Down an Unfamiliar Road

05/19/26

Matthew 2:1-2 We were just told that an angel visited Joseph in a dream and informed him that Mary would become pregnant and bear a son whom they would call “Immanuel.” So, when Joseph woke up, he did as the angel commanded and brought Mary home to be his wife, but she remained a virgin until her Son was born; and Joseph named him “Jesus.” Now we are told that “After Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, ‘Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.”  

According to biblical chronologists, Herod the Great was king of Judaea from 37 BC to 4 BC, appointed by the Roman Empire after its Senate equipped him with an army to fight off a Parthian invasion. This suggests that Jesus was born four years earlier than the Gregorian calendar we use today. The Greek term used is “magoi,” often translated as “wise men.” They were likely learned individuals with expertise in fields such as astronomy, astrology, and dream interpretation. Their origin “from the East” suggests they may have come from areas such as Persia (modern-day Iran), Saudi Arabia, or Babylon (modern-day Iraq). Many believe they were Gentiles, representing a broader recognition of Jesus beyond the Jewish people.

Then we come to where the Magi asked, “Who has been born King of the Jews,” which implies they understood Jesus was not merely destined to become King, but already possessed this royal status from birth. This resonates with the genealogy in Matthew 1 and prophecies of the Messiah as a descendant of David. It’s striking that these Gentiles are the first to acknowledge Jesus as King, contrasting with the indifference and even hostility of the Jewish religious leaders and King Herod. This foreshadows the inclusion of Gentiles in God’s plan of salvation, a key theme in the Gospel of Matthew.

While the word “worship” can refer to showing respect to a great ruler, its use in this context, coupled with the Magi’s diligent search and lavish gifts, strongly suggests they recognized Jesus’ divine nature and kingship, worthy of true adoration. The star serves as a tangible manifestation of divine guidance, leading the Magi to Jerusalem and then to Bethlehem, specifically to Jesus. This emphasizes God’s sovereign hand in revealing His Son to the world. This “star” is often linked to the Messianic prophecy in Numbers 24:17: “A Star shall come out of Jacob; a Scepter shall rise out of Israel,” which was widely understood by ancient Jewish scholars as a prediction of the Messiah’s coming.

“When Herod the king heard this, he was troubled, and all Jerusalem with him.” (2:3). This verse captures a significant moment following the arrival of the Magi in Jerusalem, asking about the birth of the King of the Jews. This seemingly simple sentence holds layers of meaning, revealing the complex political and religious climate of the time and the dramatic implications of the news about Jesus’ birth. Herod the Great, King of Judea, is portrayed as a ruler consumed by paranoia and insecurity, particularly regarding threats to his throne. He was not ethnically Jewish, but an Edomite, and his rule was largely based on his political connections with Rome.

Herod was known for his ruthless actions, having executed family members and others he suspected of disloyalty. The news of a newborn “King of the Jews,” especially from respected foreign dignitaries like the Magi, would have struck at the core of his anxieties, potentially fueling his fear of being deposed. As one source notes, Herod’s trouble is a testimony against the carelessness of jealous leaders,” who should have been eager for the Messiah’s coming. The phrase “all Jerusalem with him” is significant. It’s likely a figure of speech referring primarily to the religious and political elite in Jerusalem, whose own positions and influence were intertwined with the established order and Herod’s rule.

However, it’s also worth noting that the population of Jerusalem itself likely feared Herod’s unpredictable and violent nature. After all, Herod’s bloody rule included assassinating family members and a significant portion of the Sanhedrin. Therefore, the general unrest and fear in the city could have stemmed from apprehension about what Herod’s paranoia might unleash, rather than necessarily from opposition to the Messiah’s potential arrival. It’s also interesting to observe the irony: while the Magi, Gentiles from the East, actively seek and ultimately worship the newborn King, the religious leaders and inhabitants of Jerusalem, despite possessing knowledge of the prophecies concerning the Messiah’s birthplace, appear less inclined to seek Him out. This stark contrast highlights the unexpected reception of Jesus at the beginning of His earthly ministry.

What theological implications do we see in these verses? They teach profound lessons on seeking Jesus with persistence, the importance of true worship, and the stark contrast between recognizing the Christ as King versus selfish resistance. Also, the Magi’s journey highlights humble searching and joyful obedience, while Herod’s fear shows how worldly power resists God’s sovereignty. They also underscore that God calls everyone to honor Jesus as King, requiring both spiritual devotion and active obedience, regardless of the worldly pressures or “Herod-like people” that oppose Him.

05/18/26

Genesis 1:14: We were just told all that occurred on the third day. Now God’s creation continues. “God said, ‘Let there be lights in the firmament of the heavens to divide the day from the night and let them be for signs and seasons, and days and years.’” This marks the fourth day of creation, where God establishes the sun, moon, and stars to govern time, mark seasons, and provide light. This act establishes order and predictability in the cosmos for human existence and worship. 

These are some key aspects for us to look at in this verse: For instance, these lights are created to divide day from night and define days, years, and seasons (or appointed times). This introduces a precise, orderly, and divine system of timekeeping, allowing for the regulation of agriculture and religious festivals. We see that the Hebrew term for “seasons” refers not just to weather, but to “appointed times” or sacred festivals. “Signs” indicate God’s direct interaction with creation, acting as markers for divine action or messages, rather than omens for astrology. In contrast to ancient Mesopotamian views, which deified the sun and moon, Genesis 1:14 emphasizes these are inanimate “creatures” with a specific function given by God, rather than powerful deities controlling fate. We also see that while light was created on Day 1, Day 4 focuses on organizing these lights within the “firmament” (atmosphere) to fill it. They are intended for human benefit, bringing order to the previously separated light and darkness. Thus, this verse shows God’s sovereignty over both space and time. 

“And let them be for lights in the firmament to give light on the earth, and it was so” (v. 15).

This verse, part of the fourth day of creation, describes the functional purpose of the sun, moon, and stars—previously unveiled in v.14—to illuminate the earth, fulfill God’s command, and establish order.  In this, we see that the primary function of these celestial bodies is to provide light upon the earth, essential for life and human activity. Also, the phrase “and it was so” emphasizes the immediate effectiveness of God’s word, demonstrating His power in creating the cosmos.

Furthermore, the text emphasizes the purpose (giving light, marking time) of the celestial bodies from a human, earthly perspective rather than from a scientific, astronomical perspective on their distance or structure. In this, we see order and separation: These lights serve to complete the separation of light and darkness initiated on Day 1, with the celestial bodies serving as instruments that manage this light on Earth. While the lights were created on Day 4 to govern the day and night (v.16), v.15 specifically highlights their role in nourishing the earth with light, setting the stage for the creation of life that follows in the subsequent days. Knowing this, we can say that the heavenly bodies are not autonomous deities, but rather, functional creations designed for specific roles, reflecting a divine purpose in the created world. 

What theological implications do we see in these verses? They teach us that God brings order out of chaos, creating celestial bodies to govern time (seasons, days, years) and provide light, demonstrating His sovereignty over the cosmos. These verses show God’s purpose-driven design, setting the rhythm of life and establishing signs that reveal His glory and prophetic plan. And, just as the physical lights were created to illuminate the earth, they symbolize the spiritual light and truth God provides through His Word and Jesus the Christ. We are encouraged to depend on God for spiritual guidance just as we depend on the sun for light.

05/16/26

I recently heard a pastor preach about restoring our Christian morals and ethics to influence others around us to do the same. He mentioned a song that was sung many years ago (of which I also remember singing in church when I was a youngster), and the lyrics went like this: “O Lord, send a revival! Lord, send a revival! O Lord, send a revival, and let it begin in me!” (Written by James M. Gray in 1913). As I was singing along, I was reminded of King David’s prayer for an inner revival in Psalm 51:11-12: “Don’t push me away or take your Holy Spirit from me. Your help made me so happy, give me that joy again.” and in Psalm 139:23-24, “Search me, O God, and know my heart; Try me, and know my anxieties; and see if there is any wicked way in me, and lead me in the way everlasting.” I began to wonder, “How does this apply to us psychologically?”

I found out that psychologists generally view the idea of changing others by first changing yourself as a highly effective, albeit complex, strategy for improving relationships. While you cannot force another person to change, your personal transformation can act as a catalyst that shifts the entire dynamic of a relationship. Psychologists view relationships as “ecosystems”. When one person changes their behavior or attitude, it forces the other person to adjust their own reactions to maintain balance. By “rewriting the script” for yourself, you often subtly nudge others to do the same. This means a person leads by example. Modeling the specific behaviors you want to see—such as active listening, emotional regulation, or accountability—is more powerful than “barking orders”. When others observe your commitment to growth, they are often inspired to reflect on their own behavior.

After all, humans have a natural tendency to unconsciously mimic the expressions and gestures of those around them. By projecting a more positive or calm energy, you increase the likelihood that others will mirror that same energy back to you. Psychologists also argue that being “corresponding”—meaning your outward actions match your internal feelings—creates a healthier environment for others to grow. When you stop “fixing” others and focus on your own authenticity, it removes barriers to natural growth in the relationship. 

But what does the Bible say about this? The Bible emphasizes personal transformation through God’s power—renewing the mind and heart—rather than directly attempting to control or change others. Instead of forcing change, believers are called to humility, loving their neighbors, and personal growth, which can indirectly influence others through a godly example. In fact, Jesus instructs against hypocritically fixing others while ignoring one’s own flaws (Matthew 7:3–5), emphasizing self-examination before addressing another’s behavior.

Also in Romans 12:2, the Apostle Paul advises not to conform to the world, but to be transformed by renewing the mind. This internal change, managed by God, is prioritized over manipulating others. And in Romans 14:1-12. Paul encourages believers to grow in love, patience, and kindness (Galatians 5:22-23), which naturally positively impacts relationships. Then, Paul suggests accepting others in the family of God, recognizing that you cannot change them and should not judge their weaknesses. So, rather than aiming to change people through superiority, Christians are told to act in humility, counting others more significant than themselves (Philippians 2:3–4). In short, the Bible suggests that the best way to impact others is to focus on one’s holiness and let God work in both hearts. 

05/15/26

Malachi 1:8 God has just expressed through Malachi that the priests were bringing unclean bread to His altar. God anticipated their question, “What makes that bread unclean?” So, He says it is unclean because they show no respect for the LORD’s altar. But God is not finished. He goes on to say, “And when you offer the blind as a sacrifice, is it not evil? And when you offer the lame and sick, is it not evil? Offer it then to your governor! Would he be pleased with you? Would he accept you favorably?” says the Lord Hosts. This is a prophetic rebuke from God, through the prophet Malachi, directed at the priests and people of Israel for their shoddy and disrespectful worship. Writing roughly 100 years after the return from the Babylonian exile, Malachi addresses a nation that had become spiritually apathetic and routine in its devotion. 

To begin with, they were violating the covenant law. Moses strictly required that sacrifices be “without blemish” to be acceptable (Leviticus 22:20-22; Deuteronomy 15:21. By offering blind, lame, and sick animals, the people were not just being cheap—they were directly violating God’s commands and treating His “table” as contemptible. Malachi then delivers God’s sarcastic challenge, “Try offering this to your governor.” The Governor was likely a Persian-appointed official (since Israel had no king at the time), such as Zerubbabel or a later viceroy. In other words, if a human ruler would be insulted by such a gift and refuse to show favor, why would the “LORD of hosts”—the King of kings—accept it? It highlights that the people feared human authorities more than they revered God. 

Malachi then addresses the Negligence of the Priesthood. While the people brought the animals, the priests acted as gatekeepers. Their willingness to accept these defective animals proved they were despising God’s name and leading the nation into spiritual ruin. They were supposed to guard the holiness of the altar, but instead enabled “careless, chaotic” worship. This verse can be used against modern believers by asking if they are giving God their “leftover time” rather than the best of their gifts, abilities, or talents, and, for instance, squeezing God into hurried moments instead of prioritizing prayer; giving to God only what remains after all other luxuries are paid; or, mouthing lyrics while the mind drifts, treating worship as “background noise.”

“But now entreat God’s favor, that He may be gracious to us. While this is being done by your hands, will He accept you favorably?” Says the Lord of hosts.” (v.9). Through Malachi, God confronts the religious hypocrisy of the priests who were offering defective sacrifices. This suggests that the priests “entreat God’s favor.” Still, the context implies this is a mocking challenge. If they continue to dishonor God with blind, lame, and sick animals, they cannot expect Him to answer their prayers for grace. As priests, their primary role was to intercede for the people. However, the phrase “this is being done by your hands” points directly to their professional negligence. Because the priests permitted and even participated in corrupt worship, they effectively blocked the nation’s access to divine favor. While the call to “entreat God” is an invitation to repent, it also underscores that God’s grace is not “cheap.” Sincere worship requires both the right material (an unblemished offering) and the right heart (reverence). 

What spiritual implications for believers are in these verses? They teach that God deserves our best, not our leftovers, challenging us to offer sincere worship rather than mere routine or corrupted sacrifices. They also tell us that God deserves our best, not our leftovers, thereby condemning shallow, half-hearted worship that treats Him with contempt. The passage also exposes the danger of giving God “blind” or “lame” service—treating Him with contempt while expecting blessing—and calls for a heart of true gratitude, honor, and repentance. Furthermore, it highlights that true worship involves reverence and sincerity, as offering blemished sacrifices reflects a low estimation of God’s holiness. God desires genuine devotion over mere ritualistic obedience.

When we consciously hold back from God or treat worship as a burden, we cannot expect Him to “pay attention” or show favor to our prayers. Our spiritual state and the quality of our devotion directly affect our intimacy with Him. The problem is a lack of awe for God’s holiness. True spiritual growth begins by recognizing that God is a “great King” whose name is to be feared among the nations.

05/14/26

2 Peter 1:10-11, the Apostle has just warned anyone who fails to go after these additions to faith is blind indeed, or at least very shortsighted, and has forgotten that God delivered him from the old life of sin so that now he can live a strong, good life for the Lord. Now, he expounds further: “Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus the Christ.” After Peter had given a list of Christian virtues (faith, virtue, knowledge, self-control, steadfastness, godliness, brotherly affection, and love), this passage focuses on the assurance of salvation and the nature of our entrance into God’s eternal kingdom. He begins with the word “Therefore” and connects this instruction to the previous verses, where Peter warned that a lack of growth leads to spiritual blindness and forgetfulness of one’s cleansing from sin. The Greek word for “diligence” implies an intense, eager effort and a sense of urgency to act.

And what is Peter referring to? To “make your calling and election sure.” This refers to God’s sovereign act of inviting and choosing individuals for salvation. From God’s perspective, calling and election are already certain. Peter’s command is for the believer’s benefit—to confirm their status in their minds and to others through visible spiritual fruit. And how does this benefit them? “For if you do these things, you will never stumble.” This is not a promise of sinless perfection, but a guarantee that as long as a believer is actively growing in the virtues mentioned in verses 5-7, they will not “stumble” or “fall away” or be overcome by spiritual weariness and doubt. 

Then Peter offers them what is often called “Blessed Assurance,” for so an entrance will be supplied to you. The Greek word for “supplied” is the same word Peter used in verse 5 (“supplement” or “add to”). As believers “add” virtues to their faith, God “adds” a reward to their entrance into heaven. That means, while all believers enter the kingdom by grace through faith, Peter distinguishes between “barely making it” (as through fire) and receiving a “hearty welcome.” Commentators often link the “abundant entrance” to a victorious athlete or hero returning home to a grand celebration, rather than a quiet entry. It emphasizes that a life of faithful diligence results in eternal rewards and a glorious reception by the Lord. 

“For this reason, I will not be negligent to remind you always of these things, though you know and are established in the present truth. Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, knowing that shortly I must put off my tent, just as our Lord Jesus the Christ showed me. Moreover, I will be careful to ensure that you always have a reminder of these things after my death.” (vv. 12-15). The Apostle Peter emphasizes the necessity of repeating foundational truths to ensure believers remain firmly established in their faith, even though they already know them. Aware of his impending death, Peter considers it his responsibility to “stir up” (wake up/motivate) believers to grow in Christian virtue and ensure his teachings outlast his temporary, earthly “tent.” Peter begins with the Necessity of Reminders, acknowledging that his readers are already “established in the truth,” but argues that regular, repeated reminders are necessary for spiritual growth and to prevent forgetting, which can lead to sin.

Then Peter used the Greek word for “tent” to describe his body, emphasizing that earthly life is a temporary, transient “pilgrimage”. He knows his “exodus” (death) is imminent, which adds a sense of urgency to his ministry. Peter wants to ensure that after he is gone, believers will be able to recall these crucial spiritual truths, thereby preserving his teaching and the gospel message for future generations. Even knowing his time is short, Peter does not retire; instead, he exerts “every effort” to leave a legacy, showing that Christians should use their remaining time for purposeful service. 

What theological implications do we see in these verses? Peter calls believers to diligently confirm their calling by growing in spiritual virtues, thereby ensuring spiritual stability, preventing falling, and leading to a “rich welcome” into heaven. The passage highlights the necessity of constant remembrance of the gospel, proactive spiritual growth, and living in light of eternity.  The passage emphasizes the importance of ensuring that spiritual truths are remembered and passed on even after a leader’s departure, with a focus on leaving a lasting impact of faith for future generations. (If you have never read “Foxe’s Book of Martyrs,” [which I recommend], you will see graphic examples of those willing to die for their faith as a legacy to further generations of believers.

05/13/26

Psalm 9:9-10 David has just stated that the LORD lives forever and sits upon His throne to judge the nations of the world impartially. Then there is more good news: “The Lord also will be a refuge for the oppressed, a refuge in times of trouble, and those who know Your name will put their trust in You; For You, Lord, have not forsaken those who seek You.” David now declares that God is a secure, elevated refuge (or “stronghold”) and haven for the oppressed and vulnerable, providing protection and emotional comfort during times of trouble. It highlights God as a righteous defender who offers safety to the weak and marginalized.  Thus, the LORD is not just a provider of safety, but a “stronghold” itself—a high, inaccessible place of security for those feeling crushed, broken, or suffering. As such, this verse is a promise of justice and defense for those experiencing harassment, injustice, or discrimination. This implies active, present help during crises. While we live in a world full of pain, there is ultimate justice because God is a fair-minded Judge. Therefore, says David:

“Sing praises to the Lord, who dwells in Zion! Declare His deeds among the people. When He avenges blood, He remembers them; He does not forget the cry of the humble.” (vv. 11-12). These verses serve as a joyful call to praise God for His protective, righteous sovereignty. David urges the congregation to proclaim God’s deeds among the nations, grounded in the certainty that God—the avenger of blood—remembers the afflicted and does not ignore their cries. Thus, David calls on the saints to worship YaHWeH, who is no longer distant, but has “pitched His tent” among His people, symbolizing His presence and protection. Furthermore, our praise is not to be silent or private; it is to be a public declaration, testifying to God’s mighty acts (like defeating enemies, as described in 9:1-10) to the entire world. That’s because God is the ultimate righteous judge who takes vengeance for the wrongful shedding of blood (like in Gen 9:5), ensuring that justice is served to victims. Keep this in mind, says David, though God may appear silent during hardships, He does not ignore the cries of the vulnerable. The “afflicted” are often “humble,” making them a people close to His heart, and He ensures their ultimate vindication.

“Have mercy on me, O Lord! Consider my trouble from those who hate me, You who lift me up from the gates of death, that I may tell of all Your praise in the gates of the daughter of Zion. I will rejoice in Your salvation.” (vv. 13-14). This is David’s desperate plea for divine mercy from someone facing extreme affliction, transitioning from a cry for help to a commitment to public praise. David asks God to recognize his distress at the hands of his enemies and to deliver him from “the gates of death”. The goal of this rescue is to publicly declare God’s praise, transforming personal salvation into a shared celebration. In so doing, David asks for grace, not justice, recognizing that he cannot save himself. He asks God to turn His attention to his suffering and the malice of his enemies. The phrase, “You who lift me up from the gates of death,” is a metaphor that refers to being at the very brink of destruction, where death seems inevitable. It highlights a past, current, and future confidence that God can reverse hopeless situations.

David then acknowledges that the purpose of salvation is not just comfort, but testimony. David desires to testify to God’s power and faithfulness. David says he wants to do this “In the gates of the daughter of Zion.” This refers to the city gates of Jerusalem, which served as the center of public life, legal proceedings, and worship. His praise will not be private, but public and communal. He then makes a commitment that he “will rejoice in Your salvation This is a promise to rejoice is based on God’s delivered salvation, moving from the despair of death to the celebration of life.

What spiritual implications are there in these verses? They teach us that God is an eternal, accessible refuge for the oppressed and needy, especially in times of trouble. It highlights that trust in God stems from knowing His character, encourages confident prayer, and reaffirms that He never abandons those who seek Him, ensuring justice prevails. These verses are also designed for believers to gain strength and assurance that their hope in God is secure, encouraging them to bring their needs directly to Him in prayer.

05/12/26

1 Timothy 1:10-11 The apostle Paul has just informed Timothy that the Law was not made for us, whom God has saved; it is for sinners who hate God, have rebellious hearts, curse and swear, attack their fathers and mothers, and murder. Paul continues his list of vices here in verses 10-11, which include “Fornicators, for sodomites, for kidnappers, for liars, for perjurers, and if there is any other thing that is contrary to sound doctrine according to the glorious gospel of the blessed God, which was committed to my trust.” By so doing, Paul illustrates the proper intent of the Law—not as a means of salvation for the righteous, but as a tool to convict and restrain the lawless. As such, this is widely seen as an NT Reflection of the Ten Commandments. Paul continues with the “Fornicators.” The Greek word (pornoi) covers any sexual activity outside of marriage. Then the word “sodomites” refers to those practicing homosexuality: The Greek term literally means “male-bedders” and is associated with a violation of the 7th Commandment. Then Paul moves on to the “kidnappers.” This was a reference to the human sex slave traders.

These vices are followed by “liars.” This relates to the 9th Commandment against bearing false witness, which then leads to “whatever else is contrary to sound doctrine.” Paul uses “sound doctrine” (literally “healthy” or “hygienic” teaching) as the measuring line for behavior. Anything that produces spiritual sickness or moral decay is contrary to this standard. The apostle then anchors the entire moral standard in the Gospel itself. In so doing, Paul asserts that “sound teaching” and the Gospel are one and the same. The moral requirements of the Law are not separate from the Gospel; rather, the Gospel upholds the Law’s righteous standards while providing the grace that the Law cannot. Paul also notes that this gospel is a blessing from God”: This is a unique title in Scripture, emphasizing God’s inherent happiness and supreme goodness. Not only that, but Paul views the Gospel as a sacred deposit that he must guard and pass on faithfully. He emphasizes his divine commission to contrast his teaching with the “meaningless talk” of false teachers in Ephesus.

But then Paul says, “I thank the Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry.” (v.12). Here, Paul expresses deep gratitude to the Christ Jesus for strengthening him and appointing him to ministry despite his past as a persecutor. Paul emphasizes that his commission was a result of the Christ’s grace and trust, not his own merit, highlighting that God empowers those He calls. There are four things Paul is grateful to God for: First, his “Gratitude for Ministry.”  Paul openly confesses that his position as an apostle is a gift, not a right. Second, he acknowledges that he is “Empowered by the Christ.” This signifies that the Christ provides the necessary spiritual power for service. Third, Paul shares the blessing of his “Trustworthiness being Imputed.” That means, the Christ counted Paul “faithful” (or trustworthy), not because he was already faithful, but because the Christ empowered him to be so. And then fourth, Paul is so grateful to the good Lord for “Providing him a Ministry.” His appointment is a testament to God’s mercy and grace rather than his own worthiness.

What spiritual implication can we harvest out of these verses? They teach believers that true faith is defined by love, a pure heart, and a good conscience, rather than mere legalism. The passage emphasizes guarding against false doctrine, recognizing the transformative power of the gospel, and relying on the Christ’s strength for ministry, rather than personal ability. They also highlight that God entrusts ministry to those transformed by mercy, turning former sinners into grateful servants, and validate that the Christ’s strength enables spiritual service. They also give us a personal testimony for the teaching and preaching. In Paul’s case, that if he was willing to trust a former persecutor, he could save and use anyone. Not only that, but it sets a model for pastoral ministry based on being chosen and strengthened by the Christ, rather than on self-appointment or ordination by men.

05/11/26

Zechariah 1:9-10 has just told us that he saw a man riding a red horse. He was standing among some myrtle bushes in the valley. Behind him, there were red, brown, and white horses. So then, Zechariah asks, “My lord, what are these?” So, the angel who talked with me said to me, ‘I will show you what they are, and the man who stood among the myrtle trees answered and said, ‘These are the ones whom the Lord has sent to walk to and fro throughout the earth.’” These verses establish a pattern of communication between the prophet, an interpreting angel, and the “Angel of the LORD.” Zechariah had never seen a sight like this before, so he asked, “What are these horses and their riders?” This inquiry reflects a humble, earnest desire for spiritual discernment rather than skepticism. The angel responds with a promise: “I will show you what they are.”

Here we see God’s willingness to reveal His plans to those who seek Him. The angel wanted Zechariah to know that these were not just ordinary horses or riders, so he gave the prophet a Divine Explanation. He told Zechariah that the horses and their riders are “those whom the LORD has sent to go throughout the earth.” That means, these are divine messengers or scouts on a reconnaissance mission to assess the state of the nations. This heavenly patrol squadron underscores God’s omniscience and active oversight of global affairs. While the world might seem “at rest,” God is monitoring the oppression of His people and the arrogance of their enemies. 

“So, they answered the Angel of the Lord, who stood among the myrtle trees, and said, “We have walked to and fro throughout the earth, and behold, all the earth is resting quietly.” (v.11). This verse introduces us to the Heavenly Patrol. In other words, the “riders” or “patrol” represent divine agents—often interpreted as angels—sent by God to survey the state of the nations. Their report that the earth is “at rest” indicates a period of global tranquility, specifically under Darius the Great, who had recently suppressed several major rebellions. However, while “peace and rest” typically sound positive, in this context, the report is deeply distressing for the Jewish exiles.

That’s because the Gentile powers that had oppressed Israel were living in security and prosperity. In contrast, Jerusalem remained in ruins, its walls were broken, and the Temple was only partially rebuilt. So, how was Israel supposed to understand the Myrtle Trees growing in a “hollow” or “ravine”? These evergreen trees symbolize the humbled state of Israel—fragrant and alive, but currently in a low, overshadowed position among the great “cedars” of the world powers. Likewise, the Angel of the LORD, standing among the myrtles, shows that God is present with His people in their lowly condition. 

What spiritual implications do we see in these verses? They present a vision of angelic riders reporting that the earth is at peace. Yet, God remains intimately involved in the affairs of His people during a time of rebuilding and uncertainty. For believers, this passage highlights God’s sovereign care, his active involvement in the world, and his promise of restoration. That’s why believers can take comfort in knowing that God is aware of all situations, including injustices and the struggles of his people. In like manner, Jesus is our peace in this unbelieving world that often exists while the church is under pressure or in a season of “rebuilding”, actively leading, interceding for, and protecting his church (the spiritual Israel). God’s ultimate goal is the spiritual and physical restoration of His people, and He is passionate about this purpose.

That’s why believers should not hesitate to ask God for wisdom and clarity as they seek to understand His Word and works. Therefore, these verses comfort believers that even when circumstances look bleak or chaotic, a higher spiritual power is acting on their behalf, promising comfort and security. They may not be visible to the naked eye, but the Spirit of God can help us see them with our spiritual eyes. (Cf. 2 Kings 6:15-17).

05/09/26

Fourteen years ago, I posted this Point to Ponder: “If there really were no God, it would be impossible to be an atheist.”  Years later, I heard Charlie Kirk, of Turning Point USA, say in a college campus rally a similar thing about atheists. Most recently, however, I heard a female college student say that she was raised in a fundamental Christian home, that when she arrived in college, one of her professors told the class that he would tear down her God and Christianity. She did not reveal if anyone said anything back to the professor, but I imagined that if I had a back-in-time travel machine and could go back and be in that same class, I would have said to the professor, “I don’t understand? How can you destroy something that doesn’t exist?” But the whole idea of trying to prove that something that does not exist when it doesn’t exist in the first place is foolish. So today I decided to see what my follow psychologist had to say about this.

I discovered that both Psychologists and psychiatrists have several terms for a person who attempts to explain away, justify, or maintain a belief in something that does not exist or is contrary to reality. The term often depends on whether the behavior is unconscious (a defense mechanism) or conscious (a manipulation tactic). I found several primary terms across different psychological contexts: one is a mental or emotional process in which a person refuses to acknowledge reality because it is too painful or threatening to their mental balance. So, why do they do it? They are engaging in denialism.  They are using strategies such as conspiracy theories and cherry-picking data to explain away evidence they don’t like. 

Some try to rationalize it out of existence. This is a defense mechanism in which a person concocts logical but false reasons to justify behaviors, emotions, or beliefs that are actually irrational. How it works: It turns an emotional, non-existent “fact” into a seemingly rational one, protecting the ego from discomfort or anxiety. It occurs when a person creates false memories or justifications for their actions without the intent to deceive. It involves the tendency to perceive meaningful connections between unrelated things. This is often associated with superstitions, conspiracy theories, and the perception of images in accidental data (such as clouds). This involves deliberate manipulation of the facts. They end up deliberately denying reality and forcing someone else to doubt their own memories or perceptions.

But I wanted to know what the Bible had to say about such a person. The Bible generally views a person who explains away reality, spreads falsehoods, or creates “knowledge” from nothing as walking in foolishness, engaging in vanity, or actively lying. Such behavior is described as a “striving after wind” (Ecclesiastes 1:14) and is associated with a heart that lacks wisdom. First, we hear about the Proverbial Fool: Proverbs describes a fool as someone who “takes no pleasure in understanding, but only in expressing his own opinion” (Proverbs 18:2). Then, a “perverted mouth,” which includes the habit of reversing truth, such as calling small things big or vice-versa, is seen as acting in foolishness. Solomon tells us that “The way of a fool is right in his own eyes” (Proverbs 12:15). They are often convinced of their own false explanations. And then, dangerous advice: Trying to explain away something that doesn’t exist is seen as a dangerous way to influence others, leading to strife (Proverbs 18:6). 

The Bible goes on to talk about empty words” and ” vanity.” Ecclesiastes frequently calls the pursuit of things that are not real or profitable “vanity” or “trying to catch wind.” It also warns against pursuing “empty things that cannot profit or deliver” (1 Samuel 12:21). And the Apostle Paul tells believers to avoid irreverent babble: 2 Timothy 2:16, for it will lead people into more and more ungodliness. It cannot be done without deception and lying, for it is a disgrace to God: Lying lips, including trying to create false narratives, are considered an abomination to the Lord (Proverbs 12:22). Not only that, but beware of false teachers: The Bible warns against those who “speak boastfully” or use “great swelling words of vanity” to entice people (2 Peter 2:18). These are described as “waterless wells”—promising much but offering nothing, and Proverbs 10:18 connects lying with hatred, noting that “whoever utters slander is a fool.” 

So, how do we deal with such persons? To begin with, “Do not speak to fools, for they will scorn your prudent words” (Proverbs 23:9). Also, Titus 3:9 instructs believers to “avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless.” Not only that, because “Even a fool who keeps silent is considered wise” (Proverbs 17:28). In summary, Proverbs 18:7: “A fool’s mouth is his ruin, and his lips are a snare to his soul.” Therefore, “Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.” Ephesians 5:6:

So, if someone states “there is no truth” or “Christianity is false,” they are making a truth claim themselves. Ask gently, “If truth cannot be known, how do you know your statement is true?” Share how faith provides meaning, purpose, and peace in a broken world. Emphasize that Christians don’t believe they are inherently “good” but rather recipients of grace, contrary to the assumption that they are “good” followers. Then, acknowledge that faith is not based on scientific proof but on spiritual evidence and personal encounter with the Holy Spirit. Thus, rather than “word wars,” respond with a compassionate demeanor that reflects the character of the Christ, as spiritual blindness is often seen as a matter of the heart, not just intellect.

If the conversation becomes destructive, it is acceptable to separate from the discussion to maintain personal peace and avoid unnecessary conflict. You can tell them, I respect your view, but my experience has been that finding God has brought true purpose to my life, rather than being a harmful falsehood. I hear you saying that you believe all truth is relative. If so, then how do you decide which truth is right for you? I recognize why you might think it’s all made up, but for me, I have found a profound hope in God and Christianity that I couldn’t find anywhere else.

05/08/26

Zephaniah 1:7-9 God had just told the prophet that those who go up on their roofs to worship the stars will be forgotten. That’s because they say they are worshiping me, the Lord, but they also use the name of the false god Milcom to make promises. In other words, they have turned away from me, the Lord, and have stopped following me. They no longer ask me, the Lord, for help.” Now Zephaniah has his word for Judah: “Be silent in the presence of the Lord God; for the day of the Lord is at hand, for the Lord has prepared a sacrifice; He has invited His guests, and it shall be, in the day of the Lord’s sacrifice, that I will punish the princes and the king’s children, and all such as are clothed with foreign apparel. On the same day, I will punish all those who leap over the threshold, who fill their masters’ houses with violence and deceit.”

This announces the imminent “Day of the Lord,” a sudden divine judgment in which Judah is treated as a sacrifice for her sins. The passage commands terrified silence before God’s holy wrath, targeting the corrupt leadership, idolaters, and those who have adopted foreign practices and violence. Let’s break this down to specific aspects of that judgment: First, “Be Silent.” This command demands submissive awe, reverence, or fearful silence because human excuses and protests are futile before divine judgment.  Then we have: God has prepared a “sacrifice”— referring to the impending destruction of Judah. The “guests” or “invited ones” are likely the Babylonians, summoned as agents to execute this judgment.

Not only that, but God is targeting Judah’s Leadership: Punishment is specifically aimed at the royal family (“king’s sons”) and officials who adopted foreign (likely Assyrian or Babylonian) clothing and customs, representing a betrayal of their covenant with God. That’s because they have been the leaders in Judah’s turn to Idolatry and Violence: God declares judgment on those who follow pagan practices (“participate in pagan worship ceremonies”) and those who “fill their master’s house with violence and deceit,” suggesting dishonest gains and oppressive behavior. This passage highlights that God’s judgment is serious, intended to correct infidelity and purify his people from corruption, economic exploitation, and false worship. 

“And there shall be on that day,” says the Lord, The sound of a mournful cry from the Fish Gate, a wailing from the Second Quarter, and a loud crashing from the hills. Wail, you inhabitants of Maktesh! for all the merchant people are cut down; all those who handle money are cut off.” (vv. 10-11) This passage describes an imminent, devastating judgment on Jerusalem, focusing on the destruction of its economic center and upper-class districts during the “Day of the LORD”. The passage predicts terror that will spread from the northern Fish Gate to the merchant district, highlighting that wealth and idolatrous trade will not save the inhabitants. The “cry” originates from the Fish Gate (likely the northern entrance where invaders entered) and the “Second Quarter” (a newer, affluent district). The “crashing from the hills” likely refers to the destruction of the city’s highest points, including the royal palace and Temple areas.

Meanwhile, the people are told they will begin wailing. The Hebrew word for “Maktesh” (literally “mortar” or “low-lying place”) refers to the commercial market district, likely located in the city valley, which was heavily involved in corrupt trade. The “merchant people” (or Canaanites) and those who “bear silver” (money lenders) are cut down, signifying the end of their prosperity. We should note that these verses are part of a broader prophecy regarding the Babylonian invasion, functioning as a locally fulfilled act of divine judgment against Judah’s sin and faithlessness. That’s why the language is urgent and lamenting, demanding a “howl” or “wail” from the inhabitants, highlighting the severity and totality of the impending destruction. As such, this passage emphasizes that God’s judgment targets places of pride, power, and materialism, treating the self-sufficient commercial sector as part of the land’s corruption. 

What spiritual implications for believers are found in these verses? These verses highlight that the “Day of the LORD” is an imminent, sovereign judgment requiring reverence, as God demands total allegiance over comfort or compromise. Believers are called to silent, humble obedience, warned against adopting worldly ways, and reminded that God judges apathy, violence, and dishonest gain among His people. This passage also warns that a prosperous status quo can lead to complacency, as people mistakenly believe God will do neither good nor evil, challenging believers to live in active righteousness rather than comfortable indifference.