost dead center in the middle of one of the least known sections of the Bible–the Minor Prophets. Yet, in this book is a beautiful, powerful picture of God.  Assyria, to whom God showed unexpected grace in Jonah’s time, is now in the crosshairs of God’s judgment in Nahum’s time. 

Written probably in the middle of the seventh-century B.C., by which we are clued in through two events which Nahum mentions, the first the fall of Thebes (663 B.C.) which Nahum speaks of in past tense in Nahum 3:8-10 and the second the fall of Nineveh (612 B.C.) which is the subject of the book itself. That is a pretty plausible explanation for when. The author, Nahum, gives us no biographical information. His name means “comfort.” Jerome puts Elkosh, his hometown, as a village in Galilee while Pseudo-Epiphanius says it is in the territory of Simeon 20 miles southwest of Jerusalem (Migne, 409; Catchart, 38). His message is one of comfort, not for Assyria but for Judah. Remember that Assyria attempted to conquer Judah as they did Israel, but they were repelled by God Himself (Isa. 37; 2 Ki. 19). Now, God through Nahum foretells the total downfall of this Gentile nation. As to the why, Kenneth Barker says it well that “Nahum’s message is essential and timeless: the Lord reigns and will have the final word against evil. This means hope and deliverance by God for God’s people” (NAC, Vol. 20, 137). 

Chapter one is devoted to God’s vengeance against the evil of Nineveh and Assyria. It is an “oracle” (burden) of Nineveh. It is a vision of Nahum. In these opening words, we glean so much insight and appreciation into the amazing nature and character of God.

“The Lord is avenging and wrathful” (2-3). This is perhaps the overriding theme not only of this chapter, but the whole of this brief book. He used Assyria to punish His disobedient people of the northern kingdom (Isa. 9:8; 10:5), but He watched both their cruelty and their callous wickedness. Nahum says God will take vengeance on His adversaries and reserves wrath for His enemies. They would pay for their own guilt! The prophet depicts the power and splendor that are demonstrated as He exhibits these attributes (3b).

“The Lord is slow to anger and great in power” (3-6). This is a blessed combination! As it is a terrifying thing to fall into the hands of the living God (Heb. 10:31), it is wonderful to remember that the Lord is patient and slow to distribute judgment (2 Pet. 3:9). Yet, His deliberate dispensation of divine decrees is often mistaken for indulgence or indifference. Didn’t Solomon say, “Because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil” (Ecc. 8:11). Think about His power, as recounted by Nahum–rebuking seas and drying up rivers (4), withering blossoms (4), and shaking and dismantling even the earth (5). Nahum rhetorically asks who can stand before such indignation, burning anger, and fiery wrath (6)? We must have a balanced view of God, perfectly holy, patiently holding out, but also powerfully honorable! 

“The Lord is good…” (7ff). Nineveh could attest to this, if they remembered Jonah’s visit. He delayed their overthrow for 150 years! For comparison, we would look back to the administration of Ulysses S. Grant! That’s a long time. Now, this message is for Judah in the midst of a sermon about Assyria’s impending doom. His goodness is demonstrated in a variety of ways. He gives us strength in our troubled times (7). He has a relationship with us as we hope in Him (7). He avenges His enemies on our behalf, if our enemies are His enemies (8-11). He cuts them off and destroys them utterly (12-14). He gives us gospel preaching, repeating that beautiful promise, “Behold, on the mountains the feet of him who brings good news, Who announces peace!” (15a; Isa. 52:7; Rom. 10:15). He invites His restored people to commune with Him in worship (15b). He promises protection for His people from their enemies (15c). When we are struggling, we may lose sight of God’s goodness (cf. Rom. 11:22). Yet, it is in His nature to show His goodness to His people (Psa. 23:6)! 

Micah: Judgment And Salvation (VII)

How does Micah conclude his poignant, powerful words about a nation set on defying their Savior? What about describing Him in a hopeful way meant to melt our hearts and compel us to serve and love Him?

Them, Me, And God (7:1-20)

Neal Pollard

The last chapter ends the third and final cycle of the book, a cycle of judgment and salvation. Micah speaks of the viciousness and depravity of his people, contrasts their heart with his own, then finishes with a majestic view of the magnanimous, merciful God. The charges against chiefly Judah are fleshed out in chapter six, but the effects of their sins are laid out in the first six verses of the chapter. 

The nation’s faithlessness (1-6).  Such plagues the prophet. He cries, “Woe is me” (1) at the state of affairs he sees. Because of the people’s wickedness, the godly and upright have suffered great persecution (2). Then, Micah uses another of his vivid descriptions of sin as he has throughout the book. Their depravity is so pronounced that they lie awake at night dreaming up ways to do wrong (2:1), they hate good and love evil (3:2), and they are ambidextrous, doing evil with both hands well (3). They take bribes (3), and the best of them are faithlessness and untrustworthy in even their most intimate, trusted relationships (5-6). Micah sums them up well, saying the best of them is like a briar and thorn hedge (4).  

Micah’s faith (7-17). Micah contrasts himself with these lawless ones. He waits for his God and Savior (7). He believes in God’s help (8). He confesses, rather than denies, his own sin (9). He hopes for a better day, a day of restoration (10-13). He prays to Him to shepherd the people and deliver them as He had in the past (14-17). The prayer exalts God’s power and goodness, and it further expresses Micah’s faith and hope in Him! 

God’s faithfulness (18-20). Micah prefaces his closing remarks, in which he speaks of God’s goodness, by reminding his readers of His dreadful, fearful power (17). Micah asks the best question anyone could ever ask about the Lord, saying, “Who is a God like You?” (18). If only we could persuade the world and believe ourselves the implication of this question. There is no God like Jehovah! He forgives (18). He forgets (18-19). He gives (20). He loves (18,20). He so longs to pardon iniquity and pass over rebellion (18) that He wants to step on our sins and throw them into the deepest parts of the ocean (19). As treacherous as His people had been, He stands ready to forgive the penitent sinner.

We may find ourselves surrounded by wickedness, hardhearted people who are determined to be slaves of sin. But, we can choose to see God as He is and put our full confidence in Him. After all, there is no God like Him. Even in the face of our willful, repeated unrighteousness, He stands ready to forgive us if we truly repent. What a humbling realization! He will judge everyone in righteousness (Acts 17:31), but He longs to say to as many as possible, “Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world” (Mat. 25:34). 

Responding To His Message

No matter what we say, how we respond to what Jesus teaches determines our faithfulness to Him. Why is this so hard sometimes?

Carl Pollard

Throughout scripture, Christians are called not only to hear the word of God but to obey it. James 1:22-25 emphasizes this imperative: “But be doers of the word and not hearers only, deceiving yourselves. Because if anyone is a hearer of the word and not a doer, he is like a man looking at his own face in the mirror; for he looks at himself, goes away, and right away forgets what kind of man he was. But the one who looks intently into the perfect law of freedom and perseveres in it and is not a forgetful hearer but a doer who acts – this person will be blessed in what he does.”

In Matthew 7:24-27, Jesus reinforces this message, stating that not everyone who calls Him “Lord” will enter the kingdom of heaven, but only those who do the will of the Father. This highlights a critical truth: many Christians possess extensive knowledge yet fail to practice it. 

Experiential knowledge, the kind that transforms and deepens our relationship with God, comes from faithful obedience. It is during trials—losing a loved one, facing financial difficulties, or battling inner turmoil—that we truly come to know the Father. By holding fast to God in these moments, we can experience His presence and faithfulness.

The problem of hypocrisy in the church is often misdiagnosed as a lack of knowledge. However, we have access to the Bible and factual teaching. The real struggle lies in acting upon what we know. We understand that we are called to love one another as God loves us, to pray, to act as a family, to practice self-control, and to forgive others. Yet, the question remains: why do we fall short?

The answer is clear: it isn’t a matter of knowledge but of action. Jesus presents two responses to His message: to hear and obey or to hear and disobey—there is no middle ground. 

What may be difficult to hear is that Jesus isn’t concerned with our Christian labels on social media, or even our daily Bible reading plan. While these are well and good, many people claim these without authentic faith. What Jesus desires is fruit—tangible evidence of His teachings reflected in our lives.

In Matthew 7:24-27, Jesus likens those who hear and obey to a wise man who builds his house on rock. When storms come, this house stands firm. Conversely, those who hear but do not obey will find their lives dismantled by life’s adversities. The foundation of our lives must be built on the truth found in God’s word, and the building blocks of that foundation are obedience.

The authenticity of our discipleship is revealed in our responses to Jesus’ teachings. If we do not love our neighbors as ourselves, forgive as we have been forgiven, or harbor anger and resentment, we must face a sobering reality: despite our claims, we are not true disciples of Christ. His disciples practice what He preached.

Jesus invites us to examine our lives: Are we listening to His words and responding with faithful obedience? The call to action is clear, and it is through our obedience that we demonstrate our genuine commitment to Him.