Tag: God

Let Go And Let God: Finding Peace Through Surrender

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.

Desperate Times

Carl Pollard

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.

Origen’s “On First Principles” (Book 1, Number 6)

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. 

The Most Beautiful Attribute?

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. 

The Season of Impermanence:

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

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

Brent Pollard

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

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

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

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

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

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

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

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

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

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

Words To Live By

“What words do you live by?” That is the question, isn’t it? Everybody lives by some credo or philosophy. Dale shares some unbeatable wisdom from a perfectly impeccable source.

Dale Pollard

“When in doubt at least try to look intelligent.” 

“If you can’t be kind then be vague.”

I came across those two quotes after searching for examples of “words to live by.” Those are okay, but Solomon does a little better. Here are some words from the Word you can live by— taken from Ecclesiastes 12.9-14. 

GOD’S WORD IS WORTH THE EFFORT  

“Not only was the Teacher wise, but he also imparted knowledge to the people. He pondered and searched out and set in order many proverbs.”

Literal meaning of… 

Pondered: weighed 

Searched out: investigated 

Set in order: made a straight path 

LIVE BY GOD’S WORD & SHARE IT CAREFULLY  

“The Teacher searched to find just the right words, and what he wrote was upright and true.”

GOD’S WORD WAS DESIGNED WITH DIRECTION IN MIND 

“The words of the wise are like goads, their collected sayings like firmly embedded nails—given by one shepherd.”

GOD’S WORD ARE THE ONLY WORDS YOU NEED TO LIVE BY 

(excuse the poor grammar) 

“My son, beware of anything beyond these. Of making many books there is no end, and much study is a weariness of the flesh.”

Don’t exhaust yourself looking for the answers you had the whole time. God made it simple and practical by compiling them into one handy collection. 

GOD’S WORD IS EVERYTHING FOR EVERYBODY 

“The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man.”

LIVE IN VIEW OF GOD’S JUDGEMENT  

“For God will bring every deed into judgment, within every secret thing, whether good or evil.”

What words do you live by? 

Tempests And Tornadoes

Neal Pollard

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.

Two Goats, One Savior

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

Brent Pollard

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

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

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

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

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

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

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

Origen’s “On First Principles” (Book 1, Number 4)

Gary continues to put the words of the Early Church Fathers in words we can understand. Those men lived near the time of the New Testament and apostles and give us insight into how Christians thought and believed in ancient times.

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]

Now we should look at this issue from the standpoint of language — specifically the language used in the Message itself. It says that “God is a spirit” and we should now prove our beliefs on this statement. The relevant questions: When did Jesus say this? Who was he talking to? What was he talking about? The answers are easy to find. He was talking to the Samaritan woman. She thought that God could only be properly worshipped on Mt. Gerazim (this was what all Samaritans believed). This was her context when Jesus spoke those words. The Samaritan woman saw that Jesus was Jewish and asked him if she was supposed to worship in Jerusalem instead (which is what all Jews believed). Her exact words were, “All of our ancestors worshipped on this mountain, but you say that we’re only supposed to worship in Jerusalem.” The Samaritan woman believed that it was possible to worship God more or less correctly depending on location. As in, the Jews thought they were “more correct” by worshipping in Jerusalem and the Samaritans felt the same way about their worship on Gerazim. Because this was her understanding of worship, Jesus replied with, “Believe me, the time is coming when you won’t have to be in Jerusalem or on this mountain to worship. God is spirit, so the people who worship him have to do it in spirit and truth.” Look at how logical his answer was! He made the connection between “spirit” and “truth”: He called God a “spirit” to distinguish him from something confined to a body or form. He also called him “truth” to distinguish him from an inadequate shadow or pattern.

What A Man Can Do

Who defines what a man is? Is he defined by physical, intellectual, emotional, and/or spiritual traits? What does the Bible have to say?

Dale Pollard

I wasn’t the only one who grew up playing a game the older kids called “man can.” It was a dangerous game that put your courage to the test and it wasn’t for the faint of heart either. Every participant would lay with their heads together in the form of a circle. Then one would take an aluminum can (occasionally filled with rocks or sand) and throw it into the air. Whoever the can hit in the face became the next lucky player who got to throw the can. This gave the victim an opportunity to get revenge if he had the skill and aim it took to do so.

There are many things men can’t do and not everything a man can do should be done. Thankfully the Bible has plenty of encouraging sections that lead men to consider what a man can and should do. 

  • ACT LIKE A MAN – I Cor. 16.13-14 
  • WALK LIKE A MAN – Ps. 1.1-6 
  • RUN LIKE A MAN – I Tim. 6.11 
  • A MAN CAN BE PURE – Ps. 119.9-16
  • STRENGTHEN YOUR BROTHERS  – Prov. 27.17
  • A MAN CAN BE GOOD – Mic. 6.8 
  • THE MAN’S SACRIFICE – Eph. 5.22-25 
  • THE LEGACY OF MAN – Ps. 122.1-10
  • MAN’S IMAGE & DOMINION – Gen. 1.26
  • PROVE YOU’RE A MAN – I Kg. 2.1-3 
  • TRAIN LIKE A MAN – I Tim. 4.8 
  • FIGHT LIKE A MAN – Eph. 6.10-18
  • A MAN CAN CONFESS HIS SIN – I Jn. 1.9 
  • LEAD LIKE A MAN – Jg. 6.12 
  • LOVE LIKE A MAN – Col. 3.9 

Worthy of Praise!

Have you ever made a list of why God is worthy to be praised? David did, in Psalm 111. Take a moment and explore his inspired, itemized list…

Neal Pollard

WORTHY OF PRAISE (PSALM 111)

Neal Pollard

One of those names that remind me of my childhood love of singing is Tillit S. Teddlie, a prolific songwriter and member of the church of Christ who lived to be 102. His songs have a trademark sound, and we have sung so many of them: “Heaven Holds All To Me,” “When We Meet In Sweet Communion,” “Oft We Come Together,” “Singing Redemption’s Song,” “Hear Me When I Call,” “Don’t Wait Too Long,” and “Into Our Hands.” He wrote about soul-winning and personal devotion, but he also devoted a lot of his hymns to worship. I love his song, “Worthy Art Thou.” 

It is said that Teddlie wrote this hymn in 1930, sitting on his front porch on a Sunday morning. He was studying a commentary, Johnson’s Notes, looking for something to put into his sermon. His Bible was open to Revelation, where the elders are before the throne and singing, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing” (Rev. 5:11)(biographical info via hymnstudies.blog). Teddlie could as easily have been studying Psalm 111. While the phrase, “worthy of praise,” is not found in the psalm, the psalmist calls for praise and then sets out to show why. 

HIS WORKS ARE WORTHY OF PRAISE

The psalm’s writer mentions God’s “work” and “works” four times in this brief psalm. They are “great” and “studied” by those who delight in Him (2). They are splendid and majestic (3). They are “powerful” (6). “The works of His hands are truth and justice” (7). The God who created everything did not step back and cease His activity among men after the creation. The God who calls for our works of obedience sets the example by continuing to work in the affairs of mankind. Whether His natural laws set in motion at the creation, His providential care, His answer to prayer, or His redemption, He is at work! For this, He deserves our praise. 

HIS WONDERS ARE WORTHY OF PRAISE

“He has made His wonders to be remembered” (4). These are unusual things beyond human capabilities. It means “to be wonderful” or “to cause a wonderful thing to happen” (TWOT 723). While the psalmist doesn’t mention specifically what these wonders are or give examples, any of the attributes and actions would qualify. The psalmist mentions who He is and what He has done. If we think deeply about those, we are left to dwell on how incredible and awesome our God is!

HIS WORD IS WORTHY OF PRAISE

The psalmist does not confine his praise to God’s nature and activity. There are His precepts (7), His commandments (10), and His covenant (5,9). God’s greatness is found in what He has revealed to us and what that revelation does for us in this life and for the life to come. My maker has seen to it we have the owner’s manual, to help us know how to best live. I am blessed by His truth (7,8). 

HIS WISDOM IS WORTHY OF PRAISE

While I must obtain wisdom myself, it is truly a “wisdom from above” (Jas. 3:17). I get wisdom through the fear of the Lord (10). This good understanding, brought about by His Word (see above), helps me avoid the folly of the unbeliever and the heartache of the rebellious. 

When I assemble with the saints to worship, I need to have a proper frame of mind. That occurs by intentional preparation beforehand. It helps me to meditate on who God is and what I am about to do in worship. This can help me focus and bring a better offering. There is no shortage of matters to consider. This psalm shows me just a few of the reasons why the object of my worship is praiseworthy! 

Malachi: The Divine Dispute (III)

A MESSENGER, MONEY, AND MOTIVATION (3:1-17)

Neal Pollard

God’s coming in judgment is certainly not a new theme in the prophets. Sin is certainly rampant, as Malachi points out in the first few disputes. There are more to come in chapter three (7,13), but the prophet injects hope as he shifts his focus to the coming of Messiah. He continues to appeal to the hearts of the people, to practice their religion fro the inside out. 

The Messiah’s Messenger (1-5). The words of Malachi are quoted in Matthew, Mark, and Luke, and applied to John the baptizer (Mat. 11:10; Mark 1:2; Luke 1:76). His mission would be to clear the way for Messiah and declare the day of His coming (1). It would be a great day, but He will be a refiner and purifier such that most would not ultimately delight in His appearance (2-5). How the gospels plainly reveal this! The people’s expectations concerning the Christ were misguided and inaccurate, but they could, if they tried, look back to this Scripture and see the nature of His coming and the one who came before Him.

Robbing God (6-12). In the midst of this, God makes a transition in message appealing to His unchanging character. It was their fathers who had changed and fallen away from Him. God calls them to return to Him and He would return to them (7). One base indicator of their apostasy was evidenced in their giving. They were robbing Him in tithes and offerings (8-9). Whether it was a matter of faithlessness, selfishness, or worldliness, they were not giving generously as they should. God promises blessings in return, both material (10) and spiritual (11-12) if they would trust His provision and contribute accordingly. 

Distinguish The Righteous And The Wicked (13-17). Perhaps discouragement also impacted their giving. They were convinced that it was vain and profitless to serve God, and they said as much (13-14). God assures them that He will distinguish between those who do and do not serve Him. He sees with perfect sight, and will reward with perfect fairness. 

Let The Lord “Judge”

Carl Pollard

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Malachi: The Divine Dispute (II)

COVENANTS CORRUPTED (2:1-17)

Neal Pollard

Egon Pfeiffer, a German scholar from the last century, is credited with introducing the idea that the book of Malachi divides into six “disputation” speeches (formal arguments or debates), “rhetorical exchanges formed by a statement or affirmation, a denial or counter statement, and arguments to support the original statement” (Evangelische Theologie 19 (1959): 546–68). Others have followed his outline: (1) 1:2-5; (2) 1:6-2:9; (3) 2:10-16); (4) 2:17-3:5; (5) 3:6-12; (6) 3:13-4:3. 

We have already seen what the first two arguments involve. The first dealt with Judah questioning God’s love, and the second had to do with the priests’ unfaithfulness to do their work. The argument surrounding the priests is the longest of the book, extending halfway through chapter two. That is followed by an argument about divorce (2:10-16). Near the end of chapter two, an argument is made about God’s justice. 

But there is a central theme in this second chapter, when viewed as a whole (as it is divided in our Bibles). Notice the word “covenant,” found six times and cutting across the two major disputations of the chapter.  This word, covenant,is “a technical term referring to the imposition of an obligation upon another” (Hughes, Lexham Theo Wdbk, np). The bottom line was that Judah contemptuously viewed God’s covenants that He laid down for them.

The priestly covenant (1-9). God calls out the disobedience of the priests and what spiritual cost they had to pay if they continued their rebellion (1-4). He reminds them of the blessings and prosperity that followed their obedience to His covenant in the past (5-7). Then, He reminds them that it is the role of the priest to teach, live, and preserve what is right (7). But they had failed in this basic, crucial role (8). Consequently, God was going to let them fail and fall (9). 

The national covenant (10-12). As goes the leadership, so goes the followers. Malachi widens his focus to the entire nation. No longer addressing the priests, the prophet asks, “Do we not all have one father?” (10). The first person plural (we, us) is under consideration as he speaks of how everyone dealt treacherously with his brother (10). Not surprisingly, they dealt the same way with God (11-12), profaning His sanctuary and turning to idols. They had no regard for their promises and commitments to God. 

The marriage covenant (13-17). The people of Judah had turned their backs on integrity. Their word was meaningless, from their worship to their treatment of their neighbors and brethren. Not surprisingly, this dishonesty crept into their homes and marriages. Men dealt treacherously with their companions, the wives of their youth by covenant (14). They discarded them like they were worthless, and God said He hates that (16). Doesn’t it get your attention to hear God talk about something He hates?!

Though God is changing the subject with another disputation in verse 17, we get a glimpse into His mindset as He speaks of being wearied by the people’s words. They were worthless. Another key word in chapter two is the word “treacherously,” found five times throughout. It means to deal deceitfully and unfaithfully. Integrity was forgotten. Honor and keeping their word was discarded. God had kept His end of the agreement, and He commands His people to restore their honor and keep the worship, community, and marriage covenants they had made. As Malachi 3:6 reminds us, God does not change. How does He feel today about us cheapening our commitments? All we need to do is reread Malachi 2! 

Origen’s “On First Principles” (Book 1, Number 2)

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]

So if those people agree with the reasoning behind our argument (that just because God is called “light” doesn’t mean that his body is “light”), then the same logic applies to the expression “a fire that destroys”. If God’s body is fire, what is fueling it? Do you really think he runs on wood, hay, or sticks? God is far too powerful to be fueled by these common things, if his body really is made of fire. He does burn up some things, though. He does completely destroy. What kind of stuff does he destroy? Evil thoughts, bad actions, and anything else that makes its way into the minds of people who believe. God and his son live within the minds of people who’ve been made capable of understanding his word and intelligence. He once said, “My father and I will come to them and live with them.” After God destroys and burns up the believer’s weaknesses and sinful desires, he makes them a temple worthy of him. Here’s how we answer people who say that because “God is spirit” he has a body of some kind: it’s very common for scripture to call anything that transcends our physical, solid bodies “spirit”. There’s the expression, “the written law brings death, but the spirit gives life.” It is obvious that “letter” means “physical” and “spirit” means “intellectual”. The same apostle also said, “Yes, even today, when they read the law of Moses, there is a covering over their minds. But when someone changes and follows the Master, that covering is taken away. The Master is the spirit, and there is freedom where his spirit is.” Anyone who hasn’t developed a deep, intellectual understanding has a covering over their heart. That covering is the same thing as a shallow understanding. Most people think that the sacred writings themselves are “covered” (their deeper meaning is hard to understand). This is why Moses covered his face when he read the law out loud to the people. That covering is removed from our understanding if and when we decide to follow the master. He is also the Logos of God, and his spirit allows us to understanding deeper meaning. When we decide to follow him that covering is removed from our understanding, and we’ll be able to see the true deeper meaning in the sacred writings. 

Malachi: The Divine Dispute (I)

THE LORD’S LOVE AND THE PRIESTS’ WORSHIP (1:1-14)

Neal Pollard

Malachi would have been a contemporary of the reformers Ezra and Nehemiah. The exiles had returned from Babylonian Captivity almost a century before and, as Haggai demonstrates, they had become apathetic and indifferent. The excitement of repatriating their homeland, rebuilding the temple, restoring the law, and repairing the wall had waned. Thus, God found it necessary to send a spokesman with a “burden” (oracle, NAS) much as He had with Zechariah (9:1; 12:1). Yet, while Zechariah’s message was full of hope, Malachi’s tone is one of challenge and admonition. Clark and Hatton point out that the literary style of this short book is a series of dialogues or disputes, with three elements–Assertion, Objection, and Response (Handbook, UBS, 9). There are six of these disputes that form the outline of Malachi.

But, this dispute is not from an angry, wrathful God. Instead, the challenges from heaven are indications of His patient, steadfast love. A people refined and reprimanded through captivity still struggle with their sin and humanity, and a loving Father who wants the best for His children longs for them to be what they should be. These people apparently struggled with the same financial, relational, and spiritual trials we so often face. Malachi, as the last book of the Bible, “contains in miniature the essential message of the Old Testament, the Scriptures that Jesus revered and that his disciples used for their worship, preaching, and devotional life. It deals with the nature of God and the covenant member’s relationship and responsibility to him and to other members of the covenant community, as well as with our relationship to and responsibilities for our material possessions” (NAC, Vol. 21A, 203-204).

God gets straight to the point from the very outset of the book.

A Doubted Love (1-5). Despite God’s patience and providential care of His people, they were audacious enough to challenge God’s affirmation of love (2). How could they even think, “How have you loved us?” Perhaps the Bible reader goes back to Abraham and works his way through the exodus, the giving of the covenant, the conquering, and on and on. When we are spiritually struggling, we easily lose sight of heaven’s love. God contrasts His relationship with them and their nearby neighbor, Edom (2-5). Edom descended from Esau, the older son of Isaac. But, Jacob, the younger and far from perfect son, received the birthright and the blessing. God allowed this to happen, and among other things it was proof to Jacob’s (Israel’s) descendants of God’s love and favor. Their argument held absolutely no weight!

A Dishonored Father (6-10). God transitions from His initial grievance to a second one, pivoting off of the idea that He is a Father and these people are His children. As a God who clearly loved His children, He deserved their honor. Yet, they despised His name. He levels the charge against their worship leaders, the priests. The dishonor was evidenced in the defiled sacrifices (6-7). They attempted to offer God blind, lame, and sick animal offerings (8-10), things they would not offer earthly officials for fear of reprisal! But, they were trying to give it to God! To be clear, God tells them how He feels about it. “I am not pleased with you,” says the Lord of hosts, “nor will I accept an offering from you” (10).

A Defamed Name (11-14). God is still talking about their offerings in what He says next. He declares that His name is great, and for this reason their offering should reflect their recognition of that. Their offering should be a testimony to the nations around them that there is no God like Jehovah. Instead, they profane His name with offerings that are defiled and despised, given with a horrible attitude (13). The gifts were either blemished, stolen, sick, or defective. But, they expected that God should welcome it anyway. But, as He is a great king feared among the nations, such a sentiment is understandably offensive (14)!

There are at least two lessons I can apply from this. First, when I am tempted to doubt God’s love, I need to step back and look at the clear evidence. Whether it is the cross (Rom. 5:6-8) or the church (1 Pet. 2:9; Eph. 1:3), I have overflowing proof of His great love and His special, undeserved favor shown to me. Connected with that, I am reminded that my financial giving ought to reflect my appreciation and understanding of that love. I will not look for shortcuts or excuses to cut back on what I give to Him (whether financially or any other resource). I will give with an understanding of His unparalleled greatness and out of my awareness of His generosity and faith in His provision! 

Zechariah: The Incredible Ways Of God (XV)

“IN THAT DAY” (PART 3)(14:1-21)

Neal Pollard

Given that the prophecies are thoroughly Messianic in this final section of the book, it influences when we see these events transpiring. Zechariah ends the book talking about the conditions that will persist when Messiah comes. His focus is both on the Savior and the saved. What will occur in that day? 

The Destruction of Jerusalem (1-2). What Zechariah describes here sounds much like the warnings Jesus gives near the end of His public ministry, the fulfillment of which would come in AD 70 (Matt. 24; Mark 13; Luke 21). “The nations” here seem to point to the Roman Empire, as we will look more closely at momentarily (3-8). Verse two mirrors the apocalyptic description Jesus gives in the doom of the city. The day known to the Lord (7) seems to be that day 

The Judgment of Rome (3-8). What Zechariah describes here sounds much like the thread that runs through the bulk of the book of Revelation. The instrument God used to bring the church into existence, which judged His physical people, the Jews, and which chose to persecute the church, Rome, would itself be overcome and fall. Any nation or people that exalts itself against God and fights against Him will lose. That loss is foretold here. The Messiah is depicted as a military commander (4). The church will come out victorious, and those who assaulted it will receive a just end. 

The Exaltation of the Church (9-21). While there is a continuation of judgment language against the enemies of God’s people (12-19), the shift in focus is on the triumph of God’s people. Notice the tie to the Lord’s exaltation, in which His people share. “In that day,” the Lord will be the one and only, holy king (9). “In that day,” the Lord will rout His enemies (13). “In that day,” the holy name of the Lord will be inscribed and enshrined (20). “In that day,” God will take away the distinction between Jew and Gentile (21). The pictures of worship and fellowship point to the day when all nations enjoy a place in the house of the Lord. 

Matthew Henry may be right in stating that the pictures in Zechariah 14 will not be perfectly fulfilled in the church, but only in heaven. But the “in that day” threat no doubt points to the coming of the Messiah in these last three chapters. As the window of inspiration is readying its closing, the prophets turn the hearts of the people to what is next. And what is next will impact not only the Jews, but the whole world! 

Zechariah: The Incredible Ways Of God (XIV)

“IN THAT DAY” (PART 2)(13:1-9)

Neal Pollard

There are three beautiful blessings highlighted by Zechariah in this short chapter. Again, he signals these with his repeated phrase, “in that day.” Often, he prefaces that by saying “it will come about.” He is underlining what the Messianic age would look like. When Christ came, what could be expected?

A Fountain Free (1). Jeremiah had used the fountain metaphor in his writings before captivity (2:13; 17:13; So will Joel 3:18). Have you ever wondered why we sing, “There’s a fountain free, ’tis for you and me?” No New Testament uses that imagery and applies it to Christ (the only reference to a fountain is James 3:11). This passage was undoubtedly pivotal. This fountain would be for sin and impurity. Jesus calls Himself living water (John 4:10-11), but Zechariah will deal with that (14:8). John will invoke the fountain imagery in Revelation 7:17. The promise? The Messiah would be the means of cleaning men from their sins (Eph. 5:26; Heb. 9:14; 1 Jn. 1:7,9). 

The End Of Idolatry In Palestine (2). The first half of this verse explicitly promises that the days of idolatry would be over. That does not mean that sin struggles would cease, but this particular sin struggle–which had plagued Israel since before the giving of the Old Law (Ex. 32:4)–would no longer be a struggle. Hosea also shares this promise (2:16ff). Jesus combatted shallow righteousness among the religious leaders of His day (Mat. 5:20), but not idolatry. They learned their lesson once for all by the time Messiah came.

The End Of Prophecy And Unclean Spirits (2-6). I believe Homer Hailey is right in what the second half of verse two means. Brother Hailey wrote, “In the conquest of Christ over Satan and his forces, unclean spirits have ceased to control men as they did in the time of the ministry of Christ and the apostles” (A Commentary On The Minor Prophets, 392). When Jesus comes on the scene, unclean spirits inhabit individuals. This provides Christ an opportunity to demonstrate His power over Satan. The apostles would also demonstrate that power, as we see Luke record multiple times in Acts. This is certain. The ceasing of miracles would have to coincide with the disappearance of unclean spirits or you would have Satan possessing more power in this world than Christ does. Paul wrote that miracles, including prophecy, would cease (1 Cor. 13:8-13). Zechariah said there would be no unclean spirits overtaking people, thus no need to cast them out. Visions and prophecy would be replaced with a complete, written revelation of God’s will “in that day.”

A Rejected Shepherd (7). The last two promises are not signaled with Zechariah’s favorite phrase. Instead, what he writes here is quoted by Matthew as the prophecy is fulfilled at Jesus’ arrest in the garden of Gethsemane. Mark records its happening (14:50-52). Matthew records Jesus’ quotation of Zechariah 13:7, foretelling the apostles that later that night they would all scatter when He was arrested (26:31). “Little ones” is a favorite way for Jesus to refer to His trusting disciples (Mat. 10:42; 18:6,10,14; Mark 9:42; etc.). Jesus invoked the Shepherd-sheep imagery in His ministry (John 10:1ff), as do His disciples later (Heb. 13:20; 1 Pet. 5:4; Rev. 7:17). 

A Refined People (8-9). Last of all in this chapter, we have the picture of how verse 7 would effect the followers of the Messiah. There is the immediate effect (8) and the ultimate effect (9). One sees clear parallels between these verses and Ezekiel 5, where the one-third and two-third imagery is employed. Though not in a premillennial sense, undoubtedly the words of Paul regarding “spiritual Israel” can be seen as a fulfillment of the idea here: “and so all Israel will be saved; just as it is written, ‘The Deliverer will come from Zion, He will remove ungodliness from Jacob. This is My covenant with them, When I take away their sins’” (Rom. 11:26-27). Though he quotes Isaiah there, it is synonymous with Zechariah’s overall message at the end of chapter 13. Those who think they want to follow Messiah will be refined in the furnace of persecution or trials or sin or priorities. Though we are 2000 years beyond the coming of the Messiah, we are subject to the same refinement. Jesus would say the majority will not come through with their faith intact (Mat. 7:13-14;22:14). But, for those who do, here is a beautiful promise: “They will call on My name, And I will answer them; I will say, ‘They are My people,’ And they will say, ‘The Lord is my God'” (8b; 2 Cor. 6:16; Heb. 8:10; Rev. 21:3). 

Zechariah: The Incredible Ways Of God (XIII)

IN THAT DAY (PART ONE) (12:1-14)

Neal Pollard

The late David Pharr contends, “With the exception of Isaiah, there are more Messianic prophecies in Zechariah than in any other prophet” (“Repent and Rebuild–Zechariah, Spiritual Sword, 26.4, 40). In the last six chapters of this book, there is perhaps a higher concentration of Messianic prophecies than anywhere else in the Old Testament. This is signaled both by New Testament writers citing passages from here, but also through a repeated phrase: “in that day” (found 18 times from 9:16 to 14:21). Six of those are in chapter 12. With this phrase, the prophet is disclosing what things will be like when Messiah comes. Zechariah 12 is the second of two oracles with which the book ends (the first being ch. 9-11). It begins, as does the first, with the phrase, “The burden of the word of the Lord…” (1). Whereas the first ends on a down note, the second is full of hope and expectation centered around the coming Christ. There will be deliverance and restoration “in that day.”

The power of this prophecy is that it is declared by the same Lord who created everything, including man (1). In chapter 12, He begins His prophetic promises centering on Jerusalem and Judah as the focus of a needy world (2). Following that are six promises about that day.

Important (3). The world could hurl its attack against Christ’s kingdom, but it will not succeed (Heb. 12:22). Christ is the stone the builders rejected, and His church is built upon the rock of His identity. Even the gates of hades shall not prevail against it (Mat. 16:18-19). 

Supported (4-5). It is an unshakable kingdom (Heb. 12:28). Think in terms of spiritual Jerusalem rather than literal Jerusalem, which would no longer be the focal point of God’s special protection (Gal. 4). 

Preserved (6-7). Notice the prophet’s focus on the glory of God’s people in that day. They would be the first saved (Rom. 1:16), then salvation would come to the whole world. 

Defended (8-9). The divine protection of those who will follow the One to come in that day is further noted here. 

Penitent (9-10). In this passage, we have a Messianic prophecy quoted by John (19:37). This is fulfilled at the cross of Calvary, leading people at Jesus’ death to begin to contemplate their own sinfulness and the unjust death of Christ. They will weep over Him. 

Sorrowful (11-14). Great mourning would occur among the descendants of kings, prophets, and priests, at the sacrifice of the One who is all of these in one person. Every family would mourn. A personal understanding of our own guilt and His innocence leads to godly sorrow (2 Cor. 7:9-11). 

Zechariah: The Incredible Ways Of God (XII)

REJECTED SHEPHERD (11:1-17)

Neal Pollard

S.R. Driver, the famous Hebrew Lexicographer (B.D.B. Lexicon), tells us this about Zechariah 11, that it “stands as the most enigmatic passage in the whole Old Testament” (The Minor Prophets, 23). It is said to be the most difficult chapter of the book. How does it fit with the context, and what is Zechariah trying to say? 

The narrative. A sweeping judgment from the north to the south is described in 11:1-3. Lebanon and Bashan would be in Israel (northern kingdom) and the jungle area of the Jordan described would be in Judah (southern kingdom). In 11:4-14, God compares His people to a flock of sheep. They are led by false or bad shepherds (4-6) and they themselves are described as “doomed to slaughter.” Zechariah takes the shepherd job and takes two staffs, named Favor and Union (7). He pastures the flock and destroys the bad shepherds (7-8), but is weary of the job and gives up on the sheep (9-11). He asks his wages, and is paid so little that he discards it (12-14). The Lord tells him to reassume the role, symbolizing a worthless, uncaring shepherd who will suffer for his poor shepherding (15-17).

The meaning. This proves far more difficult to definitely decide. It seems Page Kelley is right, succinctly summarizing, “It has something significant to say about the crisis of leadership in Jerusalem after the Exile. It attributes the oppression from without and the strife from within to Israel’s rejection of her God-given leaders. In rejecting them, she had effectively rejected the rule of God in her affairs” (Laymen, Vol. 14, 140). There was definitely a leadership crisis after the exile in Babylon. See Ezra and Nehemiah for further confirmation. The staff, Favor, represents God’s grace. It is broken by the people’s willful sin. The staff, Union, represents the unity of God’s people. It is broken by division, well-chronicled in the Old Testament. Thirty pieces of silver is “the equivalent of the value of a Hebrew slave (cf. Exod. 21:32), is such a trifle that it is cast unto the potter” (Lewis, Minor Prophets, 79).  The poor leadership of the latter shepherds reveals the futile state of affairs which will still exist when the Good Shepherd appears on the scene.

The application. We have already established the compelling comparison which Jesus amplifies, distinguishing Himself from all other shepherds. Read John 10:1-18, where Jesus speaks of His leadership as a Shepherd who will make it possible for all sheep (Jews and Gentiles) to come to Him for abundant life (11). He will lay down His life for the sheep (17-18). Further, Matthew will quote verse 13 and apply it to Judas’ betrayal in Matthew 27:9-10. There is also an application for leadership among the sheep in the Good Shepherd’s flock. Scripture admonishes elders to shepherd the flock with self-discernment and conscientiousness (Acts 20:28). It even tells them how to do so effectively and how they will be rewarded for doing the job well (1 Peter 5:1-4).

This chapter looks beyond the leadership crisis of latter Old Testament history to the unfolding of God’s eternal plan centered in Jesus. It encourages us even today to follow God’s plan and be good followers of His appointed shepherds. It also sets the table for the grand finale, where Zechariah focuses on the Messianic Age in the last three chapters.