Tag: Jesus

A Story You Don’t Hear In Vacation Bible School

Dale Pollard

Civil war has broken out in the kingdom after Saul’s death. David is a patriot who loves his people so he offers to treat Saul’s followers well after Judah crowns him as king. However, a man named, Abner, takes matters into his own hands and he defies God’s chosen king. He sets up Saul’s son, Ish-bosheth, as their new ruler instead. Abner, who was the general of Saul’s army, along with the servants of Ish-bosheth, make their way to the pool of Gibeon. This was a large pool carved out of rock by Saul’s father. Once they arrive they sit down. On the opposite side of the pool, Joab, David’s nephew, and his servants meet them and sit as well. Behind them, two armies stand in formation, ready for war— brother against brother. Abner, perhaps to prevent the death toll that a larger battle would bring, suggests that their servants fight for them. Joab agrees, but this idea quickly leads to a slaughter. Each servant grabs the other by the head, clinching hair in a tight fist, and cuts each other down simultaneously. This short altercation doesn’t provide a victor, so both armies charge each other. It’s a battle that is fought with so much passion, but God grants David’s army with the win. I imagine the Man After God’s Own Heart did not take joy in this victory. The chaos of war has already taken so much from him, including the life of his best friend, Jonathan.

After the battle of Gibeon has ended, David’s nephew, Asahel, takes off after the fleeing Abner. Asahel was known for his speed and agility, with it being likened to that of a gazelle. This speed allowed him to pass the others that were also in pursuit and he finds himself on the heels of Abner in no time. His swiftness will bring him a swift death. While Abner is not as quick, he is older with more experience. Twice Abner asks Asahel to stop this foolish attempt to take his life, but Asahel doesn’t take this advice. This is when Abner thrusts his spear behind him and the butt end of the spear goes through Asahel’s stomach and out the other side, killing the young warrior. 

This is probably an account you never heard in Vacation Bible School, but there is so much we can learn from this event found in 2 Samuel 2:12-24. We notice how deadly pride can be. First, there is the pride of Abner in rejecting David as king, and then there’s the pride of Asahel. He was famous for being quick on his feet, but clearly slow in thought. Preachers and teachers can become well known for their ability to speak and proclaim God’s word. This fame can also be their own spiritual downfall if they begin to think more of themselves than they should. When we post scriptures, baptisms, or other good deeds on social media for our own praise and admiration, God may be the only One that sees your heart. Those are the only eyes that matter since they belong to the One that will be our final Judge.

We also learn from this story that serving a dead king is futile. As Christians we serve the King of Kings, God’s anointed son. Those standing with Him will always win. Those that chose to take matters into their own hands are fighting a losing battle.

When we read about events like this in the Bible it should also make us thankful for the day when we will enjoy a place where there is no heartache, bloodshed, or wickedness. Even David had to endure his share of trials, but now he’s with the God he modeled his heart after— and, we can assume, Jonathan. No matter what struggle we may find ourselves tangled up in, let’s place our focus on that heavenly reunion. 

Learning To Fight Stress From Jesus

Neal Pollard

Christ was busy while on earth, even to the point of depriving Himself (Mat. 8:20). He lost friends and followers (John 6:66-67; Mat. 26:31). He was constantly hounded and threatened (Mat. 22:15; John 5:18).  He was rejected by family and neighbors (Mark 6:4-5).  Jesus knew something about stress.

Luke four records the stressors that came with the beginning of His public ministry. News about Him spread all over the place (14). He taught with authority and was praised by all (15). People spoke well of this powerful preacher (22). His teaching brought angry opposition and an assassination attempt (28-30)!  Then He came to Capernaum, teaching (31), exorcising (35), and healing (39).

Luke four summarizes what life must have been like for Jesus. He was tending to many people’s needs (40), facing people making demands on His time (42), and enduring people trying to interfere with His schedule (42). To a degree, we can relate with the same issues today–people need us, drain our time, and interfere with our schedule.  All of this creates stress.  So, how did Jesus cope with this?

HE TOOK TIME TO HELP EVERYONE (40). That may not sound stress relieving, but it was.  He came to serve (Mat. 20:28). Rather than fret, wring His hands, or succumb to feelings of being overwhelmed, Jesus put His nose to the grindstone. He expended His energy to help “each one of them.”

Sometimes, we compound our pressures not by doing something about them but by wasting time worrying over them.  Such an exercise can quickly turn into self-pity. Give yourself wholeheartedly to your tasks and you will find it fulfilling and even therapeutic.

HE TOOK TIME FOR SOLITUDE AND PRAYER (42; Mark 1:35). Jesus knew the value of taking a break. He got away from the crowds, the work, the requests, and the problems. In His humanity Jesus had to have been emotionally drained and physically exhausted. To keep up the most productive life ever lived, Jesus needed retreat. Notice how He spent that “down time,” in solitude and supplication!

Idleness is not a viable stress reducer. On the other hand, solitary meditation and devotion are key to winning over stress.  Communicating with God can calm the most raging sea in the vast ocean of the mind. It reinforces one for the new stress that inevitably comes.

HE WOULD NOT BE DISTRACTED OR DETERRED FROM HIS PURPOSE (43). When He reconnected with public life, the demands continued. But, Jesus never lost sight of the bigger picture. His life was not solely about helping the needy folks in that one place. It encompassed infinitely more. He helped these folks, but He needed to go further.

Most of us face circular and cyclical tasks, responsibilities and routines that are repeated on a regular basis. Even in that repetitious work, we can be distracted from the big picture by bogging down in the details. We can consume all our energy putting out little fires while our purpose and opportunities go up in smoke.  We must stay focused on why we are here (Ecc. 12:13), letting that impact every area of our lives.

HE RESUMED HIS TASKS (44). Jesus kept on preaching in the country of the Jews (44).  He kept on doing what He was here to do.

It can seem impossible to get everything done, but determination and organization can help us do great, multiplied good. Jesus “kept on” doing what He was here to do. That will help you, when life casts long shadows over you. Just keep going! At the end of the day, you will feel satisfaction for a job well done!

Her Own Tent, or His Dwelling Place?

Brent Pollard

Why Ezekiel 23 Is Still Relevant Today

Some Scripture, like Ezekiel 23, is similar to opening a furnace door. You are met with scorching heat and flame, not pleasantries. The pictures God paints are fierce and even shocking. God calls Samaria and Jerusalem “two sisters” who are “unfaithful,” revealing the spiritual adultery of Israel and Judah. This chapter is full of judgment, sorrow, betrayal, and holy indignation. We need to fully understand and feel the depth of God’s anger and heartbreak.

God doesn’t give just a symbol. He tells a tragic story about spiritual infidelity. Those whom He loved and nurtured turned their backs on Him to chase after paramours. There is a sobering revelation in the sisters’ names that you cannot ignore: even as Jerusalem played the harlot, her very name served as a reminder that God’s dwelling place was supposed to be within her.

The names of the two sisters are Oholah and Oholibah.

Samaria, the northern kingdom, is called Oholah, or “her own tent.” Jerusalem is Oholibah, meaning “My tent is in her.” The linguistic shift is critical because it exposes the root of their sins: while Samaria operated under self-governed worship, Jerusalem betrayed an actual divine indwelling.

Israel strayed from the path God had chosen, establishing rival shrines at Dan and Bethel to forge a separate religious identity under the rival king, Jeroboam. Oholah chose her own way, yet this separation did not exempt her from wrath. Conversely, Judah stuck with the kingly lineage of the man after God’s own heart, maintained the temple and the ordinances of God’s presence. Thus, Oholibah could rightly claim that the divine Council dwelt directly within her borders, rather than remaining at a distance.

The privilege of hosting God’s presence sharpened the distinction. But for Oholibah, that very honor made her unfaithfulness worse than her sister’s. The contrast is not simply about privilege but about the growing burden of responsibility and guilt.

When Holy Privileges Become Heavy Guilt

Ezekiel 23 demonstrates that proximity to holy things is not the same as true holiness. You can live by a river and die of thirst. Judah had God’s altar and name, but her heart pined for idols. The most dangerous place sometimes is an empty pew with a wandering heart.

You can be devoted to all kinds of things and not be in agreement with God. Everyone puts up a tent, but it matters whose tent it is and who lives in it.

The Temple of God Is Not of Stone

This truth deeply informs the New Testament. In this new covenant, God’s presence is no longer confined to a stone temple in Jerusalem but now dwells within His people. He underlines this by reminding the church, “Don’t you know that you are God’s temple and that God’s Spirit dwells in you?” (1 Corinthians 3:16). He also asserts, “Your body is a temple of the Holy Spirit who is in you” (1 Corinthians 6.19).

Think about that for a moment: the God whom even heaven itself cannot contain (1 Kings 8.27) chooses to live in redeemed people. We were made to carry His presence and to rejoice in Him alone, not just to know about God. God still separates the outwardly religious from those in whom He truly dwells.

How Do You Enter God’s Presence? The answer from Acts 2:38.

This difference is not based on emotions, background, sincerity, or spiritual claims. The line is drawn in the New Testament by entrance into Christ. On Pentecost, the convicted asked, “What shall we do?” Peter did not send them off on private religious quests. He said, “Repent and be baptized in the name of Jesus for forgiveness. And you will receive the Holy Spirit” (Acts 2.38). The promise is simple: forgiveness and Spirit.

Baptism is not an empty rite. It’s the transition from the old life to the new life in Christ. Through baptism we are joined with His death, buried with Him, and raised to live anew (Romans 6.3–4). “For all of you who were baptized into Christ have clothed yourselves with Christ” (Galatians 3.27). God’s presence dwells in us only in Christ.

The Holy Spirit: God’s Pledge, Seal, and Guarantee

Paul uses marketplace language for a treasure in heaven. God “sealed us and put the Spirit in our hearts as a pledge” (2 Corinthians 1.22). Jesus’ followers are “marked with a seal, the promised Holy Spirit, who is the pledge of our inheritance” (Ephesians 1:13–14). The Spirit is our guarantee, an indication of what God still has for us. Earnest money guarantees a sale; the Spirit guarantees our inheritance. God has put heaven into us, as His bond, promising to bring us home.

Being a Christian isn’t just choosing a religion like choosing a hobby or neighborhood. Rather, a Christian is one in whom God dwells. There is no greater honor and joy on earth than to be the home of the Almighty.

Living Like the Temple You Were Born

Ezekiel reminds us that we must not make light of this truth. Oholibah kept the house of God, but lived for another. This is a warning to us. God’s presence is not an invitation to complacency, but to holiness. The Spirit comforts us and guarantees our inheritance, but He is also the Holy Spirit who leads us into holy living through Providence and the Word.

We have to face this truth every day. We cannot say “God dwells in me” and make peace with idols at the same time. We cannot take the old tent and re-arrange it to follow Christ. Simply rearranging things is not repentance. Sin cannot be a welcome guest in the temple of God. A temple is only for one thing: to honor the One Who fills it.

Leave Your Own Tent.

The question Ezekiel 23 asks is not just, “Which sister are you?” Its message questions us: Is God really dwelling in you, or are you still clinging to your own tent, the confines of your self-made faith? If you have His Spirit dwelling in you, are you living in all things as the temple of God? This is the ongoing problem and main point of Ezekiel 23.

The gospel does not call us to set up our own tents and ask God’s blessing. Rather, it calls us out of our own tent, into Christ. In baptism, sins are washed away, the old self dies, new life starts, and the Spirit is given. The Christian life is not a life of self-will, but of becoming a proper vessel for the Lord.

Oholah tells us not to make religion in our image. Oholibah is an example of how enjoying sacred privileges cannot excuse unholy living. Christ calls us higher. To be wholly His. Washed. Sealed. Indwelt. Sanctified. God has not been distant; He has placed His Spirit in us as a guarantee.

Let us not retreat into our tents, but live as those in whom God dwells, carrying His presence with intentionality, showing His holiness in all we do, and showing the world what it means to be truly His. Let our lives be temples, not only honored by His presence but changed by it, boldly announcing: God lives here.

Solomon’s Temple

Carl Pollard

When most people read the description of Solomon’s Temple, they get bogged down in the measurements. There are cubits, side chambers, cherubim, gold, cedar, and enough building details to make your head spin. But those details are there for a reason. They help us see the magnitude of what was built for the Lord. 

The Temple itself was about 90 feet long, 30 feet wide, and 45 feet high (1 Kings 6:2). That’s not as large as many modern church buildings. What made it extraordinary wasn’t its size, but what covered it! 

The interior walls were lined with cedar from Lebanon and overlaid with pure gold. The floor was covered with gold. The altar was covered with gold. Even the Most Holy Place was overlaid with gold (1 Kings 6:20-22, 30). Everywhere you looked, there was beauty, craftsmanship, and immense value.

Some estimates place the value of the gold and precious materials in the billions of dollars by today’s standards. Solomon gave the very best because this was the house dedicated to the worship of God. Nothing was cheap or ordinary, and he spared no expense! And even David set aside materials and precious metals for the construction of the temple. 

However, the most impressive part of the Temple wasn’t the gold. When Solomon dedicated the Temple, the glory of the Lord filled the house so completely that the priests couldn’t continue ministering (1 Kings 8:10-11). The building was magnificent, but the presence of God is what made it special.

It’s possible to be impressed by the structure of a building, and miss the purpose. The Temple wasn’t built so people could admire the architecture. It was built to remind Israel of the holiness, greatness, and presence of God.

Today, God’s people are His temple (1 Corinthians 3:16). We don’t gather in a building covered with gold, but we do serve the same God who filled Solomon’s Temple with His glory. So our main concern shouldn’t be if our walls shine with gold, but that our lives reflect the presence of God.

The Temple was worth an incredible amount of money. Its true value was never found in the gold, but in the God who dwelt there. And our value is found in the Creator! 

Books by the Pollards

A Tiny Spark Snail Mail Club (Kathy Pollard)

WHY DO YOU BELIEVE?

Gary Pollard

I believe that God exists. I believe that He communicated with His creation by direct contact, messengers, and a series of ancient texts. I believe that He wants His human creation to be with Him after they die. I believe that He expects those who claim to be His to act within the guidelines He set in those ancient texts. I believe that there is life after death and that where we go depends on whether or not we follow this God.

Why do I believe this, though? What reason do I have to believe in something I cannot experience with my senses? I was not there thousands of years ago when the prophets and Hebrews talked to God. I was not there when God came among men and taught. I was not there when the Spirit-inspired authors of the original texts delivered their writings to the early church. The ancient texts translated into English sometimes do not effectively communicate the emotion of the words and concepts in the original language. So why do I believe these things? Why do you believe these things?

Think about this carefully.  From Genesis to Revelation the message is clear; God wants His people to exist with Him after time is destroyed. This message was communicated to an impossible variety of people, sometimes separated by hundreds of years, thousands of miles, culture, kingdom, race, and language. There are tens of thousands of manuscripts of these ancient texts in many, many different languages. There are some 25,000 New Testament manuscripts or fragments that are separated by about a thousand years, at least 8 different languages, hundreds (if not thousands) of miles of geography, and many different cultures. Yet, they are at least 95% accurate to each other. The remaining 5% do not contain a single contradiction; rather, they are spelling errors, slips of the pen, writing on the wrong line, or minor variances (“God said” vs. “He said” or “and” vs. “but”).

Of the rich libraries we have of ancient literature, none can hold even the dimmest candle to the profound accuracy and unity of the scriptures. They could not have been produced by man alone. There had to be Someone not confined by time supervising each person as they wrote. Keep in mind, these ancient cultures did not have the advantage of modern communication. They were almost totally isolated from each other and would have known little of the others’ existence, much less what they experienced or wrote from God. Our Bible has supernatural origins and its contents reveal the nature of our Creator. What I believe comes from this book because I know it is God’s message to mankind. I encourage those who have not already done so to do an in-depth study of the origin of scripture. It is one of the most faith-building studies anyone could undertake. When you know with certainty that what you are reading contains the actual thoughts and desires of God, it bolsters your faith in ways I could not begin to adequately describe.

Does God Hear the Sinner?

Brent Pollard

A man who had never seen the color of morning once silenced the scholars of his nation with a single sentence. Blind from birth, he had been sent by Jesus to wash in the pool of Siloam, and he came back seeing (John 9.7). When the Pharisees pressed him to denounce his Healer as a sinner, the former beggar answered with a logic so clean it drew blood: “We know that God does not hear sinners; but if anyone is God-fearing and does His will, He hears him” (John 9.31).

We are quick to file this away as first-century prejudice—the man’s “we know” a borrowed scrap of rabbinic opinion. Did not God hear Cornelius, who stood outside the covenant (Acts 10)? The objection looks tidy on paper. But it mistakes the ground beneath his feet. The healed man was not parroting tradition. He was standing on bedrock that runs the entire length of Scripture, and we would do well to stand there with him.

What Kind of God Hears Prayer?

Begin with the kind of God we are dealing with. He is not a celestial clerk filing every petition with bland impartiality, nor a doting grandfather too sentimental to distinguish worship from rebellion. He is holy—“a consuming fire” (Hebrews 12.29)—and there is a moral grain to His universe as real as the grain in oak. Prayer is not a coin dropped into a machine; it is a creature speaking to its Maker, and the Maker is not deaf, but neither is He indifferent to the heart from which the words come.

What the Old Testament Says About God Hearing Sinners

Hear how plainly the prophets say it. To a Judah whose worship had grown lavish and whose hands had grown bloody, God thundered, “even though you multiply prayers, I will not listen. Your hands are full of bloodshed” (Isaiah 1.15). The psalmist turned the same truth inward, holding it like a lamp to his own chest: “If I regard wickedness in my heart, the Lord will not hear” (Psalm 66.18). Solomon set it in two clean lines of a proverb: “The LORD is far from the wicked, but He hears the prayer of the righteous” (Proverbs 15.29). And lest we think the matter is about volume rather than the heart, he added the sharpest word of all: “He who turns away his ear from listening to the law, even his prayer is an abomination” (Proverbs 28.9).

There is a terrible symmetry in that last verse. Stop your ears against God’s voice, and you have already chosen the silence you will one day cry into. The man who will not listen has, by that refusal, asked God not to listen either. This is not divine sulking. It is the moral architecture of a universe where reality answers to its Author—where a soul cannot spend its days shutting the door on heaven and then expect heaven to fling its windows open the moment trouble comes.

The Blind Man’s Argument in John 9.31

So, the once-blind man’s argument is not the dusty bias of his age. It is razor-edged Scripture: You call my Healer a sinner. Yet God has just done through Him what has never been done since the world began—opened eyes that never saw. “If this man were not from God, He could do nothing” (John 9.33). God does not hand such credentials to a rebel. Your verdict collapses under the weight of the very miracle you cannot deny.

Does God Ever Hear a Sinner’s Prayer?

But here we must not overshoot the runway, for the verse has a second half, and it is full of mercy: “but if anyone is God-fearing and does His will, He hears him.” The former blind man is not declaring God metaphysically deaf to every syllable a sinner speaks. He is drawing a line—not between the religiously credentialed and the outsider, but between the defiant and the seeking, between the man who uses God while spurning Him and the man who, however dim his knowledge, turns his face toward the light.

Why Cornelius Is Not an Exception

Which is precisely why Cornelius is no contradiction at all. Luke does not paint him as a brazen sinner gaming the system. He paints him as devout, generous, one who “prayed to God continually” (Acts 10.2). And the angel’s word to him is tender: “Your prayers and alms have ascended as a memorial before God” (Acts 10.4). Here is a man outside the covenant whose heart was already bent Godward, and God did not despise that hunger—He fed it. He sent Peter with the gospel, and Cornelius heard, believed, and was baptized (Acts 10.48). That is not God winking at rebellion. That is God meeting a seeker on the road and walking him the rest of the way home. “In every nation the man who fears Him and does what is right is welcome to Him” (Acts 10.35).

Set the two together and the supposed contradiction dissolves like morning mist. God does not grant a favorable hearing to the stubborn, impenitent sinner who clutches his sin with one hand and reaches for blessing with the other. But the humble, penitent, God-fearing seeker—even one who has not yet entered the fullness of covenant—He will hear, and will providentially draw nearer than that seeker dared hope. Isaiah and Acts are not at war. They are two notes of one chord.

When Your Prayers Feel Unanswered

What, then, do we do with this on a random Tuesday afternoon, when the bills are due, and our prayer feels like it bounces off the ceiling? We examine our hearts before we accuse the heavens. Scripture’s diagnosis is rarely that God has gone deaf; far more often, it is that we have cherished something we will not surrender. “If I regard wickedness in my heart”—there is the hinge. Unanswered prayer is sometimes God’s mercy refusing to subsidize our self-destruction, His way of saying that He loves us too much to bless a path that leads off a cliff.

The Door God Always Opens

So, the door stands open, and it has always opened from within a willing heart. The God who would not listen to bloodstained hands is the same God who heard a centurion’s quiet, continual prayers and sent a preacher across the sea to find him. He is never reluctant to receive the one who comes on His terms—broken, hungry, ready to obey. The question John 9 leaves ringing is not whether God can hear. It is whether we have made ourselves the kind of people He delights to answer. Turn your ear toward His law, and you will find He has been listening for your voice all along.

Books by the Pollards

A Tiny Spark Snail Mail Club (Kathy Pollard)

Why Christians Are Losing Confidence In The Bible

Carl Pollard

I’ve noticed something troubling over the last few years, and maybe you have too. More and more Christians seem uncertain about the Bible. They’re not confused about difficult passages, but genuinely unsure whether scripture is fully trustworthy, relevant, or even understandable anymore. 

There was a time when people opened the Bible looking for answers. Now many open social media first. Instead of asking, “What does God say?” people often ask, “What feels right to me?” or “What’s culturally acceptable?” Slowly, confidence in God’s Word gets replaced with confidence in personal opinion.

One of the biggest reasons Christians are losing confidence in the Bible is simple, many Christians no longer know the Bible deeply. We live in a generation surrounded by biblical content, but are starving for biblical understanding. People hear short clips, motivational verses, and catchy sermons, but they rarely spend serious time studying scripture in context.

People will quote verses they’ve never really studied. And I’ve watched Christians panic when someone online brings up a difficult question because they’ve never been taught how to think through scripture carefully. A shallow understanding of the Bible creates shallow confidence in the Bible.

Hosea 4:6 is still true today: “My people are destroyed for lack of knowledge.”

Another reason is cultural pressure. Modern culture constantly challenges biblical teaching. Whether the topic is morality, sexuality, judgment, gender, or salvation, Christians feel pressure to soften what scripture says so they won’t appear narrow minded or outdated. And when people love acceptance from culture more than truth from God, compromise usually follows.

Paul warned about this in 2 Timothy 4:3–4 when he said people would gather teachers who tell them what they want to hear instead of what they need to hear. How true is that for us today?

Social media has also played a major role. It seems like doubt spreads faster than truth. A thirty second TikTok clip mocking Christianity can shake someone who’s spent almost no time seriously studying the Bible for themselves. Emotional arguments are treated as stronger than actual evidence. And unfortunately, many Christians spend far more time scrolling than studying.

At the same time, some churches haven’t helped. In many places, deep teaching has been replaced with entertainment and surface-level encouragement. People leave services feeling inspired for a moment, but spiritually unprepared for real questions. A faith built entirely on emotion usually struggles when trials or doubts come.

But here’s what encourages me. The Bible has survived every attack thrown at it for centuries. Critics have tried to bury it, mock it, outlaw it, and discredit it. Yet scripture remains. Why? Because it’s God’s Word.

The answer to doubt isn’t abandoning scripture. It’s opening it again! Reading it carefully. Studying it honestly. Wrestling with difficult questions instead of running from them.

God’s Word doesn’t fear investigation. In fact, the deeper you study it, the stronger your confidence becomes.

And in a culture drowning in confusion, Christians desperately need that confidence again.

Books by the Pollards

A Tiny Spark Snail Mail Club (Kathy Pollard)

I Learned Something Crazy

Dale Pollard

There’s a process in which cells from a developing baby cross the placenta into the mother’s body during pregnancy. These baby cells can migrate into the mothers’ tissues and organs like the brain, heart, liver, skin, and bone marrow. This can stay in the mother for decades or even for a lifetime (FFM,cordblood.com). The different effects this has on the mom aren’t entirely understood– but there’s some interesting theories. Some studies seem to show that the DNA of a mother’s children can help fight off the growth of tumors or integrate into her tissue and help repair damages. It goes deeper than that, so feel free to chase the rabbit on your own.

Here’s what words came to my mind:

Intimate & Formation

“You create my inmost being; you knit me together in my mother’s womb.

I praise you for I am fearfully and wonderfully made” (Ps. 139.13-16).

We don’t understand how true that passage is but the more we discover, the louder it becomes.

Pain, Protection, & Connection

With painful labor, the mother of all living (and every mother since then) gave birth to children (Gen. 3.16, Gen. 3.20). Motherhood is a God-ordained role of sacrifice and protection. The modern understanding of microchimerism shows that she will literally carry living remnants of her children and afterwards she’s biologically “programmed” for lifelong connection and care.

Mystery & Image

“That’s why man leaves his father and mother and is united to his wife, and they become one flesh” (Gen. 2.24).

Paul would describe this as a “profound mystery” (Eph. 5.31-32).

While this is primarily about marriage, the “one flesh” language elucidates that fancy cellular mixing that occurs by design. Why would God make us like this? Probably for many reasons that aren’t understood yet, but it shows us how the image of one can be transferred and mixed with another.

A husband and a wife are mysteriously intertwined. A child’s DNA integrates with its mother. Those two things help us wrap our minds around Genesis 1.26-27 where God states that His creation is made in His image. What does that mean? It likely means more than we understand, but it seems to be illustrated in the overall design of mankind. Its complexity is another reminder of our immortality, purpose, and connection to our Creator.

Shamgar The Son Of Anath

Neal Pollard

The brief account Shamgar in Judges 3:31 is interesting and unique. Othniel had a famous family tie (Caleb). Ehud had a unique anatomical feature (he is pointed out as “left-handed”). Shamgar is known for his weapon of war (“an oxgoad”). Much more is said about the opposing rulers, the oppression, and the operation of the deliverance of the other four of Israel’s first five judges (Shamgar will be followed by Deborah and Gideon). None of the judges, including Tola, Jair, Ibzan, Elon, or Abdon, have so little said about them or their length of judging of the nation. This is what is said about him:

“After him (Ehud) was Shamgar the son of Anath, who killed 600 of the Philistines with an oxgoad, and he also saved Israel” (3:31). Add to that a line which Deborah includes in her song of victory: “In the days of Shamgar, son of Anath, in the days of Jael, the highways were abandoned, and travelers kept to the byways” (5:6). What can we learn and apply from this extremely brief record?

  • He was resourceful–He killed the Philistines with an oxgoad. Like men after him, Samson with the jawbone of a donkey (15:15-17), Adino with an unnamed weapon (2 Sam. 23:8), Eleazer with a sword (2 Sam. 23:10), and Abishai, with a spear (2 Sam. 23:18), Shamgar took what he had and used it for God. Solomon later writes, “Whatever your hand finds to do, do it with all your might…” (Ecc. 9:10). God once asked Moses, “What is that in your hand?” (Ex. 4:2). Take inventory of your resources–money, talents, temperament, personality, intelligence, etc. Are you using them for Him?
  • He was valiant–He killed 600 Philistines with an oxgoad. What incredible odds! He went toe to toe, hand to hand, with 600 different people and was victorious over them all. He walked away from that confrontation alive! Can you imagine? Reminding ourselves that God delivered Israel through the judges, God was behind this victory. But He did so through this man. It reminds us of a truth taught by Paul, “…If God is for us, who can be against us?” (Rom. 8:31). When we face spiritual foes, God’s enemies, we don’t use weapons of the flesh (2 Cor. 10:4). Yet, God guarantees the outcome. Through John, He says, “You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world” (1 Jn. 4:4). With God’s help and power, you can win victories in battles you have no business engaging in!
  • He was useful–Judges 3:31 says he saved Israel. Judges 5:6 says he did his work in adverse times, when the highways were abandoned and travelers kept to the byways. While he gets but a footnote in history, what a legacy! There was a problem and he worked with God to provide a solution. The idea of a judge is of a savior. God saved the people through Shamgar. He had the freedom of choice, and he chose to save the people. Galatians 6:10 urges us all, “So then, awhile we have opportunity, let us do good to all people, and especially to those who are of the household of the faith.” You are valuable to God, but you must use what you have while you can to do all you can for Him! Just like Shamgar did!

When Pity Becomes Partiality:

The Difference Between True Mercy and False Compassion

Brent Pollard

Of the two kinds of compassion, only one heals.

That statement may seem harsh. We treat empathy as an absolute good; questioning it feels wrong. Surely, to feel another’s pain and consider his burdens is right. Yes, since if we lack compassion, we miss the heart of Christ. Our Lord, seeing the crowds, “felt compassion for them, because they were distressed and dispirited like sheep without a shepherd” (Matthew 9.36). But to heal, compassion must be joined with truth.

Scripture does not let us rest in sentimentality; instead, it warns us: even pity can be corrupted. Unless compassion is anchored in truth, it can fail to bring healing. It may even harm those it aims to help. Thus, true compassion requires moral clarity.

The Surprising Command of Exodus 23.3

If we wrote the Law, we might warn against favoring the powerful. God does warn about that, but He also says: “Nor shall you be partial to a poor man in his dispute” (Exodus 23.3). The scales tip both ways. Leviticus puts it even more clearly: “You shall do no injustice in judgment; you shall not be partial to the poor nor defer to the great, but you are to judge your neighbor fairly” (Leviticus 19.15).

There is a steel beneath the velvet of biblical mercy. Justice does not consult feelings for either party. Instead, justice seeks what is true, what is right, who has been wronged, and what must be done. These considerations stem from love that refuses to be sentimental.

The Modern Confusion

Consider a story from the news. A young woman did not cooperate in prosecuting her attacker because she believed his ethnicity and background already disadvantaged him. By today’s standards, this instinct looked like mercy. Yet the man was later accused of another attack, one that left a teacher dead.

The second victim now has a story. So does his family. So does the community that lost a teacher. Compassion that loses sight of the innocent has not become more loving. It has become morally disordered.

Modern empathy bends toward the offender. It explores his wounds and childhood, seeking causes for violence. These questions have value. But understanding does not absolve. Explanation does not exonerate. A painful past may explain wounds, but it does not permit wounding others.

The Abomination God Cannot Tolerate

Proverbs gives the verdict with thunder: “He who justifies the wicked and he who condemns the righteous, both of them alike are an abomination to the LORD” (Proverbs 17.15). The symmetry matters. Excusing the guilty is, to God, the moral twin of accusing the innocent. Both invert the universe. Both call evil good and good evil (Isaiah 5.20). Both grieve God’s heart.

What we excuse, we multiply. “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” (Ecclesiastes 8.11). When consequences vanish, the heart interprets silence as license. Any honest parent knows: a child never corrected grows entitled, not grateful. Discipline is not love’s enemy. It is love bearing responsibility for tomorrow.

The Mercy That Is Not Sentimental

Look at Jesus. No one loved sinners as He did. He ate with tax collectors. He touched lepers. He received the broken, whom respectable people threw away. Yet His mercy never treated sin as harmless. To the woman caught in adultery, He said, “I do not condemn you, either. Go. From now on sin no more” (John 8.11).

There is the mercy: “I do not condemn you.”

There is the truth: “Sin no more.”

We dare not unstitch what Christ wove together.

Zacchaeus is the same picture from another angle. Grace entered his house and stayed, overlooking his past. In response, Zacchaeus stood and said, “If I have defrauded anyone of anything, I will give back four times as much” (Luke 19.8). True mercy does not erase responsibility. It awakens it.

False Mercy in Daily Life

We practice false mercy often. We let loved ones keep lying, raging, neglecting, or harming because they have suffered. We call our silence patience, but it is fear. We call avoidance compassion, but it is cowardice. We tell ourselves love means never confronting or naming what is wrong.

But suffering gives no man moral immunity. The wounded can become wounders. Pretending otherwise does no kindness to him or those he may harm.

This is true in the church, too. That is not cruelty. That is wisdom, walking in the fear of the Lord.

The God Who Holds Mercy and Justice Together

We worship a God who declares Himself “compassionate and gracious, slow to anger, and abounding in lovingkindness” (Exodus 34.6). In the next breath, He says He “will by no means leave the guilty unpunished” (Exodus 34.7). Mercy and justice are not strangers in heaven. They meet at Calvary, where God proved Himself “just and the justifier of the one who has faith in Jesus” (Romans 3.26).

To behold that cross is to learn how mercy looks on earth. There, sin was named with terrible honesty and forgiven with infinite love: at the same moment, by the same act, in the same Savior. We will never craft a mercy that surpasses this.

A Mercy Worth Practicing

The question is not about being compassionate; we must be. The real test is whether our compassion remains disciplined by righteousness: caring for the offender without neglecting the victim, forgiving without dismissing consequences, and being tenderhearted without succumbing to naïveté.

A Christian heart should be soft, but never spineless. Merciful, but never morally confused. Willing to weep over the sinner, and yet willing to stand between him and the people he would harm.

Mercy does not call evil good. Mercy does not abandon the innocent. Mercy does not flatter the sinner into destruction.

True mercy tells the truth, protects the vulnerable, calls the sinner to repentance, and leaves room for grace to do what sentimentality never can.

Books by the Pollards

A Tiny Spark Snail Mail Club (Kathy Pollard)

What About Demon Possession?

Carl Pollard

The Bible clearly teaches that Satan is real, active, and dangerous. While there’s debate about whether demon possession still occurs today in the same way it did during the ministry of Jesus and the apostles, Scripture leaves no doubt that the devil still seeks to influence people toward sin, destruction, and rebellion against God.

During the earthly ministry of Jesus, demon possession was a visible reality. The Gospels record numerous accounts of individuals being possessed by demons, often causing destructive behavior, supernatural knowledge, physical harm, or loss of control (Mark 5:1–20; Luke 8:26–35). Jesus cast out demons as a demonstration of His divine authority and as evidence that the kingdom of God had come (Matthew 12:28).

These miracles also confirmed the truth of the gospel message. Hebrews 2:3–4 explains that God bore witness to the message through “signs and wonders and various miracles.” Demon possession and miraculous casting out of demons played a role in confirming Christ’s authority and the authority of His apostles.

At the same time, the Bible teaches that Satan’s influence extends beyond literal possession. Ephesians 2:1–3 describes sinful humanity as walking “according to the prince of the power of the air.” Satan influences the world through temptation, deception, fear, pride, anger, and sinful desires. Jesus called Satan “a liar and the father of lies” (John 8:44). Peter warned Christians to remain alert because “your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8).

This means that when people give themselves over to hatred, violence, wickedness, or rebellion, they’re often allowing themselves to be influenced by Satan’s work in the world. James 3:14–16 says jealousy, selfish ambition, and disorder are “earthly, unspiritual, demonic.” In that sense, evil behavior can absolutely reflect satanic influence.

However, Scripture also teaches personal responsibility. Satan tempts, but he doesn’t force people to sin. James 1:14 says each person is “lured and enticed by his own desire.” The devil works through temptation and deception, but individuals still choose whether to follow the flesh or obey God.

Christians should avoid two extremes. One extreme is denying Satan’s activity altogether. The other is blaming every sinful action or emotional struggle on demons. The Bible calls believers to be sober-minded, spiritually alert, and grounded in truth.

The good news is that Christ has ultimate authority over Satan. Colossians 2:15 says Jesus “disarmed the rulers and authorities and put them to open shame.” Christians don’t have to live in fear. Through God’s Word, prayer, faithfulness, and submission to God, we can resist the devil. James 4:7 says, “Submit yourselves therefore to God. Resist the devil, and he will flee from you.”

Satan is real. Spiritual warfare is real. But so is the victory of Christ! 

Books by the Pollards

A Tiny Spark Snail Mail Club (Kathy Pollard)

It’s A Miracle!

Gary Pollard

It is tempting to believe that an incredible recovery, acquisition of a needed job or asset, or escape from a major life issue is an example of the miraculous. In the religious world, a miracle is something a few believe can be invoked with prayer, a special religious service, or even a social media post (“pray that ______ will be healed by a miracle from God”).

Despite living in an age where notions of the supernatural are considered unscientific or are chalked up to circumstances we simply don’t understand yet, there is still much confusion surrounding the miraculous.

Miracles served a specific purpose both in the Old and New Testaments: they were designed to glorify God. Parting the Red Sea, striking a rock to get water, a talking donkey, an endless supply of oil and flour, the sun standing still, and all of the other miracles were – by design – impossible to perform without divine help. The Hebrew word for miracle meant “a sign or wonder” (Hebrew & Aramaic Lexicon of the Old Testament). Its purpose was to prove to the recipient that God was in control, was all powerful, was perfect, righteous, to be feared, and to be obeyed. Miracles were also used to prove that someone’s message was actually from God or that God was with them.

In the New Testament, miracles served to prove that Jesus was the Son of God and that the Apostles’ message was certainly from God. Water was turned into wine, the dead were raised, sicknesses were healed, people who were uneducated could suddenly speak multiple languages, predict the future, read someone’s mind, etc. The Greek word for miracle meant “a deed that exhibits the ability to function powerfully” (BDAG 263). These deeds were impossible to perform without God’s help, and they served a specific purpose: to prove that a message came from God, or to prove that a purpose originated with God.

While it certainly is a nice sentiment that an otherwise unlikely recovery or escape is an example of the miraculous, it’s important to remember that miracles served a specific purpose no longer relevant to our time. We no longer need miracles to prove our message comes from God because we have His complete and perfect word in scripture (I Corinthians 13).

Not having miracles in our world may be a downer to some, but we have this to look forward to: a place without sin for those who die faithful (II Peter 3.13). A place without death for those who die in Christ (Revelation 20.14). A place without sorrow for those who sleep in God after a lifelong battle in this sinful world (Revelation 21.4).

Miracles existed because this world is fallen (Romans 8). Their purpose was to demonstrate God’s power over Satan and sin in a world characterized by all that cannot coexist with goodness. Those who are living life in view of the next find hope and comfort in the miracle of Scripture, the miracle that will bring us home if we follow it.

Books by the Pollards

A Tiny Spark Snail Mail Club (Kathy Pollard)

Beware Of Bindweed!

Neal Pollard

Despite drought conditions, we have something growing heartily in our yard. Over the years, I’ve tried to kill it at the roots and find where it is growing. But, it seems more vigilant than I am. Therefore, it is more prolific than ever. It’s a frustrating problem!

I’m referring to Hedge Bindweed, also known as Rutland beauty, wild morning glory, Bugle vine, and Granny-pop-out-of-bed. According to the Washington State University extension, its seed can remain viable in the ground for 50 years! It can spread up to 15 feet and develop deep, strong roots and it can regrow its shoot system in just three weeks (https://smallgrains.wsu.edu/weed-resources/common-weed-list/field-bindweed/). Needless to say, you have got to stay on top of eradication if you ever hope to be successful.

Have you ever observed how there are things in your life that operate that way? Have you ever had a persistent sin struggle, thoughts, attitudes, temptations that you had to continually fight? Perhaps you thought you had conquered it, then in a battle or test you find that it is still there. 

This reminds me of a warning issued by the writer of Hebrews, when he said, “See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled” (12:15). Just like Ezekiel describes Jerusalem as a useless vine (17:1-10), there are sin problems that can sprout and spread and send out branches. 

Here’s how it works. We succumb to pride, lust, jealousy, anger, worry, fear, bitterness, or a similar noxious spiritual weed and it takes root in our heart. We feed it, reinforce it, and cultivate it. Or, perhaps, we neglect to remove it and cut it out. Either way, it takes over and even changes who we are. This is not a minor trifle or nuisance. Look in the Bible at individuals like Esau, Joseph’s brothers, King Saul, the scribes and Pharisees who opposed both Jesus and Paul, and you will see how treacherous and deadly these attributes become when they bind to our hearts! 

It is most like the thorns in Jesus’ parable of the soils (Mark 4:7), with struggles like worries, deceitfulness, and unrighteous desires choking out the word (Mark 4:18-19). If unchecked, these things can be likened to “bindweed.” They attach themselves to our hearts and minds and they prevent us from being spiritually fruitful. Have you ever seen how jealousy changes a person? Or what pride does in one’s life? How lust dominates and turns one to depravity? More to the point, is there something like this growing in your heart?

The solution is to root it out! Don’t stop with a single effort. It may be a daily battle for the foreseeable future, but keep at it! The moment you relax and think it’s gone, it will begin growing again. Genuinely repent and ask God to help. He has promised to help renew our minds (Romans 12:2). That spiritual invader does not have to win. God wants to help us eradicate it. His Word and His power provide the means! Get the right tools and get to work on killing whatever unhelpful, unholy thing may be spreading in your heart! 

Books by the Pollards

A Tiny Spark Snail Mail Club (Kathy Pollard)

The Anti-Apocalypse: How We Learn to Love Our Own Ruin

Brent Pollard

A Cancer Ward, a Streaming Service, and a Strange Suspicion

A previous biographical sketch on this site once noted, along with my work in the Lord’s vineyard, my fondness for anime. Perhaps the two should be mentioned together, as one helped carry me through a period that challenged the other. I came back to anime in 2010, in the middle of cancer treatment, when chemotherapy left me with long, slow afternoons that needed something to fill them. Sixteen years out from chemotherapy, anime has remained a faithful companion.

I mention this because the human mind is a connecting organ. So it was that, sitting alone with three quiet little anime, I began to suspect I was looking at an emblem of something the church has long known.

Three Cute Apocalypses

The first program followed two young women crossing a ruined Japan on an electric-converted Yamaha Serow. Mount Fuji smolders on the horizon, the sea has crept up over the cities, Tokyo lies underwater, and a clean little notch has been taken out of the moon. Across this wreckage, two adorable protagonists travel happily, retracing the journey an older sister once made on her motorcycle years before the unidentified apocalypse.

The second is Girls’ Last Tour: two girls crossing a dying planet. Cities exist in stacked layers. Resources are scarce; humanity is dwindling after a long war. The title gives away that there will be no happy ending. The protagonists’ sense of wonder is the only thing keeping the bleakness from swallowing the screen.

The third belongs to “School Live!” Cute girls, “School Living Club” activities, school uniforms, slice-of-life rhythms. Then the first episode ends, and the curtain pulls back, and the viewer learns the real reason these girls live at school: zombie apocalypse.

These three programs are not the problem. They are the picture. What they portray is something the deceiver has been doing to human souls since Eden.

The Tempter’s Real Target

Imagine, as in the Screwtape Letters, a senior devil instructing his apprentice in the fine art of ruining a human soul. If such a tempter were to leave behind a strategic manual, its first principle would not be dramatic sin. Dramatic sin wakes the Patient up. The senior devil prefers the unspectacular road: gradual, gentle, and with no warning markers.

What this means is that the tempter’s real target is not your behavior. It is your perception. He does not need you to commit specific acts; he needs you to lose the categorical sense that your condition is a calamity. Strip a soul of its capacity to recognize ruin as ruin, and you no longer need to drag it anywhere. It will arrange the wreckage into furniture and call the result home.

Paul names what is at stake: “the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ” (2 Corinthians 4.4). The issue is not what the world contains. It is what the soul can still see.

Renaming the Ruin

The deceiver’s first instrument is language. He works on words because once a thing has been renamed, it is more than half-tolerated. Cowardice becomes “tact.” Lust becomes “love.” Pride becomes “self-respect.” Sin becomes “struggle,” then “identity,” then “authenticity.” Confession becomes “vulnerability.” Repentance becomes “growth.” He does not need to convince you that virtue is wrong. He needs only to file virtue under a new name until you no longer recognize it.

This is the mechanism Isaiah indicts: “Woe to those who call evil good, and good evil” (Isaiah 5.20). And the relabeling rarely stops at vocabulary. It works its way down into the moral hierarchy itself. Slowly, what is trivial gets ranked as urgent, and what is eternal gets ranked as optional. Worship becomes inconvenient; entertainment, sacred. Sin gets dignified as “self-care”; sanctification gets dismissed as “repression.”

Peace, Peace—When There Is No Peace

Renaming is the front door of the deceiver’s craft. The back door is quieter and safer. It is the cultivation of false peace.

God has built into the soul a system of moral alarms—guilt, unease, the prick of conscience, the holy disquiet that drives a sinner to repentance. The tempter knows it. So his task is to disable the alarms one at a time without the Patient noticing. The Patient must feel “fine.” Not convicted, not hungry for righteousness, just settled. By the time the fire is well underway, no warning will sound.

Jeremiah saw this in his own day: “Peace, peace,” they say, “but there is no peace” (Jeremiah 6.14). That is the tempter’s perfected anesthesia. It is not the absence of trouble. It is the absence of the alarm that trouble would normally produce.

The writer of Hebrews calls the cumulative effect hardening: “encourage one another day after day… so that none of you will be hardened by the deceitfulness of sin” (Hebrews 3.13). Hardening is what gradualism produces and what false peace seals.

At Home in the Wreckage

Here is the move toward which all the deceiver’s other moves converge. The Patient is not merely to be made passive in the face of his ruin. He is to be made comfortable in it. He is to set up housekeeping in the wreckage, hang curtains, learn the routines, and at last feel possessive of his own corruption.

That is the picture the cute apocalypses I referenced offers in miniature. The wreckage stays exactly as wrecked as it ever was. What changes is the inhabitant who has learned, through gentle banter and pastel design and slice-of-life rhythm, to find the wreckage cozy.

But the deceiver’s program is not confined to a screen. He invites the addict to call his addiction “the way I unwind.” He invites the angry man to call his rage “passion.” He invites the husband who has stopped praying with his wife to call the silence “our season.” He invites the church that has stopped weeping over sin to call the dryness “maturity.” Each of these is a wreck with curtains hung in it.

The deceiver does not need to drag a soul to perdition against its will. He needs only to keep redecorating the surroundings until the soul no longer perceives the surroundings as ruin.

Apocalypse and Renewal

There is a word for what the tempter is preventing: apocalypse. In its biblical sense, it means unveiling. Biblical apocalypse is the genre in which moral perception is restored—the veil lifts, reality shows itself, the soul sees what it has been standing in.

The deceiver’s mode is the structural opposite: anti-apocalypse, the patient’s thickening of the veil. The wreckage stays real; only the alarm is removed. The room is still on fire; the man no longer smells smoke.

If perception is the battlefield, then the gospel’s counter-strategy is a battle for perception: “do not be conformed to this world, but be transformed by the renewing of your mind” (Romans 12.2). The renewing of the mind is the Lord’s apocalypse in miniature. It is the steady rolling back of the deceiver’s veil, until the soul once again sees ruin as ruin—and the cross of Christ as the only place where ruin is ever truly undone.

Awake, Sleeper

So the question this article finally puts to each of us is not what cute media is doing to our sense of evil. That is at most a downstream caution. The deeper question is the question every soul has to face, sooner or later, in the searching light of Scripture:

Where am I no longer alarmed, where alarm was once native? What sins do I now name with softer language than the Bible uses? What atmospheres have I grown so accustomed to that I have stopped asking whether they belong to a redeemed life? What have I learned to call peace that may, on examination, be the deceiver’s anesthetic? What corner of my life have I been quietly furnishing for years, never noticing that the walls were already on fire?

The summons is the same one Paul lifted from an old hymn of the church: “Awake, sleeper, and arise from the dead, and Christ will shine on you” (Ephesians 5.14). Those words were not addressed to the world. They were addressed to the church.

May God, in His mercy, lift the veil. May He restore to us the sense of catastrophe where catastrophe is real, the sense of glory where glory is present, and the holy alarm by which a soul still knows when something has gone terribly wrong. And may He keep teaching us, day after day, to see the only One in whose face the light of glory shines—the Lord Jesus Christ, in whom the wreckage of this world is at last truly made new.

Who Was Elihu in the Book of Job? The Forgotten Voice Before the Whirlwind

Brent Pollard

Imagine the scene: three friends have argued themselves hoarse. Job has wrung every drop of grief from his heart. The conversation settles into that uneasy silence when men have said too much and helped too little. Then, without preamble, a young man steps forward to speak. His name is Elihu. Until Job 32, no one in the book has even breathed his name.

An Unexpected Fourth Voice in Job

Eliphaz, Bildad, and Zophar are introduced when they arrange to visit Job (Job 2.11). They arrive, mourn, and argue together. Elihu, by contrast, appears with no warning. He seems to have been present, listening and growing more agitated with each speech. The text never signals his presence; he is simply there.

Why Some Scholars Doubt Elihu’s Place

Within academia, Elihu’s abrupt appearance has prompted many to dismiss him as an interpolation—a later editorial addition to the text. Their reasoning is straightforward: since he wasn’t mentioned at the beginning and the narrative flows without him, they argue he does not belong.

Yet, tidy is not the same as true. Before handing Elihu over to scholars ready to cut him from the Bible, consider three crucial arguments for his place in the narrative.

Elihu’s Genealogy: A Family Tied to Abraham

The author of Job states who Elihu is: “Elihu the son of Barachel the Buzite, of the family of Ram” (Job 32.2). This is presented as verifiable information, not fiction.

The name Buz is not random. When Abraham received word about his brother Nahor’s family, he learned that Nahor had eight sons by his wife, Milcah. The second of those sons was Buz (Genesis 22.21). Elihu the Buzite is thus a descendant of Abraham’s nephew. He is, in the broadest sense, a member of the patriarchal family.

A storyteller inventing a character would not connect him to a well-known family line. The genealogy suggests factual detail rather than fiction.

The Land of Uz and Why Elihu Lived Nearby

Nahor’s firstborn son was named Uz (Genesis 22.21). Job lived in the land of Uz (Job 1.1). The connection is not accidental. As firstborn, Uz would have inherited his father’s holdings. Nahor held enough standing that an entire city bore his name (Genesis 24.10). It’s no surprise if his eldest son had similar honor.

This explains what might seem puzzling. Eliphaz, Bildad, and Zophar had to travel to reach Job. They came from elsewhere. Elihu, as a Buzite, likely lived in the area where the events unfolded and may have been distantly related to Job. He was a local. That is why he is introduced without explanation—he was already there.

Inspiration Settles the Question

Suppose Elihu’s chapters were added later. Even so, we cannot dismiss his words. The men who wrote the Old Testament were not speaking on their own; they were guided by the Holy Spirit (2 Peter 1.20-21). Whatever they wrote, they did so under God’s guidance (2 Timothy 3.16).

The Bible is not a collection of human opinions. It is the inspired, inerrant word of God. No editor inserted Elihu into the canon by mistake. If Elihu’s six chapters are in the Bible, it is by divine intention.

The Bridge to the Whirlwind

What is Elihu doing there at all? Read the book without him, and you will feel the absence of a voice that bridges the arguments of Job’s friends and God’s response. Read the book with him, and you see how Elihu uniquely prepares both Job and the reader for the encounter with God. He stands as a distinctive mediator, introducing themes and tensions that the others miss.

Eliphaz, Bildad, and Zophar exhausted themselves accusing Job of secret sin. Their theology was a calculator: suffering equals punishment, righteousness equals reward, no exceptions allowed. They were wrong, and God Himself rebukes them at the book’s close (Job 42.7).

Elihu is different. Unlike the others, his role is to respond not with accusations about Job’s character or secret sins, but by addressing the words Job has spoken in anguish. Those words have grown sharp and have begun to question the goodness and justice of God. Elihu’s complaint is not about Job’s life. It is about Job’s mouth.

And in that complaint, Elihu is not entirely wrong. Job had begun to speak presumptuously. He began demanding an audience with God, as if he could match Him in a courtroom. Elihu sees this clearly and says it plainly. A man may be righteous and still grow arrogant in the face of suffering. A man may suffer unjustly and still answer his God unwisely.

What Elihu’s Words Reveal About God

Notice what Elihu does next. After correcting Job’s tongue, he turns to talk about God. He mentions God’s majesty, wisdom, and control over cloud, lightning, and rain (Job 36.26–37.13). He describes the storm on the horizon: “Around God is awesome majesty” (Job 37.22). As Elihu finishes, the storm breaks. “Then the LORD answered Job out of the whirlwind and said…” (Job 38.1).

What a transition. Elihu’s role is not to steal God’s thunder but to announce it. He is the herald who speaks before the King appears. While the friends pointed Job inward, asking him to examine sins he never committed, Elihu points upward, lifting Job’s eyes from the ash heap to the heavens as the heavens open.

A Forgotten Voice Worth Hearing

We are quick to skip Elihu. Six chapters from a man who appears suddenly and is never mentioned again—it is tempting to skip ahead to the theophany. But if we do, we miss a crucial bridge in Scripture. Elihu reminds us that even faithful sufferers can speak rashly. God’s silences are not indifferent. The storm we fear may bring the Lord near. When you come to Job 32, do not rush past the young Buzite. Listen. The whirlwind is closer than you think.


Books by the Pollards

A Tiny Spark Snail Mail Club (Kathy Pollard)

Wasting Away

Carl Pollard

“So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day…as we look not to the things that are seen but to the things that are unseen.” 2 Cor. 4:16-18

That opening line says a lot, “we do not lose heart.” Paul isn’t writing from an easy place. Earlier in the chapter he talks about being afflicted, perplexed, persecuted, struck down. He has suffered constantly for Christ. 

Then he says something honest: “our outer self is wasting away.” That’s real life. Bodies wear down. Energy fades. Life gets heavy. Ministry gets exhausting. We don’t have to pretend everything’s fine. 

But he doesn’t stop there: “our inner self is being renewed day by day.” While one part of you is declining, another part can be growing stronger. But this renewal isn’t automatic, it’s tied to where your focus is and who you’re trusting. You can be physically worn out and spiritually stable at the same time.

Paul calls his suffering “light momentary affliction.” That sounds almost out of place until you remember what he went through, beatings, prison, constant pressure. So why call it “light”? Because he’s comparing it to “an eternal weight of glory.” When eternity is in view, even heavy things take on a different scale.

Then he explains the key, “as we look not to the things that are seen but to the things that are unseen.” That’s a shift in perspective. Most people live anchored to what they can see, their circumstances, problems, and outcomes. Paul says you’ve got to train your focus somewhere else.

The seen things are temporary. That job stress, that health issue, that tension at home, it’s real, but it’s not lasting. The unseen things, God’s promises, His presence, eternity, those are what endure! 

That’s what keeps us from losing heart. Not pretending life’s easy, but remembering it’s not ultimate.

And so, we don’t quit just because it’s heavy. You don’t measure everything by what’s right in front of you. You keep going because you know there’s more than what you can see. The question is simply what we are fixing our eyes on. Because whatever we focus on will shape whether we give up or keep going.


Books by the Pollards

A Tiny Spark Snail Mail Club (Kathy Pollard)

Jeremiah Goes To Church

Neal Pollard

In Jeremiah 7, God sends Jeremiah to preach at the front door of the Lord’s house (2). This would have been quite a spectacle as people were entering and leaving the worship services. The crux of his message, which he repeats, was, “Amend your ways and your deeds” (3,5). Jeremiah defines what that looks like.  Notice what the prophet discovered when he encountered these folks who had gone to worship.

They believed that one day of worship offset six days of unrighteousness (4,7-10). Jeremiah lists out the things they would do during the week, then have the audacity to stand before God in the temple and say, “We are delivered!” (10). The modern equivalent might be, “We’re saved, so we can do whatever we want.” Going through the motions of worship is not a substitute for righteous living. God rejects such worship and worshippers. 

They took advantage of the less fortunate (5-6). Jeremiah equates injustice (5) with oppressing three classes of outcasts–the stranger, the orphan, and the widow. All of these were alone and without others to help them. Jeremiah’s brethren saw these as people to take advantage of rather than help. This drew God’s indignation! He has always had a special place of concern for the helpless, poor, and needy. He strongly disapproves of those who refuse to be compassionate toward the less fortunate.

They ignored the lessons of the past (11-15). When Israel first conquered Canaan, the tabernacle rested at Shiloh. The people became complacent and did not think it possible for their enemies to steal the ark of the covenant, but in response to their wickedness God allowed their enemies to defeat them and the ark to be taken. Now, God is saying the same thing will happen to this temple for the same reasons. They thought they were concealing their sinful lives by sheltering at the temple, but because they did not listen to God’s messengers (13) He was going to cast them out. Sometimes, we can look at people of the past and see the fruit of their actions but fail to connect the dots to our own lives. 

Their families were united in idolatry (18-22). Fathers, mothers, and children each did their part to provoke God to anger by replacing Him with other gods. They did what God did not authorize and what He did not want. Their homes were aligned to forsake God. He did not have the place of honor and faithfulness He should have had. 

They went backward and not forward (23-28). Sin is inevitable. We all fall short of God’s glory. But the overall trajectory and direction of our lives should be progression, not regression. But, God says they “went backward and not forward” (24). How did this happen? They did not listen, but stiffened their necks (26). They did worse than their fathers (26). They did not accept correction (28). As the result, truth perished (28).

They sacrificed their children (29-34). This was the last straw. They literally sacrificed their children. He said that He neither commanded such nor did it enter His mind (31). The world has so infected their thinking that they followed it in giving their children to its gods. Is it possible to sacrifice our children today? No, we wouldn’t think of doing so by putting them in the fire (31), but we should examine if our priorities, example, and pursuits are sacrificing them or sanctifying them. 

Jeremiah had a tough assignment. To talk to his spiritual family like this and share such a message was undoubtedly wearying (see 20:9). But judgment was coming and change was necessary. The point of his sermon that day at the temple was that the God they came before in worship was the God who saw them when they left. He took as close notice over that as He did the moments of corporate gathering. What a great reminder for me! I need to be who I profess I am when assembled with the saints. The act of worship ought to be part of the transformation of my heart and my character. Worship is no substitute for righteousness. 


Books by the Pollards

A Tiny Spark Snail Mail Club (Kathy Pollard)

Learning A Lesson From A Lantern

Gary Pollard

I’m a big fan of old fashioned lighting, especially old kerosene lanterns because they’re simple. I went to light one of my lanterns and the flame wouldn’t stay alive for more than a few seconds. I thought, “Maybe the vent is covered in carbon and there isn’t enough oxygen for the flame.” So, I took it apart, cleaned it out, and put it back together. I was sure it was the vent.

To my chagrin, the flame died within seconds even after the lantern was cleaned. Next I trimmed the wick because it seemed too dark; perhaps having a fresh wick would allow the flame to stay alive. It wasn’t a stopped vent, so it had to be the wick. Sure enough, the flame died even with a fresh wick. At this point I was stumped. 

The next day it occurred to me while putting gas in my car: the lantern was just out of kerosene! It was obvious to the extreme. I knew Chelsea would never let that one go. When I got home I put the kerosene into the lantern which, of course, was the solution to a simple problem that I overcomplicated.

This is a mundane example of a profound truth: we make mistakes as humans. Worse yet, some people put words in God’s mouth that He never used. “My God is a God of love – He wouldn’t condemn me just for this one little sin.” “God doesn’t care if we live the way we want.” Some use phrases like this with great confidence while overlooking an obvious truth: God has told us what He does and does not care about in His word.

If we aren’t in the word listening to God and allowing Him to change us, our solutions will end in failure. There was only one solution to keep that flame going in my lantern. There is only one right way to follow God, and He’s told us how to do that! Life will be so much easier for those who look to God for answers before relying on their own wisdom.

 

A King Like The Nations

Dale Pollard

A King Like the Nations — The Warning 1 Samuel 8:20

In the First Book of Samuel, the people of Israel approached Samuel with a mighty bold demand— they wanted a king. Their exact words were, “Then we will be like all the other nations, with a king to lead us and to go out before us and fight our battles” (1 Samuel 8:20).

Up to that point, Israel was led directly under God through the judges and prophets. But the people craved something a little more familiar. You know the classics— political power, military leadership, and a visible human ruler. God warned them through Samuel that earthly kings would tax them, take their boys to war, and rule over them in ways they’d regret. Still, they insisted.

Israel’s monarchy began with Saul, followed by the famous (mostly awesome) reign of David and then the wisdom of Solomon. After this, things really fall apart. Literally. The kingdom didn’t remain united. After Solomon, the nation split into two rival kingdoms—the Kingdom of Israel and the Kingdom of Judah. Sadly, what follows are even more of the “classics.” Corruption, idolatry, and political struggles would all eventually lead to their downfall.

The rise, division, and fall of Israel’s kings leaves us with this humbling truth— human rulers are flawed and temporary. No king, no government, and no political system can fully deliver the justice and peace that people ultimately long for.

The story of Israel’s kings points to the big need of a perfectly righteous and eternal king. We aren’t going to get that from anybody in the (oval-shaped) office— but heaven? Name a higher seat of power than the one Jesus sits on. We’ve got our perfect King and we can’t forget that. 


Books by the Pollards

A Tiny Spark Snail Mail Club (Kathy Pollard)

Watching A Model Giver

Neal Pollard

There he sat on the pew, then on the floor, then back on the pew again. One of our grandsons and his parents were seated next to us in worship yesterday. After the Lord’s Supper, I watched him. He had some change in the coin pocket of his pants, and I could tell they were meant for the collection plate. He taught me some good lessons about giving in those few moments.

Anticipation. Jude was fingering that money, checking and rechecking to make sure he had his hands on it. I watched him watching for the man who would be handing the tray down the row. His expressive eyes spoke volumes. “Will it ever get here?” “Am I going to miss out on giving?”

Emotion. There was feeling which accompanied this act. You could truly read the joy on his face. When the tray got to him and he suddenly struggled to get everything out of the coin pocket, I witnessed a different emotion. He was visibly disappointed that he didn’t give all of what he intended. Adulation turned to agitation. You could tell this was not a heartless exercise for him.

Conviction. With the aid of his father, he made things right. Within a minute, Dale was carrying Jude back to catch up with the men who had served on the table. However, the collection had already been put into the safe. When Dale explained why they were there, it was explained to them that it was no problem to open it back up so the “young man” could give. In his heart, Jude knew he needed to do this to make right his intentions. He had not accomplished his mission until he gave what he intended.

I was reminded of the children who praised Jesus as He entered Jerusalem in Matthew 21. Jesus quotes Psalm 8 to defend their worship of Him: “Out of the mouth of infants and nursing babies you have prepared praise for yourself” (21:16; Ps. 8:2). Jude reminded me of some important aspects of giving which the Bible outlines. Giving should be planned and deliberate (1 Cor. 16:1-2; 2 Cor. 9:2). It should involve our best emotions (2 Cor. 9:7). We should not be content to do less than the best we can (2 Cor. 8:3-5; 9:6).

Jude was such a good example to me regarding my own giving. Putting a check into the plate takes a mere moment, but it should be preceded by and participated in with the same exemplary characteristics displayed by that eager toddler. How he must have made God smile. That’s what I want my giving to do!

Books by the Pollards

A Tiny Spark Snail Mail Club (Kathy Pollard)