Tag: redemption

Whiter Than Snow

Dale Pollard

The most snow ever to accumulate from a single storm happened from February 13-19th in 1959. The storm hit Mount Shasta Ski Bowl in California with a total of 15.75 feet of snow (Guinness Book of World Records). 

Snow appears only a handful of times in the Bible, but when it does, it gives the reader some powerful illustrations. In a Middle Eastern climate where snowfall was pretty rare and memorable, snow became an image to describe God’s purity, or forgiveness, and even His ultimate authority over nature.

One of the most famous references is found in Isaiah 1:18, where God declares, “Though your sins be as scarlet, they will be as white as snow.” Here, snow represents a total cleansing — a visual for guilt being completely erased. The contrast between blood-red sin and snow-white purity made the promise pop to ancient readers— and not lost on the modern reader. 

Snow is also used to describe God’s control over the natural world. Job 37:6 says, “For to the snow he says, be on the earth.” Unlike modern scientific explanations, the Bible portrays snow as something that responds directly to God’s command. God established natural law and order so either way, even the most powerful weather phenomena are under divine authority.

In Psalm 147:16, snow becomes a symbol of provision, with a little mystery: “He gives snow like wool.” The comparison to wool is referring to the softness and abundance. The point? That which seems harsh and cold is still part of God’s sustaining design.

Even the terrifying becomes symbolic. When Moses’ hand turns leprous in Exodus 4:6, it is described as “white as snow,” and this really makes that cleansing of sin stand out more. Instead of being left with a disease as white as snow, we’re sanctified and made clean, like snow. 

Throughout Scripture, snow is used as a powerful image of transformation — from sin to cleansing, fear to awe, and then it’s obvious beauty. It’s a good reminder that even the coldest seasons are held within the hand of God.

“Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.”

The History of Christmas: How Christendom Came to Celebrate Christ’s Birth

Brent Pollard

Consider for a moment how we came to stand where we are. The manger scene feels ancient—as though Christendom has always paused each December to marvel at the incarnation. Yet history reveals something startling: the first Christians never celebrated Christmas.

This is not a scandal but a testimony. The cherished celebration emerged slowly, like dawn breaking over centuries, as believers reflected deeply on what it means that God became man. What began as an unobserved event in Bethlehem became a worldwide moment of worship—not by apostolic command, but through man’s appreciation of glory made flesh.

The New Testament: A Conspicuous Silence on Annual Celebration

Matthew and Luke give us the nativity accounts with luminous detail: angelic announcements, shepherds startled in the night, magi following a star. These chapters overflow with wonder. Then the narrative rushes forward to Jesus’ ministry, His cross, His resurrection, His return.

What’s missing? Any instruction to celebrate His birth annually.

The apostles gathered on the first day of the week, remembering Christ’s death and resurrection through the Lord’s Supper. They proclaimed His gospel with urgency. But they left no pattern, no command, no practice for memorializing His birth each year. This was not oversight—it was simply not their focus.

Early Christianity: Avoiding Birthday Traditions

The earliest believers lived in a world where birthdays carried pagan associations. Jewish tradition paid little attention to such celebrations, and Roman birthday customs often intertwined with idolatrous practices. As a result, Christians in the first two centuries steered clear of birthday observances entirely—even Jesus’ birthday.

Origen, writing in the third century, expressed the prevailing sentiment: only the birthdays of sinners like Pharaoh and Herod were celebrated in Scripture. The righteous did not.

This wasn’t legalism. It was discernment. God’s people were learning to walk differently in a pagan world, careful not to blur the lines between sacred and profane.

The Growing Curiosity: When Was Christ Born?

By the late second and early third centuries, Christian scholars began asking a natural question:

When, exactly, was Jesus born?

Their calculations varied widely—March, May, November—but the question itself signaled something important. These believers were not merely theologians; they were people falling deeper in love with the incarnation. To wonder about the timing of His birth was to treasure it.

Yet even then, no feast day emerged. The curiosity was intellectual, not liturgical.

December 25: The First Christmas Celebration

The earliest solid evidence for celebrating Christ’s birth on December 25 appears in a Roman calendar from around AD 336. Why this date?

Two theories dominate:

Theological Calculation: Some early Christians believed Jesus was conceived on the same date He died—March 25. Counting forward nine months places His birth on December 25.

Cultural Context: December 25 fell near Roman festivals like Sol Invictus (the ‘Unconquered Sun’) and Saturnalia. Choosing this date may have offered believers a Christian alternative to pagan revelry, declaring boldly that the true Light has come into the world.

Both explanations reflect the church’s dual task: theological precision and cultural engagement. The church was not absorbing paganism—it was confronting it with truth.

East Meets West: Different Dates, Same Savior

While the West settled on December 25, Eastern Christians initially observed Christ’s birth on January 6, called Theophany or Epiphany. By the fifth century, most Eastern congregations also adopted December 25 for the nativity, reserving January 6 for celebrating Christ’s baptism and the revelation of His divine identity.

This convergence is instructive. Though separated by geography and culture, believers across the empire felt the same pull—to set aside a day each year to contemplate the mystery Paul described:

‘Great indeed is the mystery of godliness: He was manifested in the flesh’ (1 Timothy 3:16).

The Medieval Church: Layering Tradition on Truth

As Christianity shaped Europe’s cultures through the Middle Ages, Christmas absorbed many traditions: nativity plays dramatizing the Bethlehem scene, carols sung in village streets, gift-giving recalling the magi’s offerings, and evergreen decorations symbolizing eternal life.

These additions were not corruptions. They were expressions—imperfect, human, sometimes misguided—of a truth too glorious to contain in words alone. The church has always been a community of storytellers, and Christmas became the story believers told again and again, in every creative form available.

The Reformation: Christmas Under Scrutiny

When the Reformation arrived, Christmas faced fresh examination. Lutherans and Anglicans embraced the celebration as a legitimate way to honor Christ’s incarnation. Puritans, however, rejected it, viewing Christmas as an invention unmoored from Scripture.

Both positions reflected sincere convictions about how to honor God. The Puritans feared idolatry and human tradition; the Lutherans treasured gospel proclamation wherever it appeared.

Modern Christmas: Sacred Truth Meets Cultural Expression

From the 1800s onward, Christmas continued to evolve. Charles Dickens’ writings awakened social conscience, Santa Claus captured children’s imaginations, and commercialization introduced both celebration and distraction.

Today’s Christmas is a complex blend: nativity scenes beside reindeer, worship services near shopping frenzies, profound theological truth intertwined with consumer excess.

Conclusion: Celebrating the Incarnation

Christmas is not commanded in Scripture. The apostles did not practice it. Its date may be symbolic rather than historical. Yet it endures because it points to something utterly real:

God became man.

In Bethlehem, divinity clothed itself in human flesh. The infinite became finite—the eternal entered time. The Creator took the form of a creature. This is the heartbeat of Christianity—not merely that God loves us, but that He came to us.

John wrote it plainly:

‘The Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth’ (John 1:14).

So whether we observe Christmas or not, let us never stop marveling at what happened in Bethlehem. Let us preach it, sing it, tell it to our children and our neighbors. Let us declare with unshakable confidence that God has acted in history, that heaven has invaded earth, and that nothing will ever be the same.

This is the glory of the incarnation—and it deserves to be celebrated every single day.

Immortality

Carl Pollard

Immortality

“the ability to live forever, eternal life.” 

As a Christian, the gospel you believed is not mainly about escaping hell, it’s about entering eternal life. Immortality is the center of our hope. From the beginning, God formed us for eternal life. The Tree of Life stood in Eden as a sign. Humanity was meant to live, and to walk with God without end (Gen 2:9). Sin broke that design and brought the sentence of death (Gen 3:22-24). Death became the doorway through which grace would one day lead us back to life.

And grace has come. Jesus Christ, the Resurrection and the Life, has “abolished death and brought life and immortality to light through the gospel” (2 Tim 1:10). When He rose, He unveiled the firstfruits of a new humanity, bodies raised imperishable, souls made whole, creation set free (1 Cor 15:42-49; Rom 8:21). The same power that raised Jesus from the dead is the down-payment on our own resurrection (Eph 1:13-14; Rom 8:11).

This is why the New Testament writers spoke with triumph. “Death is swallowed up in victory!” (1 Cor 15:54). The last enemy is defeated, not negotiated with.

What will this immortality feel like? Revelation gives us the clearest glimpse: God Himself will wipe away every tear. Death, mourning, crying, and pain will be former things, remembered no more (Rev 21:4). We will see His face (Rev 22:4). We will know as we are known (1 Cor 13:12). Every longing planted in us by the Creator, longings for beauty, for love, for purpose, for home, will be satisfied beyond imagination, yet never exhausted. Eternity will not be monotonous; it will be the ever-fresh discovery of the infinite God! 

The world groans, our bodies weaken, our hearts break, but none of it is the final word. Christ has died, Christ is risen, Christ will come again. And when He appears, we shall be like Him, for we shall see Him as He is (1 John 3:2).

Until that day, let this joy shape everything. Work without despair. Love without fear of loss. Suffer without bitterness. Give without calculation. The clock is broken, the future is secure. We are headed toward a life where sin cannot diminish us, death cannot touch us, and God will be our everlasting light.

This is the joy of immortality: not just that we will live forever, but that we will live forever with Him, fully alive and fully home.

Come, Lord Jesus.

Judah And Boaz

Neal Pollard

There is a very interesting blessing directed to Boaz in Ruth 4:11-12. “Then all the people who were at the gate and the elders said, ‘We are witnesses. May the Lord make the woman, who is coming into your house, like Rachel and Leah, who together built up the house of Israel. May you act worthily in Ephrathah and be renowned in Bethlehem, and may your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring that the Lord will give you by this young woman.’” There are three parts to this blessing and all are framed as comparisons between events in Genesis in the Patriarchal Age and the events of this book.

  1. How Rachel and Leah came into Jacob’s family and how Ruth came into Boaz’s.
  2. How this built up the nation and how they pray for this marriage to continue the same.
  3. How one widow was blessed through deception and sin and how they wanted honorable Boaz and Ruth to be blessed in this admirable arrangement.

The whole, three-part blessing, seems to be a contrast between the lesser (Genesis characters) and the greater (Boaz and Ruth). God had done incredible things through the faulty characters of the former. Leah was at times jealous and bitter. Rachel was conniving and petulant. Jacob was a deceiver. Judah reneged giving his third son to Tamar, who disguises herself as a prostitute to raise up seed to give her a name and place among them. Judah’s character problems in that situation are many and apparent.

The beautiful story of Ruth shows a woman who willingly returns, a widow, with her mother-in-law to be among her people and serve her God. An abiding trust in God’s providence brings about this relationship between Ruth and the highly-honorable Boaz. Unlike Judah’s sons, Boaz accepts his role in this levirate marriage and takes the near kinsman role. This blesses not only Ruth and Boaz, but the once forlorn mother-in-law, Naomi.

God had tremendously blessed the descendants of Jacob, Rachel, Leah, Judah and Tamar, despite their moral failings. In the same lineage, what would He do for Boaz and Ruth? It seems the people are calling on the God who had blessed their weaker ancestors to amplify His goodness and gifts on those who so faithfully acted through this union. What a thoughtful and powerful blessing!

Even when we are faithless, God is faithful, “for He cannot deny Himself” (2 Tim. 2:13). God was fulfilling His promises to Abraham (Gen. 12:2-3). At times, this was accomplished despite the contrary and sinful actions of people. At other times, this was accomplished through the godly, selfless deeds of good people. Knowing that God is always at work (Rom. 8:28), would you like your part to be remembered like Judah or Boaz? Like Rachel and Leah or Ruth?

Did Jesus Go to Hell? Clearing Up a Common Misunderstanding

Brent Pollard

How often we hear it said—in songs, in sermons, even recited in ancient creeds—that Jesus “went to hell” after His crucifixion. The phrase rolls off the tongue with such familiarity that few pause to question whether Scripture actually teaches such a thing. Yet here is where we must be careful, for familiarity can breed assumption, and assumption can obscure truth.

The reality is both simpler and more glorious than the popular notion suggests. Yes, Jesus descended somewhere after His death—but it was not to the hell of eternal punishment. The confusion arises from a tangle of translation issues, historical traditions, and well-meaning but imprecise language. However, God’s Word speaks with unmistakable clarity once we understand what terms like Hades, Sheol, and Gehenna actually mean.

Let us think clearly about this matter, for the truth of Christ’s death and resurrection deserves nothing less than our most careful attention.

The Root of the Confusion: Words Matter

Much of our confusion stems from a problem as simple as translation. Scripture employs three distinct words to describe the afterlife, each with its own meaning:

  • Sheol (Old Testament): The realm of the dead—a shadowy place where all departed souls once dwelt
  • Hades (New Testament): The Greek equivalent of Sheol—the temporary abode of the dead
  • Gehenna: The place of final, eternal punishment—what we properly call hell

Here lies the problem: older English translations, particularly the King James Version, routinely render all three of these words as “hell,” even though they carry distinct meanings. Imagine the muddle this creates! It’s rather like using the word ‘home’ to describe a house, a hotel, and a prison all at once.

Consider Acts 2.27, which in the King James reads: “Thou wilt not leave my soul in hell.” But the Greek word Peter quotes from the Psalms is Hades, not Gehenna. Peter is declaring that God would not abandon Jesus to the realm of the dead—the temporary holding place of departed souls. He is not saying Jesus entered the fires of eternal judgment.

This distinction matters immensely. To collapse these words into one English term is to blur what God has made clear.

The Apostles’ Creed and Historical Development

Many point to the Apostles’ Creed, which states that Christ “descended into hell,” as proof of this doctrine. But even here, history reveals something important: this phrase did not appear in the earliest versions of the Creed. When they first added the term, they translated it as “Hades” instead of “hell.” This translation emphasizes that Jesus did not suffer punishment; instead, He truly died and entered the realm of the dead.

The Creed intended to combat early heresies that denied Jesus’ full humanity. The Creed was saying, in effect: “He really died. His death was no illusion.” This statement is orthodox truth. But somewhere along the way, “descended into Hades” morphed in popular understanding into “descended into hell,” and theological precision—accurately understanding and articulating biblical truths—gave way to theological confusion.

Medieval Imagination and the “Harrowing of Hell”

If you’ve seen medieval art or passion plays, you’ve likely encountered dramatic depictions of Jesus storming the gates of hell, releasing captives, and binding Satan in chains. These images are vivid, memorable, and deeply rooted in Christian culture. There’s only one problem: none of it comes from Scripture.

The so-called “Harrowing of Hell” developed from apocryphal writings—texts that early Christians never accepted as inspired Scripture. These stories captured the imagination and found expression in art, literature, and liturgy throughout the medieval period. They tell a good story, but they are not God’s story.

Here we must be discerning. Just because something appears in Christian tradition does not mean it appears in Christian Scripture. We honor the past, yes, but we bow only to the authority of God’s revealed Word.

What About 1 Peter 3.19–20?

Some appeal to 1 Peter 3.19, where Peter writes that Christ “went and preached to the spirits in prison.” At first glance, this might seem to support the idea that Jesus descended into hell to preach. But look closer.

Peter never uses the word Gehenna here. He doesn’t say Jesus entered the place of eternal punishment. The “spirits in prison” likely refers to the fallen angels of Genesis 6 or to the souls of the disobedient from Noah’s day. And the “preaching” mentioned is not an offer of salvation—it’s a proclamation of victory.

Think of it: Would the triumphant, risen Christ journey to hell to offer redemption to those who had already rejected God? This concept contradicts everything Scripture teaches about the finality of death and judgment, which means that once a person dies, they face judgment (Hebrews 9.27). What Peter describes is not an evangelistic campaign in the underworld, but a declaration of Christ’s conquest over sin, death, and the powers of darkness.

Where Did Jesus Actually Go?

Scripture answers this question with beautiful simplicity:

  • His body was laid in the tomb (Matthew 27.59–60)
  • His spirit went to Hades—specifically to Paradise, the place of blessing for the righteous dead (Luke 23.43)
  • God did not abandon Him there (Acts 2.27, 31)
  • He rose victoriously on the third day (1 Corinthians 15.4)

Notice what Jesus promised the thief on the cross: “Today you will be with me in Paradise” (Luke 23.43). Not hell. Not torment. Paradise—the blessed side of Hades, where the righteous awaited the resurrection.

Hades is the temporary realm of the dead, not the final hell. It is the waiting room, not the eternal chamber. Jesus never set foot in Gehenna, the place prepared for the devil and his angels (Matthew 25.41). To say otherwise is to add to Scripture what God never said.

Why This Matters

Why be so careful about these distinctions? Because truth matters. Because God’s Word deserves precision. Because the gospel itself is at stake.

If Jesus suffered the fires of hell as part of our redemption, then His sacrifice on the cross was incomplete. But Scripture declares that on the cross, Jesus cried, “It is finished” (John 19.30). The payment was complete. He accomplished His work. He descended into death, yes—but not into damnation. This reaffirms the fullness of our redemption and the security of our faith in Christ.

God’s sovereignty shines through this truth. He orchestrated redemption exactly as He planned—through the death, burial, and resurrection of His Son. Jesus conquered death by entering it and emerging victorious. He didn’t storm the gates of hell; He broke the chains of death itself.

Conclusion: Death Conquered, Not Hell Invaded

The belief that Jesus “went to hell” is born from translation confusion, historical development, medieval imagination, and misinterpreted Scripture. But when we let God’s Word speak for itself, the picture becomes clear: Jesus entered Hades—the realm of the dead—and triumphed over it.

He truly died. He truly descended into the domain of death. And He truly rose again, bringing life and immortality to light through the gospel (2 Timothy 1.10).

What practical difference does this make? Everything. Because Jesus conquered death—not hell—we can face our own mortality with confidence. “Because I live,” Jesus said, “you also will live” (John 14.19). That’s not just doctrine; that’s hope. That’s victory. That’s the gospel.

So let us speak carefully about these things. Let us honor Scripture’s precision. And let us marvel at the One who entered death’s dark valley and emerged with the keys of death and Hades in His victorious hand (Revelation 1.18). He didn’t invade hell—He abolished death. And because He lives, we shall live also.

Hosea’s One Bride–and the One Messiah

But who is this woman? Is she the same Gomer whom Hosea married in chapter 1, or does she represent a second bride, perhaps symbolizing Judah alongside Israel in some grand drama of two sisters? Here stands one of those interpretive crossroads where the very trajectory of revelation hangs in the balance.

Brent Pollard

In the ancient landscape of Scripture, few passages arrest the soul quite like Hosea 3, where God commands His prophet: “Go again, love a woman who is loved by another man and is an adulteress, even as the Lord loves the children of Israel, though they turn to other gods and love cakes of raisins.” (Hosea 3.1). Here Hosea purchases her—this mysterious woman—“for fifteen shekels of silver and a homer and a lethech of barley,” then withholds marital relations for “many days” (Hosea 3.2-3).

But who is this woman? Is she the same Gomer whom Hosea married in chapter 1, or does she represent a second bride, perhaps symbolizing Judah alongside Israel in some grand drama of two sisters? Here stands one of those interpretive crossroads where the very trajectory of revelation hangs in the balance.

Two paths stretch before the careful reader. A minority of conservative scholars sees chapter 3 as a fresh symbolic act with another adulteress, sometimes linked to Judah through the “two sisters” motif found elsewhere in prophetic literature. Yet the majority view—held by the great cloud of classic conservative commentators—perceives one continuous drama with one wife, one covenant, one story of love’s persistence through the darkest valleys of unfaithfulness.

This latter reading, I would argue, best preserves the magnificent Messianic arc that governs the whole of Hosea 1-3, an arc as vast and purposeful as the eucatastrophe that crowns the most remarkable tales ever told.

The Divine Command and Its Shocking Grace

Chapter 1 opens with words that still have power to startle the modern heart: “Go, take to yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by forsaking the Lord” (1:2). What kind of God would command such a thing? Only one whose love burns with such intensity that He will use even the prophet’s agony to mirror His own heart’s breaking.

Hosea obeys—for prophets know something of the weight of divine calling—and marries Gomer. Their children become living sermons, their names carving judgment into the very air that Israel breathes. Jezreel speaks of scattering that follows political bloodshed; Lo-Ruhamah means “No Mercy,” signaling heaven’s withdrawal of compassion; Lo-Ammi—“Not My People”—depicts the ultimate horror: covenant rupture, the tearing of that sacred bond that once made them the apple of God’s eye (1.4-9).

The effect is deliberately devastating. This departure is no mere moral slip, no gentle wandering from the path. Israel’s sin bears the face of spiritual adultery against the very God who chose her, loved her, called her from Egypt, and made her His own.

The Promise That Changes Everything

Yet—oh, what power lies in that simple word!—judgment is not God’s final word. Immediately after the “Not My People” sentence, Hosea hears a promise of breathtaking scope: “Yet the number of the children of Israel shall be like the sand of the sea, which cannot be measured or numbered. And in the place where it was said to them, “You are not my people,” it shall be said to them, “Children of the living God.” And the children of Judah and the children of Israel shall be gathered together, and they shall appoint for themselves one head.” (1.10-11).

Here stands the North Star by which we must navigate all that follows. The story moves inexorably toward reunion under a single Davidic ruler—toward the Messiah. This reconciliation is not merely restoration but transformation, not simply healing but resurrection unto new life.

When Love Becomes a Lawsuit, Then Wedding Song

Chapter 2 unfolds like a covenant lawsuit in the courts of eternity. The Judge indicts His faithless spouse, exposes her idols and ill-placed alliances, announces discipline that will strip away the very gifts she has misused for evil purposes (2.2-13). Justice must speak its harsh truth before mercy can whisper its tender promises.

But then the tone pivots from court to courtship. “Therefore, behold, I will allure her, and bring her into the wilderness, and speak tenderly to her.” (2.14). The wilderness, that place of testing and purging, becomes a wedding aisle where love writes its most beautiful poetry.

Hear how the Bridegroom’s voice grows tender: “And I will betroth you to me forever. I will betroth you to me in righteousness and in justice, in steadfast love and in mercy. I will betroth you to me in faithfulness. And you shall know the Lord.” (2.19-20).

This promise is a covenant renewal of the most glorious kind—not by human reform or religious effort, but by pure divine initiative. The righteousness will be His gift, the faithfulness His accomplishment, the steadfast love His very nature poured out upon the undeserving.

The Purchase Price of Love

Chapter 3 returns us to the sign-act, but now we see it through the lens of promise. God commands Hosea to “love a woman who is loved by another man and is an adulteress, even as the Lord loves the children of Israel” (3.1). He buys her—this woman whom love will not release—and then imposes a season of chaste separation: “You must dwell as mine for many days. You shall not play the whore, or belong to another man; so will I also be to you.” (3.3).

On the majority reading, this is Gomer once more—the same woman, the same covenant, the same costly love. The symbolism thunders with gospel truth: the bride belongs to Hosea by right of covenant, yet he pays a price to reclaim her from slavery. She dwells under his protection, yet marital intimacy waits for the appointed time. It is a perfect picture of God’s people under discipline—kept and preserved by unshakeable love, yet awaiting the full warmth of restored fellowship.

Why prefer the “one wife” interpretation over “two”? Textually, the prophecy promises not two restored marriages, but one united people under “one head” (1.11). Thematically, a single spouse clarifies the gospel shape of this ancient drama: one relationship broken by sin, one redemption purchased by love, one reunion consummated by grace. To split the sign into separate unions risks obscuring that clean line running from Israel’s infidelity to the Messiah’s unifying reign.

The Long Wait and the Coming King

Hosea himself interprets the sign with words both sobering and hopeful: “For the children of Israel shall dwell many days without king or prince, without sacrifice or pillar, without ephod or household gods” (3:4). A prolonged season follows—kingless, templeless, suspended between judgment and restoration. It is discipline, but discipline shot through with promise.

For afterward, the prophet declares, “the children of Israel shall return and seek the Lord their God, and David their king, and they shall come in fear to the Lord and to his goodness in the latter days.” (3.5). “David” here is no mere historical echo but the promised Son of David, the Root and Offspring of Jesse’s line, the King whose kingdom shall have no end.

In the New Testament’s brilliant light, that restoration dawns in Jesus Christ, who gathers the scattered, “broken down in his flesh the dividing wall of hostility” and creates “in himself one new man in place of the two” (Ephesians 2.14-15). The apostles see clearly how Hosea’s reversal—“Those who were not my people I will call ‘my people,’ and her who was not beloved I will call ‘beloved.’” (Romans 9.25) applies to all who are called into Christ, whether Jew or Gentile. As Peter puts it with stunning directness: “Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.” (1 Peter 2.10).

The bride is being made ready for the marriage supper of the Lamb (2 Corinthians 11.2; Revelation 19.7-9).

Gospel Theater in an Ancient Home

Hosea’s household, then, becomes gospel theater of the most profound sort: covenant love initiates the drama, sin wounds the heart of it, grace pursues through every shadow, redemption pays the necessary price, sanctified waiting refines the beloved, and Messianic reunion brings the story to its glorious close.

The “same woman” reading allows us to feel this story as Scripture intends—a single, unbroken through-line running from rupture to redemption, from betrayal to betrothal, under one Head who is Christ Jesus our Lord. In His nail-scarred hands, every broken covenant finds healing, every faithless heart discovers mercy, and every wayward bride learns the deep, costly joy of being loved with an everlasting love.

This is the gospel that Hosea’s pain purchased for our instruction, the good news that his obedience spelled out in living letters. One bride, one Bridegroom, one story of love that will not let us go—no matter how far we wander, no matter how deep we fall. For such is the love of the God who calls things that are not as though they were, and who makes His enemies into His beloved.

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Unless otherwise indicated, all Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

The Cleveland Spiders

The Cleveland team was dreadful. It showed on the field and in the stands, where they drew an average of 199 fans after their first 16 home games. Only 6,088 fans watched them play that year, an average of 145 diehards per home game. They were so bad, they decided to play most of their games on the road.

Neal Pollard

Inexplicably, I remain a Colorado Rockies fan when many of my Denver-area friends have abandoned ship with this historically bad baseball team. The Rockies are last in total pitching and fielding (defense) and seventh-worst in hitting. That means they can’t pitch, hit, or field. They go into the All-Star game 22-74, on pace to join some dubious, infamous company. In the “modern era” (since 1901), there was the 1916 Philadelphia A’s who won 36 and lost 117. The 1935 Boston Braves and 1962 New York Mets were almost as bad. Closer to the present, you’d have to include the 2003 Detroit Tigers (43-119) and the 2024 Chicago White Sox (41-121). But, the symbol and epitome of terrible baseball has to be the 1899 Cleveland Spiders. They finished that season 20-134! But, their hard luck was more of a business decision.

The 1898 team boasted Hall of Famers Cy Young, Jesse Burkett, and Bobby Wallace, but the owners, who also owned the St. Louis Browns, felt that a good team would draw more fans in Missouri than Ohio. So, they depleted the Spider roster and stocked the Browns roster. The Cleveland team was dreadful. It showed on the field and in the stands, where they drew an average of 199 fans after their first 16 home games. Only 6,088 fans watched them play that year, an average of 145 diehards per home game. They were so bad, they decided to play most of their games on the road. To commemorate the centennial “celebration” of Clevelands wandering exiles, J. Thomas Hetrick memorialized them in his 1999 book, Misfits! Baseball’s Worst Team Ever. Apparently, the Spanish-American war, a failed effort to clean up bad language on the field, and “too many games” (expanding to 154; today, it’s 162) had already cut into fan attendance, but watching a “sideshow” like the Cleveland Spiders led to a disastrous end to a once-proud, championship-caliber franchise.

To fail in athletics may lead to a less than desirable footnote in sports history. To fail in academics and economics can create a legacy that stains one’s family name. But, in just about every arena, failure need not affect one’s spiritual standing. Think of biblical underdogs that had little chance of success, if God was not factored in. Why, all of Israel were sitting ducks against the Canaanites without God (Deut. 7:24; Josh. 21:44)! David looked like no match for Goliath (1 Sam. 17:33)! Hezekiah and lowly Judah, on paper, were no match for Sennacherib and the Assyrians (Isa. 37:14-20)! Even the early church seemed overwhelmed in their objectives and mismatched in their mission (1 Cor. 1:26-29)!

How do we explain this? How can we seem to lack the talent, resources, exposure, and influence of the world, and yet still be described as over-comers (John 16:33), conquerors (Rom. 8:37), victors (1 Cor. 15:57), and greater (1 John 4:4) than the world? Perhaps this helps. The final tally has not been recorded, and it will not be in this life! Evaluation day will surprise the whole world, when we stand before The Judge (Mat. 7:13-14, 21-23; Rev. 20:11-15). God’s not going to reward the most accomplished by earthly measurements. Our eternal success or failure will be tied to our response to the One who defeated death and the devil (Heb. 2:14-15). If we trusted and obeyed Him and His blood covers our sins, we will go to heaven even if we don’t have a nickel to our name, a well-defined skill in our toolbox, a diploma or degree on our wall, or a celebrity in our family tree. Maybe others deem you a “loser,” but if you are a “winner” with God that’s the record you want to have!

When Strength Fails:

The Seduction, Humiliation, and Redemption of Samson

Brent Pollard

Samson’s story is both tragic and compelling. God predestined Samson to deliver Israel from the oppression of the Philistines, naming him a Nazarite before his conception. Despite his unimaginable strength, this judge succumbed to his desires, particularly his attraction to Philistine women. Samson was enticed, degraded, and finally felt a deep sense of reclaiming himself. The story of Samson’s descent and ultimate resilience is a powerful reminder that grace can lift us back up no matter how deep our struggles are.

Seduced by the Enemy (Judges 16.1-20)

Samson’s decline was not a sudden event but a gradual unraveling of his sense of purpose. Samson consistently broke his promises despite his dedication as a Nazirite, chosen for divine purpose. He became involved with three Philistine women: his wife from Timnah (Judges 14), a woman of ill repute from Gaza (Judges 16.1), and Delilah (Judges 16.4). It was with Delilah that he met his downfall. Despite her undeniable loyalty to the Philistines and her persistent efforts to unravel the mystery of his power, Samson eventually succumbed:

“So he told her all that was in his heart…” (Judges 16.17 NASB95)

In that moment of revealing his truth, Samson gave up his secret and the essence of his power. His assailants apprehended him, blinded him, and imprisoned him within that darkness. Samson learned that temptation rarely announces itself as destructive. Likewise, we gradually forfeit our strength and clarity when we flirt with sin. Samson lost his power because he gave his heart to the wrong person, a lesson that still resonates today and underscores the importance of discernment in our lives. However, the consequences of his misplaced trust would go far beyond losing his strength, plunging him into literal and spiritual darkness.

Humiliated by His Choices (Judges 16.21–25)

With his vision and power removed, Samson became a captive, grinding grain in a Philistine prison. However, his degradation reached new heights when the Philistines paraded him before the crowd at a festival, reveling in their mockery.

“Call for Samson, that he may amuse us.” (Judges 16.25 NASB95)

This summons wasn’t just to satisfy curiosity. The Hebrew term translated as “make sport” in the KJV conveys connotations of mockery, contempt, and possibly even sexual humiliation. This latter possibility is reflected in Potiphar’s wife’s use of this Hebrew word as she falsely accuses Joseph of attempted rape. She said Joseph was trying “to make sport of us” (Genesis 39.14 NASB). Given Samson’s infamous history with Philistine women, one can imagine their scornful laughter at his abasement, viewing it as appropriate retribution: the great warrior of Israel brought low, not by a clash of arms, but by the tender yet treacherous nature of love. In a tragic turn of events, Samson was reduced to a mere trophy, displayed to entertain a reveling crowd who joyfully worshipped their deity, Dagon.

Public transgressions frequently cause public shame. When reality reveals the consequences, what once thrilled us in solitude may become a source of scorn. Regardless of their disgrace, the Lord does not abandon repentant people. And it was only in the depths of his humiliation, chained between the pillars of the Philistine temple, that Samson realized this truth for himself.

Redeemed by Grace (Judges 16.26–30)

Blind, broken, and mocked—Samson finally cried out to God:

“O Lord God, please remember me and please strengthen me just this time…” (Judges 16.28 NASB95)

This prayer signified a watershed moment. In a moment of deep reflection, Samson summoned the courage to bow before the divine, shedding the burden of his former pride. In a moment of divine intervention, God answered Samson’s plea, and with a surge of newfound power, he toppled Dagon’s temple, taking more lives in his final act than he had throughout his entire life (Judges 16.30). This act of destruction was not a sign of Samson’s fall but a testament to his resilience. Despite his journey ending prematurely, it reached a pinnacle of resilience and spiritual strength. In Hebrews 11.32, Samson is among the revered figures honored for their unwavering faith.

Samson’s redemption journey powerfully reminds us that even broken people can still serve a purpose. He is not the God of flawless credentials but of contrite souls. When we return to Him, He can renew us even after stumbling.

Conclusion

Ultimately, Samson’s story is a cautionary tale about the dangers of succumbing to temptation and offers hope for redemption. His seduction and disgrace were undeniable, but his redemption was also evident. If you’ve felt you’ve stumbled through missteps, struggles, broken connections, or poor choices, know that your journey is far from over. There is a God who hears the cries of the weary and offers a hand of hope for redemption.

“My grace is sufficient for you, for power is perfected in weakness.” (2 Corinthians 12.9 NASB95)

Emulating The Early Church

Carl Pollard

There is no greater achievement than to embody the believers we read about in Acts 4. How did they act, and what did they do? While they were not perfect, they were shaped under the guidance and leadership of inspired apostles. What we need today is to become the church of the past in the present.

If people truly understood the Church, no one would ever leave it. Many today express valid concerns about those who have departed and continue to leave. It appears there is a significant lack of appreciation for the Lord’s church. I believe this stems from misunderstanding. If people grasped what the Lord’s church represents and recognized God’s work within it, we would cultivate a much deeper love for the church.

The longer I spend among the body of Christ, the more I recognize the church as essential to my life. As you know, the church isn’t merely a building or an institution; it is the living, breathing body of Christ, designed by God to fulfill His eternal purpose. Unfortunately, many misunderstand or undervalue the church’s role.

The church was not conceived in the mind of man; it is God’s spiritual body, composed of those who have obeyed the gospel of Jesus. Christ reigns as the head of that body. 1 Peter 2 describes the church as a temple, a nation, and a royal priesthood—this is the Lord’s Church.

One term used to describe the church signifies the universal body of believers. From the beginning, the church has been part of God’s grand design. It is not a human invention but a divine institution established by Christ Himself. In Matthew 16:18, Jesus states, “I will build my church, and the gates of Hades will not prevail against it.” Here, we learn from the Son of God that the church is a divine creation, birthed from Christ’s authority and sacrifice.

The family we join through baptism originated in the mind of God. We need the one true church—not a cheap imitation. This family began with God’s vision, was fulfilled by the sacrifice of His Son, and was established in Acts 2 through Peter’s preaching. We need THAT church!

This family consists of all kinds of people; it is a melting pot, as God designed it to be. Within the church, Satan attempts to isolate and polarize individuals based on these differences. Paul reminds us in Galatians 3:28 that, in the one true church, distinctions such as male or female, slave or free, Jew or Gentile do not matter. We are all ONE in Christ. What some may view as a weakness is, in fact, our strength—if we can embrace it.

Acts 4:32 states, “Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common.” They were unified in purpose, prayer, and perseverance. They shared the same goals, prayed for the same needs, and faced challenges together.

When confronted with threats and opposition, the early church responded with fervent prayer, coming together to seek God’s strength and guidance. They prayed for resilience in their faith—an essential prayer for us all to share TOGETHER. The early church exemplified unity, and our goal as a body of believers today should be to cultivate that same unity now and in the future.

Pillars Of Truth

Carl Pollard

Scripture offers deeper insights into the nature of truth. When you choose to integrate faith into your everyday life, you will find meaning and you will be fulfilled. 

You will find a purpose driven existence that the world longs to have. With God, life has meaning. 

Notice with me 5 biblical truths that shape our worldview. There are many more, but these five have been the fundamentals of our faith. These are the ones that the apostles taught to the world after the ascension of Jesus. I am thankful that God has given to us a framework as Christians, a framework through which we are supposed to interpret the world.

We don’t rely on opinions, or feelings, or traditions, or our families, to tell us these truths. These truths were laid upon us by the Lord of Lords. He tells us these truths so that we would have a lens through which we can interpret the world. Without them we are Velma from Scooby Doo. We NEED these glasses to see the world properly.

Pillar number 1 in the biblical worldview…

We Were Created

How does the world say that we got here? 

In the beginning there was a cosmic boom. 

This is what our children our taught, and what more and more people are believing. 

This is totally contrary to the words of Scripture. We say “In the beginning God created.” The world says, “In the Beginning nothing created.” It takes more faith to believe evolution than it does the first five words of the Bible. Pillar number 1 of a biblical worldview contradicts the very nature of modern historical scientists. 

In the beginning God said, “Let us make man in our own imagine, in our own likeness” Gen. 1:26 

We were created and molded after the Creator. From this first pillar we learn many things. Because we have a Creator we better understand the world God placed us in. 

The knowledge of a Creator helps us understand ourselves better since we were made in the image of God. Because we were created we learn of the Creator who shaped us out of dust and breathed life into our bodies. We were created to ENJOY fellowship with our God.

Pillar number 2…

We Fell

In Genesis 3, man rebelled against God and as a result of that, sin entered into the world. This sin caused

  1. Spiritual separation: Adam and Eve and their children were separated from God, both physically and spiritually. They could no longer walk and talk with God face to face. 
  2. Physical changes: Adam and Eve became mortal, and they and their children would experience sickness, pain, and physical death. 
  3. Cursed environment: The ground was cursed in the Garden of Eden and throughout the earth. 
  4. Loss of righteousness: Adam and Eve became aware of their nakedness and knew that their former perfection was gone. 
  5. Guilt and shame: Adam and Eve felt guilt and shame they had NEVER felt this before. 
  6. Judgment: Satan was judged with a divine curse. The woman would experience pain in childbirth, and her husband was to rule over her. Man must now labor for his existence on a cursed earth. 

And if that wasn’t enough, Paul says this in Romans 5:12: “Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned.” From the moment we fell, all people are born into a sinful world, and with a desire to rebel against our God. No matter who you are, you will have sin in your life (Romans 3:23).

There are so many people who don’t believe in God because of the consequences of the fall. They’re angry because there is suffering and death in the world. They think if God exists, why is there so much death and pain? Either He doesn’t exist, is too weak to fix it, or just doesn’t care. In their minds, they don’t believe in God because of these things. Why do so many feel this way? They fail to have a biblical worldview. Otherwise they would realize that all of this death and suffering and sorrow is a direct result of the fall. We recognize through a biblical worldview that we live in a fallen world. 

And because of this, although God is good and He exists, suffering also exists because we live in a SINFUL world. 

Do you see how these worldviews can start changing your attitude? Every tear you’ve ever shed. Every graveside you’ve ever attended. Every hospital you’ve been in. Every NICU a child is taken to. Every war that is fought. Every cancer treatment you take. Every grey hair or lack of hair. Every divorce, every death, every diseases. Every failure, every insecurity, every struggle ALL exists because we LIVE in a fallen world! 

What is the point if there is no God to save us from our sin?

Pillar 3…

We Are Redeemed

We are currently living in the Christian era or dispensation. We exist in a time, after the fall, but before the end. We are in the last times. No newer covenant, this is it. 

God has given His Son, we either accept Him or reject it. What more could God give? 

How else could He prove to His creation that He loves us? He chose us after the fall. 

We are now redeemed through Christ. We are living in a time after the resurrection and before the second coming. God is working on this earth to redeem those whose hearts are soft so that we can escape judgment. 

We are redeemed by the blood of Christ, and God is going to make sure that everybody has an opportunity to respond. 

And that is where we are now. God is redeeming for Himself a people who will spend an eternity with Him. Ephesians 1:7 says, “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace.” This word redeemed literally means, to release from a captive condition, to deliver. What are we being released from? What holds us captive? The SIN we find ourselves in as we are living in a fallen world!

Christ is our redeemer who saves us again and again. God has regained His prize possession through the payment of His Son. 

Not everyone will be saved, only those who have come in contact with the blood of Christ. This is why call Him our redeemer. 

Those who are redeemed will be taken to paradise and saved from the destruction of this world. We live in the era of redemption. 

If you don’t have this biblical worldview, you will see no reason to stop sinful behavior. 

You will be just like those in the days of Noah, MOCKING the ones who are getting in a boat on dry land. This worldview should shape our perspective of life, to its CORE. 

Pillar 4…

We Are A Part of The Kingdom

The Kingdom of God is the reign and rule of God in our lives. We were redeemed to be a new creation in Christ. We are a part of the reign of God in the world. As citizens in this Kingdom, we are called to live in a way that reflects His values and priorities. 

We are called to live out the principles of our King in our daily lives. Jesus came, according to Mark one, preaching the kingdom of God is at hand. 

It’s here now! Our worldview, that is, our jobs, our families, our friends, our words, our thoughts, our actions, our attitude, our perspective, must ALL be shaped by our citizenship. We. Belong. To God. “But our citizenship is above, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself” (Phil. 3:20).

We are here, but don’t belong. Live like you are in God’s Kingdom.

Pillar 5…

We Will Be Restored

This final pillar looks forward to the ultimate restoration of all things. We are promised that God will make everything new, just as it was in the beginning. Pillars 1 and 5 are connected by redemption and a kingdom. 

Through these things we will be restored to God’s original perfection. This is hope greater than any earthly thing. This promise of restoration helps us persevere through this fallen world. This promise helps us live as citizens of the Kingdom. The promise of restoration provides hope for the future. 

It encourages the redeemed to work toward godly love, to show mercy and forgiveness.

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. 

From The Problem To The Solution

Neal Pollard

Discussing a spiritual problem with one of our excellent elders, we were trying to pinpoint how our subject could be making the choices they were making. I said the problem starts with “s” and ends with “n.” He quickly said, the solution also starts with “s” and ends with “n.” Look at the difference at not just a single vowel, but what is represented by both.

Sin is a “contrary desire” (Gen. 4:7). Sin is “against God” (Gen. 39:9). Sin blots one out of God’s book (Ex. 32:33). Sin can be doing what God has not commanded to be done (Lev. 5:17). Sin is to act unfaithfully against the Lord (Lev. 6:2; Num. 5:6). Sin causes one to become guilty (Lev. 6:4). Sin is “impurity” (Lev. 16:16). Sin is to act with hostility against God (Lev. 26:24,28). Sin is to go astray (Num. 15:28). Sin is “doing evil in the sight of the Lord to provoke Him to anger” (Dt. 9:18). Sin is “transgression” (Josh. 24:19). Sin is to forsake the Lord (1 Sa. 12:10). Sin is linked to guilt (2 Chr. 28:13). Sin is synonymous with “rebellion” (Job 13:23). Sin can make one “full of anxiety” (Ps. 38:18). Sin is spiritual filth (Ps. 51:2). Sin is an injury to self (Pr. 8:36). Sin is “a disgrace to any people” (Pr. 14:34). Sin weighs one down with iniquity (Is. 1:4). Sins are like a heavy mist (Is. 44:22). Our sins testify against us (Is. 59:12). Sin withholds good against us (Jer. 5:25). Sin brings spiritual death (Ezk. 18:4,20). Sin is to “act wickedly” and turn aside from God’s commandments and ordinances (Dan. 9:5). Sin is “impurity” (Zech. 13:1). Sin a “fault” (Mt. 18:15). Sin brings death (Jn. 8:21; Rom. 6:23; Js. 1:15). Sin is enslaving (Jn. 8:34). Sin is common to all (Rom. 3:23). Sin can come to reign in our bodies (Rom. 6:12). Sin is “whatever is not of faith” (Rom. 14:23). Sin is synonymous with “trespasses” (Eph. 2:1). Sin may be led on by various impulses (2 Tim. 3:6). Sin is perverting and self-condemning (Ti. 3:11). Sin is “deceitful” (Heb. 3:13). Sin is “entangling” (Heb. 12:1). Sin is knowing the right thing and not doing it (Js. 4:17). Sin is “unrighteousness” (1 Jn. 5:17). Sin is “of the devil” (1 Jn. 3:8). 

Oh, but the Son! The passages about Him exceed even those about sin! The Son came to take away sins (Rom. 11:27; 1 Jn. 3:5). He came to destroy sin’s power (1 Jn. 3:8). The Son condemned sin in the flesh (Rom. 8:3). The Son cleanses us from all sin (1 Jn. 1:7). That only begins to scratch the surface of the power of the Son to absolve us of the guilt of sin, if we desire to put sin away and come to Him. 

What will give us the strength and heart to turn from the sin to the Son? Maybe the difference is in those vowels, “I” and “O.” When I truly understand my debt, I will deal with this problem. Sin is a spiritual debt “I owe.” I cannot pay it. But the Son can (Col. 2:14)! As the song suggests, “Jesus paid it all, all to Him I owe.” Yet, to exchange a debt of guilt for a debt of gratitude is the difference between a life of misery and a life of fulfillment, the difference between an eternity of regret and an eternity of rejoicing. 

The Bible is devoted to alerting us to our problem, but equally devoted to sharing the solution! May we have the humility and honesty to seek it! 

The Kingdom Is Here Today

Brent Pollard

The author of Hebrews uses the example of the Melchizedekian priesthood to establish the priesthood of Christ. Jesus belonged to the tribe of Judah, which Moses did not mention regarding the earthly priesthood. Therefore, there was a need for a covenant change to allow a non-Levite to serve as a priest. The writer of Hebrews spends chapters eight and nine explaining how the New Testament replaced the Old Testament in line with prophecy (see Jeremiah 31.3–14). In summary, the Holy Spirit confirmed that it was God’s will for Jesus to be a priest, but since He could not serve as a priest on earth because of Moses’ Law, Jesus instituted the New Testament so that He could be our High Priest in heaven.

Some believe that Jesus will reign as King from David’s throne in a future Jerusalem-based kingdom. However, there is an obstacle preventing Jesus from doing so on earth. God cut off David’s seed from sitting on David’s throne, as mentioned in Jeremiah 22:30, making it impossible for any of Jeconiah’s (or Jehoiakim’s) descendants to reign in Judah. This fact is relevant because Jeconiah was an ancestor of Joseph, Jesus’s foster father. Matthew traces Jesus’s legal lineage through Joseph in Matthew 1:12. Since Jesus is a descendant of Jeconiah, he cannot reign as an earthly king even though it was God’s will for Christ to be King. If God had not taken away the right of Jeconiah’s descendants to reign in Judah, Jesus could have certainly been an earthly king.

So, how is Christ a king? Jesus promised to establish a kingdom (Matthew 16:18–19). When Pilate pressed him, Jesus admitted to being a king (John 18.37). However, consider how Jesus qualified the nature of His kingdom in John 18.36. “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm” (NASB 1995). This truth means that Christ’s kingship is spiritual rather than earthly, as is His priesthood. It is worth noting that Jesus also accomplished this through His New Testament.

Many people misunderstand the truth and think that the apocalyptic language of a millennial kingdom in Revelation 20.6 refers to a future earthly kingdom that Christ will rule in Jerusalem. This misunderstanding is because they do not understand the interchangeability of the terms “kingdom” and “church” in Matthew 16.18–19. The word “church” is a Latin loanword that does not appear in the Bible. The actual word for church is “assembly.” Thus, the church represents the people. The word for “kingdom” is “basileia,” which means a kingdom or realm over which a king has sovereign authority. Therefore, God’s will was for Christ to choose a group of people from all over the world willing to submit to his authority.

According to the Book of Daniel, God showed King Nebuchadnezzar a prophetic dream about the future (see Daniel 2). In the dream, a cut stone struck a large image at its feet, causing the entire image to shatter and signifying the end of all worldly authority. Different materials comprised the image’s body parts, representing different empires. Babylon was the head of gold, Persia was the chest and arms of silver, Greece was the belly and thighs of bronze, and Rome was the legs of iron and feet of iron and clay. The feet mingled with clay represented the internal weakness of Rome. Commentators are familiar with this dream’s timeline. However, some believe that the Kingdom of God, symbolized by the cut stone, is yet to appear. However, according to Daniel, the kingdom emerged during the reign of the Roman emperors, referred to as “those kings.”

Jesus said, “Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God after it has come with power” (Mark 9.1 NASB 1995). For those who refuse to believe that Jesus established His kingdom as He intended, there must be more than one person of advanced years who can prove they are older than two millennia! We understand that the power to which Jesus referred was the Holy Spirit, who descended on the apostles on the day of Pentecost, around 33 AD (Acts 2.4). As a result, Jesus reigns as King today and will continue to do so until His return. Following His return, Jesus will hand over His authority to the Father and the redeemed from all ages (1 Corinthians 15.24).

Combining biblical texts and prophecies creates a deep understanding of Jesus Christ’s position as King and High Priest, which goes beyond worldly limitations. Jesus fulfills the roles God has designated for Him, not as a political leader or a member of the old priesthood, but in a heavenly and everlasting sense through the New Testament and His heavenly kingdom. This understanding challenges traditional beliefs about a future earthly kingdom, instead emphasizing Christ’s spiritual reign, which began during His ministry and continues today. As Christians, we have the honor of living in this heavenly kingdom that Christ, our eternal King and High Priest, rules over in a merciful and benevolent manner. Recognizing this broadens our spiritual understanding and strengthens our faith in the eternal truth of God’s word and His ultimate plan for redemption.

Heaven Or Not?

Neal Pollard

I have been seeing this 15-second commercial on TV recently. It is a picture of the sky above the clouds and the words, “When you die, are you going to heaven or not? You can know for sure. Heaven or not.net.” 

Purchasing commercial time is very expensive. Someone is dedicated, and the subject matter could not be more important! As an ’80s song put it, we are living in a material world. Many do not think deeply enough about what happens after this life. A website dedicated to the very subject had me hopeful.

Visiting the website, I was impressed with the number of Scriptures used and the effort to use the Bible for every single point made. They cover the biblical explanation for our origin, the reliability of Scripture, the problem of sin, the sacrifice of Christ, and the need of salvation. I say biblical because they cite Scripture in each of these subject areas.

Please believe me when I say that I want to endorse and commend this website. I do not know who is behind it, other than the site “God Life,” a well-put-together website full of resources. But there were at least two erroneous statements made which contradict what the Bible teaches.

First, they claim that we are born with sin. Introducing the problem of sin, they write, “That makes it (heaven, NP) a problem for us…because we sin. It is our heritage. We are born with it.” We are born into a sinful world. Eventually, every one of us make the choice to sin. Their next statement, Romans 3:23, is correct. But it is different to say that “all have sinned” and that we are all born with sin. Ezekiel 18:4,20 state the truth that the son does not “bear the punishment of the father’s iniquity.” Teaching that we are born in sin is communicating the false idea that we inherit Adam’s sin. We surely inherit a fallen world because of his choice (Rom. 5:12), but as surely do not inherit his guilt. Our guilt comes through our own accountability. A newborn or small child is not accountable.

Second, their suggested remedy for addressing our sin problem in order to go to heaven is one of the most egregious religious errors formulated by religious people: “the sinner’s prayer.” They urge the reader to pray, “Dear God…I know I have sinned against you. Please forgive me.
I receive Jesus…your only Son…right now as Savior of my life…having died to pay for my sins.
Thank you for forgiving my sins…and for my new life.I pray this prayer in Jesus’ holy name, Amen!” 

They are right to say that going to heaven means “you have to receive God’s gift of forgiveness and acceptance,” but wrong to suggest something that we have no biblical teaching or example for. The very first time Jesus was preached and the listeners asked what they should do, Peter could have given the counsel in the paragraph above. But he did not. He called for repentance and baptism (Acts 2:38), and those who gladly received the word did just that (Act 2:41). Please consider Mark 16:16, John 3:3-5, Acts 22:16, Romans 6:1-4, Galatians 3:26-27, Ephesians 4:4-6, Colossians 2:12, Titus 3:5, and 1 Peter 3:21. 

All these passages show us that receiving God’s gift of forgiveness and acceptance goes beyond saying a prayer. It requires doing what people did in the first-century, when the gospel began to be preached and people first sought to do what they were taught. We need biblical example and teaching to adequately answer these sincere people’s powerful question. 

From Shadow to Reality:

Embracing the New Covenant in Hebrews

Brent Pollard

The Book of Hebrews is a crucial piece of writing that serves as a bridge between the Old and New Testaments. It demonstrates how the arrival of Jesus Christ fulfilled old promises. The narrative in the text shows how the old covenant, which relied on law and sacrifice, transformed into the new covenant, which operates through grace and redemption. This transformation is evident in chapters 8-10. Though God made the old covenant, it was only a temporary solution until the perfect one arrived – Christ’s selfless love. The text explains how something was amiss with the old covenant, but Christ’s sacrifice provided the ultimate solution to this problem.

Even though people performed the holy rituals and sacrifices of the old covenant with devotion, those actions were only a representation of what Christ could accomplish. In Hebrews 10.1, the author states that Jesus fulfilled what was happening in heaven, and the Tabernacle and its sacrifices only served as mere shadows. As our everlasting High Priest, Christ’s work goes beyond the earthly Tabernacle. He entered the heavenly sanctuary to offer His blood instead of animal blood, which secured our eternal salvation (Hebrews 9.11–12).

Jesus brings a better covenant based on better promises as we move from darkness to light (Hebrews 8.6). His sacrifice was a one-time offering that cleanses our consciences and allows us to have a relationship with God without hindrance (Hebrews 9.14). The key to this new covenant is Jesus’ sacrifice. Unlike the old covenant written in stone, God writes the new covenant in people’s hearts. It transforms people from within and empowers them to serve God with faithfulness (Hebrews 8.10).

The transition from the Old Covenant to the New Covenant brought a significant change not only in the way people worshipped God but also in how God related to them. With Jesus’ death, a new way opened up for us to confidently enter the Most Holy Place (Hebrews 10.19–20). Jesus acted as the mediator and witness of this new covenant. Under the old covenant, people observed the Day of Atonement once a year, which reminded them of their sins. However, Christ’s sacrifice is complete, sufficient, and everlasting (Hebrews 10.12–14).

The teaching in Hebrews serves as an encouragement for Jewish Christians to keep their faith strong by choosing the fullness of Christ’s sacrifice over the old covenant’s useless rules. This message is just as relevant today for all believers. We should celebrate the new covenant that Christ’s death made possible, which is not just a covenant of temporary rituals but an everlasting inheritance. The New Testament calls us to lead a holy life, have faith that we will be saved, and develop a personal and life-changing relationship with God. In short, the new covenant is superior in every sense as it completes God’s story of redemption and sets us on a path of eternal fellowship with Him.

Understanding the difference between the old and new covenants is as important today as in the early church. It not only helps us to understand the history of the Bible, but it also shapes how we practice our faith, dropping old rituals in favor of worship and service per a new, living faith. This change requires reassessing traditional practices. One such practice needing reevaluation by many professing the name of Christ in light of the new covenant is using mechanical instruments in worship. This topic is debated among believers, as some argue it aligns with the spirit of worship under the new covenant. However, it reflects an attachment to old practices that the new covenant has rendered obsolete since those like David, the writer of songs accompanied by musical instruments, lived under the old covenant.

The Hebrews writer states that, in contrast, we under the new covenant offer up the fruit of our lips (Hebrews 13.15). It’s the Spirit’s guidance that leads us to worship in truth and spirit (see John 4.23-24), pointing to a faith that is vibrant and active, rooted in the internal transformation Christ’s sacrifice brings. To fully realize the benefits of the new covenant, embracing this spirit-led rule of faith—secured by Jesus’ blood—is essential. Our worship and devotion to God should thus reflect the inner change wrought by Christ instead of a reliance on outdated rituals. As we navigate these changes, it is the heart transformed by Jesus that directs our service, a theme as central to the message of Hebrews as it is to our contemporary journey of faith.

…

Lessons From Concerned Fathers

Brent Pollard

Let us delve into the depths of a father’s concern as we reflect on the sacred role of fatherhood, drawing inspiration from the stories of four fathers in Scripture. We learn profound lessons about love, leadership, redemption, and our children’s spiritual well-being from their experiences.

Let us start with the most unfavorable example: Eli. Eli is more concerned with his position and its trappings than his relationship with his sons. Eli never restrained his sons despite their blasphemy and sexual immorality. The writer of Hebrews reminds us that a father’s discipline indicates a relationship (Hebrews 12.4–11). According to the implication, only illegitimate (i.e., unloved) children are left undisciplined. Though we don’t know Eli’s heart, we must question his love for his sons by allowing them to be unruly. 

Eli may have become more enamored with his position’s prestige than fatherhood’s benefits (cf. Psalm 127.3-5). He habitually sat on an elevated seat near the Tabernacle’s entrance (1 Samuel 1.9). As Sigmund Freud might have suggested, his elevated platform could represent how he wished others to see him or how he viewed himself. 

God didn’t like it because it demonstrated Eli’s desire for glory that belonged only to God. Thus, God had had enough of Eli and his sons and sent an unnamed prophet and the young Samuel to inform Eli of his and his family’s demise. The news that caused Eli to fall from his elevated seat on the day his sons died in fulfillment of prophecy was not the deaths of his sons but that the Philistines had taken the Ark of the Covenant (1 Samuel 4.18). 

Even if a man is serving God, he must prioritize the well-being of his children. The father’s concern should be the nurturing and admonition of the Lord (Ephesians 6.4), not the trappings of success or status.

Moving on, we encounter the mighty King David, a man after God’s heart (1 Samuel 13.14; Acts 13.22). David teaches us to strike a balance between love and obligation. He accomplishes this by showing concern for his traitorous son Absalom, who is unworthy of such consideration. This misplaced concern caused David to lose sight of his responsibility to his loyal subjects, who had defended David and his family from patricide and regicide.

This display did not sit well with General Joab. Note 2 Samuel 19.5-7.

Then Joab came into the house to the king and said, “Today you have covered with shame the faces of all your servants, who today have saved your life and the lives of your sons and daughters, the lives of your wives, and the lives of your concubines, by loving those who hate you, and by hating those who love you. For you have shown today that princes and servants are nothing to you; for I know this day that if Absalom were alive and all of us were dead today, then you would be pleased. Now therefore arise, go out and speak kindly to your servants, for I swear by the Lord, if you do not go out, surely not a man will pass the night with you, and this will be worse for you than all the evil that has come upon you from your youth until now.” (NASB95)

While David’s affection for Absalom was undeniable, his leadership suffered as a result, and his devoted followers bore the brunt of the consequences. Fathers must strike a delicate balance of love, responsibility, and obligation. Most fathers may never know the weight of a crown, but all fathers must learn to show compassion without sacrificing justice and to extend forgiveness while maintaining accountability.

Job is our next father. Job exemplifies proper concern for one’s children’s spiritual well-being. Job constantly offered sacrifices on his children’s behalf in case they had sinned (Job 1.5). Job recognized the significance of their spiritual journey and interceded on their behalf before God. Fathers should model Job by encouraging their children’s spiritual development alongside their physical growth. Oh, if all fathers were as concerned about their children!

Finally, we should mention the ideal father, the prodigal’s father (Luke 15.11ff). In the story, the father genuinely cares about his son. This care reveals this father’s unconditional love and allows the prodigal son to find redemption. We see the unfathomable love of a father in this parable. Every father should try to live up to this standard. 

Although his son had squandered his inheritance and caused him great pain, the prodigal father’s concern outweighed his pain. His heart was overflowing with unconditional love and longing for his errant child. Indeed, this father demonstrates that a perfect father’s love knows no bounds, and redemption is always available. We thank God that this Father is also our heavenly Father. 

As we conclude these reflections, let us embrace the complex concern that these biblical fathers demonstrated. Fathers should prioritize meaningful connections with their children, devoting time and effort to nurturing and disciplining them. Let them remember that love and obligation can coexist and that they can lead their families with grace and accountability. Above all, fathers should model the unconditional love of the Heavenly Father by cultivating an environment of redemption, forgiveness, and spiritual growth.

May God give fathers the strength to prioritize their children’s spiritual well-being, interceding on their behalf, directing them toward righteousness, and empowering them to model His love, compassion, and wisdom in their homes. 

The Lord Will Provide

Saturday’s Column: Learning From Lehman

Harold Nicks

In Genesis 22, we have the story of Abraham where God instructs him to offer Isaac as a sacrifice. We know from the text that God was testing Abraham and we know that God stopped him and then provided a ram to sacrifice instead. Because of God’s provision Abraham named that place THE LORD WILL PROVIDE! Three months ago, a tornado devastated many parts of Bowling Green affecting some of our own members, as well as many others in the community.

We have witnessed the outpouring of help and concern by the aid and donations made over 100 congregations and individuals – giving their money and their time to help those who have lost their homes and possessions. God has used us as the facilitators of this aid and used it as an opportunity to show His love and tell people about Him. We can honestly say THE LORD WILL PROVIDE.

I want to keep with the theme of God’s provisions but change the verb tense to THE LORD HAS PROVIDED!

THE LORD HAS PROVIDED us with a magnificent world to live in. In Genesis 1 we read that everything he made was good and He has provided everything we need to enjoy a fulfilling life. As Spring approaches (my favorite time of the year) we will see God’s handiwork as the trees begin to bud and flowers bloom and He created it all for us.

David wrote in Psalms 8 : “when I consider your heavens the work of your fingers, the moon, the stars you have set in place What is man that You are mindful of him.” He loves us and has made this world for us to enjoy.

THE LORD HAS PROVIDED each of us with talents, abilities, and opportunities to serve….and He expects us to use them to serve Him, as well as our fellow man. The Bible instructs us to use our talents and gifts to the best of our abilities as pointed out in Matt 25 in the parable of the talents and again In Romans 12: 6-8, Paul says, “Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy according to the proportion of his faith; if service, in his serving; or he who teaches, in his teaching; or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy with cheerfulness.”

THE LORD HAS PROVIDED us with a peace in times of trouble. Those who do not know Him can’t really understand. With Covid and all the political turmoil in our country and the war in Ukraine we can still have the assurance of God’s love and understand HE is in control.

We read in Philippians 4:6-7 to be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your request be made known. And the peace of God, which surpasses all comprehension, will guard your hearts and minds in Christ Jesus. His assurances are also given to us in Romans 8. Verse 31 says, “If God is for who can be against us. In verse 38 and 39 Paul encourages us with these words “For I am convinced that neither death, nor life nor angels, nor principalities, nor powers, nor height, nor depth, nor any other created thing will be able to separate us from the love of God, which is in Christ Jesus our Lord.”

THE LORD HAS PROVIDED us with a way to live with Him for eternity through Jesus. “For God so loved the world that He gave His only begotten son that whoever believes in Him shall not perish but have eternal life” (John 3:16).

He has provided reconciliation through Jesus – He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach (Col. 1:22).

He has provided redemption through Jesus – In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace (Eph. 1:7).

God has provided many things for us, but most of all is the way to live with Him forever. Jesus said in John 14:6, “I am the way, the truth, and the life; no one comes to the Father but through Me.”

If you are searching for peace and a way to be with God for eternity, He has provided a way.

The Location Of Salvation

Thursday’s Column: Captain’s Blog

Carl Pollard

Most people can think of a specific location that brings them joy. It could be a vacation destination, a certain getaway spot, or a favorite city or park. It’s a location that is filled with memories and good times. We find ourselves dreaming about those places when we are loaded down with life. What we wouldn’t give to be relaxing on that beach, away from all the work and responsibilities. What is it about these places that causes us to long to be there? It’s the thought of being somewhere that’s free of care and worry. 
In scripture, salvation is often described as being found in a very specific location. The Bible records numerous examples of when God saved His people in a specific location. The Passover in Exodus 12 is an example of this. If the people wanted to keep their firstborn children, they were to spread blood on the doorposts of their homes. By doing this, the death angel would pass over the houses with blood on them. There are several other examples of salvation being in a specific location such as Noah’s ark in Genesis 6-9 and Rahab’s home in Joshua 2.
If salvation was found on the ark and in Rahab’s home, where is it now? Scripture teaches us that the church Christ died to establish is the place of safety today. 

—The plan: a new covenant (Mark 14:24)
–The purpose: save the souls that are added to the body (Rom. 8:1-3) 
–The promise: eternal life (1 Jn. 5:11) 

The Old Testament examples mentioned all contained specific instructions: Build the ark out of gopher wood, pick a certain amount of animals, and tie a scarlet rope to the window. These specific locations brought salvation but only through obedience to God and His plan. 
What specific instructions do we have today? The contents of the New Testament explain in perfect detail how we can be added to God’s location of salvation. The ark saved Noah and His family from destruction, the scarlet rope tied to the window of Rahab’s home saved her and her family, and baptism (Acts 2:38; 1 Pt. 3:21) will save anyone and everyone that wishes to be added to the church. 

Circle of Life

Wednesday’s Column: Third’s Words

gary and chelsea

Gary Pollard

  1. Earth Created (Gen. 1) (A)
  2. Man Sins, Earth Corrupted (Rom. 8) (B)
  3. Access to Tree of Life Blocked (Gen. 3) (C)
  4. Man Unified in Evil (Gen. 6) (D)
  5. Earth Destroyed by Water, Preserved for Destruction by Fire (II Pet. 3.6,7) (E)
  6. Jesus Grants Access to God As Mediator, High Priest, Perfect Sacrifice (Heb. 2.9; Rom. 8.17) (F)
  7. Man Rejects God, Unified in Evil (II Thess. 2.3-12) (4) (D)
  8. Earth Destroyed by Fire (II Pet. 3) (E)
  9. Man Redeemed, Creation Redeemed (Rom. 8.18-20; cf Mt. 19.28) (A, B)
  10. Access to Tree of Life Restored (Rev. 22.2) (C)
  11. God’s Own Live with Him, Share Unique Bond, Can Never Lose Paradise Again (II Pet. 3.13; Rom. 8.29; II Tim. 2.12) (F)

You can also look at it this way: 

  1. Earth Created (Gen. 1) New Heavens, New Earth (II Pet. 3.13; Rev. 21.1; Matt. 19.28)
  2. Man Sins, Earth Corrupted (Rom. 8.18-20) Man Redeemed, Earth Redeemed (Rom. 8.18-25)
  3. Access to Tree of Life Blocked (Gen. 3) Access to Tree of Life Restored (Rev. 22.2)
  4. Man Unified in Evil (Gen. 6)  Man Unified in Evil (II Thess. 2.3-12)
  5. Earth Destroyed by Water (Gen. 7; II Pet. 3.6,7) Earth Destroyed by Fire (II Pet. 3.7)
  6. Jesus Gives Access to Father (Heb. 2.9)  We Live With God (II Tim. 2.12; I Jn. 3.1ff; Rom. 8.29)

“The God and Father of our lord Jesus Christ is blessed. Thanks to His incredible mercy, we are born again into a living hope through the resurrection of Jesus Christ out of death. Because of this, we have an immortal inheritance that has no flaw and cannot wear out. This is guarded in heaven for you who are also guarded by God through faith. This salvation will be revealed to you at the end” (I Pet. 1.3ff).

Heaven’s “Start Up”: The Ultimate “Rags To Riches” Story

Monday’s Column: Neal at the Cross

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Neal Pollard

Some of the wealthiest companies, Apple, Hewlett-Packard, Amazon, Mattel, Google, Tesla, and The Walt Disney Company, started in the quaint, quiet haven of a garage. Often, they had little more than an idea of a product or service, but they refused to stop until they achieved success. These rags to riches stories intrigue us and fire our imaginations.

Have you thought about the “start up” that began in heaven? It was conceived in the eternity before time. A couple of millennia ago, a poor couple staying in an obscure little village laid a newborn baby boy in an animal trough. This Child continued to grow and become strong, increasing in wisdom; and the grace of God was upon Him as He kept increasing in wisdom and stature, and in favor with God and men. Nothing more is said about this amazing adolescent until He is thirty years old and began sharing new ideas and promising the thing every person in every place in every generation absolutely cannot afford to be without. 

Though He was executed for His radical claims, thoughts, and actions, His followers refused to keep what He had to offer hidden. Many of them gave their lives to advance this cause, they believed so much in it. Most of them were poor, uneducated, and ordinary people, but they relentlessly carried His offer to every creature under heaven. People began to describe their efforts by saying these men have turned the world upside down! 

And indeed they have. Those who heard the Man who started it all shared it with those who shared it until this ultimate hope went everywhere. Today, multiplied centuries today, their work lives on. Taking that same, original plan, written down in one Book, people of every race, color, country, and economic strata continue to start from nearly nothing and grow in extraordinary ways. 

No wonder! That newborn is God in the flesh. What He came to offer is the eternal salvation of our souls. Where He offers it is in His body He calls the church. Anyone can have it, if they are willing to give Him everything they are and have. At this very hour, there is an untold number of men, women, and young people who desperately want what He has to offer, but they need to know how to get it. That’s where we come in. He is counting on us to share His offer today, while there’s time for them to take advantage of it. If we truly believe in the power of it, nothing will keep us from getting this indescribable gift to the masses!

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