Tag: prayer

Jonah: Successful Mission, Struggling Messenger (II)

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

A Crying Request (2:1-10)

Neal Pollard

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

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

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

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

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

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

Noah’s Ark And Nisroch

Dale Pollard

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

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

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

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

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

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

The Babylonian Talmud commentator expounds on this by stating,5

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

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

————————————————————————————————-

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

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

3CF. Jubilees VIII.21 

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

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

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

Calls From The Low Dungeon

Neal Pollard

All he said was what was true. For prophesying that Judah would he devastated by Babylon, Jeremiah was cast into the dungeon of the king’s son (Jer. 38:1-6). He was suspended by cords which surely cut into his armpits. He soaked in unsanitary mire. He was left there to starve to death. Were it not for the compassionate heart of Ebedmelech, Jeremiah likely would have died.

The book of Lamentations, written by Jeremiah, is entirely filled with his sorrowful cries because of God’s punished people. The book can be seen as five, distinct mournful poems. Each poem reflects a different facet of the common sorrow [chapter one, the physical suffering of Judah; chapter two, God’s scolding of Judah; chapter three, Jeremiah’s spiritual suffering because of Judah’s sins; chapter four, the spiritual suffering of Judah because of their sins; chapter five, Jeremiah’s supplications for contrite Judah] (F.D. Hemenway., 454).

In Lamentations 3:55, the weeping prophet tells the Lord, “I called on Your name, O Lord, from the lowest pit.” This image is identical to the words of the psalmist, who says in Psalm 88:6, “You have laid me in the lowest pit, In darkness, in the depths.”  Heman seems to complain that he has been placed there because of injustice and not because of his iniquity. Our minds are called back to Dothan, where jealous brothers cast Joseph into an empty pit. The sins of Joseph’s brothers caused him to look up from his pit.

But, no doubt or question arises about why Judah is in this figurative pit from which Jeremiah cries. Though Jeremiah has lived godly and has not deserved suffering , he realized he stood among a nation of people who failed to obey Jehovah. So, from the low dungeon of despair, Jeremiah says several things.

“You Heard Me When I Cried” (Lamentations 3:56). From this statement we see that THE LORD RECOGNIZES HIS PEOPLE! David knew this (Psalm 6:8; 18:3-6; 66:19), as he often exclaimed that “God has heard me.” Paul’s inspired conviction of hope was “the Lord knows them that are His ” (2 Tim. 2:19). To the Corinthian brethren, Paul said, “But if any man love God, the same is known of God” (1 Cor. 8:3). In verse 56, Jeremiah finds comfort in calamitous times. He also makes an impassioned plea that God not turn away from His crying, Because Jeremiah was a child of God, he was assured that God would, in some way, answer him.

“You Drew Near When I Called” (Lamentations 3:57). THE LORD RESPONDS TO HIS PEOPLE! Jeremiah recognized the “Shepherd” aspect of the Lord. One can clearly envision the cradling Arms of the Almighty, scooping up His lambs injured by their own choices and giving them comfort in their repentance (cf. Psalm 23). James would teach us that God draws near to us if we draw near unto Him (James 4:8).

“You Have Pled The Causes Of My Soul” (Lamentations 3:58). Truly , THE LORD REPRESENTS HIS PEOPLE! David prayed that God would plead his cause and deliver him (Psa. 119:154). The prophet Micah patiently waited for the representation of the Lord on his behalf. He said, “I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me” (Micah 7:9). He who, in the flesh, experienced humanity represents man before God as mediator (1 Tim. 2:5).

“You Have Redeemed My Life ” (Lamentations 3:58). THE LORD REDEEMS HIS PEOPLE! A suffering Job rejoiced, ” I know that my redeemer lives, and that he shall stand upon the earth at the latter day” (Job 19:25). Jeremiah, knowing the mercy of the Lord, confidently spoke of how God had preserved his life in times past. In a greater sense, Christ is the means of mankind’s redemption from eternal condemnation. That prolific passage, Titus 2:11-14, proclaims that God’s saving grace has appeared to all men in the person of Christ, “that he might redeem us from all iniquity.” Christ’s incorruptible blood redeems the faithful obedient one (cf. 1 Pet. 1:18). Part of the enchanting song sung by the adorers of Christ includes the words “…For You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation” (Rev. 5:9). 

“You Have Seen My Wrong” (Lamentations 3:59). Additionally, we learn that THE LORD REPRIMANDS HIS PEOPLE! God sees all that we do, though many think that God only sees the good we do. Others think that God only sees other people’s wrongs, and still others think that God only sees non-Christians’ sins. God sees everything everyone does every instant everywhere and every time. How wonderful and reassuring this is to those who walk in the light. How fearful this is for those who walk in darkness. God, in His justice, will punish all whose wrongs are not covered by Christ’s precious blood.

Obviously, God’s people had sown iniquity. Jeremiah rebukes his brethren throughout the book of Jeremiah because of their idolatry, hypocrisy, failings in the home, materialism, and stubborn wills. Through the Babylonians, Judah reaped the captivity. But, as Jeremiah prophesied, Judah would not be captive forever (Jer. 30-35). God heard the cries of Jeremiah from the low dungeon of despair.

Christians have the confidence that God will deliver them from the Pits of Persecution, the Dungeons of Despair, and the Cells of Sin. What hope!

Isaiah: Trusting The Holy One Who Rules The World (LVIII)

The Contents Of A Fervent Prayer (64:1-12)

Neal Pollard

Chapter 63 sets the stage for the obviously heartfelt, intense prayer of God’s people. Truly, “The one praying believes that the people who are called the ‘people of Yahweh’ should receive special attention and divine intervention from their God. The problem, of course, is that God cannot deal with them compassionately as long as they continue in their sins and do not confess them or turn from them” (Gary Smith, NAC, 684). Willful, habitual sin is a stubborn obstruction to effective prayer (1:15; 59:2). Yet, when we look at the heart of the one presenting prayer in this context, we see one who has turned a spiritual corner. The prayer here is of one totally transparent and humble as he calls on God in prayer. Notice the specific contents of this powerful prayer.

He calls for God to personally appear (1-2). The confidence of this praying one is that the evident action of God will be unmistakable in the eyes of his enemies (cf. Psa. 23:5). Those enemies will tremble when they see God in action. 

He pleads for God to duplicate His deeds of the past (3-4). This petitioner draws on his history and heritage, when God unexpected, awesome things. He has faith in a God who acts, who makes mountains tremble and who does what human eyes and ears cannot anticipate. 

He longs for fellowship with God (5). As fearsome as God’s power is, He meets with the one who rejoices in doing righteousness. Those who walk in the light need not fear or hesitate to commune with God (1 John 1:7). 

He asks for God to be merciful (5b). There is never a question of the flawlessness of God’s character, as perfectly balanced as a holy God would be. Why was God angry with them? They had sinned–for a long time! Could they hope for salvation while so stubbornly sinful?

He acknowledges weakness, sin, and inadequacy (6-7). How does God feel when one falls unpretentiously before Him? Jesus illustrates it well in a parable, when a tax collector could not even lift up his eyes to heaven, but was beating his chest, “saying, ‘God, be merciful to me, the sinner” (Luke 18:13). Jesus’ startling conclusion? “I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted” (Luke 18:14). The praying one in Isaiah 64 confesses to spiritual uncleanness, with even “righteous deeds” being like filthy garments, withered by sinfulness and gnarled by self-sufficiency. Honest prayers have heaven’s rapt attention. 

He claims heritage and identity (8-9). Only in the wake of full confession does he dare to appeal to his spiritual family ties. He calls Him Father, Potter, and Lord. He claims to simply be the work of God’s hands and part of the people of God. On that basis, he hopes for mercy and compassion. 

He requests for God to restore (10-11). The present looks both grim and dim. The nation is decimated. The temple is gutted by fire. Its contents are now ruins. Only divine intervention can change the state of things. 

He prays for God to act on their behalf (12). The summary petition of this fervent prayer is brief, but intense: “Will You restrain Yourself at these things, O Lord? Will You keep silent and afflict us beyond measure?” As do others in Scripture (some 61 times from Exodus to Revelation), Isaiah is essentially asking, “How long?” In the throes of suffering, sorrow, and sin, we most acutely sense our need of God’s rescue. That’s where the prophet and the people are. It is where we regularly find ourselves. We never grow beyond the need of God’s gracious intervention. With such a sense, won’t we stay glued to the practice of fervent prayer (Jas. 5:16)? 

Turning To God In Ups And Downs

Caden Hammer

In our Christian walk, we will have high moments and low moments. And learning to persevere through those low moments will get more and more important as we go through life.

I think it’s important to remember that even through difficulties, God is still with us and working in our lives. Roman’s 8:28 says, “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.”

When we are unsure of our situation or facing unknowns in life, we know that God already knows, sees what we don’t see, and already has it all figured out.

When we face these low points in life, it’s important to rely on God and his unchanging truths.

Verses like James 1:12, which says, “Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.”

Also 2 Corinthians 4:16-18, which says, “So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.”

So when we are faced with discouragement, we have to lean into our faith, hope, and trust in God. But our ability to have that to fall back on is dependent on us doing the work in the good times, of building our faith and building our trust. If you wait until your low times, it’s too late.

So what are the things that we can do to build our faith and trust in God?
Making sure that you have good habits already is very important. Good Bible study habits, prayer habits, and good disciplines.


Also look for how God answers our prayers or the prayers of others.
‭‭Witnessing how other people cope with their own difficult situations helps us.
Another way is looking back on ways that God has taken care of you in other times in your life.

Through the rest of our lives we will be faced with a lot of ups and downs, and God wants to be there for us and to carry us through. But we have to do our part in seeking him.

Isaiah: The Holy One Who Rules The World (XLVI)

The Servant’s Words To The Weary Exiles (51:1-23)

Neal Pollard

James Smith observes, “Four exhortations to Zion follow the third Servant poem (which he identifies as 50:10-51:8, NP). Each is accompanied by promises designed to lift the spirits of God’s people during the period of their captivity” (OT Survey, 145). The first exhortation, to trust God in adversity, is found in the last several verses of chapter ten, followed by three in this chapter. First, remember their heritage (1-3). Second, listen to divine instruction (4-6). Third, take courage in God’s deliverance (7-8). This is followed by an extended call to God to “awake” and to Jerusalem to “rouse” (9-23). Verses 9-16 have been called a “wake up prayer to God,” while verses 17-23 have been called a “wake up prayer to a drunken woman” (Zion)(Smith, 147). It appears to me that there are three categories of individuals that are the subject of this “Servant song,” looking at past, present, and future. All the way through this section, the central focus is on one individual–The Servant–who is the coming Christ. 

Isaiah 51 speaks of the expectation of the righteous (1-8).  One is struck with the calls for the upright to act: “listen” (1,7), “look” (1,2), “pay attention” (4), “give ear” (4), “lift up” (6), “fear not” (7), and “be not dismayed” (7). These are calls of encouragement from the Lord. Blessed assurance fills the content of this paragraph. They could remember Abraham and Sarah, who were unlikely candidates for beginning an entire nation (2). They could remember Eden and appreciate what God was capable of, even as they found themselves in waste places, wildernesses, and deserts (3). The reason for their optimism was the character of God, from His law (4) to His deliverance and salvation (5-6,8). It was but for them to be faithful and fearless (7). 

Isaiah 51 speaks of the endurance of the Lord (9-16). Isaiah builds upon the righteous character of the Lord in assuring the godly and obedient. This prayer begins with the nation pleading with God to awake, but He declares that He is not only awake but also at work. He is the God of comfort (12), creation (13), capability (14-15), covenant (15,16), and covering (16). He declares who and what He is–“I am” (12,15) and what He has done– “I have” (16, cf. 22). To a people afraid of their enemies and lacking confidence in their deliverance, God reminds them of His limitless ability which aids them and destroys their enemies. 

Isaiah 51 speaks of the enfeeblement of the wicked (17-23). The tables are turned, and now God is calling for the spiritually drunk to wake up and sober up. They called on God to wake up, and He proves to them He is never asleep on the job. Instead, they are reeling from drinking the cup of God’s anger due to their rebellion (17). Sin has left the nation weak, aimless, unguided, inconsolable, helpless, and the object of God’s wrath and rejection (18-20). Yet, even in this condition, they are offered hope from God. He offers to take the chalice of reeling and divine anger from their hands and put it in the hands of their tormentors (21-23). Grace even in judgment! Hope even in the wake of their sin!

In the past, the people had seen God deliver them from Egypt (Rahab, 9; see 30:7). In the future, the people would see God deliver them from the Chaldeans (23; see 49:26). In the present, the people should look to the God they had ignored and forsaken, repenting and once again finding their strength and salvation in Him alone. What a timeless message! 

Isaiah: The Holy One Who Rules The World (XLV)

The Lord God Helps “The Servant” (50:1-11)

Neal Pollard

The first three verses of this chapter seem to better belong with chapter 49, making this an unfortunate chapter break. Isaiah 49:14 says, “But Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.'” So, these three verses is His response. There is a set of questions about God’s relationship to Israel followed by a set of questions about Israel’s relationship to God (1-2). His answer to the first set of questions is that their suffering was the result of their unfaithfulness, not His (1). His answer to the second set of questions is that He was able to save them, but they had refused to turn to Him for such (2). His power is limitless and rejecting that power is ludicrous! 

From Isaiah 50:4-11, we hear the voice of The Servant again. In contrast to the faithlessness of the people, The Servant is faithful to the mind and mission of the Lord. He puts His trust in Him in at least three ways.

He credits the Lord God for His gifts (4-5). These center around His tongue (4) and His ears (5). With His words, He would sustain and encourage. With His ears, He would listen and follow the Lord God’s instructions. With open ears, He obediently followed and persevered (5). 

He credits the Lord God for His mission (6). Here, we have the first of many allusions to the suffering servant. This persecuted Servant would be struck, violated, spat upon, and humiliated. One cannot read these words without thinking about what happened to Jesus on the day He was crucified. 

He credits the Lord God for His help (7-9). Twice, He says, “The Lord God helps Me” (7,9). In the light of this assistance, He is confident (7), determined (7-8), convicted (9), and optimistic (9). 

This chapter ends with The Servant calling on men to join Him in trusting the Lord God. They should fear Him, obey Him, trust Him, and rely on Him (10). Walking by the light of their own fire would simply lead to torment (11). It is foolish to reject the Lord God who showed His loving care to His Servant, who wishes to aid all who follow Him. 

Isaiah: Trusting The Holy One Who Rules The World (XXXIII)

Learning From Hezekiah’s Prayer (38:1-22)

Neal Pollard

The events of Isaiah 38 are recorded in 2 Kings 20 and 2 Chronicles 32:24. But these events seem to take place before the invasion of chapter 37 (see vs. 6), perhaps to show a contrast between Sennacherib’s failure and murder as he trusts in false gods and Hezekiah’s success and recovery as he trusts in the Holy One who rules the world. The chapter begins with Hezekiah being sick and at the point of death, Isaiah coming into his presence and saying, “Thus says the Lord: Set your house in order, for you shall die, you shall not recover” (1). Rather than accept that this was the final verdict, Hezekiah prays (2). 

  • His prayer is humble (3)–“Please, O Lord.” A correct view of self and our limitations and God and His limitlessness leads to this kind of prayer!
  • His prayer is bold (3)–“Remember how I have walked before you in faithfulness and a whole heart, and have done what is good in your sight.” How audacious to pray such to an all-knowing God! Could I pray that?
  • His prayer is emotional (3)–“Hezekiah wept bitterly.” He had reached the end of himself and reached up desperately to God.
  • His prayer is powerful (5)–The Lord sends word to Hezekiah through Isaiah: “I have heard your prayer; I have seen your tears.” Could there have been sweeter words for this king? What did James say? “The effective prayer of a righteous man can accomplish much” (Js. 5:16b). God assures him that He will add 15 years to his life (5) and deliver him and the Jews from Assyrian invasion (6). God gives Hezekiah a sign to know that He would favorably answer (7-8). 
  • His prayer is grateful (9-20). Isaiah records the beautiful writing of Hezekiah after God heals him. While not a part of the prayer in verse 3, it is addressed to God and reflects on the prayer. He tells us more about what he prayed, and the theme is predominantly gratitude and thanksgiving. After viewing his life as desperate and hopeless before God’s intervention (10-16), he acknowledges God’s greatness and goodness. “It was for my welfare” (17). “In love you have delivered my life…” (17). “You have cast all my sins behind your back” (17). His concluding summary? “The living, the living, he thanks you, as I do this day; the father makes known to the children your faithfulness” (19). As an added note, his prayer is trusting. He confidently ends, “The Lord will save me…” (20).

Isaiah had brought the king word of God’s favorable response and what He wanted Hezekiah to do (21). This is a bad chapter break, ending with Hezekiah’s follow-up question, “What is the sign that I shall go up to the house of the Lord?” (22). Chapter 39 gives the rest of the story and the end of the historical interlude involving Hezekiah. 

Isaiah: Trusting The Holy One Who Rules The World (XXXII)

The Climax Of The Assyrian Threat (37:1-38)

Neal Pollard

So much of the first part of Isaiah has built toward the realization of this threat. Assyria was the subject of the prophet’s inspired warnings, even when the prophets and priests were not listening. Now, with the righteous king Hezekiah on the throne and trusting God, His moment of deliverance has come with which He will show His weak and wayward people that He is trustworthy even when they are not.

THE PRESSURE (1-13). Assyria intensifies its intimidation campaign by reiterating its threats in written form. After the oral threat is relayed to Hezekiah and they convey to Isaiah the distress and disgrace of it all, the prophet reassures him through his message to his envoy that all will be well. Meanwhile, the Rabshakeh reunites with the Assyrian king, Sennacherib, where the latter composes the letter which is dispatched to Hezekiah. Hezekiah takes it and spreads it before the Lord (14). This is undoubtedly the lowest point for the holed up people of Judah, bracing for a deadly siege. The more powerful Assyrians, ravaging nations and now cities within their territory, is on the doorsteps of Jerusalem and the temple. 

THE PRAYER (14-20). Hezekiah acknowledges God’s power as Creator (16), His compassion and deliverance (17), His inclination for justice (18-19), and His ability to save (20). It is full of pleading, as the king calls God “O Lord” five times in these five verses, in addition to “God” three times. It is full of pleas, like “incline,” “hear,” “open your eyes,” “see,” and “save.” It is a call for God to vindicate Himself. The king’s heart and emotion are on full display, as is his total dependence. It is an incredible, if brief, prayer.

THE PROPHESY (21-35). It is harrowing and horrific to imagine what it would be like to be Sennacherib. God turns the attention of His fury on the wicked king who thought to destroy His children! In essence, He says that the pagan potentate attacked Him in going after them (22-23). God noted his mockery and threats (24). He determined his destruction with perfect foreknowledge (24-27). He saw his wicked ways before Him and would turn him back from Jerusalem (28-29).  There is also a sign for Hezekiah and Judah; it “is not of the sort which comes before the event in order to create faith for the event, but rather after the fact to demonstrate that God was indeed at work” (Oswalt, NICOT, 664). When they saw Assyria retreat rather than invade, they would know that God did this (30-35). When they saw their life return to normal and prosperity, they would have opportunity to give credit where it was due. 

THE PUNISHMENT (36-38). The state of affairs change abruptly for Assyria and its ill-fated king. That very night, 185,000 soldiers of the Assyrians are annihilated by the angel of the Lord (36). Sennacherib slinks home, where he is promptly assassinated by his own sons in the act of practicing idolatry (38). Another son, Esarhaddon, takes his place. 

Isaiah: Trusting The Holy One Who Rules The World (XXXI)

The Invasion Of Assyria (36:1-22)

Neal Pollard

There is a historical interlude in this prophetic book, from chapters 36-39. 2 Kings 18-19 and 2 Chronicles 32 are parallel accounts, even filling in some details such as King Hezekiah’s capitulation to Sennacherib’s demand for tribute. The Assyrian king changes his mind and decides for invasion after receiving payment.

This chapter records the perspective and taunts of the Assyrian Rabshakeh (a royal official in their government whose name literally means “cupbearer” but whose role is obviously an important military position; Allen C. Myers, Eerdmans Bib. Dict., 870). He comes against the fortified cities of Judah after having taking off their brethren, Israel, into captivity in a devastating invasion (see 2 Kings 17). It is a frightening situation for Judah and Hezekiah, as they view this “great army” (2). There are several reasons for Judah to be intimidated and afraid.

First, they were greatly outnumbered. Their army numbered at least 185,000 (2 Ki. 19:35). These were vicious, victorious men who had overwhelmed every enemy they had faced.

Second, they were intimidating. The Rabshekah up to the wall around Jerusalem and begins speaking to the Jews there in their native tongue, Hebrew (11). He offers to make a wager with Judah to stake everything on a chariot race, knowing full well Judah was not close to being a competition (8). He contends that Judah couldn’t defeat even a single captain of his army (9).

Third, they were insulting. Not only did they insult Judah, but more catastrophically and foolishly, they insulted God. The Rabshakeh unknowingly compliments Hezekiah’s righteousness by pointing out the good king had removed the high places of worship which God disapproved of (meaning God was pleased with Hezekiah)(7). He equated Jehovah with the gods of the peoples they had already defeated (19-20). Speaking Hebrew rather than Aramaic was as insulting as it was intimidating. 

The Judean officials who received the Rabshakeh’s taunts brought word to Hezekiah. The next chapters reveal his response and Isaiah’s involvement. Hezekiah is handed a five-alarm crisis. It was no doubt bigger than him and left him with precious little to do in response. Have you been there, with your back against the wall facing an earthly enemy much bigger than yourself? It is tempting to resort to responses that do not honor God, but we learn much from Hezekiah in what follows. 

Isaiah: Trusting The Holy One Who Rules The World (XXX)

The Last “Woe” And The Magnification Of The Almighty (33:1-24)

Neal Pollard

Chapter 33 is the last of five “woes” (“ah” in the ESV). It focuses on Assyria’s destruction, the fulfillment of which we read about in chapters 36-39 in Hezekiah’s righteous, faith-filled stand against Sennacherib. This chapter contrasts the incredible fall of the Assyrians with the absolute exaltation of the Lord.

The preamble of the chapter (1) is a warning to Assyria that their days are numbered. They have ravaged, a “destroyer,” a “traitor,” and a “betrayer,” but now they will be destroyed. After this statement, Isaiah reveals what his people will say to the God they remember to trust and lean upon for rescue.

The prayer of Judah (2-6). Notice the contents of the prayer. It is a cry of help–“be gracious” (2). It is a pledge of trust–“we wait for you” (2). It is an expression of praise–“The Lord is exalted” (5). It is a grateful acknowledgement of His greatness–“he will fill Zion with justice and righteousness, and he will be the stability of your times, abundance of salvation, wisdom, and knowledge; the fear of the Lord is Zion’s treasure” (5b-6). When their enemy was removed from before their eyes, they could see God in His full splendor without any obscurities. 

The praiseworthiness of God (7-13). Before this hoped-for deliverance, Judah stared down the prospect of treachery and destruction from the hands of the Assyrian people they had petitioned nations like Egypt to protect them against. That was wrong and foolish. Gary Smith writes, “Four geographic locations are specified: Lebanon, the Sharon plains, Bashan, and the Carmel mountains. These are areas that were renown for their fertility and lush green trees and crops. Now these areas are withered and look more like a desert” (NAC, 356). Judah is languishing in fear and defeat. God says that, in such conditions, they will be better able to see Him in His true splendor–“Now I will arise,” says the Lord, “now I will lift myself up; now I will be exalted” (10). The contrast is stark! The Lord says, “Hear, you who are far off, what I have done; and you who are near, acknowledge my might” (13). 

The perspectives of the wicked and righteous (14-22). What about the sinners in Zion? They’re afraid and tremble (14). What about the righteous? They dwell on the heights with ample bread and water (16). But more importantly, the godly do not have willful sin blinding their eyes to God’s greatness. Not only will they see God in His beauty, they will see the land in its sufficiency, the disappearance of the Assyrian threat, the restoration of the place of worship, and the delivering power of God (17-22). 

The promise of the future (23-24). Despite the abiding threat at the time this is written (23a), things would change. Prosperity would return, sickness would recede, and redemption would be restored. Assyria was going down, and the people should see the goodness and mercy of God in the wake of it. 

Handling Our Sins As Christians

Neal Pollard

The Bible makes it very clear that every one sins (Rom. 3:10, 23). The Apostle John was a very righteous man. When all the other apostles ran away as Jesus was arrested and put through so much agony, John went with Jesus all the way to the cross (Jn. 19:25-27). He was called “the disciple whom He loved” (Jn. 13:23). But, this great apostle said, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us”  (1 Jn. 1:8). The apostle Paul confessed to the fact that he struggled with sin, despite the fact that we recognize him as a faithful, fruitful Christian (Rom. 7:14-25).

 The question is, “Do I need to be baptized every time I sin?” The Bible makes it very clear that a person must be baptized in order to be saved. From the first time Jesus was preached to people, they asked what they should do. They were told to repent and be baptized for the forgiveness of their sins (Acts 2:38). The last New Testament scripture to deal with the sub- ject of baptism says, “Baptism saves you” (1 Pet. 3:21). There is no doubt but that God requires a person to be baptized in order to be saved.

However, once one is baptized into Christ (Gal. 3:27), he or she does not cease from sinning. That would be nice, but it is impossible (cf. Rom. 3:23).  We still struggle with temptation, weakness, and desires of the flesh. Yet, nowhere do we read in the New Testament of a command, example, or implied statement concerning being baptized to cover each sin one commits as a Christian. That is significant. We follow the New Testament as the pattern for our conduct, worship, and teaching on all matters.

So, what does a person do as a Christian when he or she sins? Let us return our focus to 1 John one. There, John writes, “If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. If we say that we have no sin, we are deceiving ourselves and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar and His word is not in us” (6-10). First, notice that one can claim to have fellowship with God but will disprove that claim by walking in sin. One cannot walk in darkness and have their sins covered.

Second, notice that fellowship with God is maintained by walking faithfully in Christ. The blood that forgives our sins in baptism continues to cleanse us as our walk is righteous. However, “walking in the Light” is not the same as sinless perfection. What John says in the next three verses proves this.  We are actually sinful to claim sinless perfection (8,10).

Third, notice what one does to maintain fellowship with God while coping with and trying to overcome sin. In verse 9, John speaks of an honest awareness of the presence of sin in our lives that leads us to confess our sins. Some deny, defend, or excuse their sins, but that makes one like those John warns about in verses 8 and 10. Instead, a humble, penitent heart that is quick to see and acknowledge the presence of sin in his or her life is one who will enjoy cleansing from a God faithful and just to forgive such sinners. How does a Christian handle personal sin? Do not make it a matter of lifestyle (7), but when sin does occur be ready to confess it (9).

 One other element implied by John and explicitly stated by Peter is the idea of repentance. In Acts 8, a man named Simon committed sin. Peter rebuked him for the sin, saying, “Therefore repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you” (22). Repentance and prayer are necessary acts for a Christian who sins. Paul praises the Corinthians for following the same pattern to handle their sins as Christians (see 2 Cor. 7:10-11).

It would be wonderful if we did not sin as Christians, but such is just not possible. Thus, when we do sin, we need to have an awareness of it, a heart that is sorry about it, and a determination to overcome it, repenting of it, confessing it, and praying about it.

Remember Lot’s Wife

Carl Pollard

Nowhere in the Bible are we told to remember Abraham, Isaac or Jacob. We are not commanded to remember Ruth or Rahab, David or Joshua, but we are commanded to remember Lot’s wife!

What is there to remember? She was married to Lot and she lived in Sodom. 

These cities were notorious for their wickedness and moral decay. Before God’s judgment came on Sodom and Gomorrah, she, along with her husband and two unmarried daughters, was forced from the city. God sent angels to urge Lot and his family to flee the city. They were all commanded not to look behind them as they fled (Gen. 19:17), but she disobeyed and was instantly killed and transformed into a pillar of salt.

Apparently, there is more to the story, and Jesus gives us that insight. Her glance back at the city represents more than just curiosity, it was longing for a life she was leaving behind. There are some lessons that can be learned from Lot’s wife. 

Our assignment from the Lord is that we remember her. But before we jump into our main scripture, we need some context. 

In Luke 17, Jesus has just been asked by the Pharisees when the kingdom of God will come. His answer is to warn them to be ready because the coming of the kingdom is like the flash of lightening that instantly lights the sky. It is compared to the coming of the flood in Noah’s day and to the destruction of Sodom and Gomorrah in Lot’s day. On the day of the flood, people got up and did exactly what they always did. 

They got dressed, ate some food, went to the market. Others were at their wedding ceremony, celebrating. Then suddenly, their world ended. This is exactly what happened to the cities of Sodom and Gomorrah. It was just another day, until it wasn’t. 

Those who hear are warned to be ready to go when the Lord comes, and they are warned against turning back for anything. 

Then, in the midst of His teaching, the Lord tells those listening to Him that they should “remember Lot’s wife.” Luke 17:32. These three words spoken by the Savior invite us to examine our hearts, our choices, and our relationship with God. What can we remember about her? 

Remember Her Privileges

She had valuable relationships. To fully appreciate the significance of Jesus’ words, we need to revisit the story of Lot and his wife as recorded in Genesis 19. Lot was a man chosen by God to be saved from the impending destruction of Sodom and Gomorrah due to the rampant wickedness of those cities. He had the privilege of being a part of God’s redemptive plan, meaning that Lot’s wife also had this privilege. She was exposed to divine revelation. 

She lived with Lot, who was visited by angels sent from God with a clear message of warning. She was part of a family chosen for deliverance, witnessing firsthand the miraculous intervention of God. This is a privilege many long for—to experience the direct guidance and presence of God in their lives. The problem is that privilege without action leads to complacency.

Lot’s wife had the incredible opportunity to flee the city of Sodom, to escape its destruction. She had the chance to step into a new life and avoid the burning sulfur in her future. Not many receive such a clear opportunity for redemption. Yet, the very opportunity given to her was met with hesitation. Lot’s wife was part of a family that was chosen for salvation. She had the privilege of being surrounded by those who were meant to protect her spiritually. 

Lot, as her husband, was a righteous man who had made the choice to follow God. However at times his faith was a little cloudy, Peter still calls Lot a righteous man. 

With privilege comes the responsibility of choice. Lot’s wife had the opportunity to escape and start anew, but her heart was still tied to the life she was leaving behind. Her choice to look back was a rejection of the new life God was offering her. How easy it is to cling to the past, even when we know it is harmful.

God has blessed us with so many privileges in Christ like salvation, grace, prayer, and forgiveness. But how quickly we often throw it all away. Lot’s wife is a reminder that regardless of what privileges you may have, you can still choose to look away and let sin take control. It also doesn’t matter who is in your life, you will have to answer for your own choices. Lot’s uncle was Abraham, and that meant nothing to his wife. She was warned about the future. But she didn’t seem to believe the word of God. We have also been warned, and God gives us the choice to turn to His Son, or turn back to a life of sin. 

Pause And Be Grateful

Neal Pollard

When do we normally appreciate good health? Often, it is when we are aching and running a fever (or worse). When do we most keenly contemplate financial security? For many, it is in a time of financial crisis. take away food and water, and you see how vital and blessed it is to have such provisions. When things are going wrong, we wistfully long for and desire that feeling and state when things are all right.

When was the last time we thanked God for these things when they were not a pressing need or something elusive to our grasp? It is harder to remember these things when all is well. Yet, don’t you think God is pleased and impressed with a heart that knows how to be grateful at times when those things are abundantly present in that life? How must He appreciate the person who wakes up or pauses through the day, assesses life, and from the overflow of thanksgiving tells God in heartfelt sincerity how much he or she appreciates the cornucopia of blessings.

It takes so little effort, but it shows such spiritual maturity and goodness. Remember that God is pleased with such sacrifices as doing good (Heb. 13:16), which showing gratitude certainly is (Psa. 92:1). Won’t you say with David, “I will give thanks to the Lord with all my heart…” (Psa. 9:1a). He is imminently worthy and we are infinitely indebted!

Passive Prayer

Carl Pollard

Far too often we believe (or act) as though once we pray about something, we don’t have to do anything more. It’s almost as if we see devotion to God and helping others as being mutually exclusive. We will pray for someone who is hurting, sick, or hungry and then do nothing more. Jesus prayed often, for long periods of time, but He was never passive. He didn’t separate faith from action. Jesus would pray, then heal. He believed, then acted. He would preach, then live what He taught. 

Why do we think it would be any different? 

Could it be that we are the answer to our prayers more often than we realize? Maybe we are the ones to comfort those who are mourning. Maybe we are the ones who are supposed to feed the hungry. Maybe we are the ones who need to study with the lost. 

It’s important we pray for others, but we cannot be passive and expect our prayers to be answered. 

Jesus warned against being passive. 

In Matthew 25:31-46, Jesus is teaching about the final judgment we will all face in the end. 

Notice how Jesus rejects those who aren’t concerned for the physical well-being of others. He will have nothing to do with Christians who fail to have an active prayer life. Verses 33-40 say, “And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?’ And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’” 

A prayer by itself won’t clothe someone. 

Prayer by itself won’t fill an empty stomach

A prayer with no action will never give someone a drink. Jesus accepts those who DO SOMETHING. Prayer should open our eyes to the needs of those around us. If we have a say in the matter, if we have the ability to change someone’s circumstances WE ARE THE ANSWER TO OUR PRAYERS. 

Then, in verses 41-46, Jesus says, “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.”“

Jesus will reject a spirituality that is not concerned for the tangible needs of those around us. People matter to God, so much so that our eternity depends on how we care for anyone we may meet. Don’t get me wrong, God expects us to pray for others (Jesus’ example of prayer included praying for our enemies and those we love), but He also expects us to be His hands and feet. 

James 2:14-17 says, “What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead.”

Unfortunately, we often use prayer as a substitute for action. In fact, it sounds so spiritual to say that we will pray about it; but highly hypocritical to have the tools and resources to do something about it but not act. Wives, how would you feel if you went to your husbands and asked them to put together that piece of furniture you bought from the store and they answered by saying, “I’ll be praying about it.” Maybe you need the oil changed on your car and they say, “I’ll definitely be praying that gets taken care of.” How frustrating would that be? 

At some point our prayers should open our eyes to the works we should be doing!

Like Jesus, we should pray as though it all depended on God, but act responsibly and obediently as though it all depended on us.

He prayed over big decisions, then did something. In His prayers, He was never passive. We would do well to imitate His example! 

Succeed In Everything

2 CHRONICLES 31

Dale Pollard

Hezekiah “prospered in everything” (2 Chron. 31.21) because…

HEZEKIAH WAS DETERMINED TO PUT GOD BACK WHERE HE BELONGED (v.2)

”Hezekiah assigned the priests and Levites to divisions—each of them according to their duties as priests or Levites—to offer burnt offerings and fellowship offerings, to minister, to give thanks and to sing praises at the gates of the LORD’s dwelling.”

HE DEDICATED HIMSELF TO SERVICE (v.3)

“The king contributed from his own possessions for the morning and evening burnt offerings and for the burnt offerings on the Sabbaths, at the New Moons and at the appointed festivals as written in the Law of the LORD.”

HE DEVELOPED HIMSELF AND OTHERS (v.4)

“He ordered the people living in Jerusalem to give the portion due the priests and Levites so they could devote themselves to the Law of the LORD.”

HIS DEVOTION WAS DESIRED BY OTHERS v.5-6) 

Israel gave generously until there were heaps of their offerings piled up. 

HE DIRECTED ALL THE GLORY TOWARD GOD (v.8) 

When Hezekiah and his officials came and saw the heaps, they praised the LORD and blessed his people Israel.

He Wasn’t Perfect But… 

What’s written about him in the summation of his life declares that Hezekiah was the last time Israel, or the world, would know a righteous king until Jesus appeared on earth (Matt. 1.10ff). 

“Hezekiah trusted in the LORD, the God of Israel. There was no one like him among all the kings of Judah, either before him or after him. He held fast to the LORD and did not stop following him; he kept the commands the LORD had given Moses” (2 Kgs 18.5-6). 

1 Corinthians: “That There Be No Divisions Among You” (II)

THE PURPOSE OF THE LETTER (1:1-17)

Neal Pollard

When I was in elementary school, we had a teacher who taught us how to properly write a letter. Miss Crews, my fourth grade teacher, told us it included the heading, greeting, body, complimentary closing, and signature. Isn’t it interesting what we retain (or fail to retain) from childhood?

Applying that basic analysis to the New Testament epistles, we are greatly helped. In addition to reading who it is from (1:1) and who it is to (1:2), we have a heading (helped by the information in verse 2), greeting (1:3), body (1:4-16:18), complimentary closing (16:19-20, 22-24), and signature (16:21). It is also in this first section of the letter (1:1-17) that we find the purpose of the letter. Notice some key aspects of these first several verses.

PAUL REMINDS THEM OF WHO THEY ARE (1:2-3)

In the daily grind, I can be apt to forget exactly who I am and who God has called me to be. It seems this had happened to the entire congregation at Corinth. Paul starts out this letter by reminding them they belong to God, set apart, and recipients of grace and peace. 

PAUL TELLS THEM WHAT GOD HAS DONE FOR THEM (1:4-9)

Except for Galatians, Paul begins his letters with a prayer, blessing, or thanksgiving. Here, Paul reminds them of how blessed they are–with grace (1:4), riches (1:5), confirmation (1:6), various blessings (1:7), hope (1:8), and fellowship with the Father and Son (1:9). I don’t know about you, but I often need to be reminded of how mindful the Lord has been of me. I need to reflect on my blessings so I won’t obsess over my problems. Paul is going to be addressing a serious problem in their lives, but he starts by centering their focus on their spiritual treasures. 

PAUL URGES SOMETHING OF THEM (1:10-17)

One of the ways a New Testament writer indicated the purpose of his writing is through petition verbs. While Paul actually uses a petition verb three times in this letter (1:10, 4:16, and 16:15), there’s no doubt that his first usage sets the tone for the rest of the letter. They have a big problem at Corinth: division. We will see this in greater detail as we walk through the letter, but their division was seen in their allegiances to men instead of Christ, in their worship services, in their exercise of spiritual gifts, in their exercise of their Christian liberties, in their view on various sins, and more. So, Paul brings them into focus here.

  • He urges them to be complete, by being of the same mind and judgment (1:10).
  • He urges them to see the true nature of Christ (1:11-13).
  • He urges them to focus on the gospel and the cross (1:14-17). 

Keep in mind, as we read through this letter, that God had something He wanted Corinth and all subsequent churches and Christians facing the same general struggle to understand. It requires us to keep sight of our identity, blessings, and purpose. Otherwise, we open the door to division which can be the gateway to “disorder and every evil thing” (Jas. 3:16). 

Colossians Imperatives

Gary Pollard

We can learn a lot about an epistle just by looking at its imperatives. An imperative is a command. Paul’s letters become especially clear when listing out the commands in them! There’s more to understanding a letter than this, but it’s a great place to start. For example, here are the imperatives in Colossians: 

  1. Follow Christ Only (2.6)
  2. Do not Follow Man’s Traditions (2.8)
  3. Don’t Let Anyone Force You into Traditions (2.16)
  4. Live for What is Above (3.1)
  5. Think Only about What is Above (3.2)
  6. Kill Every Immoral Behavior You Have (3.5)
  7. Throw Away Bad Behaviors (3.8)
  8. Do not Lie to Each Other (3.9)
  9. Adopt Godly Traits (3.12)
  10. Always be Grateful (3.15)
  11. Let Jesus’s Teachings Live in You (3.16)
  12. Wives, Submit to Your Husbands (3.18)
  13. Husbands, Love Your Wives (3.19)
  14. Husbands, do not do Things that Make Your Wife Bitter (3.19)
  15. Children, Submit to Your Parents (3.20)
  16. Fathers, do not Harass Your Children to the Point of Exasperation (21)
  17. Servants, Submit to Your Masters in Everything (22)
  18. Servants, Act as Though You Work for God, not a Human Master (3.23)
  19. Servants, Remember that You are a Slave for Christ First (3.24)
  20. Masters, Remember that You Have a Master in the Sky (4.1)
  21. Never Stop Praying (4.2)
  22. Make Sure You Behave around People Who don’t Believe (4.5)
  23. Say Hi to Everyone in Laodicea for Us (4.15)
  24. Read This Letter to the Church in Laodicea (4.16)
  25. Tell Archippus, “Do the Work God Gave You” (4.17)
  26. Remember Me in Prison (4.18)

See? You can use the commands to make a simple outline of the letter and get a good idea of what’s going on! There’s a good chance I’ve missed a couple, so if y’all find an imperative that isn’t on this list, shoot it my way. 

If The Gospel Isn’t Working

Dale Pollard
The longest train ever recorded in history was the Australian BHP Iron Ore. The cars behind it stretched approximately 4.6 miles. To provide some mind-boggling perspective here's what one train-fanatic wrote, 

“Driven by a single driver, the line’s 99,734-ton and 682-car train was able to carry 82,000 tons (181 million pounds) of iron ore. The Australian BHP Iron Ore can fit about 24 Eiffel Towers…The weight of this train being the same as about 402 Statues of Liberty.”

Trains are impressive heavy-haulers, but only under the right conditions. On the tracks they’ll whistle while they work but once they’re derailed— they only whistle. Trains don’t work without tracks. 

Paul would make an interesting appeal to the saints who met at the infant church family in Thessalonica. He asks that they pray for the powerful gospel to have a straight path so it could move quickly. His exact words were,

“pray for us, that the word of the Lord may run swiftly and be glorified…”

2 Thess. 3.1b 

In a simple yet inspired prayer request a practical and profound implication steps out of subtlety— Prayerlessness will hinder the furtherance of the gospel. 

Based on this text, the content of congregational prayers may be in need of careful inspection. Reevaluating your evangelistic ministries, online presence, visibility in the community, advertising efforts, kingdom expenditures, and even the dynamics the worship service— all must fall below the prayer line on the priority list.  

While Paul was writing to the Thessalonians, God was writing to the rest of us. He reminds us that this request should ring in the prayers of His congregations today. The written petition by itself informs the modern church that this is something that God is willing and able to do for us, He would just have us ask. The powerful gospel needs prayer— like a train needs tracks. 

A 21st century church member may occasionally think 

The gospel doesn’t seem to be as convicting in my community. It works just fine in other parts of the world, and it worked well in the past— but not so much here and now. 

More Reasons Can Be Found 

Here: James 4.2-3 
Here: Matthew 21.22 
And Here: Ephesians 6.19-20 



———————————
Quote, (A-z-trains.com)

YOU LOVE SOMEBODY WHO’S LOST

Dale Pollard

Recently I had the privilege to attend the funeral of a godly man. Since he lived faithfully—  it was a celebration. Funerals have a negative connotation with them but they’re really only all bad when the one who’s passed on did so outside of Christ. 

You and I may wish for a longer life for ourselves and those we love but the ironic truth for the faithful Christian is this— the first to accept God’s decision of death is the one who died.

The faithful go to heaven and the lost do not. While we enjoy talking about  and thinking about those who will and have been eternally saved, it’s just as important to remind ourselves of those who find themselves in the other camp.

 It’s easy to forget that people are lost and maybe it’s because they’re easier to push to the back of our minds. It’s not a pleasant thought by any means and doing something about it tends to make us uncomfortable. 

It hurts and it’s hard to become attached to anyone who isn’t living faithfully because they’re lost. That means they’re not going to heaven. Sometimes the lost pretend as if that’s not their reality by distracting themselves with the things that make them feel as if they’re not lost (Ecc. 2.24-25). 

There’s a good chance that you know people who aren’t going to heaven and it’s even likely that you love people who aren’t. We’ve got to convince them to hear Jesus out— no matter what it takes. 

What can we do? 

  1. We can simplify spiritual concepts so that people can understand a message that they desperately need to hear. Try to teach Jesus differently. Approach His will for their lives from different angles. How can Jesus help their marriage? Their children? Their addiction? 
  2. Please don’t let anything get in your way of going home. Don’t let friends and loved ones who aren’t living faithfully bring you down. Not only do you ultimately lose, but your loved ones outside of Christ have lost their greatest chance of coming into the Light. 
  3. Don’t ever lose hope. There may be unique and seemingly impossible odds stacked against you and your mission to convert the lost, but don’t put God in a human-sized box. Pray often and live in hopeful expectation. 

“For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit.”Romans 8.5