Two Swords and One Cup: What Jesus Meant When He Told the Disciples to Buy a Sword

Brent Pollard

In my daily Bible readings, I have always been intrigued by Luke 22.36. Jesus tells His followers who lack a sword to sell their coats to buy one. When they take inventory, Luke notes that they have two swords, which Jesus declares sufficient (Luke 22.38). When Judas appears, the disciples ask if it is time to use the sword (Luke 22.49). Peter responds by cutting off Malchus’ ear (Luke 22.50; John 18.10). Yet, despite telling the disciples to own a sword, Jesus immediately rebukes Peter and warns him that those who live by the sword die by the sword (Matthew 26.52). What, then, are we to make of Jesus’ counsel for the disciples to buy a sword?

Why Jesus Told His Disciples to Buy a Sword (Luke 22.35–38)

Note Jesus’ words closely. He first summons a memory: “When I sent you out without money belt and bag and sandals, you did not lack anything, did you?” (Luke 22.35). They answered in a single word: nothing. Then the Lord reverses the terms: “But now, whoever has a money belt is to take it along, likewise also a bag, and whoever has no sword is to sell his coat and buy one” (Luke 22.36). The sentence drops like a stone into still water, and the ripples have not stopped since.

Watch what Jesus does next. He refuses to leave the Twelve guessing. Instead, He supplies the reason in the same breath: “For I tell you that this which is written must be fulfilled in Me, ‘AND HE WAS NUMBERED WITH TRANSGRESSORS’” (Luke 22.37). Isaiah drafted the scene seven centuries earlier (Isaiah 53.12). The Suffering Servant would be counted among criminals, and blades in a midnight olive grove handed the arresting party the impression the prophecy demanded. The sword was not tactics. The sword was testimony. Rome saw an insurrectionist and reached for nails. Heaven saw the Lamb.

Two Swords Are Enough: Sufficient for a Sign, Useless for a War

The disciples, gloriously literal, take inventory: “Lord, look, here are two swords.” Jesus answers, “It is enough” (Luke 22.38). Enough for what? Not for a campaign. Two blades against a temple detachment armed with swords and clubs (Matthew 26.47) is not a battle plan; it is arithmetic that insults the word. The term means sufficient for the purpose, and the purpose was prophetic, not military. A signature occupies an inch of paper and settles an entire estate. Two swords occupied one dark garden and settled an ancient oracle. Christ needed exactly as much steel as the sign required, and not one blade more. The money belt and knapsack carry the same honesty: the season He had welcomed had closed, and He said so in advance (John 16.4).

Peter’s Sword and the Cup Christ Refused to Set Down

Torchlight moves through the trees. Judas arrives with a kiss, and the disciples ask, “Lord, shall we strike with the sword?” (Luke 22.49). Peter, who never in his life waited for an answer, swings first. Malchus loses an ear (John 18.10). As my father likes to point out, Peter wasn’t only aiming for an ear. Peter’s swing exposes his intention.

Jesus immediately rebukes Peter. “Put your sword back into its place; for all those who take up the sword shall perish by the sword” (Matthew 26.52). Matthew preserves the principle; John preserves the purpose: “the cup which the Father has given Me, shall I not drink it?” (John 18.11). Luke records the mercy: “Stop! No more of this,” and He touched the man’s ear and healed him (Luke 22.51). The final miracle before Calvary repaired damage inflicted by a disciple defending Christ.

Peter’s failure was not cowardice. Cowards keep the blade sheathed. His courage simply ran the wrong direction, and misdirected courage wrecks more than fear ever does. Earlier Jesus had prayed, “yet not as I will, but as You will” (Matthew 26.39). Peter, steel shining, answered that prayer with a flat no. Affection that resists the revealed will of God is idolatry wearing love’s coat, and it always leaves someone bleeding.

No Contradiction: Possession Versus Presumption

Compare the two sayings directly, and the difference becomes clear. Jesus never commanded, “Destroy the sword.” He commanded, “Put your sword back into its place.” The weapon possessed a place; Peter’s hand in that hour was not it. Luke 22.36 permits possession — chiefly for the fulfillment of Scripture, secondarily for the ordinary hazards of a hostile road. Matthew 26.52 forbids a use: the violent obstruction of God’s redemptive will. The verses never collide, because they never occupy the same ground.

“All those who take up the sword shall perish by the sword” is a proverb of judgment, not a footnote about weaponry. Since Genesis 9.6, God has guarded human life as His own image; men who make violence their vocation are ground beneath the millstone they quarried. Christ refuses to have His kingdom defended by steel: “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting” (John 18.36). Jesus names the reason His men are not swinging. Not incapacity. Allegiance.

Sheathe the Sword: Faithful Christian Living in a Hostile World

We still carry swords, forged of speech and silence and the timing of a strategically placed truth: the reply that ends the argument and the friendship together, the grudge polished until it gleams. Every one of us knows a Malchus, and most of us swung before we asked the Lord anything.

God armed His church, but He stocked the armory Himself: “the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses” (2 Corinthians 10.4). One blade only hangs in the Christian’s kit, and it is not ours to sharpen — “the sword of the Spirit, which is the word of God” (Ephesians 6.17). Grace hands us that sword and then trains the hand: “the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age” (Titus 2.11–12). Unmerited favor never leaves a man where it found him. It pardons, then it disciplines, and the disciplined man discovers that obedience is where the joy was hiding all along. Our Lord proved it first. He “for the joy set before Him endured the cross, despising the shame” (Hebrews 12.2), drinking the cup Peter tried to knock from His hand — gladly, because He saw us at the bottom of it. Every restraint He exercised in that garden purchased something for you (1 Peter 2.23).

Peter learned. Fifty days later he stood in Jerusalem and struck harder than steel ever struck: “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins” (Acts 2.38). Three thousand fell that day, pierced to the heart (Acts 2.37) — not by a blade, but by a word — and they rose alive. The fisherman who maimed the high priest’s servant never drew that sword again.

So take your inventory. Whatever hangs at your side, hand it back to the Lord who defines its place. Trust the Father who wrote the script from Isaiah forward and has never missed a line. Sheathe the sword. Drink the cup. Follow the Christ who conquered the world by refusing to fight it on the world’s terms — and then go tell somebody why.

What Would Jesus Ask You To Give Up

Carl Pollard

If Jesus looked you in the eyes today and said, “Sell everything you own,” what would you do?

Most of us immediately start explaining why He couldn’t possibly mean that. We tell ourselves He was speaking to one man in a unique situation. While that’s true, it still leaves an important question, why did Jesus say it?

The rich young ruler came running to Jesus with one of the greatest questions anyone has ever asked, “What must I do to inherit eternal life?” (Mark 10:17). He was young, successful, influential, moral, and sincere. Yet something was missing.

After hearing the man’s confidence in his own obedience, Mark records this, “Jesus, looking at him, loved him” (Mark 10:21). Everything Jesus said next came from love. Love doesn’t ignore the biggest problem in someone’s life. Love exposes it.

Jesus told the man, “Go, sell all that you have…and come, follow Me.” Was Jesus teaching that every Christian must live in poverty? No. Scripture records many faithful servants of God who were wealthy. The issue wasn’t the man’s possessions. The issue was that his possessions possessed him.

Money had become his security, his identity, and his confidence. When Jesus asked for complete submission, the man walked away grieving because he loved his wealth more than the One standing in front of him.

Jesus has a way of putting His finger on whatever sits on the throne of our hearts. For one person it may be money. For another it could be a relationship, a career, comfort, popularity, or control. Whatever we’re unwilling to surrender has become our idol.

The rich young ruler walked away with everything he owned, but without Jesus.

The disciples left everything to follow Christ, yet they gained far more than they could ever lose. They found forgiveness, purpose, hope, and an eternal family.

Jesus doesn’t want to know how much money you have. He wants to know who is ruling your life. 

Jesus still calls people to deny themselves, take up their cross, and follow Him (Mark 8:34). The cost of discipleship is real, but nothing we surrender compares to what we gain in Christ.

The question is simple, if Jesus said, “One thing you lack…” what would He name?

The Colossus of Jerusalem

1 Chronicles 21:16

Dale Pollard

In the conclusion of King David’s ill-advised military census, 1 Chronicles 21:16 hits the reader with one of the most terrifying visuals in all of scripture. Having already struck 70,000 Israelites with pestilence, the text records: “David looked up and saw the angel of the Lord standing between heaven and earth, with a sword drawn in his hand extended over Jerusalem.”

This unique phrasing—standing “between heaven and earth” (or “in midair”)—puts an immense angelic entity hovering above the landscape, positioned directly over the threshing floor of Araunah the Jebusite on Mount Moriah. The sheer shock was enough to make David and the elders of Israel immediately drop face down in sackcloth.

While the text doesn’t explicitly state the height of the Angel of the Lord in cubits or feet, we can speculate on its scale based on geographical vantage points described in the passage:

Visible Across the Topography:

To be seen cleanly by King David from the lower City of David, looking upward toward the higher elevation of Mount Moriah, the angel had to be floating high enough to clear the natural ridgelines.

The Midair Gap:

The Hebrew phrasing implies the entity populated the lower atmosphere—the space visible to the naked human eye. If the angel were human-sized, a figure floating hundreds of feet up would look like a speck in the sky. To terrify an entire royal court into immediate prostration, the figure had to be colossal in scale, easily towering hundreds of feet in apparent height to remain a distinct, detailed, and imposing figure against the clouds.

A Multi-Mile Vision:

The parallel account in 2 Samuel 24 notes that the angel was visible near the borders of the city. An entity occupying the horizon line between earth and sky suggests a titanic figure, comparable to later apocalyptic descriptions where angels have legs like pillars of fire spanning across land and sea.

The size of the weapon is even more telling than the angel itself. The drawn sword was “extended over Jerusalem.”

 Casting a Shadow Over a Capital:

During the Iron Age, the fortified city of Jerusalem spanned roughly 12 to 15 acres. For a weapon to be described as actively stretching over the city, it can’t be conceived as a standard 3-foot infantry blade.

A Weapon of Massive Proportions:

If the blade visually encompassed or pointed across the expanse of the capital, the sword would likely have been hundreds of yards (or even a mile) in length.

The Horizon-Spanning Blade:

To observers on the ground the sword would have looked like terrifying steel (or fire?) cutting across the sky—God’s impending doom suspended directly over their homes. Who wouldn’t fall on their face?

One

Gary Pollard

Today’s article is simply a reading of John 17, Jesus having just laid everything out plainly before his disciples, revealing that he came into the earth from outside of the earth, and will go back the way he came. His prayer is entirely altruistic, a plea for protection and, above all, for unity. 

After Jesus said these things, he looked toward heaven and prayed, “Father, the time has come. Give glory to your Son so that the Son can give glory to you. You gave the Son power over all people so that he could give eternal life to all those you have given to him.And this is eternal life: that people can know you, the only true God, and that they can know Jesus Christ, the one you sent. I finished the work you gave me to do. I brought you glory on earth. And now, Father, give me glory with you. Give me the glory I had with you before the world was made. 

You gave me some people from the world. I have shown them what you are like. They belonged to you, and you gave them to me. They have obeyed your teaching. Now they know that everything I have came from you. I told them the words you gave me, and they accepted them. They realized the fact that I came from you and believed that you sent me. I pray for them now. I am not praying for the people in the world. But I am praying for these people you gave me, because they are yours. All I have is yours, and all you have is mine. And my glory is seen in them. Now I am coming to you. I will not stay in the world, but these followers of mine are still in the world. Holy Father, keep them safe by the power of your name—the name you gave me. Then they will be one, just as you and I are one. 

While I was with them, I kept them safe by the power of your name—the name you gave me. I protected them. And only one of them was lost—the one who was destined to be lost. This was to show the truth of what the Scriptures said would happen. I am coming to you now. But I pray these things while I am still in the world. I say all this so that these followers can have the true happiness that I have. I want them to be completely happy. I have given them your teaching. And the world has hated them, because they don’t belong to the world, just as I don’t belong to the world. I am not asking you to take them out of the world. But I am asking that you keep them safe from the Evil One. They don’t belong to the world, just as I don’t belong to the world. 

Make them ready for your service through your truth. Your word is truth. I have sent them into the world, just as you sent me into the world. I am making myself completely ready to serve you. I do this for them, so that they also might be fully qualified for your service. I pray not only for these followers but also for those who will believe in me because of their teaching. 

Father, I pray that all who believe in me can be one. You are in me and I am in you. I pray that they can also be one in us. Then the world will believe that you sent me.  

I have given them the glory that you gave me. I gave them this glory so that they can be one, just as you and I are one. I will be in them, and you will be in me. So they will be completely one. Then the world will know that you sent me and that you loved them just as you loved me. 

Father, I want these people you have given me to be with me in every place I am. I want them to see my glory—the glory you gave me because you loved me before the world was made. Father, you are the one who always does what is right. The world does not know you, but I know you, and these followers of mine know that you sent me. I showed them what you are like, and I will show them again. Then they will have the same love that you have for me, and I will live in them.

Substituting A Pound Of Arsenic For A Pinch Of Salt

Neal Pollard

You go into a hardware store, walk down an aisle, and walk up to a bin, looking for a 1/2″ X 6″ zinc-plated hex lag bolt or a 1/2″ sheet of birch plywood or a 3/4″ galvanized malleable iron tee coupling. Each of these is in a different department, serves a different purpose, has a different look and feel, and has a different value. For each, the size, material, and thickness matters. If you know about home improvement projects, you don’t even think about these things. You know that you wouldn’t build a cabinet with CDX plywood or use a tee coupling as a brake caliper or use a lag bolt as a paint brush. Why? We live in a world of order, with rules, physics, logic, and common sense. 

The same principles apply to aerodynamics, the medical field, architecture, and truly every discipline there is. We expect precision, pattern, and predictable outcomes. This is true in every walk of life, but, somehow, regarding the only part of us that is not material and mortal, we are sometimes told to throw rules, logic, and common sense out the window! 

  • Acts 2:38 says repent and be baptized for the forgiveness of sins, but it means you can be saved by faith without doing either of these.
  • Ephesians 5:19 specifies singing, but you can “do” church music however you prefer.
  • 1 Timothy 2:11-12 forbids a woman to teach or have authority over a man in God’s household, the church (3:15), but if the culture or church leadership permits she can preach, serve as an elder, or teach a Bible class.
  • Matthew 19:9 restricts divorce and remarriage to the exception of fornication (sexual immorality), but we can reinterpret or rationalize away Jesus’ plain teaching on the matter.
  • 1 Corinthians 5 (among other passages) calls for church discipline in the case of unrepentant sins like fornication, abuse, drunkenness, and financial impropriety, but we can handle things a different way (or, more commonly, not handle it at all).
  • 1 Timothy 3:1-7 (Titus 1:5-11) call for specific men to serve as shepherds and overseers of a local church, but people reject that plan for some alternative form of church leadership.
  • Ephesians 5:22-6:4 tell us how the home is to function, with the roles of husband/father, wife/mother, and children, but we can let culture, preference, or self-will replace or alter it.

Truly, as many commands as can be found in scripture, man has the capacity and audacity to twist, change, and pervert it. To do so is to act without divine permission and authority. It is to supplant and replace the ultimate authority with a fatal alternative. God has given us a myriad of illustrations from every corner of our world, to see that where something must be done a specific way we are not at liberty to change that. As truly as three inches does not equal a thousand yards, “x” will not suffice when God’s Word calls for “y.” 

Asleep At The Screen

Brent Pollard

A few nights ago, I made an error while browsing an online store via my tablet in bed on my ventilator. As I slowly dozed off to sleep, my thumb inadvertently pressed a few buttons, ordering a $70 package deal consisting of a new razor, 12 replacement razor blade cartridges, and 5 outdoor straw archery targets. The following morning, I received an email confirmation for the purchase and was also charged the amount from my bank account. (Don’t feel guilty for laughing. It is a humorous anecdote.)

No intention. No awareness. But very real consequences.

My little online shopping incident is a small object lesson in the larger spiritual truth that it is not the big mistakes we make that affect us most, but rather the many small ways we fall short of our best intentions.

Why Spiritual Vigilance Matters: The Warning of 1 Peter 5:8

The Bible says that Christians must be on guard against the temptations they face. The temptation could come at any moment, so we must always be on our guard. The Bible says in 1 Peter 5.8, “Be sober, be vigilant; because your adversary the devil walks about like a roaring lion seeking whom he may devour.” The word néphó, “be sober,” and grégoreó, “be vigilant,” both mean to be awake. Your adversary is like a roaring lion, and a roaring lion does not attack the watchful; the sleeping is what a roaring lion attacks. Peter knew what it was like to be sleeping when something very important was happening. He was sleeping in the garden of Gethsemane when Jesus was struggling with the greatest battle of His life.

The Lord turned to Peter, who was sleeping, and rebuked him, saying, “Could you not watch with Me one hour? Watch and pray lest you enter into temptation; for the spirit indeed is willing, but the flesh is weak” (Matthew 26.41). Yet just a few hours later Peter, while spiritually lethargic, was denying his Lord before the rooster crowed. Today, this same Peter is urging us to “be sober” and “be vigilant” because our adversary, the devil, “is roaming about like a roaring lion, seeking whom he may devour” (1 Peter 5.8).

Our adversary the devil is a wily foe. Instead of bursting through our front doors, he will slip in through an unlocked window. The most harmful temptation for Christians is the one they are unaware of—that they are being tempted to sin against God. Drowsiness is a state that causes the Christian to be less than their full potential, and in this state, the enemy of our souls does his greatest work.

How Does Spiritual Drift Begin?

My accidental purchase started with my unintentional use of my tablet. I picked it up to distract myself from the difficult process of transition from free-breathing to a ventilator. I intended to use my tablet to fall asleep. To that end, my plan was successful. However, my thumb continued tapping here and there. The items I bought were all outside my original plan. Their purchase happened unconsciously. I only realized I purchased something when I received the confirmation email, and I was surprised.

Hebrews 2.1 warns us to pay close attention to the Gospel, likening it to a harbor (pararreó) where we tie our boat to avoid drifting away. The image highlights the danger of slowly, imperceptibly losing our way if we neglect these words. To stay anchored in faith, we must heed these sound teachings, for letting them go leads to drifting.

The sleeper misses something vital: wonder. They might worship, pray, receive the Lord’s Supper, or read the Word of God, but eventually, they lack a great treasure—reverence for God. This is a tremendous loss, unnoticed by the sleeper, who does not tremble before the Holy God, an awe-inspiring being. We must worship with awe and reverence; otherwise, He holds no value for us.

Sowing and Reaping: Why Intent Does Not Erase Outcome (Galatians 6:7)

Drifting is subtle; most of the time, people don’t even realize they have started drifting. They are lost before they even realize it. The main thing to understand to begin to combat this sort of spiritual problem is that whatever a man sows, that is what he will reap. In other words, the intention behind an action does not change its outcome. A person can be spiritually lost even though they were not intentionally trying to lose themselves.

And it matters not whether or not one intended to plant a particular crop. The truth of the matter is that there are two seeds a person can sow. There is the seed of the Spirit, and there is the seed of the flesh. In the case of the seed of the flesh, a person can be sowing it without even realizing it. His neglect of the things of the Spirit can in fact bring about a spiritual famine in his life, resulting in a harvest of dry and lifeless things. The point is, however, that regardless of whether a person intends to reap a particular harvest, he will reap what he sows.

There is hope for those spiritually asleep. While the law of sowing and reaping exists, for Christians it is transformed by Christ’s blood. God’s Word, given by the Spirit, teaches us what to sow to gain eternal life. Salvation is a blessing, not a burden, and comes as we stay spiritually alert. An alert soul is filled with joy in the Lord’s presence and takes pleasure at His right hand forever (Psalm 16.11). Vigilance is not a penalty but a sign of valuing what’s most important and of awaiting its manifestation (Luke 12.34).

Staying Spiritually Awake: Practical Watchfulness for Everyday Faith

This, however, is not to say that we so easily fall into errors. No, we must always guard our hearts and direct our lives in the best fashion possible. And the best way for us to do this is to pay close attention to how we live day to day. If we pay attention to our lives, we can easily avoid errors and make them the best they can be.

We previously urged you to be watchful, as the hour of salvation is near (Romans 13.11). Stay alert in your walk and lifestyle. Sobriety and vigilance are essential (1 Thessalonians 5.6). Don’t wait for the right feelings or go through the motions blindly. Live watchfully daily. Dedicate time for prayer every day. Even before bed, when you might feel less alert, use that time to read the Word meaningfully, not as a tourist but as a resident. Regularly examine yourself during the Lord’s Supper (1 Corinthians 11.28). Beyond private devotion, avoid forsaking the saints, as gathering encourages love and good works (Hebrews 10.24-25). Simple daily practices help prevent error.

Wake up! Trim your wick. Answer the call of your Lord while it is yet today. Be a person of great expectancy as you go through your daily routine, because He is coming at an unexpected hour for His Bride (Matthew 25.13).

Most people don’t intentionally mess up their lives or look to fall from grace. They just fall asleep at the wheel or with a tablet in their hands.

The Eleventh Commandment

Carl Pollard

One of the most misquoted verses in the Bible has to be Matthew 7:1, “Judge not.” Those two words have become the universal conversation stopper. Mention that drunkenness is sinful? “Judge not.” Say that living together outside of marriage isn’t God’s design? “Judge not.” Teach that Jesus is the only way to the Father? “Judge not.”

In our culture, those words have been turned into an eleventh commandment that supposedly means, “Never tell anyone they’re wrong.” But if that’s what Jesus meant, He constantly violated His own teaching. He called people hypocrites. He exposed false teachers. He rebuked cities that refused to repent. Clearly, Jesus wasn’t forbidding every kind of judgment.

The context explains what He meant. In Matthew 7, Jesus is wrapping up the Sermon on the Mount. He’s been exposing the shallow righteousness of the Pharisees, people who looked holy on the outside while their hearts were filled with pride. Then He gives one of the most memorable illustrations in Scripture, a man trying to remove a speck of sawdust from his brother’s eye while a massive plank is sticking out of his own.

The problem isn’t that the brother has a speck. Jesus acknowledges that he does. The problem is the man trying to help while refusing to deal with his own sin. Jesus isn’t condemning correction, He’s condemning correction without self-examination! 

Notice what Jesus says, “First take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” He doesn’t say, “Ignore the speck.” He says, “Deal with your own heart first.” The goal is to remove both! 

The rest of the New Testament makes this even clearer. Jesus tells us to beware of false prophets (Matt. 7). Paul commands the church to confront open, unrepentant sin (1 Cor. 5). John tells Christians to test the spirits (1 John 4). None of that is possible without discernment. In fact, Jesus Himself later says, “Do not judge by appearances, but judge with right judgment” (John 7:24).

Our culture has redefined love as unconditional approval. Scripture doesn’t. If your child wandered into traffic, love wouldn’t stay silent. Love warns because love cares. In the same way confronting someone living in sin isn’t hateful when it’s done with humility and compassion. Sometimes the most loving conversation is also the hardest one.

Before we correct someone else, though, we need to ask ourselves some honest questions. Am I trying to help this person, or prove I’m right? Have I dealt with my own sin first? Do I genuinely love them enough to seek restoration?

Galatians 6:1 captures Jesus’ point perfectly: restore those caught in sin “in a spirit of gentleness.” The goal is never humiliation, but restoration.

Matthew 7 wasn’t written to keep Christians from speaking the truth. It was written to keep us from speaking the truth with pride. Healthy Christians aren’t blind to sin. They’re aware that they need God’s grace just as much as everyone else. When we remember that, we’ll speak the truth with humility, compassion, and love, the same way Jesus did.

Doubting Can Be Good

Gary Pollard

Today’s article will be a brief excerpt from Today’s Handbook for Solving Bible Difficulties (1990, D.E. O’Brien, pp. 18-19). I do not agree with everything this author wrote and have found some of this excerpt — read in the broader context of his own sometimes-narrow interpretations — to be ironic. If we read this excerpt out of context, though, it’s an excellent reminder to read scripture with the goal of finding truth rather than merely affirming existing beliefs. 

[In] all of Job’s questioning, he never doubted God’s existence or power. What Job couldn’t understand was how his lifelong friends could turn against him. Job didn’t doubt God; he doubted his own intellectualized framework for understanding God. I would paraphrase and condense Job’s argument like this: “If everything I believe about God is true, then what does He think He’s doing?” To understand Job, we need to focus on the incomplete and sometimes inaccurate understanding of God that Job shared with his friends. There was no disagreement among them over the commonly held theology of the day. The difference between Job and his friends was that they had not suffered (16:4-5). Their theology worked in the ivory tower, but not in the misfortunes of life. Job loved God and called out to Him as a bewildered friend (10:8-13), but received no answer. Job’s friends spoke only from the limited wisdom of their sterile lives, which reduced God and all His creation to predictable equations that they could manipulate for their own interests. 

When all the arguing had ended and Job had hurled all his questions heavenward like javelins, God appeared. As Job had affirmed, his redeemer did indeed live and came to take His stand on the earth (19:25) to utter His ringing vindication of His friend’s righteousness (42:7-9). Imagine the chagrin of Eliphaz when his theoretical, theological God appeared before him and said, “I am angry with you and your friends, because you have not spoken of me what is right, as my servant Job has.” At first, Job’s friends had all the answers and Job had all the questions. But when God appeared it was in response to questions, not unthinking certainty. 

George MacDonald wrote some time ago, “True and good and reverent doubts, springing from devoutness and aspiration — are far more precious in the sight of God than many so-called beliefs.” In the throes of his agony, Job intuitively turned to the only one with the answer to his questions. As the answer, God offered Himself. As with Abraham, Job’s doubts were the building blocks of deepened faith. Without the profound questioning that makes up so much of Job’s story, would he ever have been able to say, “My ears have heard of You, but now my eyes have seen You”? 

I don’t want to canonize doubt any more than I want to encourage continued silence. Just as we need to be free to ask genuine questions, we need to learn to recognize an answer when we see it. For many who call themselves Christians but reject the authority of biblical revelation, the perpetual quest for some spiritually impossible dream is the only goal of their faith. If it looks like a duck, walks like a duck, and quacks like a duck, it’s probably a duck, they tell us. In the search for solutions to biblical problems the same holds true. If it looks like a solution, it probably is. 

Just as it dishonors the Lord for Christians to remain in continual ignorance because they are afraid to ask questions, so it dishonors Him when we ask questions for which we really don’t want answers. When we get to the place where we don’t want to be confused with any more information because our minds are made up and we are comfortable, we mire ourselves in spiritual mediocrity. Runners who finish a day’s run dripping with sweat, exhausted, and with their joints aching also feel exhilarated and strangely fulfilled. The Christian’s quest for more of the Lord, a quest that has to be undertaken with both heart and mind, can be like that. The habit of pushing ourselves to the limit of our mental endurance is missing from our American brand of Christianity. The most neglected of spiritual disciplines is a serious study of God’s Word. 

Answers follow questions. Growth follows struggle. Our goal in approaching Scripture is to seek and find, to ask and to have opened. Christians who fear study and questioning remain in darkness, but those who refuse answers are more profoundly darkened because their darkness is self-imposed. The goal of questioning in the Christian life is not to come up with answers, but to conformity with the image of Christ. George MacDonald capture the essence of this quest when he said: “A man may be haunted with doubts, and only grow thereby in faith. Doubts are the messengers of the Living One to the honest. They are the first knock at our door of things that are not yet, but have to be, understood…Doubt must precede every deeper assurance; for uncertainties are what we first see when we look into a region hitherto unknown, unexplored unannexed.” 

Did Giants Build the Great Stone Cities of Canaan? 

Dale Pollard

Across the ancient Levant you’d find some of the largest stone structures ever assembled. It boggles the mind to think these were built at a time before cranes or diesel engines. Even with their help, some of the stones used in and around Baalbek— still couldn’t be moved. 

If the ancient builders quarried, transported, and precisely positioned stones weighing hundreds of tons, the only logical conclusion is that giants must have done it. Or at least, some of these places. 

The Bible mentions that parts of Canaan were inhabited by some big boys. 

“The Emim… were a people great, and many, and tall, as the Anakim” (Deuteronomy 2:10). 

 “For only Og king of Bashan remained of the remnant of the Rephaim… his bedstead was of iron… nine cubits was its length” (Deuteronomy 3:11).

 The spies sent by Moses also reported seeing the Anakim: 

“We saw the Nephilim… and we seemed to ourselves like grasshoppers” (Numbers 13:33). 

 Baalbek 

At Baalbek, the famous Trilithon consists of three limestone blocks weighing roughly 800 tons each. Nearby lie even larger stones, including one estimated to exceed 1,000 tons. These remain among the largest stones ever quarried by any ancient civilization— ever. 

Big stones in an area known for big people? Well— mystery solved! 

The Jewish historian Josephus referred to the descendants of the Anakim as a race of giants whose bones could still be seen in his day (Antiquities 5.2.3). 

The Phoenician historian Philo of Byblos, whose writings survive through Eusebius, preserved traditions about beings of extraordinary size and strength building the very earliest monuments. 

In fact, it was the Greeks who even coined the term “Cyclopean masonry” because they believed that only the giant Cyclopes could have constructed walls made from enormous, tightly fitted stones, like those found at Mycenae and Tiryns. 

 Can we say for certain which Canaanite fortifications were built by giants? Not entirely. But based on the evidence one could make some pretty good guesses.  Giants probably built the biggest ones. 

 Sources 

 • Antiquities of the Jews 5.2.3.

 • Fragments of Philo of Byblos in Eusebius, Praeparatio Evangelica. 

 • UNESCO documentation on Baalbek. 

 • Pausanias, Description of Greece (on Cyclopean masonry traditions)

God’s Instructions For Being Patient

Neal Pollard

Lately, I’ve put together toys and furniture that came with “instructions,” only they are a series of steps with pictures and illustrations and no words! As a lefty in a right-handed world, I find that doubly difficult. But, ultimately, even these instructions prove helpful enough to finish the job.

The Bible is a divine instruction manual, designed not only to reveal God’s sovereign, immutable will, but to give us guidance in how to improve our lives in this world. What Jesus calls the “abundant” life (John 10:10) is not primarily aimed at the financial, material, or even physical, but it applies to every sphere in which we operate. That includes disciplines and characteristics of our lives, like patience.

Most of us, if asked, would confess of the need to be more patient. So much tries our patience–traffic, deadlines, children, spouses, peers, expectations, failures (ours and others), sin (ours and others), unfairness, ineptitude, etc., etc. Impatience is not portrayed in a positive light in Scripture (see Abraham and Sarah, Moses, Saul, Esau, the Israelites when Moses was up on Sinai, Martha, the Prodigal Son, and others, some righteous and some evil, whose impatience cost them in some way).

Patience is commanded in the first part of James 5:7. It is said as a response to those whose patience was being inflamed by the sinful actions of those discussed in the previous six verses. In just a few words, James has some pretty exhaustive instruction on being patient.

He Addresses The WHO: “Be patient brethren.” There’s an ethic and morality expected of those in God’s family that exceeds that for everyone else. Almost every use of “brethren” in the New Testament is obviously addressed to Christians, and several times with the word “brethren.” As light-shiners and salt-spreaders, we must exhibit patience with each other and especially other Christians.

He Addresses The WHEN: This command has a duration (an expiration date): “Until the coming of the Lord.” How long are we to remember Christ in the Lord’s Supper? “Until He comes” (1 Corinthians 11:26). How long was Thyatira to hold onto what they had? Until Jesus would come (Revelation 2:25). How long was Corinth to refrain from unrighteously judging one another? “Until the Lord comes” (1 Corinthians 4:5). You don’t encounter the phrase very often, but every time it regards a matter of significance. There will not come a point in time when you can cease being patient. It’s as long as you live or until Christ comes again, which ever comes first.

He Addresses The HOW: You’ve got to strengthen your heart. This speaks of being inwardly firm, committed, and stronger. James is saying, “Steel yourself because this will be hard sometimes.” When I think of people who have fallen away from the Lord, I think of conversations with people who say they gave up on the church or the elders or the preacher. These weren’t responsive enough, caring enough, were too nosy or not what they needed to have been. But, ultimately, this points to the wayward one not being firm or unchanging within. Strengthening the heart is something only we can do for ourselves!

He Addresses The WHY: “The coming of the Lord is near.” Don’t focus on a time element here, but on the need to endure for as long as the time is. It’s constantly drawing nearer, not in a chronological sense, but as an expectation and assurance that we expect it any time. I don’t want to be caught living in a state of impatience with my brethren. If I am, it means I’ve lost focus on Christ’s Second Coming.

I don’t know what you are facing in your Christian life, even at the hands of another Christian. But I know this. You won’t answer for their sin and misbehavior, but realize that you are accountable for your response.

“Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand.”

Grace Is Not A Cover For Irreverence

Brent Pollard

 Imagine a man who has been fully pardoned by the king—sealed, signed, undeserved—who then strolls into the throne room, drops a bruised apple on the dais steps, and yawns his way through the royal anthem. He has mixed up mercy with permission.  He has mistaken the king’s kindness for the king’s indifference. There were men like this among the prophet Malachi. They were dressed in priestly robes.

“But when you present the blind for sacrifice, is it not evil? And when you present the lame and sick, is it not evil? Why not offer it to your governor? Would he be pleased with you? Or would he receive you kindly?” (Malachi 1.8, NASB). The question stings because it’s fair. The priests would never insult a Persian official with a lame lamb, but here they laid sick animals on the altar of the living God and called the transaction worship. God saw. God spoke. And what He said should still make us tremble.

When Worship Becomes Leftovers: The Warning of Malachi 1

Malachi’s generation never abandoned the temple. That’s the alarming part. They kept the schedule, they fanned the fires, they said the prayers—and God pronounced the whole show evil. Absence was not their sin. It was attendance wearing contempt. They gave God what was least costly to them, and He wasn’t going to pretend that gesture honored Him.

The irony was more than the priests knew, for their ancestors had suffered the Babylonian captivity because of the other side of this same coin. Israel continually worshiped the LORD before the exile, but they would not worship Him alone. They swore by the LORD and by Milcom in the same breath, bowing in His temple one week and burning incense on pagan high places the next (see Zephaniah 1.5), vacillating between two opinions until Elijah demanded a choice they would not make (1 Kings 18.21). They were driven into captivity by divided worship, and when they returned, God was met with diminished worship. Idolatry gives His honor to a rival; irreverence keeps the ritual and withholds honor—but both commit the same treason. Both deny Him the whole heart He demands. Both He rejects with equal fire.

We recognize the pattern because we carry it. The prayer mumbled while the mind is on tomorrow’s errands. The song mouthed without a single thought rising heavenward. The contribution calculated to pinch nothing.  Long before Malachi, David saw the danger and slammed the door on it. When Araunah offered him a threshing floor without charge, the king refused: “I will not offer burnt offerings to the LORD my God which cost me nothing” (2 Samuel 24.24). David knew what the priests of Malachi’s day had forgotten: that a free offering announces a worthless God. Our offerings show what we think He is worth.

Would You Offer It to Your Governor? The Insult of Halfhearted Honor

The argument is from the lesser to the greater, and it is sound. If a defective gift would put you to shame in the presence of a human ruler — a man of dust who rules for a season, and then gives up the office — how can you set it before the Lord of hosts, whose name is feared among the nations? The priests had turned the order upside down. They praised men and blasphemed God. Their best was for those who could promote them and their scraps for God.

This caution is expressed in the first pages of the Bible. Cain brought only an offering, and God disregarded it; Abel brought the firstlings of his flock and their fat portions (Genesis 4.3–5). Nadab and Abihu carried strange fire before the Lord, fire He had not commanded, and learned in a single terrible moment that “by those who come near Me I will be treated as holy” (Leviticus 10.3). God has never let us worship him the way we want to. He defines what is pleasing to Him, and He sees—always—when we swap the convenient for the commanded and the leftover for the firstfruit.

Why God Prefers Closed Doors to Empty Ritual

Then comes the verse that should make every casual worshiper stop in their tracks: “Oh that there were one among you who would shut the gates, that you might not uselessly kindle fire on My altar!” (Malachi 1.10). Read it slowly.  God would rather the temple remain dark than host a charade. He has no love for ritual. He doesn’t care for being buttered up with attendance figures. Heaven doesn’t want our smoke; it weighs our hearts. The same God told Israel through Isaiah that He was fed up with sacrifices from people full of wrongdoings (Isaiah 1.11–15). He also said through Amos that He wouldn’t listen to their music while their lives dishonored Him (Amos 5.21–23).

Why is it so serious? Worship isn’t a tax that God takes; it’s a joy He calls us to. Fake joy offends Him more than silence. “Serve the LORD with gladness” (Psalm 100.2) is not decoration on the command. It is the command. The priests of Malachi’s day sniffed at the altar and sighed, “My, how tiresome it is!” (Malachi 1.13), and in that sigh they revealed everything. A bored worshiper delivers a sermon with each yawn: this God isn’t worth my delight. But those who see Him truly cannot stay bored, for “God is spirit, and those who worship Him must worship in spirit and truth” (John 4.24) — with the whole inner man ignited, and according to the pattern He has revealed.

Grace That Instructs: Reverence as the Fruit of Salvation

A critic will say Malachi thundered under the Old Covenant, but we live under grace. And that is precisely why the bar rises, not falls. Listen to what grace does: “For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age” (Titus 2.11–12). Grace instructs. Grace disciplines. Grace trains the redeemed heart to revere, not to relax. Any concept of grace that encourages disregard for God has been imported from outside the Bible.

The writer of Hebrews, standing on this side of the cross, presses the point further than Malachi ever did: “let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; for our God is a consuming fire” (Hebrews 12.28–29). Notice the order of things: gratitude, then acceptable service, then reverence and awe. Grace doesn’t lower the temperature of worship; it raises it. Indeed, we must live in fear while we are here on earth. We are redeemed not by perishable silver or gold, but by the precious blood of Christ (1 Peter 1.17–19). The more expensive our pardon, the greater our respect should be. Worship that is cheap disrespects a costly cross.

Giving God Your Best: A Call to Wholehearted Worship

Make these questions personal. When the Lord’s day comes, is your heart ready, or just your schedule? When the congregation sings, do you give melody with your heart to the Lord, or do you move your lips while your mind wanders the week? As the plate passes, is your offering like David’s expensive gift or Cain’s convenient one? When the Word is preached, do you lean in as one who hears from the throne, or do you endure it as one who waits for lunch? God demands nothing of us but what He has already given us. Paul arrives at the only reasonable conclusion: “present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Romans 12.1). Not the leftover hours. Not the blemished remainder. Your mind, your body, your Monday and Sunday, all of them laid out on the altar.

Return to the man in the throne room, pardon in hand, apple on the stairs. And think of the opposite: a forgiven man walking in trembling joy, laying his very best at the King’s feet, because the pardon taught him what the King is worth. Be that man. Be that woman. Close the gates of empty ritual in your own soul, and light instead a fire God will not scorn — the whole burnt offering of a thankful life.

God’s grace is a gift. It is never an excuse to treat Him lightly.

When To Answer A Fool

Carl Pollard

Proverbs 26:4-5 sounds confusing at first “Answer not a fool according to his folly, lest you be like him yourself. Answer a fool according to his folly, lest he be wise in his own eyes.” So which is it? Do we answer the fool, or do we stay quiet? 

The answer is…yes.

Solomon isn’t contradicting himself. He’s teaching wisdom. There are times when answering a foolish person only drags you down to their level. If someone is being dishonest, hateful, petty, or just looking for a fight, you don’t have to jump in the mud with them. Some people don’t want truth. They want attention and a reaction. They want to pull you into their foolishness so they can make you look foolish too.

That’s why verse 4 says don’t answer him “according to his folly.” Don’t adopt his attitude. Don’t mirror his sarcasm. Don’t match his anger. Don’t let his foolishness turn you into the same kind of person.

But verse 5 says there are also times when silence can be dangerous. If foolishness goes unanswered, the fool may become “wise in his own eyes.” He may think his argument is stronger than it is. Others may hear it and be influenced by it. A lie repeated confidently can sound convincing to people who don’t know better.

So sometimes wisdom says, “Leave it alone.”Other times wisdom says, “Say something.”

That’s what makes wisdom hard. It’s not just knowing the truth. It’s knowing when to speak, how to speak, and when to be quiet.

Jesus did both. Sometimes He answered His critics with brutal truth. Other times He stayed silent. He never let foolish people control Him. He didn’t answer every accusation, but He also didn’t allow falsehood to go unchallenged when souls were at stake.

That’s a lesson we need to learn quickly! Not every comment deserves a response. Not every argument needs your input. Not every foolish statement online needs you to become the defender of the universe. But there are moments when love for truth and concern for souls requires us to speak.

The key is the heart. Am I answering to help, or am I answering to win? Am I defending truth, or defending my pride? Am I speaking with wisdom, or just reacting? Proverbs 26:4-5 is basically saying, don’t become a fool to answer a fool. But don’t let foolishness stand when truth needs a voice.

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JOB’S WOOLLY RE’EM

Dale Pollard

The exact identity of the “wild ox” mentioned in Job 39 is unknown, but the text implies a powerful and strong beast whose strength was beyond human control.

One alternative theory is that it might just be referring to the extinct woolly rhinoceros—one of the largest mammals of the ice age.

God asks Job:

“Will the re’em be willing to serve you? Will he spend the night at your manger? Can you bind the re’em in the furrow (earthen trench made by plowing) with ropes?  …will you trust him because his strength is great?” (39.9-12).

Unlike oxen, rhinos have never been successfully domesticated, despite their tremendous strength. A modern rhino could easily pull half of its body weight, and they’ve used been known to use their sheer neck and shoulder strength to toss multi-ton objects, including hippos, water buffaloes, and entire cars—into the air (BBC Science Focus Mag., Top 10 Strongest Animals).

The woolly rhino was among the largest land mammals of the past. Fossil remains discovered in Russia, Germany, France, England, and Kazakhstan reveal that it grew to be 13 feet long and stood over 6 feet at the shoulder. It weighed in at around 8,000lbs and its prominent front horn has been measured at 4-6 feet in length. Preserved carcasses in the chilly permafrost of Siberia have even retained their reddish-brown fur, skin, and their last meals still sitting in their bellies. 

The Greek translation of the Old Testament– or Septuagint– translates the Hebrew re’em as monokeros, meaning “one-horned.” Jerome’s Latin Vulgate translated it as rhinoceros. The translators lived far closer to the biblical world than modern readers and evidently associated the re’em with a rhino-like creature.

No woolly rhinos have ever been uncovered in the region where Job was thought to have lived (modern Palestine), however several references in Job seem to indicate the right conditions that would allow our big-horned brute to feel right at home. Some theologians date Job towards the end of the ice age—here’s a few verses used as evidence.

 “Which is dark and turbid by reason of the ice, and wherein the snow is hidden” (6.16).

“By the breath of God ice is given, and the broad waters are frozen fast” (37.10).

“From whose womb comes the ice? And the frost of heaven, who gives birth to it? The waters harden like stone, and the surface of the deep is frozen” (38.29-30).

Is the re’em really a giant woolly rhino? There’s no way to know for certain, and since there’s no definitive answer– it makes the theory a cool one (little pun there for ya, pilgrim).

Only The Good Die Young

Gary Pollard

My wife and I were talking about past and recent tragic deaths, which we seem to notice more as adults (especially now as parents). Some of them seemed inexplicable, and all untimely death is horrible. But some, with the benefit of hindsight, seemed like mercy in light of what eventually happened to the rest of the families and/or to the society they lived in. We wondered if perhaps, in some situations, God directly intervened to save the deceased from something much worse. Obviously we cannot and will not know in this life — but hindsight does often dispel the fog of past confusion. 

Moses, the Kings and Chronicles and Psalms, and the Prophets are very helpful resources when collating and corroborating historical accounts. My study had me in the 8th and 7th centuries before Christ, and Isaiah is a goldmine of inspired writing for that era (as are his fellow prophets). I came across 57.1 and was immediately reminded of our conversation: 

“Good people pass away; the godly often die before their time. But no one seems to care or wonder why. No one seems to understand that God is protecting them from the evil to come.”

This does not mean that all (or even most) untimely death is caused or allowed by God to protect that person from fates worse than death. As stated two paragraphs ago, we cannot know why, exactly, tragedies like this occur. But it does mean that God has allowed that to happen. It does suggest that God — who does not change — probably allows that to happen today. It does mean that God — who knows all things — sees more than we do. Grief is a crippling state that often clouds our vision, understandably so. It does mean, as in Isaiah’s day, that God has protected the righteous from being swept up in the awful punishment their culture soon experienced. “Now we only know partially,” but all will be made clear when Christ returns. Isaiah 57.1 could be a source of comfort when a loved one passes too soon — who knows? God does, and his perspective is infinite, as is his love and compassion. 

The Quality That Won The War For Independence

Neal Pollard

This week is the 250th anniversary of the birth of America, as July 4, 1776, was the signing of the Declaration of Independence. Because of this incredible milestone, I have been rereading David McCullough’s classic, simply entitled 1776. It is a captivating chronicle of one of the most monumental events in all human history. What this nation has achieved and the freedom and opportunity its citizens enjoy is unparalleled in so many ways.

As powerful, prosperous, and influential as the United States is on the world stage in 2026, the fledgling, ragtag people seeking its independence from the British was far different. McCullough writes that 1776 was “a year of far too few victories, of sustained suffering, disease, hunger, desertion, cowardice, disillusionment, defeat, terrible discouragement, and fear, as they would never forget, but also of phenomenal courage and bedrock devotion to country, and, that too, they would never forget” (294).

McCullough says this in the context of the leadership of George Washington, whom he describes as without brilliance as a strategist and tactician, not an orator or intellectual, and a general who had made “serious mistakes in judgment” (293). Yet, he preached “perseverance.” McCullough includes quotes from several of Washington’s letters to congress, officers, and general orders where he passionately admonished patience, courage, and perseverance. As McCullough informs us, “the war was a longer, far more arduous, and more painful struggle than later generations would understand or sufficiently appreciate. By the time it ended, it had taken the lives of an estimated 25,000 Americans, or roughly 1 percent of the population” (294).

Perseverance is “the capacity to hold out or bear up in the face of difficulty” (BDAG, 1039). That quality helped a humble, tiny, and outmatched fledging nation emerge victorious against seemingly impossible odds. We still reap the benefits of their endurance.

Far greater than this nation and this world, the Christian must relentlessly fight for something that is literally timeless. Regarding this war, God through His inspired writers urges “perseverance” dozens of times. We must bear fruit with perseverance (Luke 8:15). We must do good in pursuit of eternal life by perseverance (Romans 2:7). Our proven good character is forged by perseverance (Romans 5:3-4). Our hope is shaped by perseverance (Romans 15:4). We are commended as servants of God through perseverance (2 Corinthians 6:4). We are strengthened with all power by perseverance (Colossians 1:11). Spiritual warfare is won by perseverance (1 Thessalonians 1:3; 2 Thessalonians 1:4). The man of God pursues perseverance (1 Timothy 6:11). Perseverance is essential to receive what God has promised (Hebrews 10:36). We must run the spiritual race with perseverance (Hebrews 12:1). Through perseverance, we can be made perfect and complete, lacking in nothing (James 1:4)–like Job (James 5:11). Perseverance is one of those Christian graces that will get us to heaven (2 Peter 1:6). Christ commends multiple churches of Asia Minor for having perseverance (Revelation 2:2-3, 19; 3:10).

The odds are stacked against us. We are Christian soldiers more apt to gaffes and missteps than brilliant tactics and strategies (1 Corinthians 1:26-27). At so many turns, our efforts seem futile and pointless. But, with God’s help and guidance, we are guaranteed victory (1 John 5:4). However, we must not quit!

I am proud to be an American, but I am also reminded by God that “our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Philippians 3:20). I cannot let physical and material blessings, even liberty and freedom, to keep me from pursuing “a better country” (Hebrews 11:13-16). The quality that makes the difference in our spiritual fight is perseverance!

Don’t give up the fight!

When Caesar Lives Rent-Free in the Christian’s Mind

Praying for Nero, Submitting to Authority, and Keeping Christ on the Throne

Brent Pollard

Roman Emperor Nero is a deeply fascinating core figure in ancient Roman history. Suetonius, an ancient Roman historian, included Nero’s life and deeds in his chronicle of the emperors of the Julio-Claudian dynasty: Nero’s father, Domitius, was of extremely poor moral character; when Nero was born, his father made an ill-omened prophecy, saying nothing good could be produced from his union with his wife, Agrippina. Nero lost his father at the age of 3; his mother, Agrippina, was exiled and only regained imperial favor after Claudius ascended the throne.

Via careful planning, Nero was adopted by Claudius, tutored by Seneca, and married to Octavia, Claudius’ daughter, to link his lineage to the imperial royal bloodline. He ascended to the throne at age 17 following Claudius’ death. In the early period of his reign, he governed using Augustus as a model, and according to Suetonius’s records, his acts of benevolence correspond to the timeframe of Paul’s Chapter 13 of the Book of Romans.

The initially promising start to Roman Emperor Nero’s rule collapsed abruptly. He indulged heavily in vain, ostentatious displays, public entertainments, and musical pleasures. The ancient Roman historian Suetonius recorded that Nero slid from youthful missteps into outright vice; the monarch who was supposed to uphold order was instead dragged into ruin by his own desires and the flattery of those around him.

The cruelty of Roman Emperor Nero earned him an unspeakably infamous legacy. According to records from the ancient Roman historian Suetonius, Nero murdered his adoptive father Claudius, his stepbrother, his mother, his wife, and his tutor; he plundered wealth to build his lavish Golden Palace, persecuted Christians, and was also accused of deliberately setting fire to destroy the city of Rome.

The Roman Empire then turned against Nero, and revolts broke out across its territory one after another. General Galba was acclaimed as the new emperor. Nero, who had lost all his trusted personal guards, fled and hid in the residence of a freedman. Left with no escape route, he committed suicide with the assistance of his secretary Epaphroditus. Having spent his entire life pursuing acclaim as an artist, he ultimately met a lonely, frightened, and disgraced end. It was a fate that stood in marked contrast to his harsh and oppressive rule.

Every generation has its own Caesar. People hold a range of attitudes toward him: admiration, fear, ridicule, hatred, defense, justification, or even excessive obsession. But the question is simpler and sharper: Is this illegitimate usurper of the mind, who holds no land deed and pays no rent, occupying territory that rightfully belongs to Christ?

The Apostle Paul lived under the rule of Nero, the Roman tyrant infamous for his vanity, cruelty, and persecution of Christians; yet he taught believers to submit to governing authorities and to pray for sovereign rulers. Therefore, today, we must never allow transient political figures to disrupt our personal peace, fellowship, and inner serenity.

Submitting to Governing Authorities Without Worshiping the Ruler

Paul wrote Romans 13 within the context of the Roman Empire’s rule. The opening verse of that chapter requires submission to the office of authority, rather than to the individual who holds that authority. This authority is a grace ordained by God, intended to curb chaos in the world.

Here’s a distinction the angry heart overlooks: We may honor the office without approving the officeholder. We can pay our taxes, obey just laws, respect public order, and soberly admit that the show of governance is often vain or corrupt, or cruel. Nero is the proof in the pudding. He was not a pious person, but Paul never let Nero become the focus of Christian identity. The believer bows to the structure God established, not to the sins of the one within it. That’s no failure; it is the calm strength of a soul whose genuine allegiance lies elsewhere.

Praying for Kings and Rulers Instead of Raging at Them

Then Paul makes the point, and his words indict our reflexes: “First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority” (1 Timothy 2:1-2). He does not just say endure kings. Pray for them, he says. The first Christian response to a ruler should not be mockery, panic, or tribal applause. It should be intercession.

Think what such a prayer does to the one who prays it. It is a strange and holy difficulty to plead honestly for a man while nursing hatred against him; the two cannot long inhabit one heart. We can ask God to restrain the ruler’s power, to give him wisdom and repentance, to protect the innocent under his rule, and to open a door for the gospel in his land. The reason goes all the way to heaven, because it is pleasing to “God our Savior, who wants all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:3-4). The man you want to hate is the man God would save. Pray like that, and watch the poison ooze out of your own soul.

When Political Obsession Becomes Idolatry of the Heart

Now we need to speak plainly. The believer on the right who can’t stop talking about one president, and the believer on the left who can’t stop talking about another, suffer the same disease from opposite ends. The names are not the same, but the slavery is. When a Christian talks more of Caesar than Christ, fears the ballot box more than the judgment seat, and finds warmer fellowship in party than in the body of the Lord, politics has quietly become a rival religion.

A ruler who has only reigned for a few years should not occupy more of your heart than the eternal King. Your heart was made for a higher throne. “For our citizenship is in heaven, from which also we earnestly wait for a Savior, the Lord Jesus Christ” (Philippians 3:20). “Keep seeking the things above, where Christ is, seated at the right hand of God” (Colossians 3:1). The true joy of believers has never been the rise or fall of earthly governments, but the unshakeable sovereignty of Christ, who sits above all parliaments and palaces. Caesar cannot fill your soul. Quit expecting him to.

Obeying God Rather Than Men: Submission Is Not Surrender

If you think submission means you have to be spineless, Scripture specifies the line. Peter answered, when the council forbade the apostles to preach, “We must obey God rather than men” (Acts 5:29). Biblical submission was never blind obedience. When the state demands what God forbids or forbids what God commands, the Christian’s higher loyalty is spoken – and it is spoken unapologetically.

But listen to the warning from the other side. Not all political frustrations are Acts 5:29 moments. We are very good at baptizing irritation as courage, rebranding contempt as discernment, and stubbornness as conviction. Even Pilate, who held Christ’s life in his hands, was told, “You would have no authority over Me, unless it had been given you from above” (John 19:11). The throne above all thrones never threatened the seat of power in Judea. And today, no other earthly authority is in danger. So discern the difference between a hill worth dying on and a mood worth indulging in.

Christ Reigns Forever: Keep the King on His Throne

As recorded in Daniel 2:21, “It is He who changes the times and the epochs; He removes kings and establishes kings.” Solomon reminds us, “The king’s heart is like channels of water in the hand of the LORD; He turns it wherever He wishes” (Proverbs 21:1). Worldly rulers are merely clay in the potter’s hand, and He is “the blessed and only Sovereign, the King of kings and Lord of lords” (1 Timothy 6:15). Nero’s ignoble death and the fall of the Roman Empire are clear proof of this, and only the reign of Christ endures forever.

Each person’s heart is like a throne room. Believers should remove anger that has taken the place of Christ’s sovereignty, reaffirm His lordship, and avoid elevating secular rulers to the throne of their hearts. The lesson is clear: pray for governing authorities you disagree with, speak the truth without hatred, and express criticism without anger.

Volunteer Fatigue

Carl Pollard

One of the greatest blessings in the church is people who willingly serve. Every congregation depends on Christians who quietly teach classes, prepare communion, clean the building, visit the sick, organize events, lead singing, mow the lawn, and do a hundred other jobs that often go unnoticed. The church couldn’t function without servants.  But there’s a danger that every congregation faces, volunteer fatigue.

Volunteer fatigue happens when faithful workers become physically exhausted, emotionally drained, or spiritually discouraged because they have carried too much responsibility for too long. The problem isn’t necessarily that people stop loving the Lord, rather that they simply become tired.

Even Jesus recognized the reality of human limitations. After an intense period of ministry, He told His apostles, “Come away by yourselves to a desolate place and rest a while” (Mark 6:31). If the Son of God understood the need for rest, we shouldn’t feel guilty acknowledging our own limitations.

One of the clearest biblical examples is found in Exodus 18. Moses spent all day judging disputes among the Israelites. From morning until evening, everyone depended on him. His father-in-law, Jethro, saw what was happening and gave him some advice. 

“What you are doing is not good. You and the people with you will certainly wear yourselves out, for the thing is too heavy for you. You are not able to do it alone.” (Exodus 18:17-18)

Notice that overwork didn’t just hurt Moses, it hurt the people as well. Jethro told Moses to appoint qualified men to share the workload. God’s work was never intended to rest on the shoulders of one person or a handful of faithful servants.

Acts 6 records another example. As the church in Jerusalem grew, the apostles found themselves overwhelmed by the daily distribution to widows. Instead of trying to do everything themselves, they delegated responsibility to seven qualified men.

When responsibilities were shared, the apostles remained devoted to prayer and the ministry of the word, the physical needs of the widows continued to be met, and “the word of God continued to increase” (Acts 6:7)

Healthy churches don’t rely on exhausted people. Healthy churches develop more servants. Galatians 6:9 days, “And let us not grow weary of doing good, for in due season we will reap, if we do not give up.”

Paul knew that doing good can become exhausting. He didn’t say Christians never become weary. He encouraged them not to quit because weariness is a real battle.

Paul describes the church as a body in 1 Corinthians 12. Every member has a different function, but every function matters. Problems arise when only a few parts of the body are doing all the work while everyone else watches. Imagine a human body where one arm had to do everything while the rest of the body remained inactive. That arm would eventually fail. The same principle applies to the church. God never intended for 20 percent of the members to accomplish 80 percent of the work. Every Christian has been gifted to serve (1 Peter 4:10)!

If you’re one of those servants who always says “yes,” thank you! The Lord sees your labor even when others don’t (Hebrews 6:10). Your work matters. But remember that even faithful servants need encouragement, help, and rest. Don’t be afraid to ask for assistance. Allow others the opportunity to grow by sharing the work with them.

Volunteer fatigue is often a symptom of another problem. Too few people are serving. If you’ve been content to let others carry the load, perhaps you need to ask, “Where can I help?” You may never stand in a pulpit or lead singing, but there are countless ways to strengthen the Lord’s church. Every act of service, no matter how small, glorifies God when done with the right heart.

The healthiest congregations arent the ones with a handful of exhausted and burnt out workers. They are congregations where every member understands that ministry belongs to all of God’s people. When burdens are shared, servants are encouraged. When servants are encouraged, ministries flourish. And when ministries flourish, God is glorified.

May we never take our volunteers for granted! 

How Can Evil And A Loving God Coexist?

Gary Pollard

Stephen Fry is a well-known actor, activist, humanist, and athiest. When asked what he would say to God in a face-to-face, he replied, “Bone cancer in children, what’s that about? … How dare you create a world where there is such misery that is not our fault?” There’s more to the quote, but this sums it up. 

“How can evil and a loving God coexist?” At some point, we have to confront this question in our own faith. Some can accept the problem of evil as being a byproduct of a fallen world. Others – especially those who have experienced evil firsthand – have a hard time justifying the two. 

Most answers offered sound something like this: “The creation groans with the pains of childbirth up to now. Man, as a free moral agent, transgressed God’s law and brought the consequences of sin upon humanity. God cannot look upon evil, and certainly does not cause it. Every good thing and every perfect gift comes down from the father of lights, with whom there is no variation or shifting shadow.” 

While the principles in this explanation are correct, it fails to address the question on at least two levels. One, it does not answer how God could allow evil to affect humans. We exist, technically, against our will. Two, it utilizes jargon. It’s easier to say religious-sounding things to answer difficult questions, but anyone struggling with this problem knows how frustrating this answer can be. It doesn’t address the question, and sometimes comes across as avoiding it altogether. 

The following is based on personal study, as I’d wrestled with this problem, too. To be very clear: God loves us, and the existence of evil does not change that at all. This question was answered for me through an unrelated study that put a few things into perspective. Here’s the condensed version: 

God created reality, and it was flawless (Gen 1.31). In fact, Jesus described heaven as being a return to this flawlessness (Matt 19.28). The code of reality was intact. God didn’t force us to love him, he gave us freedom to choose for ourselves. According to Romans eight, nature was fundamentally affected by the choice we made. This choice essentially introduced a bug into the code of reality. God didn’t create evil, we did. 

Even though our choice has consistently been rejection – and we’re solely responsible for messing everything up – he still gave up everything to give us a second chance. Yes, Jesus sacrificed himself on a cross. This was extremely selfless and loving in itself. But this was NOT the only sacrifice he made. 

Jesus – the one who designed and built reality (John 1) – permanently demoted himself for humans. He gave up his status to die for us (Heb 2.7). He’s in the father’s chair right now, but will step back down after the end of time (Heb 1.14; 2.8-9). He is still God, but permanently lower because he’s still human, too (I Tim 2.5; I Cor 11.3; I Jn 3.1-3; Heb 2.11-18). 

So, how can evil and a loving God coexist? We’re stuck with the way reality is now, but he fundamentally changed himself to give us a second chance. He works full-time to get his family home (Rom 8.27; I Tim 2.5; I Jn 2.1-2). We changed the terms, but he changed the consequences. The most powerful entity in the universe stepped down – forever – knowing most of us would ignore it. When we look at it that way, it puts our own culpability into perspective and demonstrates God’s infinite capacity to love. 

Jonah’s Monster: A Historical and Biological Investigation 

Dale Pollard

The biblical account of Jonah being swallowed by a “great fish” (often called a whale) has long been under scrutiny by biblical skeptics. This short investigation hits a few  different areas that may give the reader some more food for thought. 

We’ll cook up a theory using— 

  1. Some historical maritime context of ancient seafaring practices
  2. A sprinkle of marine biology
  3. A pinch of paleontology
  4. A tad of textual linguistics
  5. A ladle of literary evidence

With all that we’ll explore some plausible candidates for the big fish.

Potential Location of the Storm and Jonah’s Route

The Mediterranean stretch between Rhodes and Cyprus was notoriously treacherous. Jonah sailed from Joppa (modern Jaffa, Israel) toward Tarshish (likely Spain), covering approximately 430 oceanic miles from Rhodes to Joppa or a neighboring Phoenician port. The route passed close by Rhodes and Cyprus, exposing vessels to sudden violent storms. 

This seems to be a decent area to focus on. While other parts of the Mediterranean are known to be more dangerous, they’re closer to Spain. No marine animal capable of swallowing a human could make that swim in just three days. While it could have been a specialized super-swimmer designed by God— for the purpose of this article we’re going to stick with candidates that were currently aware of. 

Candidate Creatures

1. Sperm Whale 

Probably the most common theory, for good reason. Sperm whales have

•  Large sinus air chamber and integrated blowhole allowed any gobbled prophets to breathe. 

•  Massive throat capable of swallowing large prey whole instead of crushing or suffocating 

2. Fin Whale (Detailed Physiology)

From the Christian Research Journal (Vol. 48, No. 03, 2025), the fin whale’s lunge-feeding allows it to engulf enormous volumes of water (60–82 m³). Its forestomach can hold ~500 L of fluid, but the narrow esophagus (~10 cm) suggests Jonah was likely held in the expandable oropharynx (“belly”). Survival challenges include trauma, hypothermia, slippery surfaces, and air supply (mitigated by frequent surfacing every 5–15 minutes). 

3. Basilosaurus (extinct) 

•  Fits biblical themes of large serpentine sea monster (Amos 9.3) 

•  Fluid-filled bones for near-surface swimming

•  Elbow-like fins for shallow-water maneuverability, ideal for expelling prey onto beaches.

•  Ancient artwork in the region resembles it. This is perhaps the coolest point that we’ll revisit. 

4. Megalodon (Otodus megalodon)

•  Largest known shark in the ancient Mediterranean, up to 50 feet long.

Was It a Whale, a Fish, or a “Ketos”?

Hebrew dag gadol (“great fish”) and Greek ketos (used in the Septuagint and Matthew 12:40) are general terms for a large sea creature or monster, not precise biological categories. Historian Bill Cooper and others note that ketos consistently referred to a dog-headed sea-dragon or serpent in ancient Mediterranean mind. Dr. Henry Morris notes its “mega-sized” connotations. 

Ancient writers used specific terms for such creatures, while New Testament authors employed broader language.

Ancient Literary and Artistic Evidence for the “Ketos”

Historical evidence from authors and historians who best knew the Mediterranean Sea consistently used ketos to mean “a sea serpent.”

 This is supported by:

•  Literary sources (from ca. 700 B.C. onward): Homer (9th–8th century B.C.), Euripides, Aristophanes, Lycophron, Aristophanes (various dates), Manilius, Marcus Terentius Varro, Diodorus Siculus, Claudius Aelianus, Oppian of Apamea, Pausanias, Eustathius, Hesychius, and Johannes Moschus, among others.

Artistic depictions: 

First-century paintings from a Roman catacomb show Jonah being thrown into the sea monster with a dog-like head, flexible neck, and often coiled body. Numerous artifacts (carvings, coins, ivory, wood, stone) depict the ketos with a dog-like head, prominent teeth, plume-like flaps or frills above the head and neck, and a slender, coiled form. These consistent renderings across Rome, Africa, Turkey, and elsewhere strongly identify the ketos as a sea serpent.

The visual and textual tradition closely resembles creatures like Basilosaurus and supports a naturalistic but still divinely orchestrated interpretation of the biblical “monster.”

BONUS: 

Interesting Historical Sighting 

Strabo records Poseidonius’ eyewitness account (ca. 130–51 BC) of a massive “fallen dragon” (~30 m / 100 ft long) on the northern Levant coast with enormous jaws. It was so big that two riders on horse back couldn’t see each other if they were on either side of its belly. 

Bonus Notes: 

Clues from Jonah’s Prayer (Jonah 2) 

•  Repeated references to depth and deep water.

•  “Moors or roots of the mountains” — possibly the Eratosthenes Seamount near Cyprus.

•  Calypso Deep is the deepest point, Jonah might be referring to it. 

Travel Feasibility

A blue whale’s comfortable speed of ~5 mph could cover ~360 miles in the relevant Rhodes-area voyage, making that in distance in 72 hours (three days). 

References: 

•  Christian Research Journal, Vol. 48, No. 03 (2025).

•  Brian Thomas, Ph.D., Institute for Creation Research.

•  Bill Cooper, The Authenticity of the Book of Jonah (2012/2013).

•  Dr. Henry Morris on ketos.

•  Strabo, Poseidonius, and the extensive list of classical authors cited.