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In this episode of The Reformed Brotherhood, Tony and Jesse continue their deep dive into the Parable of the Prodigal Son by examining the often-overlooked character of the elder brother. While the younger son's rebellion is obvious, the elder brother's self-righteous moralism represents a more subtle—and perhaps more dangerous—form of lostness. Through careful exegesis of Luke 15:25-32, the hosts explore how religious performance, resentment of grace, and merit-based thinking can keep us far from the Father's heart even while we remain close to the Father's house. This conversation challenges listeners to examine their own hearts for traces of elder brother theology and calls us to celebrate the scandalous grace that restores sinners to sonship. Key Takeaways Two ways to be lost: The parable presents both flagrant rebellion (the younger son) and respectable self-righteousness (the elder son) as forms of spiritual lostness that require God's grace. The elder brother's geographic and spiritual position: Though physically near the house and faithful in service, the elder brother was spiritually distant from the father's heart, unable to celebrate grace extended to others. Moralism as a subtle distance: Self-righteous religion can be more deceptive than open rebellion because it appears virtuous while actually rejecting the father's character and values. The father pursues both sons: God's gracious pursuit extends not only to the openly rebellious but also to the self-righteous, demonstrating that election and grace are sovereign gifts, not earned rewards. The unresolved ending: The parable intentionally leaves the elder brother's response unstated, creating narrative tension that challenges the original audience (Pharisees and scribes) and modern readers to examine their own response to grace. Adoption as the frame of obedience: True Christian obedience flows from sonship and inheritance ("all that I have is yours"), not from a wage-earning, transactional relationship with God. Resentment reveals our theology: When we find ourselves unable to celebrate the restoration of repentant sinners, we expose our own need for repentance—not from scandal, but from envy and pride. Key Concepts The Elder Brother's Subtle Lostness The genius of Jesus' parable is that it exposes a form of lostness that religious people rarely recognize in themselves. The elder brother never left home, never squandered his inheritance, and never violated explicit commands. Yet his response to his brother's restoration reveals a heart fundamentally opposed to the father's character. His complaint—"I have served you all these years and never disobeyed your command"—demonstrates that he viewed his relationship with the father transactionally, as an employer-employee arrangement rather than a father-son bond. This is the essence of legalism: performing religious duties while remaining distant from God's heart. The tragedy is that the elder brother stood within reach of everything the father had to offer yet experienced none of the joy, fellowship, or security of sonship. This form of lostness is particularly dangerous because it wears the mask of righteousness and often goes undetected until grace is extended to someone we deem less deserving. The Father's Gracious Pursuit of the Self-Righteous Just as the father ran to meet the returning younger son, he also went out to plead with the elder brother to come into the feast. This detail is theologically significant: God pursues both the openly rebellious and the self-righteous with the same gracious initiative. The father's response to the elder brother's complaint is not harsh correction but tender invitation: "Son, you are always with me, and all that is mine is yours." This reveals that the problem was never scarcity or the father's favoritism—the elder brother had always possessed full access to the father's resources and affection. The barrier was entirely on the son's side: his inability to receive sonship as a gift rather than a wage. This mirrors the historical situation of the Pharisees and scribes who grumbled at Jesus for receiving sinners. They stood adjacent to the kingdom, surrounded by the promises and covenant blessings of God, yet remained outside because they could not accept grace as the principle of God's dealing with humanity. The invitation still stood, but it required them to abandon their merit-based system and enter the feast as recipients of unearned favor. The Unresolved Ending and Its Challenge to Us Luke deliberately leaves the parable unfinished—we never learn whether the elder brother eventually joined the celebration. This narrative technique places the reader in the position of the elder brother, forcing us to answer for ourselves: will we enter the feast or remain outside in bitter resentment? For the original audience of Pharisees and scribes, this unresolved ending was a direct challenge to their response to Jesus' ministry. Would they continue to grumble at God's grace toward tax collectors and sinners, or would they recognize their own need and join the celebration? For contemporary readers, the question remains equally pressing. When we hear of a notorious sinner coming to faith, do we genuinely rejoice, or do we scrutinize their repentance with suspicion? When churches extend membership to those with broken pasts, do we celebrate restoration or quietly question whether they deserve a place at the table? The parable's open ending is not a literary flaw but a pastoral strategy: it refuses to let us remain passive observers and demands that we examine whether we harbor elder brother theology in our own hearts. Memorable Quotes The father's household is a place where grace produces joy, not just merely relief. The elder brother hears the joy before he sees it. That's often how resentment works, isn't it? We're alerted to the happiness of others and somehow there's this visceral response of wanting to be resentful toward that joy, toward that unmerited favor. — Jesse Schwamb There is a way to be near the house, church adjacent, religiously active, yet to be really far from the father's heart. The elder brother is not portrayed as an atheist, but as a moralist. And moralism can be a more subtle distance than open rebellion. — Jesse Schwamb God doesn't keep sinners from repenting. The reprobate are not prohibited or prevented by God from coming to faith. They're being kept out by their own stubborn refusal to come in. That's where this punchline hits so hard. — Tony Arsenal Full Transcript [00:00:44] Jesse Schwamb: Welcome to episode 477 of The Reformed Brotherhood. I'm Jesse.  [00:00:51] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.  [00:00:55] Jesse Schwamb: Hey brother.  [00:00:56] Parables and God's Word [00:00:56] Jesse Schwamb: Speaking of ears to hear, it struck me that this whole thing we've been doing all this parable talk is really after the manner of God's words. And one of the things I've really grown to appreciate is how God speaks to the condition of those whom he addresses. He considers our ability, our capacity as his hearers to process what he's saying, and that leads into these amazing parables that we've been talking about. He doesn't speak as he is able to speak. So to speak, but I didn't mean that to happen. But as we were able to hear, and that means he spoke in these lovely parables so that we might better understand him. And today we're gonna get into some of the drama of the best, like the crown jewel as we've been saying, of maybe all the parables. The Parable of the Lost Son. We spoke a little bit about it in the last episode. Definitely want to hit that up because it's setting you up for this one, which is the definitive episode. But now we're gonna talk about this first, this younger lost son. Get into some of all of these like juicy details about what takes place, and really, again, see if we can find the heart of God. Spoiler. We can and we'll,  [00:02:04] Tony Arsenal: yeah,  [00:02:04] Affirmations and Denials [00:02:04] Jesse Schwamb: but before we do both of those things, it's of course always time at this moment to do a little affirming with or denying against. Of course, if you haven't heard us before, that's where we take a moment to say, is there something that we think is undervalued that we wanna bring forward that we'd recommend or think is awesome? Or conversely, is there something that's overvalued that's just, we're over it. The vibe is done. We're gonna deny against that. So I say to you, as I often do, Tony, are you affirming with or deny against?  [00:02:31] Tony's Nerdy Hobby: Dungeons and Dragons [00:02:31] Tony Arsenal: I'm affirming tonight. Um, I don't know how much the audience realizes of a giant ridiculous nerd I am, but we're about to go to entirely new giant nerd depths. [00:02:43] Jesse Schwamb: All right. I  [00:02:43] Tony Arsenal: think,  [00:02:44] Jesse Schwamb: let's hear it.  [00:02:44] Tony Arsenal: So, um, I was a huge fan of Stranger Things. Some, there's some issues with the show, and I understand why some people might not, um, might not feel great about watching it. You know, I think it falls within Christian liberty. But one of the main themes of the show, this is not a spoiler, you learn about this in episode one, is the whole game. The whole show frames itself around Dungeons and Dragons, right? It's kind of like a storytelling device within the show that the kids play, Dungeons and Dragons, and everything that happens in the Dungeons and Dragons game that they're playing, sort of like, um, foreshadows what's actually gonna happen in the show. Which funny if, you know Dungeons and Dragons lore, you kind of learn the entire plot of the story like ahead of time. Um, but so I, stranger Things just finished up and I've kind of been like itching to get into Dungeons and Dragons. I used to play a little bit of tabletop when I was in high school, in early college and um, I just really like the idea of sort of this collaborative storytelling game. Um, whether it's Dungeon Dragons or one of the other systems, um, Dungeons and Dragons is the most popular. It's the most well published. It's the most well established and it's probably the easiest to find a group to play with. Although it is very hard to find a group to play with, especially, uh, kind of out in the middle of nowhere where I live. So this is where the ultra super nerdy part comes in.  [00:04:02] Jesse Schwamb: Alright, here we  [00:04:03] Tony Arsenal: go. I have been painstakingly over the last week teaching Google Gemini. To be a dungeon master for me. So I've been playing Dungeons and Dragons more or less by myself with, uh, with Google Gemini, and I'm just having a lot of fun with it. Um, you can get a free copy of the rules online if you, I think it's DND, the letter NDND beyond.com. They have a full suite of like tools to create your character. Access to a basic set of the core rules. Um, you can spend a lot of money on Dungeons and Dragons, uh, and if you want to like really get into it, the books are basically textbooks. Like you're buying $300 or 300 page, $300, 300 page textbooks, um, that are not all that differently costs than like college textbooks. You'll buy a 300 page Dungeon master guide that's like $50 if you want a paper copy. So, but you can get into it for free. You can get the free rolls online, you can use their dungeon, the d and d Beyond app and do all your dice rolls for free. Um, you, you can get a free dice roller online if you don't want to do their, their app. Um, but it's just a lot of fun. I've just been having a lot of fun and I found that the, I mean. When you play a couple sessions with it, you see that the, the um, the A IDM that I've created, like it follows the same story beats 'cause it's only got so much to work with in its language model. Um, but I'm finding ways to sort of like break it out of that model by forcing it to refer to certain websites that are like Dungeons and Dragons lore websites and things like build your, build your campaign from this repository of Dungeons and Dragons stuff. So. I think you could do this with just about any sort of narrative storytelling game like this, whether you're playing a different system or d and d Pathfinders. I mean, there's all sorts of different versions of it, but it's just been a lot of fun to see, see it going. I'm trying to get a group together. 'cause I think I would, I would probably rather play Dungeons and Dragons with people, um, and rather do it in person. But it's hard to do up here. It's hard to get a, get a group going. So that's my super nerdy affirmation. I'm not just affirming Dungeons and Dragons, which would already be super nerdy. I'm affirming playing it by myself on my phone, on the bus with Google Gemini, AI acting like I'm not. Just this weird antisocial lunatic. So I'm having a lot of fun with it.  [00:06:20] Jesse Schwamb: So there are so many levels of inception there. Yeah. Like the inception and everything you just said. I love it.  [00:06:27] Tony Arsenal: Yeah. Well, what I'm learning is, um, you can give an, and, and this is something I didn't realize, what ai, I guess I probably should have, you know, it's not like an infinite thing. Um, you can give an AI instructions and if your chat gets long enough, it actually isn't referring back to the very beginning of the chat most of the time. Right. There's a, there's like a win context window of about 30 responses. So like if you tell the AI, don't roll the dice for me, like, let me roll dices that are related to my actions, eventually it will forget that. So part of what I've been doing is basically building, I'm using Google Gemini when the AI does something I don't want it to do, I say, you just did something I don't want it to do. Gimme a diagnostic report of why you did that. It will explain to me why it did what it did. Right. Why it didn't observe the rules. And then I'm feeding that into another. Prompt that is helping me generate better prompts that it refers back to. So it's kind of this weird iterative, um, yeah, I, I don't, I'm like, I maybe I'm gonna create the singularity. I'm not sure. Maybe this is gonna be possible. We should sit over the edge. It's gonna, it's gonna learn how to cast magic spells and it's gonna fire bolt us in the face or something like that. Right. But, uh, again, high risk. I, I, for one, welcome our AO AI dungeon masters. So check it out. You should try it. If you could do this with chat GPT, you could do it with any ai. Um, it, it, it is going to get a little, I have the benefit because I have a Google Workspace account. I have access to Google Pro or the Gemini Pro, which is a better model for this kind of thing. But you could do this with, with chat GPT or something like that. And it's gonna be more or less the same experience, I think. But I'm having a, I'm having a ton of fun with it. Um. Again, I, I, there's something about just this, Dungeons and Dragons at its core is a, it's like a, an exercise in joint storytelling, which is really fascinating and interesting to me. Um, and that's what most tabletop RPGs are like. I suppose you get into something like War Hammer and it's a little bit more like a board. It's a mixture of that plus a board game. But Dungeons and Dragons, the DM is creating the, I mean, not the entire world, but is creating the narrative. And then you as a player are an actor within that narrative. And then there's a certain element of chance that dice rolls play. But for the most part, um, you're driving the story along. You're telling the story together. So it's, it's pretty interesting. I've also been watching live recordings of Dungeons and Dragon Sessions on YouTube. Oh,  [00:08:50] Jesse Schwamb: wow.  [00:08:51] Tony Arsenal: Like, there's a, there's a channel called Critical Role. Like these sessions are like three and a half hours long. So, wow. I just kinda have 'em on in the background when I'm, when I'm, uh, working or if I'm, you know, doing something else. Um, but it's really interesting stuff. It's, it's pretty cool. I think it's fun. I'm a super nerd. I'm, I'm no shame in that. Um, I'm just really enjoying it.  [00:09:09] Jesse Schwamb: Listen, nerdery is great. That's like part of the zeitgeist now. Listen to culture. It's cool to be a nerd. I don't know much about d and d. I've heard a lot about this idea of this community that forms around. Yeah. The story, correct me if I'm wrong, can't these things go on for like years, decades?  [00:09:25] Tony Arsenal: Oh yeah, yeah. Like, you can do there. There, some of this has made its way into the official rule books, but basically you could do what's called a one shot, which is like a self-contained story. Usually a single session, you know, like you get a Dungeon master, game master, whichever you wanna call the person. Three to four, maybe five characters, player characters. And one session is usually about two hours long. So it's not like you sit down for 20 minutes, 30 minutes at a time and play this right. And you could do a one shot, which is a story that's designed to, to live all within that two hour session. Um, some people will do it where there isn't really any planned like, outcome of the story. The, the DM just kind of makes up things to do as they go. And then you can have campaigns, which is like, sometimes it's like a series of one shots, but more, it is more like a long term serialized period, you know, serialized campaign where you're doing many, um, many, many kinds of, uh, things all in one driving to like a big epic goal or battle at the end, right? Um, some groups stay together for a really long time and they might do multiple campaigns, so there's a lot to it. Game's been going on for like 50, 60, 70 years, something like that. I don't remember exactly when it started, but  [00:10:41] Jesse Schwamb: yeah.  [00:10:41] Tony Arsenal: Um, it's an old game. It's kinda like the doctor who of of poor games and it's like the original tabletop role playing game, I think. [00:10:47] Jesse Schwamb: Right. Yeah, that makes sense. Again, there's something really appealing to me about not just that cooperative storytelling, but cooperative gameplay. Everybody's kind of in it together for the most part. Yeah. Those conquest, as I understand them, are joint in nature. You build solidarity, but if you're meeting with people and having fun together and telling stories and interacting with one another, there's a lot of good that comes out of that stuff there. A lot of lovely common grace in those kind of building, those long-term interactions, relationships, entertainment built on being together and having good, clean, fun together.  [00:11:17] Tony Arsenal: Yeah. Well, and it's, you know, it's, um. It's an interesting exercise. It's it, in some ways it's very much like improv. Like you, you think of like an improv comedy like show I've been to somewhere. Like, you know, you go to the show and it's an improv troupe, but they're like calling people from the crowd up and asking them for like different scenarios they might do. It's kind of like that in that like the GM can plan a whole, can plan a whole thing. But if I as a player character, um. And I've done this to the virtual one just to see what it does, and it's done some interesting things. One of the campaigns I was playing, I had rescued a merchant from some giant spiders and I was helping, like, I was helping like navigate them through the woods to the next town. And we kept on getting attacked and just outta nowhere. I was like, what if I sort of act as though I'm suspicious of this merchant now because why are we getting attacked all the time? And so I, I typed in sort of like a little. A mini role play of me accusing this guy. And it was something like, Randall, we get, we're getting attacked a lot for a simple merchant, Randall merchant. What happens if I cast a tech magic? What am I gonna find? And he's like, I don't know what I'm gonna find. I know I don't know anything. And then I cast a tech magic and it shifted. I mean, I don't know where the campaign was gonna go before that, but it shifted the whole thing now where the person who gave him the package he was carrying had betrayed him. It was, so that happens in real life too in these games, real life in these games. That happens in real, in-person sessions too, where a player or a group of players may just decide instead of talking to the contact person that is supposed to give them the clue to find the dungeon they're supposed to go to, instead they ambush them and murder them in gold blood. And now the, the dungeon master has to figure out, how do I get them back to this dungeon when this is the only person that was supposed to know where it is? So it, it does end up really stretching your thinking skills and sort of your improvisational skills. There's an element of, um, you know, like chance with the dice, um, I guess like the dice falls in the lot, but the lot is in the handle. Or like, obviously that's all ordained as well too, but there is this element of chance where even the DM doesn't get to determine everything. Um, if, if I say I want to, I want to try to sneak into this room, but I'm a giant barbarian who has, you know, is wearing like chain mail, there's still a chance I could do it, but the dice roll determines that. It's not like the, the GM just says you can't do that. Um, so it's, it's a, I, I like it. I'm, I'm really looking forward to trying to, getting into it. It is hard to start a group and to get going and, um, there's a part of me that's a little bit. Gun shy of maybe like getting too invested with a group of non-Christians for something like this. 'cause it can get a little weird sometimes. But I think that, I think that'll work out. It'll be fun. I know there's actually some people in our telegram chat. Bing, bing, bing segue. There we go. There's some people in our telegram chat actually, that we're already planning to do a campaign. Um, so we might even do like a virtual reform brotherhood, Dungeons and Dragons group. So that might be a new sub channel in the telegram at some point.  [00:14:13] Jesse Schwamb: There you go. You could jump right in. Go to t.me back slash reform brotherhood.  [00:14:18] Tony Arsenal: Yeah. Jesse, what are you affirming since I just spent the last 15 minutes gushing about my nerdy hobby?  [00:14:23] Jesse Schwamb: Uh, no, that was great. Can I, can I just say two things? One is, so you're basically saying it's a bit like, like a troll shows up and everybody's like, yes. And yeah. So I love that idea. Second thing, which is follow up question, very brief. What kind of merchant was Randall.  [00:14:39] Tony Arsenal: Uh, he was a spice trader actually.  [00:14:42] Jesse Schwamb: Yeah. I don't trust that.  [00:14:43] Tony Arsenal: And, and silk, silk and spices.  [00:14:45] Jesse Schwamb: Yeah. That's double, that's too strict.  [00:14:47] Tony Arsenal: He was actually good guy in the, in the story that developed out of this campaign. He actually became part of my family and like, like, like got adopted into the family because he lost everything on his own. Randy we're  [00:15:00] Jesse Schwamb: talking about Randy.  [00:15:01] Tony Arsenal: Randy Randall with one L. Yeah. The AI was very specific about  that.  [00:15:05] Jesse Schwamb: There's, there's nothing about this guy I trust. I, is this still ongoing? Because I think he's just trying to make his way deeper in,  [00:15:11] Tony Arsenal: uh, no, no. It, I'll, I'll wait for next week to tell you how much, even more nerdy this thing gets. But there's a whole thing that ha there was a whole thing out of this That's a tease. Tease. There was a, there was a horse and the horse died and there was lots of tears and there was a wedding and a baby. It was, it's all sorts of stuff going on in this campaign. [00:15:27] Jesse Schwamb: Yeah. And I'm sure. Randy was somewhere near that horse when it happened. Right?  [00:15:32] Tony Arsenal: It was his horse.  [00:15:33] Jesse Schwamb: Yeah, exactly. That's  [00:15:35] Tony Arsenal: exactly, he didn't, he didn't kill the horse. He had no power to knock down the bridge The horse was standing on.  [00:15:40] Jesse Schwamb: Listen, next week, I'm pretty sure that's what we're gonna learn is that it was all him. [00:15:45] Tony Arsenal: Alright, Jesse, save us from this. Save us from this, please. Uh,  [00:15:49] Jesse Schwamb: no.  What  [00:15:50] Tony Arsenal: you affirming, this is  [00:15:50] Jesse Schwamb: great.  [00:15:50] Jesse's Affirmation: Church Community [00:15:50] Jesse Schwamb: It's possible that there is a crossover between yours and mine if we consider. That the church is like playing a d and d game in the dungeon Masters Christ, and the campaigns, the gospel. So I was thinking maybe is it possible, uh, maybe this is just the, the theology of the cross, but that sometimes, like you need the denial to get to the affirmation. Have we talked about that kind of truth? Yeah,  [00:16:14] Tony Arsenal: yeah,  [00:16:15] Jesse Schwamb: for sure. So here's a little bit of that. I'll be very, very brief and I'm using this not as like just one thing that happened today, but what I know is for sure happening all over the world. And I mean that very literally, not just figuratively when it comes to the body of Christ, the local church. So it snowed here overnight. This was, this is the Lord's Day. We're hanging out in the Lord's Day, which is always a beautiful day to talk about God. And overnight it snowed. The snow stopped relatively late in the morning around the time that everybody would be saying, Hey, it's time to go and worship the Lord. So for those in my area, I got up, we did the whole clearing off the Kai thing. I went to church and I was there a little bit early for a practice for music. And when I pulled in, there weren't many there yet, but the whole parking lot unplowed. So there's like three inches of snow, unplowed parking lot. So I guess the denial is like the plow people decided like, not this time I, I don't think so. They understood they were contracted with the church, but my understanding is that when one of the deacons called, they were like, Ooh, yeah, we're like 35 minutes away right now, so that's gonna be a problem. So when I pulled in, here's what I was. Like surprise to find, but in a totally unexpected way, even though I understand what a surprise is. And that is that, uh, that first the elders and the deacons, everybody was just decided we're going to shovel an entire parking lot. And at some point big, I was a little bit early there, but at some point then this massive text change just started with everybody, which was, Hey, when you come to church, bring your shovel. And I, I will tell you like when I got out of the car. I was so like somebody was immediately running to clear a path with me. One of those like snow pushers, you know what I mean? Yeah. Like one, those beastly kind of like blade things.  [00:17:57] Tony Arsenal: Those things are, those things are the best.  [00:17:59] Jesse Schwamb: Yeah. You just run. And so you have never met a group of people that was more happy to shovel an entire large asphalt area, which normally shouldn't even be required. And. It just struck me, even in hindsight now thinking about it, it was this lovely confluence of people serving each other and serving God. It was as if they got up that morning and said, do you know what would be the best thing in the world for me to do is to shovel. And so everybody was coming out. Everybody was shoveling it. It was to protect everyone and to allow one into elaborate, one access. It was just incredible. And so I started this because the affirmation is, I know this happens in, in all of our churches, every God fearing God, loving God serving church, something like this is happening, I think on almost every Lord's day or maybe every day of the week in various capacities. And I just think this is God's people coming together because everybody, I think when we sat down for the message was exhausted, but. But there was so much joy in doing this. I think what you normally would find to be a mundane and annoying task, and the fact that it wasn't just, it was redeemed as if like we, we found a greater purpose in it. But that's, everyone saw this as a way to love each other and to love God, and it became unexpected worship in the parking lot. That's really what it was, and it was fantastic. I really almost hope that we just get rid of the plow company and just do it this way from now on. Yeah, so I'm affirming, recognize people, recognize brothers and sisters that your, your church is doing this stuff all the time and, and be a part of it. Jump in with the kinda stuff because I love how it brings forward the gospel.  [00:19:35] Tony Arsenal: Yeah. Yeah. That's a great story. It's a great, uh, a great example of the body of Christ being, what the body of Christ is and just pulling together to get it done. Um, which, you know, we do on a spiritual level, I think, more often than a physical level these days. Right, right. But, um, that's great. I'm sitting here going three inches of snow. I would've just pulled into the lot and then pulled out of the lot. But New Hampshire, it hits different in New Hampshire. Like we all d have snow tires and four wheel drive.  [00:20:02] Jesse Schwamb: It's, it's enough snow where it was like pretty wet and heavy that it, if, you know, you pack that stuff down, it gets slick. You can't see the people, like you can't have your elderly people just flying in, coming in hot and then trying to get outta the vehicle, like making their way into church.  [00:20:14] Tony Arsenal: Yeah.  [00:20:15] Jesse Schwamb: So there was, there was a lot more of that. But I think again, you would, one of the options would've been like, Hey, why don't we shovel out some sp spaces for the, for those who need it, for, you know, those who need to have access in a way that's a little bit less encumbered. Oh, no, no. These people are like, I see your challenge and I am going to shovel the entire parking lots.  [00:20:35] Tony Arsenal: Yeah. Yeah. It used to happen once in a while, uh, at the last church, uh, at, um, your dad's church. We would, where the plow would just not come on a Sunday morning or, or more often than not. Um, you know, what happens a lot of times is the plows don't want to come more than once. Right. If they don't have to. Or sometimes they won't come if they think it's gonna melt because they don't want to deal with, uh, with like customers who are mad that you plowed and that it all melts. But either way, once in a while. The plow wouldn't come or it wouldn't come in time. And what we would do is instead of trying to shovel an entire driveway thing, we would just went, the first couple people who would get there, the young guys in the church, there was only a couple of us, but the younger guys in the church would just, we would just be making trips, helping people into the, yeah. Helping people into the building. So, um, it was a pretty, you know, it was a small church, so it was like six trips and we'd have everybody in, but um, we just kind of, that was the way we pulled together. Um, yeah, that's a great, it's a great story. I love, I love stuff like that. Yeah, me too. Whether it's, whether it's, you know, plowing a, a parking lot with shovels instead of a plow, or it's just watching, um, watching the tables and the chairs from the fellowship, you know, all just like disappear because everybody's just, uh, picks up after themselves and cleans and stuff. That's, that's like the most concrete example of the body of Christ doing what the body of Christ does. Um, it's always nice, you know, we always hear jokes about like, who can carry the most, the most chairs,  [00:22:04] Jesse Schwamb: most  [00:22:04] Tony Arsenal: chairs. Uh, I think it's true. Like a lot of times I think like I could do like seven or eight sometimes. [00:22:10] Jesse Schwamb: Uh, you, that's, so, one more thing I wanna say. I, I wanted to tell you this privately, Tony, 'cause it just cracked me up 'cause I, you'll appreciate this. But now I'm realizing I think the brothers and sisters who listened to us talk for any length of time and in the context of this conversation, but the church will appreciate this too. On my way out, I, I happened because I was there early and the snow was crazy. I parked way further out, way on the edge of the lot to just allow for greater access because of all the shoveling that was happening. And by the way, I really hope there were a ton of visitors this morning because they were like, wow, this, this church is wild. They love to shovel their own lot and they're the happiest people doing it. Some sweaty person just ushered me in while they were casting snow. Like,  [00:22:47] Tony Arsenal: is this some new version of snake handling? You shovel your own lot and your impervious to back injuries.  [00:22:53] Jesse Schwamb: Uh. So I was walking out and as I walked past, uh, there was a, uh, two young gentlemen who were congregating by this very large lifted pickup truck, which I don't have much experience with, but it looked super cool and it was started, it was warming up, and they were just like casually, like in the way that only like people with large beards wearing flannel and Carhartt kind of do, like casually leaning against the truck, talking in a way that you're like, wow, these guys are rugged. And they sound, they're super cool, and they're probably like in their twenties. And all I hear as I pass by is one guy going, yeah, well, I mean that's, I was, I said to them too, but I said, listen, I'd rather go to a church with God-fearing women than anywhere else.  [00:23:36] Tony Arsenal: Nice.  [00:23:37] Jesse Schwamb: I was just like, yep. On the prowl and I love it. And they're not wrong. This is the place to be.  [00:23:42] Tony Arsenal: It is.  [00:23:43] Jesse Schwamb: Yeah. This is the place to be. Yeah. So all kinds of, all kinds of good things I think going on in that in the house of the Lord and where wherever you're at, I would say be happy and be joyful and look for those things and participate in, like you said, whether it's physical or not, but as soon as you said like the, our young men, our youth somehow have this competition of when we need to like pack up the sanctuary. How many chairs can I take at one time? Yeah. It's like the classic and it just happens. Nobody says like, okay, everybody line up. We're about to embark on the competition now. Like the strong man usher competition. It's just like, it just happens and  [00:24:17] Tony Arsenal: it's  [00:24:17] Jesse Schwamb: incredible.  [00:24:18] Tony Arsenal: I mean, peacocks fan out their tail feathers. Young Christian guys fan out. All of the table chairs, chairs they can carry. It's uh, it's a real phenomena. So I feel like if you watch after a men's gathering, everybody is like carrying one chair at a time because they don't wanna hurt their backs and their arms. Oh, that's  [00:24:36] Jesse Schwamb: true. That's  [00:24:37] Tony Arsenal: what I do. Yeah. But it's when the women are around, that's when you see guys carrying like 19 chairs. Yeah. Putting themselves in the hospital.  [00:24:42] Jesse Schwamb: That's what I, listen, it comes for all of us. Like I, you know, I'm certainly not young anymore by almost any definition, but even when I'm in the mix, I'm like, oh, I see you guys. You wanna play this game? Mm-hmm. Let's do this. And then, you know, I'm stacking chairs until I hurt myself. So it's great. That's, that is what we do for each other. It's  [00:25:01] Tony Arsenal: just, I hurt my neck getting outta bed the other day. So it happens. It's real.  [00:25:05] Jesse Schwamb: The struggle. Yeah, the struggle is real.  [00:25:07] The Parable of the Lost Son [00:25:07] Jesse Schwamb: Speaking of struggle, speaking of family issues, speaking of all kinds of drama, let's get into Luke 15 and let me read just, I would say the first part of this parable, which as we've agreed to talk about, if we can even get this far, it's just the younger son. [00:25:24] Tony Arsenal: Yeah.  [00:25:25] Jesse Schwamb: And again, don't worry, we're gonna get to all of it, but let me read beginning in, uh, verse 11 here. This is Luke chapter 15. Come follow along as you will accept if you're operating heavy machinery. And Jesus said, A man had two sons and the younger of them said to his father, father, give me the share of the estate that falls to me. So he divided his wealth between them. And not many days later, the younger son gathered everything together and went on a journey into a distant country. And there he squandered his estate living recklessly. Now, when he had spent everything, a severe famine occurred in that country and it began to be impoverished. So he went and hired himself to one of the citizens of that country, and he sent him into his fields to feed swine. So he went and as he was desiring to be fed with the pods that the swine were eating because no one was giving anything to him. But when he came to himself, he said, how many of my father's men have more than enough bread, but I am dying here with hunger. I'll rise up and go to my father, and I'll say to him, father, I have sinned against heaven and before you, I'm no longer worthy to be called your son. Make me as one of your hired men. So he rose up, came to his father, but while he was still a long way off. His father saw him and felt compassion and ran and embraced him. And the son said to him, father, I've sinned against heaven and before you, I'm no longer worthy to be called your son. But the father said to his slaves, quickly, bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet and bring the fat in calf and slaughter it and let us celebrate. For the son of mine was dead and has come to life again. He was lost and he has been found and they began to celebrate.  [00:27:09] Tony Arsenal: Yeah. Yeah. This is such a, um, such a, I don't know, like pivotal seminal parable in the Ministry of Christ. Um, it's one of those parables and we, we mentioned this briefly last week that even most. It, it hasn't passed out of the cultural zeitgeist yet. A lot of biblical teaching has, I mean, a lot, I think a lot of things that used to be common knowledge where, where you could make a reference to something in the Bible and people would just get it. Um, even if they weren't Christian or weren't believers, they would still know what you were talking about. There's a lot of things in the Bible that have passed out of that cultural memory. The, the parable of the prodigal son, lost son, however you wanna phrase it, um, that's not one of them. Right. So I think it's really important for us, um, and especially since it is such a beautiful picture of the gospel and it has so many different theological touch points, it's really incumbent on us to spend time thinking about this because I would be willing to bet that if you weave. Elements of this parable into your conversations with nonbelievers that you are praying for and, and, you know, witnessing to and sharing the gospel with, if you weave this in there, you're gonna help like plant some seeds that when it comes time to try to harvest, are gonna pay dividends. Right. So I think it's a really, it's a really great thing that we're gonna be able to spend, you know, a couple weeks really just digging into this. [00:28:40] Jesse Schwamb: Yeah, and to define the beginning, maybe from the end, just slightly here, I like what you said about this cultural acknowledgement of this. I think one of the correctives we can provide, which is clear in the story, is in the general cultural sense. We speak of this prodigal as something that just returns comes back, was lost, but now is found. And often maybe there is this component of, in the familial relationship, it's as if they've been restored. Here we're gonna of course find that this coming to one senses is in fact the work of God. That there is, again, a little bit of denial that has to bring forward the affirmation here that is the return. And so again, from the beginning here, we're just talking about the younger son. We have more than youthful ambition.  [00:29:19] The Essence of Idolatry and Sin [00:29:19] Jesse Schwamb: This heart of, give me the stuff now, like so many have said before, is really to say. Give me the gifts and not you, which is, I think, a common fault of all Christians. We think, for instance of heaven, and we think of all the blessings that come with it, but not necessarily of the joy of just being with our savior, being with Christ. And I think there's something here right from the beginning, there's a little bit of this betrayal in showing idolatry, the ugliness of treating God's gifts as if there's something owed. And then this idea that of course. He receives these things and imme more or less immediately sometime after he goes and takes these things and squanderers them. And sin and idolatry, I think tends to accelerate in this way. The distance from the father becomes distance from wisdom. We are pulled away from that, which is good. The father here being in his presence and being under his care and his wisdom and in his fear of influence and concern, desiring then to say, I don't want you just give me the gifts that you allegedly owe me. And then you see how quickly like sin does everything you, we always say like, sin always costs more than you want to pay. And it always takes you further than you want to go. And that's exactly what we see here. Like encapsulated in an actual story of relationship and distance.  [00:30:33] Tony Arsenal: Yeah. Yeah. And I, you know, I think, um. It's interesting to me.  [00:30:39] The Greek Words for Property [00:30:39] Tony Arsenal: You know, I, I, I'm a big fan of saying you don't need to study Greek to understand your Bible, but I'm also a big fan of saying understanding a little bit of Greek is really helpful. And one of the things that I think is really intriguing, and I haven't quite parsed out exactly what I think this means, but the word property in this parable, it actually is two different Greek words that is translated as property, at least in the ESV. And neither one of them really fit. What our normal understanding of property would be. And there are Greek words that refer to like all of your material possessions, but it says, father, give me the share of property. And he uses the word usia, which those of us who have heard anything about the trinity, which is all of us, um, know that that word means something about existence. It's the core essence of a person. So it says, father, give me the share of usia that is coming to me. And then it says, and he divided his bias, his, his life between them. Then it says, not many days later, the younger son gathered all that he had took a journey into the far country. There he squandered his usia again. So this, this parable, Christ is not using the ordinary words to refer to material, uh, material accumulation and property like. I think probably, you know, Christ isn't like randomly using these words. So there probably is an element that these were somehow figuratively used of one's life possessions. But the fact that he's using them in these particular ways, I think is significant. [00:32:10] The Prodigal Son's Misconception [00:32:10] Tony Arsenal: And so the, the, the younger son here, and I don't even like calling this the prodigal sun parable because the word prodigal doesn't like the equivalent word in Greek doesn't appear in this passage. And prodigal doesn't mean like the lost in returned, like prodigal is a word that means like the one who spends lavishly, right? So we call him the prodigal son because he went and he squandered all of his stuff and he spent all of his money. So it doesn't even really describe the main feature or the main point of why this, this parable is here. It's just sort of like a random adjective that gets attached to it. But all of that aside, um. This parable starts off not just about wasting our property, like wasting our things, but it's a parable that even within the very embedded language of the parable itself is talking about squandering our very life, our very essence, our very existence is squandered and wasted as we depart from the Father. Right? And this is so like, um, it's almost so on the head, on the on the nose that it's almost a little like, really Jesus. Like this is, this is so like, slap you in the face kind of stuff. This is right outta like Romans, uh, Romans one, like they did not give thanks to God. They did not show gratitude to God or acknowledge him as God. This is what's happening in this parable. The son doesn't go to his father and say, father, I love you. I'm so happy to stay with you. I'm so happy to be here. He, he basically says like. Give me your very life essence, and I'm gonna go, I'm gonna go spend it on prostitutes. I'm gonna go waste your life, father, I'm gonna waste your life, your existence, your bias. I'm gonna go take that and I'm gonna squander it on reckless living. And I guess we don't know for sure. He, it doesn't say he spends it on prostitutes. That's something his brother says later and assumes he did. So I, I don't know that we do that. But either way, I'm gonna take what's yours, your very life, your very essence. And also that my life, my essence, the gift you've given me as my father, you've given me my life. In addition now to your life or a portion of your life. And I'm gonna go squander that on reckless living, right? Like, how much of a picture of sin is that, that we, we take what we've been given by God, our very life, our very essence, we owe him everything, and we squander that on sinful, reckless living. That that's just a slap in the face in the best way right out of the gate here.  [00:34:28] Jesse Schwamb: Yes, that, that's a great point because it's, it would be one thing to rebel over disobedience, another thing to use the very life essence that you've been given for destructive, self-destructive purposes. And then to use that very energy, which is not yours to begin with, but has been imbued in yours, external, all of these things. And then to use that very thing as the force of your rebellion. So it's double insult all the way around. I'm with you in the use of Greek there. Thank you. Locus Bio software. Not a sponsor of the podcast, but could be. And I think that's why sometimes in translations you get the word like a state because it's like the closest thing we can have to understanding that it's property earned through someone's life more or less. Yeah. And then is passed down, but as representative, not just of like, here's like 20 bucks of cash, but something that I spent all of me trying to earn and. And to your point, also emphasizing in the same way that this son felt it was owed him. So it's like really bad all around and I think we would really be doing ourselves a disservice if we didn't think that there's like a little bit of Paul washer saying in this, like I'm talking about you though. So like just be like, look at how disrespectful the sun is. Yeah. Haven't we all done this? To God and bringing up the idea of prodigal being, so that, that is like the amazing juxtaposition, isn't it? Like Prodigal is, is spent recklessly, parsimonious would be like to, to save recklessly, so to speak. And then you have the love the father demonstrates coming against all of that in the same way with like a totally different kind of force. So.  [00:36:02] The Famine and Realization [00:36:02] Jesse Schwamb: What I find interesting, and I think this is like set up in exactly what you said, is that when you get to verse 14 and this famine comes, it's showing us, I think that like providence exposes what Sin conceals.  [00:36:16] Tony Arsenal: Yeah.  [00:36:16] Jesse Schwamb: And want arrives. Not just because like the money ran out, but because again, like these idols, what he's replaced the father with, they don't satisfy. And repentance then often begins when God shows the emptiness of light apart life apart from him. That's like the affirmation being born out of the denial. And so I think that this also is evolving for us, this idea that God is going to use hardship, not as mere punishment, but as mercy that wakes us up and that the son here is being woken up, but not, of course, it's not as if he goes into the land, like you said, starts to spend, is like, whoa, hold on a second. This seems like a bad idea. It's not until all of that sin ever, like the worship of false things collapses under its own weight before it, which is like the precursor of the antecedent, I think, to this grand repentance or this waking up.  [00:37:05] Tony Arsenal: Yeah. Yeah. And you know, I also think it's, um.  [00:37:08] The Depths of Desperation [00:37:08] Tony Arsenal: A feature of this that I haven't reflected on too deeply, but is, is worth thinking about is the famine that's described here only occurs in this far country that he's in. [00:37:17] Jesse Schwamb: Yeah.  [00:37:17] Tony Arsenal: Right. So even that's right. And this is like a multitude of foolish decisions. This is compounding foolish decisions that don't, don't make any sense. Like they don't really actually make any sense. Um. There's not a logic to this, this lost son's decision making. He takes the property. Okay. I guess maybe like you could be anxious to get your inheritance, but then like he takes it to a far country. Like there's no reason for him to do that. If at any point through this sort of insane process he had stopped short, he would not have been in the situation he was in. Yes. And that, I love that phrase, that providence, you know, reveals, I don't know exactly how you said it, but like providence reveals what our sin can bring to us. Like he first see sins against his father by sort of like demanding, demanding his inheritance early. Then he takes it and he leaves his country for no reason. He goes to this far country, then he spends everything and then the famine arises. Right? And the famine arises in this other country.  [00:38:13] Jesse Schwamb: Right.  [00:38:13] Tony Arsenal: And that's, I think that is still again, like a picture of sin. Like we. We don't just, we don't just take what the father has and, and like spend it like that would be bad enough if we weren't grateful for what we have and what we've been given, and we just waste it. But on top of that, now we also have taken ourselves to a far country. Like we've gone away from the good, the good land of the Lord, as those who are not regenerate. We've gone away from the, the Lord into this far country. And it's not until we start to have this famine that we recognize what we've done. And again, this is, this is where I think we get a picture. There's so many theological, like points in this parable particular that it almost feels a little bit like a, like a. Parable that's intended to teach some systematic theology about for sure, the oral salus, which I think there's probably a lot of like biblical theology people that are ready to just crawl through the screen and strangle me for saying that. But this is such a glorious picture of, of regeneration too. [00:39:16] The Journey Back to the Father [00:39:16] Tony Arsenal: Like he comes to himself, there's nothing, there's nothing in the story that's like, oh, and the servant that he was, the other servant he was talking to mentioned that the famine, like there's nothing here that should prompt him to want to go back to his home, to think that his father could or would do anything about it, except that he comes to himself. He just comes to the realization that his father is a good man and is wise and has resources, and has takes care of his, of his servants on top of how he takes care of his sons. That is a picture of regeneration. There's no, yeah. Logical, like I'm thinking my way into it, he just one day realizes how much, how many of my father's servants have more than enough bread. Right. But I'm perishing here in this, this foolish other country with nothing. Right. I can't even, and the, the pods that the pigs ate, we can even, we can get into the pods a little bit here, but like. He wants to eat the pods. The pods that he's giving the pigs are not something that's even edible to humans. He's that destitute, that he's willing to eat these pods that are like, this is the leftover stuff that you throw to the pigs because no, no, nobody and nothing else can actually eat it. And that's the state he's in at the very bottom, in the very end of himself where he realizes my father is good and he loves me, and even if I can never be his son again, surely he'll take care of me. I mentioned it last week, like he wasn't going back thinking that this was gonna be a failing proposition. He went back because he knew or he, he was confident that his father was going to be able to take care of him and would accept him back. Right. Otherwise, what would be the point of going back? It wasn't like a, it wasn't like a, um, a mission he expected to fail at. He expected there to be a positive outcome or he wouldn't have done it. Like, it wouldn't make any sense to try that if there wasn't the hope of some sort of realistic option.  [00:41:09] Jesse Schwamb: And I think his confidence in that option, as you were saying, is in this way where he's constructed a transaction. Yeah. That he's gonna go back and say, if you'll just take me out as a slave, I know you have slaves, I will work for you. Right. Therefore, I feel confident that you'll accept me under those terms because I'll humble myself. And why would you not want to remunerate? Me for the work that I put forward. So you're right, like it's, it's strange that he basically comes to this, I think, sense that slavery exists in his life and who would he rather be the slave of,  [00:41:38] Tony Arsenal: right? [00:41:39] Jesse Schwamb: Yeah. And so he says, listen, I'm gonna come to the father and give him this offer. And I'm very confident that given that offer and his behavior, what I know about how he treats his other slaves, that he will hire me back because there's work to do. And therefore, as a result of the work I put forward, he will take care of me. How much of like contemporary theology is being preached in that very way right now?  [00:41:58] Tony Arsenal: Yeah.  [00:41:59] Jesse Schwamb: And that's really like why the minimum wages of sin is all of this stuff. It's death. It's the consequences that we're speaking about here. By the way, the idea about famine is really interesting. I hadn't thought about that. It is interesting, again, that sin casts him out into this foreign place where the famine occurs. And that famine is the beginning of his realization of the true destruction, really how far he's devolved and degraded in his person and in his relationships and in his current states. And then of course, the Bible is replete with references and God moving through famine. And whereas in Genesis, we have a local famine, essentially casting Joseph brothers into a foreign land to be freed and to be saved.  [00:42:39] Tony Arsenal: Right.  [00:42:40] Jesse Schwamb: We have the exact opposite, which is really kind of interesting. Yeah. So we probably should talk about, you know, verse 15 and the, and the pig stuff. I mean, I think the obvious statement here is that. It would be scandalous, like a Jewish hero would certainly feel the shame of the pigs. They represent UNC cleanliness and social humiliation. I'm interested again, in, in this idea, like you've started us on that the freedom that this younger brother sought for becomes slavery. It's kind of bondage of the wills style. Yeah. Stuff. There's like an, an attentiveness in the story to the degrading reversal in his condition. And it is interesting that we get there finally, like the bottom of the pit maybe, or the barrel is like you said, the pods, which it's a bit like looking at Tide pods and being like, these are delicious. I wish I could just eat these. So I, I think your point isn't lost. Like it's not just that like he looked at something gross and was so his stomach was grumbling so much that he might find something in there that he would find palatable. It, it's more than that. It's like this is just total nonsense. It, this is Romans one. [00:43:45] Tony Arsenal: Yeah. Yeah. And these pods, like, these aren't, um, you know, I guess I, I don't know exactly what these are. I'm sure somebody has done all of the historical linguistic studies, but the Greek word is related to the, the word for keratin. So like the, the same, the same root word. And we have to be careful not to define a Greek word based on how we use it. That's a reverse etymology fallacy. Like dunamis doesn't mean dynamite, it's the other direction. But the Greek word is used in other places, in Greek literature to describe like the horns of rhinoc, like,  [00:44:21] Jesse Schwamb: right,  [00:44:21] Tony Arsenal: this, these aren't like. These aren't pea pods. I've heard this described like these are like little vegetable pods. No, this is like they're throwing pieces of bone to the pigs.  [00:44:31] Jesse Schwamb: Yeah.  [00:44:31] Tony Arsenal: And the pigs, the pigs can manage it. And this is what this also like, reinforces how destitute and how deep the famine is. Like this isn't as though, like this is the normal food you give to pigs. Like usually you feed pigs, like you feed pigs, like the extra scraps from your table and like other kinds of like agricultural waste. These are, these are like chunks of bony keratin that are being fed to the pigs. So that's how terrible the famine is that not even the pigs are able to get food.  [00:45:00] Jesse Schwamb: Right?  [00:45:00] Tony Arsenal: They're given things that are basically inedible, but the pigs can manage it. And this, this kid is so hungry, he's so destitute that he says, man, I wish I could chew on those bony, those bony pods that I'm feeding them because that's how hungry and starved I am. You get the picture that this, um. This lost son is actually probably not just metaphorically on the brink of death, but he's in real risk of starvation, real risk of death that he, he can't even steal. He can't even steal from the pigs what they're eating, right? Like he can't even, he can't even glean off of what the pigs are eating just to stay alive. He, he's literally in a position where he has no hope of actually rescuing himself. The only thing that he can do, and this is the realization he has, the only thing he can do is throw himself back on the mercy of his father.  [00:45:50] Jesse Schwamb: That's  [00:45:50] Tony Arsenal: right. And, and hope, again, I think hope with confidence, but hope that his father will show mercy on him and his, his conception. I wanna be careful in this parable not to, I, I think there's something to what you're getting at or kinda what you're hinting at, that like his conception of mercy is. Not the full picture of the gospel. Yes. His conception of mercy is that he's going to be able to go and work and be rewarded for his laborers in a way that he can survive. And the gospel is so much broader and so much bigger than that. But at the same time, I think it's, it's actually also a confident hope, a faith-filled hope that his father's mercy is going to rescue him, is going to save him. So it is this picture of what we do. And, and I think, I think sometimes, um, I want to be careful how we say this 'cause I don't wanna, I don't want to get a bunch of angry emails and letters, but I think sometimes we, um, we make salvation too much of a theology test. And there's probably people that are like, Tony, did you really just say that? I think there are people who trust in the Lord Jesus thinking that that means something akin to what. This lost son thinks  [00:47:03] Jesse Schwamb: Right.  [00:47:03] Tony Arsenal: Exactly. They trust. They trust that Jesus is merciful and, and I'm not necessarily thinking of Roman Catholics. I'm not thinking of Roman Catholic theology for sure. I do think there are a fair number of Roman Catholic individuals that fall into this category where they trust Jesus to save them. Right. They just don't fully understand exactly what Jesus means, what that means for them to be saved. They think that Christ is a savior who will provide a way for them to be saved by His grace that requires them to contribute something to it. Arminians fall into that category. Right. I actually think, and I, I think there's gonna be if, if there's, if the one Lutheran who listens to our show hears this is gonna be mad, but I actually think Lutheran theology kind of falls into this in a sort of negative fashion in that you have to not resist grace in order to be saved. So I think. That is something we should grapple with is that there are people who fit into that category, but this is still a faith-filled, hope-filled confidence in the mercy of the father in this parable that he's even willing to make the journey back. Right? This isn't like right, he walks from his house down the street or from the other side of town. He's wandering back from a far country. He, he went into a far country. He has to come back from a far country. And yes, the father greets him from afar and sees him from afar. But we're not talking about like from a far country. Like he sees him coming down the road, it, he has to travel to him, and this is a picture of. The hope and the faith that we have to have to return to God, to throw ourselves on the mercy of Christ, trusting that he has our best interest in mind, that he has died for us, and that it is for us. Right? There's the, the knowledge of what Christ has done, and then there's the ascent to the truth of it. And then the final part of faith is the confidence or the, the faith in trust in the fact that, that is for me as well, right? This, this is a picture of that right here. I, I don't know why we thought we were gonna get through the whole thing in one week, Jesse. We're gonna spend at least two weeks on this lost son, or at least part of the second week here. But he, this is, this is also like a picture of faith. This is why I say this as like a systematic theology lesson on soteriology all packed into here. Because not only do we have, like what is repentance and or what does regeneration look like? It's coming to himself. What does repentance look like? Yes. Turning from your sins and coming back. What is, what is the orde solis? Well, there's a whole, there's a whole thing in here. What is the definition of faith? Well, he knows that his father is good. That he has more than enough food for his servants. He, uh, is willing to acknowledge the truth of that, and he's willing to trust in that, in that he's willing to walk back from a far country in order to lay claim to that or to try to lay claim to it. That's a picture of faith right there, just in all three parts. Right. It's, it's really quite amazing how, how in depth this parable goes on this stuff,  [00:49:54] Jesse Schwamb: right? Yeah. It's wild to note that as he comes to himself, he's still working. Yeah, in that far off country. So this shows again that sin is this cruel master. He hits the bottom, he wants the animal food, but he's still unfed. And this is all the while again, he has some kind of arrangement where he is trying to work his way out of that and he sees the desperation. And so I'm with you, you know, before coming to Christ, A person really, I think must come to themselves and that really is like to say they need to have a sober self-knowledge under God, right? Yeah. Which is, as we said before, like all this talk about, well Jesus is the answer. We better be sure what the question is. And that question is who am I before God? And this is why, of course, you have to have the law and gospel, or you have to have the the bad news before you can have the good news. And really, there's all of this bad news that's delivered here and this repentance, like you've been saying, it's not just mere regret, we know this. It's a turning, it's a reorientation back to the father. He says, I will arise and go to my father. So yeah, also it demonstrates to me. When we do come to ourselves when there's a sober self-knowledge under God, there is a true working out of salvation that necessarily requires and results in some kind of action, right? And that is the mortification of sin that is moving toward God again, under his power and direction of the Holy Spirit. But still there is some kind of movement on our part. And so that I think is what leads then in verse 19, as you're saying, the son and I do love this 'cause I think this goes right back to like the true hope that he has, even though it might be slightly corrupted or slightly wa

In this podcast, Dr. Chris Lohrstorfer joins me to unpack a frequent misunderstanding in Wesleyan theology: the idea that we simply “have a free will” in the doctrine of salvation.John Wesley and the Methodist tradition do affirm human responsibility and the ability to respond to God—but not through an inherent, independent free will untouched by sin. Instead, Wesley emphasized that sin binds the human will, rendering us unable to turn to God on our own. This is where prevenient grace comes in: God's initiating, enabling grace that goes before us, restoring a measure of freedom so we can graciously respond to His work in Christ.Chris and I walk through this doctrine carefully, aiming to bring clarity to what it truly means to have a grace-enabled response to God's actions on our behalf through the person of Jesus. We address the common error of overemphasizing “free will” without anchoring it in divine grace, and explore how this fits into the broader Wesleyan understanding of salvation.Whether you're exploring Arminian theology, wrestling with questions of predestination and choice, or simply want a clearer picture of Methodist beliefs on freedom and grace, this episode offers thoughtful, biblically grounded insight.I think you'll enjoy this one—tune in for a clarifying discussion on one of the most debated topics in soteriology!Youtube - https://youtu.be/WkN-wqTUTcEAudio - https://andymilleriii.com/media/podcastApple -  https://podcasts.apple.com/us/podcast/more-to-the-story-with-dr-andy-miller/id1569988895?uo=4If you are interested in learning more about my two full-length video-accompanied courses, Contender: Going Deeper in the Book of Jude andHeaven and Other Destinations: A Biblical Journey Beyond this World , visit andymilleriii.com/coursesAnd don't forget about my most recent book, Contender, which is available on Amazon! Five Steps to Deeper Teaching and Preaching - Recently, I updated this PDF document and added a 45-minute teaching video with slides, explaining this tool. It's like a mini-course. If you sign up for my list, I will send this free resource to you. Sign up here - www.AndyMillerIII.com or Five Steps to Deeper Teaching and Preaching. Today's episode is brought to you by Wesley Biblical Seminary. Interested in going deeper in your faith? Check out our certificate programs, B.A., M.A.s, M.Div., and D.Min degrees. You will study with world-class faculty and the most racially diverse student body in the country. www.wbs.eduIf this episode resonated with you, share it with a friend and leave a review! For more from Andy Miller III, visit andymilleriii.com or follow @andymilleriii on X.Thanks too to Phil Laeger for my podcast music. You can find out about Phil's music at https://www.laeger.net

In this video, I explore a survey that was sent to over a thousand pastors and asked them about their views on Calvinism, as well as asking them to list their favorite pastors. No surprise, John Piper was the number one mentioned pastor of greatest influence for all pastors in the survey. Younger Christian leaders lean heavily in the Calvinistic direction, and elderly Christian leaders (those over 65 years of age) lean heavily in the Arminian direction.#jesus #apologetics #Christianity #Calvinism #johnpiper #reformed #scienceandfaith #christianpodcast --------------------------------LINKS---------------------------------Science Faith & Reasoning podcast link: https://podcasters.spotify.com/pod/show/science-faith-reasoning Coffee with John Calvin Podcast link (An SFR+ Production hosted by Daniel Faucett) https://open.spotify.com/show/5UWb8SavK17HO8ERorHPYN Learning the Fundaments (An SFR+ Production hosted by Shepard Merritt): https://creators.spotify.com/pod/profile/shep304/ -----------------------------CONNECT------------------------------https://www.scifr.com Instagram: https://www.instagram.com/sciencefaithandreasoning X: https://twitter.com/SFRdaily

IntroductionWe spend another week considering the doctrine of Limited Atonement. We examine this doctrine using John 17 and the Canons of Dort. Christ's pristly work and his compassion is evident as he goes to the cross. Our problem is that we can have a “scarcity mindset” regarding Christ's work. We might think that limited atonement teaches that there is just enough of Christ's work to go around. The reality is that this doctrine teaches that Christ's work is guaranteed to be applied to Christ's people. Christ does not potentially secure some people, but he certainly secures his people. Christ Accomplishes the Work the Father Gave HimJesus declares in John 17:4, “I have accomplished the work that You gave Me to do.” This means that Christ is conscious he has an assignment. He has met the requirements for his day's work. Christ has done his work. His people are not part of a co operative arrangment. Christ did the work that the Father gave him to do. 
The Canons of Dort rejects the idea that Christ's death was “without a fixed plan.” Jesus is acting as a servant completing the father's assignment. If the plan was to save everyone then Christ's work is sufficient. We will address that potential in a moment. The important thint to note here is that the Father assigned work. Christ consciously accomplished that work. Christ expects his wages. This simply means that Christ has obeyed in the place of his people. He is going to the cross to bear the penalty of sin (Cover/Atone) for the sin. Now, he expects that the father will raise him from the dead.
Therefore, Christ's atonement is not theoretical. It is deliberate, polished, and there are metrics he is espected to meet. Christ knows the expectation and he met the expectation. Therefore, the Father owes him a resurrection. Christ has earned his vindication. (cf. Romans 1:3,4; Romans 4:24-25; 1 Timothy 3:16)Christ Secures His PeopleNow we address the question, “Who are Christ's People?” The second section centers on John 17:2, 6, and 9, showing Christ consciously interceding for a specific group. This group is identified as, “those whom You have given Me.” This group is still in the world, lives in the world, but is not the world. 
He possesses full authority over all flesh, but his application is only to the people that the Father has given him. Eternal life, in Jesus' definition, means knowing God. This means that His people truly experience the blessings of the Spirit as they rightly know God. This is only by the Spirit's work. (John 3) The Canons of Dordt stands against the Arminian claim that grace universally restores human neutrality by a universal assisting or prevenient grace. The Canons uses the strong language that this revives the Pelagian heresy. The log is: if prevenient grace makes us capable of saving ourselves through faith, then Christ's death becomes unnecessary. The canons is working out the consistent implication of prevenient grace. 
The Reformed view maintains that faith does not save; Christ saves. Faith is the God-given instrument by which believers take hold of Christ's accomplished work. Consequently, Christ's prayer for “those You have given Me” assures us that the Lord's people will necessarily receive his blessings. This is not UniversalIn verses like John 17:20–24, Christ extends His prayer beyond the disciples to include “those who will believe through their word.” When people ask, “Well why do missions?” The reason: God uses a means to accomplish his goal. So, simply here Christ is laying out the general call of the gospel will go forth. When we properly understand that God calls his people normally through the gospel and sees to it that the call will be effective in His Spirit then we have every reason to engage in missions. We know that the work will have an end. This is later in the Canons of Dordt. 
Christ is very specific about who receives his work. His intent is not to save humanity in general, but to redeem the people who are one with Him and the Father. His work is going to be applied to the people who will dwell with God forever. 
We might wonder if we are part of Christ's people. When we consider Judas and Peter we see a stark contrast. Judas,(the “son of perdition” (v. 12) betrays Christ. He takes his life out of remorse rather than turning to Christ. (This is a very specific case of suicide, and not a universal commentary). Peter turns to Christ in remorse. The reprobate never sees Christ as a solution. Peter sees Christ as the only solution. Judas is not having a momentary crises, but it is a whole mindset that fails to see Christ's mission. So, when we doubt if Christ loves us then we should believe Christ. One who does not have Christ does not care about Christ. If we struggle in our assurance it testifies that we are God's child, and so believe! Walk in Christ becasue he is your redeemer. 
Christ's high priestly intercession continues today. We have the snippet of Christ praying for the protection of his people. We should never minimize prayer. If our Lord does it as the first order to protect his people then we should be following our savior's lead.ConclusionWe need to realize that limited atonement is not cold exclusivism but comforting assurance. It teaches believers that salvation depends wholly on Christ, not our pedigree, or our performing for God's attention. Faith is how we take hold of Christ. Faith does not save. Faith in Christ saves. It is Christ who saves and faith is the means whereby we take hold of Christ and his his distinc benefits. 
Christ's prayer in John 17 shows His compassionate heart: He wants His people with Him in glory. Christ longs for full fellowship, Christ continues to intercede on our behalf. 
Thus, the doctrine calls Christians to humility, prayer, and gratitude. We are humbled not in our choice for God, but in God's choice of us through Christ.
Because the Redeemer has accomplished His mission and continues to intercede, our salvation stands secure. His faithfulness, not ours, sustains us. That is our peace. Let us walk in faith discerning how to live as living sacrifices unto him.

IntroductionAs we continue through the Canons of Dort, it is important to remember how this confession is structured. Each head of doctrine has a positive section, where the churches state what they believe, and a “rejection of errors” section, where they clarify what they do not believe. The goal is not to be reactionary or merely negative, but to confess positively what Scripture teaches about God's grace and then explain why certain opposing views must be rejected.​When we come to the rejections concerning election, we are really dealing with one central question: do we in any way influence God's decision to choose us for his kingdom? The Arminian position says, in various ways, that there is something in us—our decision, our perseverance, our right use of grace—that becomes the decisive factor in God's choice. The Canons insist instead that election is entirely of God's grace, so that all glory belongs to him alone.We Do Not Influence GodThe first cluster of Arminian errors says that God looks ahead in history, sees who will believe, who will persevere, and then chooses those people as his elect. In that scheme, God's choice finally rests on something in us. We make the decision for God. We are faithful enough for God's mercy. We have made a wise choice. But this turns God into a passive observer of history rather than the sovereign Lord who orders it. God is only watching who reacts rather than God definitively securing His people as His citizens in His kingdom. Scripture paints a very different picture. Ephesians 2 describes us not as spiritually sick but as “dead” in trespasses and sins. We were walking according to the course of this fallen world and following the prince of the power of the air. Dead people do not reach out to God, climb a ladder out of the sewer of sin, or give God a reason to choose them. God acts when there is nothing in us that would or could move him to love us. When Paul says that God made us alive with Christ “even when we were dead,” he is insisting that God's gracious choice and saving action are not responses to our initiative. Rather, God is the one who is the cause of our new life and faith.Because of this, election cannot be based on foreseen faith, foreseen perseverance, or any foreseen quality in us. If God's choice depended even partly on something in us, grace would no longer be grace, and we could boast that we were, in some sense, more receptive, more responsive, or more lovable than others. Instead, the biblical doctrine of unconditional election guards the truth that salvation is “not because of works but because of him who calls,” so that no flesh may boast before God. God is PersonalA common charge against the Reformed doctrine of election is that it makes God cold, impersonal, and mechanical. There is the accusation that God is a distant force who decrees without caring. But Ephesians 2 shows precisely the opposite. After exposing the depth of our misery in verses 1–3, Paul turns with those rich words, “But God…” and then grounds everything that follows in God's mercy and great love. God is not moved by our efforts to escape the sewer of sin; he is moved by his own compassion and covenant love toward his people. This is what the Canons want us to understand. God's intervention is intensely personal. He does not merely offer an opportunity and wait to see what we will do with it. He takes hold of those who are content to remain in rebellion and refuses to leave them there. He makes us alive together with Christ, raises us with him, and seats us with him in the heavenly places. That is not the action of a distant bystander but of a Father who refuses to let his children live in filth and death.The Arminian scheme, for all its concern to protect human freedom, actually makes God more indifferent. In that view, God gives the same general help to all, stands back, and waits for us to use it well or poorly. This makes God indifferent because many, and more likely all, will perish. In the Reformed view, God comes down into the mess, interrupts our course, overcomes our resistance, and claims us as his own. The doctrine of unconditional election, far from making God impersonal, magnifies his intimate, pursuing, intervening love. It is God who not only cares about us, but He also advocates and intervenes for us.Election without Works/God's Choice is CertainFinally, the election is without our work and therefore absolutely certain. The Arminian errors the Canons reject say that all people are in some sense “elect” in possibility, but that this election only becomes real and final if they continue to meet certain conditions. On the Arminian system, we have to choose Christ. We have to persevere to the end, utilizing grace. Sewer-dwelling sinful saints would not enter Christ's kingdom because our performance falls below the perfect mark.Paul again cuts across this in Ephesians 2. By the time he says, “By grace you have been saved through faith,” he has already made clear that even that faith is “not your own doing; it is the gift of God, not a result of works, so that no one may boast.” Faith itself is not the one good work we contribute; it is God's gift. God gives Christ, God gives new life, and God gifts the power of faith that takes hold of Christ. Election is therefore not conditioned on works, not even on the “work” of a wiser decision or stronger perseverance; it rests solely on God's purpose and grace given in Christ before the ages.Because God's choice is free, gracious, and not founded on anything in us, it is unshakably certain. The same God who chose his people in Christ before the foundation of the world also prepared the good works in which they will walk. This means that perseverance is nothing we achieve to secure our place; it is something God produces in us as the fruit of his electing love. The God who pulls us out of the sewer does not drop us halfway; he carries us all the way home. ConclusionSo, do we influence God's decision in the election? No. By nature, we are dead in sin and children of wrath. We are naturally content to rebel against God. We are naturally content to follow the course of this world. We cannot be merely aided to follow God. We have to be recreated from our core. God is the one who acts first, who loves first, and who gives life where there is only death. That is why all boasting is excluded, and all glory belongs to him.Our sovereign God is not distant or indifferent. He is rich in mercy and great in love. He personally intervenes and intercedes to save his people from the sewer of sin. He lifts them out of sin's sewer and seats us with Christ in heavenly glory. His choice is not cold fate but fatherly favor. And because the election rests entirely on his gracious will and not on our works, it is sure and unchangeable. The doctrine of unconditional election, rightly understood, does not make God impersonal, but it reveals that God acts to secure his people to dwell with him forever. We taste it now by his mercy as we possess Christ in faith. We have the privilege of seeing the fruits of holiness as we conform to him.

Allie delivers a clear, balanced primer on Calvinism by unpacking the terminology of total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints. Is Calvinistic theology a fatalistic puppetry or biblical sovereignty that magnifies God's glory? She traces its Reformation roots, American influence, and modern perception, while honestly addressing prideful “cage-stage” pitfalls. Whether you're Reformed, Arminian, or just curious, this episode equips you to understand one of Christianity's most debated (and misunderstood) theological frameworks. Buy Allie's book "Toxic Empathy: How Progressives Exploit Christian Compassion": ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.toxicempathy.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ --- Timecodes: (00:00) Introduction (02:00) Calvinism's Controversy (13:50) The History of Calvinism  (17:15) T.U.L.I.P. (28:20) John Calvin's Influence (35:25) Calvinism in America (39:55) Predestination (50:35) Opposition to Calvinism (54:45) Arminianism (01:02:35) Calvinism Today --- Today's Sponsors: Good Ranchers — Give a reason to gather. Visit ⁠⁠⁠goodranchers.com⁠⁠⁠ to start gifting, and while you're there, treat yourself with your own subscription to America's best meat. And when you use the code ALLIE, you'll get $40 off your first order. Jase — Check out the Jase Mini first aid kit. It's a high-quality, thoughtful gift that shows you value their health and wellbeing. Enter promo code ALLIE at checkout for a discount on your order when you visit ⁠jase.com⁠. Patriot Mobile — Switching to Patriot Mobile is easier than ever. Activate in minutes from your home or office. Keep your number, keep your phone, or upgrade. Go to ⁠patriotmobile.com/allie⁠ or call 972-PATRIOT, and use promo code ALLIE for a free month of service! PreBorn — Would you consider a gift to save babies in a big way? Your gift will be used to save countless babies for years to come. To donate, dial #250 and say the keyword BABY or donate securely at ⁠⁠⁠preborn.com/allie⁠⁠⁠. Keksi — Give a gift that won't get regifted! Keksi's gourmet cookies ship nationwide, but order before the December 15th Christmas cutoff. Use code ALLIE15 for 15% off standard cookie boxes at ⁠keksi.com⁠. Shopify — Go to ⁠⁠⁠shopify.com/allie⁠⁠⁠ to get started with your own design studio to turn your big business idea into profit. Sign up for your $1-per-month trial and start selling with Shopify today! --- Episodes you might like: Ep 1249 | He Shared the Gospel with Joe Rogan. Here's What Else He'd Say | Chadd Wright ⁠https://podcasts.apple.com/us/podcast/relatable-with-allie-beth-stuckey/id1359249098?i=1000729976880⁠ Ep 1218 | Why John MacArthur's 56-Year Ministry Shook the World ⁠https://podcasts.apple.com/us/podcast/ep-1218-why-john-macarthurs-56-year-ministry-shook-the-world/id1359249098?i=1000717561591⁠ Ep 1211 | Israel: What Should Christians Think? And an Announcement ⁠https://podcasts.apple.com/us/podcast/ep-1211-israel-what-should-christians-think-and/id1359249098?i=1000714714917⁠ Ep 746 | Crowder vs. DW, Predestination & the Importance of Shame | Q&A ⁠https://podcasts.apple.com/us/podcast/ep-746-crowder-vs-dw-predestination-the-importance/id1359249098?i=1000596804203⁠ --- Buy Allie's book "You're Not Enough (& That's Okay): Escaping the Toxic Culture of Self-Love": ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.alliebethstuckey.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Relatable merchandise: Use promo code ALLIE10 for a discount: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://shop.blazemedia.com/collections/allie-stuckey⁠⁠⁠⁠⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

In this class we look to further understand salvation, exploring the theological debate between Calvinism (Reformed Theology) and Arminianism (Wesleyanism), particularly focusing on the "five points" of disagreement. A central point of discussion is the nature of the atonement, contrasting the Arminian belief in unlimited atonement (salvation made possible for all) with the Calvinist view of limited atonement or "definite redemption" (Christ died specifically for the elect). God's Word seems to point towards a middle position, sometimes called "unlimited limited atonement," which holds that Christ made salvation available to all, but its effectiveness is limited to those whom God elects through irresistible grace to complete the work of salvation (monergism). Ultimately , we must understand that these are often deeply held convictions and we must not focus on maintaining unity and humility among believers as we seek deeper understanding of God's grace and sovereignty.

Check out Sam Tripoli's new comic book "Chaos Twins!" 2nd issue is about to drop!Visit www.chaostwins.com to support Sam's family-friendly project!Check out Sam Tripoli's 3rd Crowd Work Special "Barbecued: Live From Kansas City" Sept 20th on Youtube.com/SamTripoliComedyWatch Sam's comedy special here: www.youtube.com/samtripoliPlease check out Sam Tripoli's Linktree: https://linktr.ee/samtripoliPlease check out Midnight Mike's Internet:The OBDM Podcast Website: https://ourbigdumbmouth.com/Twitter: https://x.com/obdmpodCheck out the Naked Gardener's Band:The 3rd Pyramid Band - Topichttps://bit.ly/4fpNMMr1. Professor's 9/11 breakdown of coincidences ft larry silverstein - @truth.in.media2. Mary poppins & pennywise reddit theory about connecting with children- @rizhaiderrr3. Mysterious Caucasian & Arminian region - @conceptsinfluential4. Great wall of China kept stuff in or out ? @shaynevibes_truth5. Patterns in nature lead back to sr francis bacon- @acidforsquares6. Unclean spirits have shown to be territorial when humans practice transcendentalmediation -@blurrycreatures7. Couple splits eggs by initials - n/a8. College honeypotter - @theshotclock9. Car crash or explosives planted in car that caused crash - @christgnosisig10. Old Testament is based on pure astrology & zodiac - @igorkryan11. Retired US intelligence officer details Admiral Byrd's journey to inner earth-@nightgod33312. The reason why cats eyes are similar to reptiles -@unanswered_universe13. Video of day, woke toys - @obdm14. Taylor swift & Jeffery Dahmer are ninth cousins -@peggybolton_215. Preflood incest archaeology - @gillyanstone16. Mk ultra never ended -@omgthewhyfiles17. Asking AI to make recalled toys pt 1 - @obdm18. Action Andrew Jackson beat his attempted assassin - @benjamin.sloutsky19. Chemical breakdown of cloud seeding - @tuckercalson20. 8 predictions for the world -@truthseeker0101121. Blistered mating beast monkeys -@zeke.darwinscience22. Josiah getting scalped -@chettripper23. 666 architect -@shaynevibes_truth24. Dark truth about Alice in Wonderland -@kryptobandit225. Egyptian pharaoh blacklisted -@aslanpahari26. Peter Nygard harvesting adrenochrome -@atruthforyou27. “Im okay, im doing great” affirmation -@wearethedreameaters28. MLKangz taken out with a pillow -@tfu.podcast29. Trans-tracker -@aranisagoodboy30. Legal fraud & seasoning the money -@keisenhewer31. Clever money laundering with charities -@moneyplixmediaco32. Caterpillar to butterfly chemical breakdown -@explainerfilms Learn more about your ad choices. Visit podcastchoices.com/adchoices

Episode Synopsis:I am reluctant to say that one portion of Scripture is more important than others.  But there are biblical passages packed with theological content and which have stirred much debate among the people of God across time, as does our text for this episode, 2 Corinthians 5:14-6:2.  In this section, Paul lays out what might just be the big picture thesis statement for Paul's Gentile mission–and perhaps even for the entire New Testament–1 Corinthians 5:19- “In Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation.”  Christ's redemptive mission is made clear–he came to save sinners, not help us become better people nor transform culture.  He also gave to the church our marching orders–preach the message of reconciliation, the basis for all Christian hope–the knowledge that God is no longer angry with us.Reconciliation is an important matter for Paul.  The term refers to removing the ground of hostility between two parties so that they might be reconciled.  In this case, the human race, fallen in Adam, is estranged from the holy God because of the guilt of our sins.  But Paul's emphasis falls upon the fact that we have been reconciled to God through the saving work of Christ.  This raises questions about the nature and extent of the atonement–a major point of contention between Calvinists and those who hold to some version of a universal atonement.  How can Calvinists affirm that Christ died for the elect only when Paul says Jesus died for the world?  But then how can those holding to a universal atonement (as do Arminians) affirm that Christ's death does not avail for all those for whom he died?  People can and do perish eternally (on this view), after Christ has died for them.  We'll discuss the debate over the nature and extent of the atonement in this episode because our text raises these important questions.A second issue raised by Paul is eschatology.  His “two Adams” doctrine (cf. Romans 5:12-21) and his eschatology of new creation culminating in a day of final judgment is set out in these verses.  In Paul's federal or representative categories, Adam represents the entirety of the human race (all), while Christ represents those truly in the new covenant (for our sake).  Paul ties the new creation to the death and resurrection of Jesus Christ (v. 17) and sees it as a present reality to be fully realized on the day of salvation, when our Lord Jesus returns to raise the dead, judge the world, and usher in the fullness of new creation–a new heaven and earth.  This leaves no room for a future millennial age as many assume.When Paul speaks of a favorable time before the day of salvation, he's referring to the mission of the church as assigned here.  Christians are ambassadors for God, and are given the assignment of taking the message of reconciliation (the cross of Christ) to the ends of the earth.  Paul's instructions not only define the church's mission and evangelistic endeavors, but he also defines the church's message– “God was in Christ, reconciling the world to himself.”  Any message proclaimed by the church other than that specifically assigned by Paul will inevitably reflect pagan influences such as those against which the Corinthians found themselves struggling.  We are not to be gospel-peddlers, but preachers of Christ and him crucified!For show notes and other recommended materials located at the Riddleblog as mentioned during the Blessed Hope Podcast, click here: https://www.kimriddlebarger.com/

Dr. David Allen is back to remind Dr. James White that his recent arguments concerning 1 John 5:1 have long been refuted by Provisionist, Arminians and YES even Calvinists! Join us to learn more about the "Ordo Salutis" and the Calvinist's error of getting the cart before the horse regarding what 1 John 5:1 is all about.   Link to Dr. Allen's article: https://www.dropbox.com/scl/fi/tdopabge6nbk3x09n2ksa/Kings-To-You-Fernand.pdf?rlkey=4vufrf3wxqwxrie6tgq8wk8y7&st=ffmq7s87&dl=0    To get your copy of Dr. Flowers new book, Drawn By Jesus, go here: https://a.co/d/6s767Ey   To SUPPORT this broadcast, please click here: https://soteriology101.com/support/   Subscribe to the Soteriology 101 Newsletter here: www.soteriology101.com/newsletter   Is Calvinism all Leighton talks about? https://soteriology101.com/2017/09/22/is-calvinism-all-you-talk-about/   DOWNLOAD OUR APP: LINK FOR ANDROIDS: https://play.google.com/store/apps/de... LINK FOR APPLE: https://apps.apple.com/us/app/soterio...   Go to www.ridgemax.co for all you software development needs! Show them some love for their support of Soteriology101!!!   To ORDER Dr. Flowers Curriculum "Tiptoeing Through Tulip," please click here: https://soteriology101.com/shop/   To listen to the audio only, be sure to subscribe on iTunes, Stitcher, Google Play, or one of the other podcast players found here: https://soteriology101.com/home/   For more about Traditionalism (or Provisionism), please visit www.soteriology101.com   Dr. Flowers' book, "The Potter's Promise," can be found here: https://a.co/d/iLKpahj   Dr. Flowers' book, "God's Provision for All" can be found here: https://www.amazon.com/Gods-Provision...   To engage with other believers cordially join our Facebook group: https://m.facebook.com/groups/1806702...   For updates and news, follow us at:  www.facebook/Soteriology101   Or @soteriology101 on Twitter   Please SHARE on Facebook and Twitter and help spread the word!   To learn more about other ministries and teachings from Dr. Flowers, go here: https://soteriology101.com/2017/09/22...   To become a Patreon supporter or make a one-time donation: https://soteriology101.com/support/   #LeightonFlowers #Calvinism #Theology

The sermon presents a comprehensive exposition of the doctrine of total depravity as the foundational element of the five points of Calvinism, emphasizing that humanity, in its natural state, is utterly sinful in every aspect—mind, will, emotions, and body—due to the fall of Adam and the pervasive influence of Satan. Rooted in Scripture, particularly Ephesians 2:1–5, it argues that this condition renders all people incapable of initiating spiritual salvation, not merely morally flawed but spiritually dead and enslaved to sin, making self-redemption impossible. The sermon refutes Arminian alternatives by highlighting the logical inconsistency of claiming human ability to choose God while simultaneously acknowledging total inability, and uses historical confessions and theological figures like Augustine and Calvin to affirm that salvation is entirely God's work, initiated by grace and accomplished through the regenerating power of the Holy Spirit. It concludes with a powerful testimonial from a 19th-century revival, illustrating how the recognition of total depravity leads not to despair but to desperate dependence on God, ultimately resulting in genuine repentance and faith, thereby magnifying God's grace and glory in the entire salvation process.

In this episode, I compare two perspectives on Philippians 1:29. The more Arminian perspective is that Philippians 1:29 simply means we are granted opportunities to believe in Christ and to suffer for His sake, not that those are actually given by God. The more Calvinistic reading is rather that God actually gives belief in Christ and suffering for His sake as gifts that are received; in other words, God grants the reality of these things, not simply the opportunity for these things.#calvinism #Bible #arminianism #reformed #apologetics #Christianity #exegesis --------------------------------LINKS---------------------------------Science Faith & Reasoning podcast link: https://podcasters.spotify.com/pod/show/science-faith-reasoning Coffee with John Calvin Podcast link (An SFR+ Production hosted by Daniel Faucett) https://open.spotify.com/show/5UWb8SavK17HO8ERorHPYN Learning the Fundaments (An SFR+ Production hosted by Shepard Merritt): https://creators.spotify.com/pod/profile/shep304/ -----------------------------CONNECT------------------------------https://www.scifr.com Instagram: https://www.instagram.com/sciencefaithandreasoning X: https://twitter.com/SFRdaily

In this class we look to further understand salvation, exploring the theological debate between Calvinism (Reformed Theology) and Arminianism (Wesleyanism), particularly focusing on the "five points" of disagreement. A central point of discussion is the nature of the atonement, contrasting the Arminian belief in unlimited atonement (salvation made possible for all) with the Calvinist view of limited atonement or "definite redemption" (Christ died specifically for the elect). God's Word seems to point towards a middle position, sometimes called "unlimited limited atonement," which holds that Christ made salvation available to all, but its effectiveness is limited to those whom God elects through irresistible grace to complete the work of salvation (monergism). Ultimately , we must understand that these are often deeply held convictions and we must not focus on maintaining unity and humility among believers as we seek deeper understanding of God's grace and sovereignty.

Sunday, 28 September 2025   Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. Matthew 13:22   “And the ‘into the thorns having been sown' this is the ‘the word hearing,' but the care of this age, and the delusion of wealth, it strangles the word, and it becomes unfruitful” (CG).   In the previous verse, Jesus explained the state of the one who is like a seed cast on stony places. He next continues the explanation of the parable, saying, “And the ‘into the thorns having been sown.'”   This is the person first described in verse 7, which said, “And others, it fell upon the thorns, and they ascended, the thorns, and they choked them.” Of the person represented by this seed, Jesus says, “this is the ‘the word hearing,' but the care of this age, and the delusion of wealth, it strangles the word.”   Three new words are seen. The first is merimna, solicitude or care. It is derived from merizó, to divide. As such, it is a person whose anxieties divide and fracture his attention, actions, etc. Such a person is distracted from the main point or purpose he is trying to achieve.   The next word is apaté, delusion, a state of deceit, etc. It is the state of having a false impression about something. Because of these things, the third new word, sumpnigó, is the result. It signifies to completely strangle. Literally, it means to drown, but it can also figuratively be used when describing a throng, such as when crowds pressed in on Jesus, choking His movement, in Luke 8:42.   With these things working against the person, Jesus next says of his state concerning the word in his life, “and it becomes unfruitful.”   Another new word is found in this clause, akarpos, without fruit. It is derived from the negative particle a and the word karpos, fruit. Because of the things that tangle this person's life up, he is unable to bear fruit. Instead, there is a sense of survival mode only.   As noted in earlier commentaries, there is a difference between similar peoples' situations and the dispensation in which they live. A person under law may be viewed differently from a person under grace when he is like the person described here. However, even people under the law were only saved by God's grace.   The difference is that those under law were required to adhere to the law. This was the standard for their society. Their hope in God's promises coming in the Messiah is actually what brought them salvation, even if they were expected to live out the law. With the law fulfilled, it is no longer a factor in our relationship with God. Rather, applying the law to our lives actually sets us at enmity with God's grace.   Understanding that first, the explanation of this person's situation may be viewed differently based on the dispensation in which he lives. But if we apply the parable to ourselves, we can make some deductions about this state.   First, the word is heard, received, and it germinates into roots. A person is saved by belief. Therefore, the person would be considered saved. The distractions described by Jesus obviously hinder the person's growth and ability to bear fruit, but who, since being saved, has not had distractions?   This is a thorny world, filled with trials, temptations, distractions, etc. How we respond to them after being saved will not affect our salvation. Rather, they will affect our rewards at the judgment seat of Christ. If you are living in a thorn patch, remove the thorns or remove yourself from them and press on in Jesus' goodness.   Life application: Of this type of person, Barnes says –   “See the notes at 1 Timothy 6:7-11. How many, O how many, thus foolishly drown themselves in destruction and perdition! How many more might reach heaven, if it were not for this deep-seated love of that which fills the mind with care, deceives the soul, and finally leaves it naked, and guilty, and lost!”   In the verses cited by Barnes, Paul was writing to Timothy about those in the church, meaning saved believers. Paul never questions their salvation, but warns against the trap of loving money, which causes people to stray from the truth.   If those people could lose their salvation because they diverted from the truth, it means that their salvation was not of grace through faith when they first believed. It means that it was based on their continued performance, it was conditional, and it was not by grace through faith.   To equate a saved person who strays from the truth to a person that is finally left “naked, and guilty, and lost” is to admit that salvation is not by grace through faith in Christ's completed work. This is a heretical Arminian view that maligns the all-sufficient atonement found in Jesus' shed blood.   Barnes does not normally espouse such views, but at times, his commentary strays into this type of thinking. The fact is that every person ever saved by Jesus has had time in his own thorn patch, unless maybe he was saved and keeled over of a heart attack a minute later.   If your life is hemmed in with distractions, temptations, and things that choke out your faith, it is up to you to start cutting out the thorns that are affecting you. Life is not easy, but Jesus can be your proverbial clippers if you just put Him back into your main focus. Read the word, fix your eyes on Jesus, and get clipping those thorns!   Lord God, life is so filled with distractions and temptations. Our bodies and brains are biological, chemical, and electrical units that are affected by everything we come in contact with. You know this because You created us. Help us to keep control of who we are so that we can quash the externals and internals that continuously work against us. May Your Spirit direct us as we pursue You. Amen.

Thursday, 25 September 2025   When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside. Matthew 13:19   “Everyone hearing the word of the kingdom and not comprehending, the evil, he comes, and he seizes the ‘having been sown in his heart.' This, he is, the ‘having been sown near the path'” (CG).   In the previous verse, Jesus prepared His disciples for hearing the explanation of the parable. He now begins that explanation, saying, “Everyone hearing the word of the kingdom and not comprehending.”   Jesus has already spoken of such people when He cited the words of Isaiah. There are people who hear, but in hearing, they do not comprehend. One can go to a lecture on nuclear physics, hear the message of the speaker, understand the individual words, but not comprehend the meaning of what is being said.   Likewise, a person can read the Bible (hearing in his mind) and not comprehend what is being said. A common reason for this might be reading a passage, for example, Joshua 10, knowing what it says, but not comprehending why it is even in the Bible. This might be because the person has not read the Bible and, thus, has no context to understand what is being conveyed in the overall message.   Such examples help us grasp why someone can hear and not comprehend. In such an occurrence, Jesus says, “the evil, he comes.”   This would be referring to the devil. The adjective prefixed by the article marks the evil off as an entity. It isn't just that evil comes. Rather, an entity that is evil comes. As such, translations normally insert the word one, resulting in “the evil one.” This evil one comes, “and he seizes the ‘having been sown in his heart.'”   The perfect participle indicates that the word had been received at some point, and it was a completed action that continues at the time being referred to. It is not that the word was not received, but that it was received, and then it is seized from him.   Therefore, this would be like the person Peter refers to –   “For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins.” 2 Peter 1:9   The person received the message, but he failed to diligently do the things Peter refers to in 2 Peter 1:2-8. Because of this, Jesus says, “This, he is, the ‘having been sown near the path.'”   There was a seed sown, but it was snatched away, never becoming productive.   It should be noted that the words of this parable are not identical to those of Luke's account in Matthew 8. There, Jesus says of this seed, “...then, he comes, the devil, and he lifts the word from the heart of them, that not having believed, they should be saved” (Luke 8:12).   Due to the different use of the verbs, and the plural “they” instead of the singular “he,” it means Jesus probably said this parable on different occasions and geared it towards the audience at that time.   Both accounts say the disciples asked Him for an explanation. There is no problem with this, it could mean other disciples than those who asked the other time in Matthew. Unlike Luke, a loss of salvation does not appear to be the intent in His explanation here in Matthew.   Life application: Israel was given the word, but for the most part, they never heeded it. As such, it was stolen away from them, generation after generation. There was a failure on their part to do what they were instructed, to be the people they were called to be, and to honor God as He determined.   Despite this, and despite rejecting Jesus when He came, Israel remains. This shows the covenant faithfulness that God has maintained toward them. Their disobedience does not negate His faithfulness.   If we can remind ourselves of this truth, we would be much better off in our minds concerning our own walk with Him, knowing that despite our failings, He remains faithful and will uphold His commitment to carry us through to the completion of our salvation.   If we would remind ourselves of this truth, we would also be better off in our minds concerning others' walk with Him as well. It is so easy to point at other believers, knowing they at one time called on Jesus, and then assuming that God has taken away their salvation.   This is a common theme in churches that hold to the Arminian traditions. It is also nonsense. God will remain faithful, even to those who walk away from the faith. Peter does not question the salvation of those he refers to in the verse above. In fact, his words clearly indicate a state of salvation (he was cleansed).   Think about what the Bible says concerning God from His perspective, not ours. We fail others, we take back our gifts, we break our commitments, etc. God does none of these. His spoken word is an eternal decree, and Jesus' blood is sufficient to cover all our sins.   Thank God for His faithfulness.   Lord God, may we think clearly and carefully consider the things Your word teaches us concerning You. In our minds, we will often project onto You what we experience. A bad father must equal a bad heavenly Father. But no! You are good, You do not change, and Your intent for us because of Jesus means we are secure. Thank You for Your faithfulness, O God. Amen.  

Today on the Daily Nugget, Mike works through Romans 9:19–26, perhaps the most challenging section in the most challenging chapter of the Bible. Paul doubles down on the truth that God is in charge of salvation—we are the clay, and He is the Potter. I consider both perspectives: the Calvinist view that emphasizes God's sovereign work, choice, and grace, and the Arminian view that highlights human free will and God's foreknowledge.

No-Co Radio host Pastor Mike Abendroth discusses the concept of "party spirits," or the tendency for Christians to believe that God only works within their specific theological group. He recounts a story from Luke 9:49, where John tells Jesus they tried to stop someone from casting out demons because "he does not follow with us". Mike uses this as a starting point to argue that Christians should rejoice when Christ is proclaimed, even by those with different theological views, such as those from Calvary Chapel or Arminian denominations. He admits that while he holds strong theological convictions—subscribing to the London Baptist Confession of 1689 and believing in the five points of Calvinism, for example—he believes it's important to show charity and kindness to other Christians.  Produced/Edited By: Marrio Escobar (Owner of D2L Productions)  Watch on YouTube: https://youtu.be/mx1jSvk8kxQ

In this week's New Testament Survey, Jonathan and Brandon dive into the deep waters of the book of Romans—where Paul unpacks the gospel with the precision of a theologian and the passion of a preacher. Today is part 1, and we'll have another episode next week. Along the way, we explore grace, faith, justification, and maybe just a tiny debate about predestination (don't worry, we promise no cage-stage Calvinists were harmed in the making of this episode). Whether you lean Calvinist, Arminian, or “I'm just here for Jesus,” Romans has something to challenge, encourage, and maybe even make you laugh.

If there was any passage in the Bible that appears to be a contradiction from what we read in other books of the Bible, it is James 2:24, which states: You see that a person is justified by works and not by faith alone. This verse seems to contradict what Paul wrote in his epistle to the Ephesians: For by grace you have been saved through faith; and this is not of yourselves, it is the gift of God; not a result of works, so that no one may boast (2:8-9). So which is it? Is salvation a gift from God that can be received apart from anything we do, or is salvation something you have to work hard at keeping? In the 1980s these questions were popularized and brought to the forefront of theological discussions had in many homes and churches. At the heart of these discussions was the question: What does it means to believe in Jesus? Zane Hodges wrote his book, Absolutely Free arguing that nowhere in the Bible does it teach that belief in Jesus for eternal salvation requires a person to repent of his/her sins. Hodges went as far to say that a person can be a Christian and at the same time not love God. In response to Zane Hodges book, John MacArthur wrote The Gospel According to Jesus; in his book, he argued that true salvation involves a lifelong commitment to Jesus, which is the evidence of true biblical belief. Those who agreed with Zane Hodges labeled the teachings of people like John MacArthur as Lordship Salvation. Those who agreed with John MacArthur labeled the teachings of people like Zane Hodges as Easy Believism. Far from being a modern controversy, the argument between Hodges and MacArthur was simply an old theological debate dressed in newer garb. I do not have the time to give a history lesson as to what led up to Hodges and MacArthur duking it out in the form of books, but you should know about the idea if you just believe and say a prayer, that you will be saved. There is a theological stream that led to language you are probably familiar with, such as: Ten said Yes to Jesus! Or you may have had someone in your life encourage you to repeat a prayer, for if you just say the words, you can be saved just so long as you believe the words to be true in your mind. In 1763, a well-known Scottish author and pastor named Robert Sandeman (17181771) arrived in Danbury, Connecticut. His central teaching was that bare assent to the work of Christ alone is necessary for salvation. In other words, Sandeman argued that simply believing in Jesus was enough to be savedyou didnt have to follow Him or demonstrate love for Him. In Sandemans view, requiring evidence of love or a changed life made works a necessary part of salvation, which he firmly rejected. By the time Sandeman set foot in Connecticut, his writings and ideas had already spread widely through American churches. Ezra Stiles, who befriended Sandeman and would later become president of Yale University, remarked, I believe he has sown a seed in America which will up and grow, though I have no apprehension of any great ill effect.[1] Sandemans doctrine, which came to be known as Sandemanianism and is now often labeled easy-believism, was more than a theological curiosityit ignited debate and concern that ripple through the church to this day. What academic circles now call Free Grace Theology became the very ground upon which Zane Hodges and John MacArthur sparred. The warnings of giants like John Wesley (an Arminian) and Andrew Fuller (a Calvinist), echo through history: Sandemanianism, they cautioned, might lull the church into a shallow faith, one that confuses mere intellectual agreement with living trust. Its legacy remains, challenging and shaping the contours of American evangelicalism across generations. My hope today is not that you are more informed, but that you are more grounded in the Bible. At the end of the day, it doesnt matter what I think; what matters is what does the Bible have to say about it! So, let us turn to our text this morning to find out. A Grounded Faith is an Active Faith (vv. 14-17) James askes a question in verse 14, What use is it, my brothers and sisters, if someone says he has faith, but he has no works? Can that faith save him? He then gives us an example of what a faith devoid of works looks like in real-time: If a brother or sister is without clothing and in need of daily food, and one of you says to them, Go in peace, be warmed and be filled, yet you do not give them what is necessary for their body, what use is that (v. 15)? What is James getting at in these verses? He is picking up on what He said in 2:1-13 and forcing us to take a long, hard look into the mirror of Gods word to examine our hearts. If you say that your faith is in Jesus as the One who died for your sins and rose from the grave, then how can you pass by a brother or sister who shares your faith in Jesus who is in need and do nothing to help that person? Genuine faith will result in genuine, although not perfect, love for those who share in your faith in Jesus? Just so you know, James is not the only one who asks this question. The apostle John had some things to say about a faith grounded in Jesus being an active faith: Beloved, lets love one another; for love is from God, and everyone who loves has been born of God and knows God. The one who does not love does not know God, because God is love. By this the love of God was revealed in us, that God has sent His only Son into the world so that we may live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins (1 John 4:7-10). Where on earth did John and James get their understanding of genuine faith from? They both got it from Jesus, who said, I am giving you a new commandment, that you love one another; just as I have loved you, that you also love one another(John 13:34). Again, John wrote in his epistle, This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us. The one who keeps His commandments remains in Him, and He in him. We know by this that He remains in us, by the Spirit whom He has given us (1 John 3:23-24). But, John and James are not the only ones who understood that a faith grounded in Jesus was an active faith, for the apostle Paul wrote: For by grace you have been saved through faith; and this is not of yourselves, it is the gift of God; not a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them (Eph. 2:8-10). Listen, salvation is the free gift of God made available through His Son that you cannot earn or work for. However, when you are genuinely saved by Jesus, you are then born again (John 3:1-21). When you are born again you go from being spiritually dead, to being made spiritually alive with Jesus (Eph. 2:1-6). The evidence that you are alive with Christ is a faith that is living! In the words of Paul, and in light of our salvation that is from God, you are to walk in a manner worthy of the calling with which you have been called... Paul did not stop there, he continued: walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, bearing with one another in love (Eph. 4:1-2). The clearest sign of being born again is a life transformeda faith that is alive, first in love for God and then in love for others. This is why Jesus described a coming day of judgment, when all people will be separated into two groups: the sheep on His right and the goats on His left. The difference between them will be revealed in how they responded, with love and compassion, to those in need. Jesus will say to the sheep, Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me (Matt. 25:34-36). Those who ignored the brother or sister who was hungry, thirsty, need shelter, needed clothing, was sick and needed care, or was in prison... will hear these words: Depart from Me, you accursed people, into the eternal fire which has been prepared for the devil and his angels.... Truly I say to you, to the extent that you did not do it for one of the least of these, you did not do it for Me, either. These will go away into eternal punishment, but the righteous into eternal life (25:41, 45-46). A Grounded Faith is a Sacrificial Faith (vv. 18-26) When it comes to what read in James and what we read in Pauls letters, Timothy Keller said when looking at something with only one eye, you lose depth perception. To appreciate something for what it really is, you need two eyes. Why? Because each eye is looking from a slightly different perspective at the same object, and as a result you see it better.[2] The problem with Robert Sandeman, Zane Hodges, and Free Grace Theology is that they are only looking at Scripture with one eye, and in doing so, their sermons and books suffer from a distorted theological depth perception problem. Do you want to know one way you can make sure you have both eyes open? Have one eye on the text you are reading and the other on the rest of Scripture. James is not saying works first then faith later; what he is saying is that a faith that has generated new life in God is a faith that acts on the belief it rests in. To say you believe is easy; to act upon your belief is evidence that you believe. This is James point in verse 18, But someone may well say, You have faith and I have works; show me your faith without the works, and I will show you my faith by my works. Let me share an illustration from our family that may help you understand what James is saying here. Recently our family went on an Alaskan cruse; we probably never would have gone on a cruise during this season in our lives had it not been for my mother and step-father inviting us to go with them with all expenses paid on our behalf. Not only was the cruise paid for, but all of our travel expenses were paid for too! The package that my mother and stepfather paid for included all of our meals, and that the cruise line provided a medallion that we could either wear around our neck, or our wrist, which functioned as a pass for just about everything, including anything we wanted to eat or drink. We were told that we could order anything we wanted from an app on our phones that was synced to our medallion and that a server would deliver the food to us no mater were we were. All of it was paid for and I did not have to do a thing to earn it. However, my belief that was true was evidenced by acting upon the gift that was bought and paid for on my behalf. The difference between my experience on the Alaskan cruise and being born again, is that with my salvation came a new nature that involved a heart change. So what happened when I genuinely believed the gospel of Jesus Christ? I received the promise of Ezekiel 36:26, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I received the circumcision of the heart promised in Deuteronomy 30:6 that frees me up to Love God with all my heart and all of my soul, so that I may live. Here is how the NLT translates this verse: The Lord your God will change your heart and the hearts of all your descendants, so that you will love him with all your heart and soul and so you may live! James is saying that if you really believe what you say you believe, then the evidence that you really do believe will be seen in your actions. But James is not just talking about acting in light of what you believe, no... he is talking about something more than intellect and actions. Notice what he says in verse 19, You believe that God is one. You do well; the demons also believe, and shudder. Do you see what James is doing here? The demons do not have a theological problem when it comes to their intellect, but they do have a heart problem! The fruit of genuine belief that involves the mind and heart are actions that reveal that a spiritual resurrection has taken place and that you have gone from death to life. Faith without action reveals a deeper issuea problem of the heart. If faith shows no signs of life, it isnt truly alive. To illustrate this, James points to two powerful examples from Scripture: Abraham and Rahab. Both demonstrated their genuine belief in God not just through words, but through courageous acts of obedience. They trusted God so completely that they were willing to risk everything, proving that living faith always moves us to action, even when it requires sacrifice. Conclusion Consider Abrahams journeya life seasoned with trials and tests, both by circumstance and by his own choices. For years, Abraham and Sarah hoped and longed for the promise of an heir to become their reality. Miraculously God fulfilled His promise to the elderly couple and when we reach the dramatic moment in Genesis 22 that James refers to, God commanded Abraham to do the unthinkablesacrifice Isaac. Abrahams faith had been forged in the furnace of experience. He was finally able to trust God, even when the command seemed impossible to understand. When Abraham, Isaac, and their servants arrived at the mountain, Abraham told his servants, Stay here with the donkey, and I and the boy will go over there; and we will worship and return to you (Gen. 22:5). Despite the looming test, Abraham expressed confidence that both he and Isaac would return. This conviction shows that Abrahams faith wasnt just a matter of wordshe truly believed that God was both good and powerful enough to raise the dead if necessary. James continues in verse 25, In the same way, was Rahab the prostitute not justified by works also when she received the messengers and sent them out by another way? The messengers were spies that Joshua sent into Jericho to assess what they were up against. When the king of Jericho learned that the spies were in Jericho, he searched for them, but Rahab hid them. Before she helped them escape undetected, she said to them: I know that the Lord has given you the land, and that the terror of you has fallen on us, and that all the inhabitants of the land have despaired because of you. For we have heard how the Lord dried up the water of the Red Sea before you when you came out of Egypt.... When we heard these reports, our hearts melted and no courage remained in anyone any longer because of you; for the Lord your God, He is God in heaven above and on earth below. (Josh. 2:9-11) The evidence that she really did believe what she said about the God of the Hebrews is seen in her hiding the spies and then helping them escape at great personal risk to herself. Abraham was told to sacrifice his son, but he did not have to because God provided a sacrifice in place of Isaac. Many years later, the Son of God would climb up to the top of Golgotha out of obedience to His Father to die for sins we are guilty of. Jesus died to redeem and make you new for good works, which God prepared beforehand so that we would walk in them (Eph. 2:10). Rahab hid and protected the spies when there was no law requiring her to do so. In so doing, her life was not only spared, but God had a greater purpose she could not have been aware existed, to include her great grandchild being King David, and from David would come the promises King of kings, the Lord Jesus Christ. So, I leave you with a few questions: What is your Isaac that God is asking you to place upon His altar of sacrifice and why have you been reluctant to do so? What is your Jericho that God is asking you to forsake, and why have you been reluctant to let it go? Remember that God is asking these things of you because He is both holy and good. You say that you believe God to be so, therefore trust Him by obeying Him. Christian, God loves you and He ultimately intends good for you. [1] https://www.therestorationmovement.com/_states/connecticut/sandeman.htm [2] Timothy J. Keller, The Timothy Keller Sermon Archive (New York City: Redeemer Presbyterian Church, 2013).

If there was any passage in the Bible that appears to be a contradiction from what we read in other books of the Bible, it is James 2:24, which states: You see that a person is justified by works and not by faith alone. This verse seems to contradict what Paul wrote in his epistle to the Ephesians: For by grace you have been saved through faith; and this is not of yourselves, it is the gift of God; not a result of works, so that no one may boast (2:8-9). So which is it? Is salvation a gift from God that can be received apart from anything we do, or is salvation something you have to work hard at keeping? In the 1980s these questions were popularized and brought to the forefront of theological discussions had in many homes and churches. At the heart of these discussions was the question: What does it means to believe in Jesus? Zane Hodges wrote his book, Absolutely Free arguing that nowhere in the Bible does it teach that belief in Jesus for eternal salvation requires a person to repent of his/her sins. Hodges went as far to say that a person can be a Christian and at the same time not love God. In response to Zane Hodges book, John MacArthur wrote The Gospel According to Jesus; in his book, he argued that true salvation involves a lifelong commitment to Jesus, which is the evidence of true biblical belief. Those who agreed with Zane Hodges labeled the teachings of people like John MacArthur as Lordship Salvation. Those who agreed with John MacArthur labeled the teachings of people like Zane Hodges as Easy Believism. Far from being a modern controversy, the argument between Hodges and MacArthur was simply an old theological debate dressed in newer garb. I do not have the time to give a history lesson as to what led up to Hodges and MacArthur duking it out in the form of books, but you should know about the idea if you just believe and say a prayer, that you will be saved. There is a theological stream that led to language you are probably familiar with, such as: Ten said Yes to Jesus! Or you may have had someone in your life encourage you to repeat a prayer, for if you just say the words, you can be saved just so long as you believe the words to be true in your mind. In 1763, a well-known Scottish author and pastor named Robert Sandeman (17181771) arrived in Danbury, Connecticut. His central teaching was that bare assent to the work of Christ alone is necessary for salvation. In other words, Sandeman argued that simply believing in Jesus was enough to be savedyou didnt have to follow Him or demonstrate love for Him. In Sandemans view, requiring evidence of love or a changed life made works a necessary part of salvation, which he firmly rejected. By the time Sandeman set foot in Connecticut, his writings and ideas had already spread widely through American churches. Ezra Stiles, who befriended Sandeman and would later become president of Yale University, remarked, I believe he has sown a seed in America which will up and grow, though I have no apprehension of any great ill effect.[1] Sandemans doctrine, which came to be known as Sandemanianism and is now often labeled easy-believism, was more than a theological curiosityit ignited debate and concern that ripple through the church to this day. What academic circles now call Free Grace Theology became the very ground upon which Zane Hodges and John MacArthur sparred. The warnings of giants like John Wesley (an Arminian) and Andrew Fuller (a Calvinist), echo through history: Sandemanianism, they cautioned, might lull the church into a shallow faith, one that confuses mere intellectual agreement with living trust. Its legacy remains, challenging and shaping the contours of American evangelicalism across generations. My hope today is not that you are more informed, but that you are more grounded in the Bible. At the end of the day, it doesnt matter what I think; what matters is what does the Bible have to say about it! So, let us turn to our text this morning to find out. A Grounded Faith is an Active Faith (vv. 14-17) James askes a question in verse 14, What use is it, my brothers and sisters, if someone says he has faith, but he has no works? Can that faith save him? He then gives us an example of what a faith devoid of works looks like in real-time: If a brother or sister is without clothing and in need of daily food, and one of you says to them, Go in peace, be warmed and be filled, yet you do not give them what is necessary for their body, what use is that (v. 15)? What is James getting at in these verses? He is picking up on what He said in 2:1-13 and forcing us to take a long, hard look into the mirror of Gods word to examine our hearts. If you say that your faith is in Jesus as the One who died for your sins and rose from the grave, then how can you pass by a brother or sister who shares your faith in Jesus who is in need and do nothing to help that person? Genuine faith will result in genuine, although not perfect, love for those who share in your faith in Jesus? Just so you know, James is not the only one who asks this question. The apostle John had some things to say about a faith grounded in Jesus being an active faith: Beloved, lets love one another; for love is from God, and everyone who loves has been born of God and knows God. The one who does not love does not know God, because God is love. By this the love of God was revealed in us, that God has sent His only Son into the world so that we may live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins (1 John 4:7-10). Where on earth did John and James get their understanding of genuine faith from? They both got it from Jesus, who said, I am giving you a new commandment, that you love one another; just as I have loved you, that you also love one another(John 13:34). Again, John wrote in his epistle, This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us. The one who keeps His commandments remains in Him, and He in him. We know by this that He remains in us, by the Spirit whom He has given us (1 John 3:23-24). But, John and James are not the only ones who understood that a faith grounded in Jesus was an active faith, for the apostle Paul wrote: For by grace you have been saved through faith; and this is not of yourselves, it is the gift of God; not a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them (Eph. 2:8-10). Listen, salvation is the free gift of God made available through His Son that you cannot earn or work for. However, when you are genuinely saved by Jesus, you are then born again (John 3:1-21). When you are born again you go from being spiritually dead, to being made spiritually alive with Jesus (Eph. 2:1-6). The evidence that you are alive with Christ is a faith that is living! In the words of Paul, and in light of our salvation that is from God, you are to walk in a manner worthy of the calling with which you have been called... Paul did not stop there, he continued: walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, bearing with one another in love (Eph. 4:1-2). The clearest sign of being born again is a life transformeda faith that is alive, first in love for God and then in love for others. This is why Jesus described a coming day of judgment, when all people will be separated into two groups: the sheep on His right and the goats on His left. The difference between them will be revealed in how they responded, with love and compassion, to those in need. Jesus will say to the sheep, Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me (Matt. 25:34-36). Those who ignored the brother or sister who was hungry, thirsty, need shelter, needed clothing, was sick and needed care, or was in prison... will hear these words: Depart from Me, you accursed people, into the eternal fire which has been prepared for the devil and his angels.... Truly I say to you, to the extent that you did not do it for one of the least of these, you did not do it for Me, either. These will go away into eternal punishment, but the righteous into eternal life (25:41, 45-46). A Grounded Faith is a Sacrificial Faith (vv. 18-26) When it comes to what read in James and what we read in Pauls letters, Timothy Keller said when looking at something with only one eye, you lose depth perception. To appreciate something for what it really is, you need two eyes. Why? Because each eye is looking from a slightly different perspective at the same object, and as a result you see it better.[2] The problem with Robert Sandeman, Zane Hodges, and Free Grace Theology is that they are only looking at Scripture with one eye, and in doing so, their sermons and books suffer from a distorted theological depth perception problem. Do you want to know one way you can make sure you have both eyes open? Have one eye on the text you are reading and the other on the rest of Scripture. James is not saying works first then faith later; what he is saying is that a faith that has generated new life in God is a faith that acts on the belief it rests in. To say you believe is easy; to act upon your belief is evidence that you believe. This is James point in verse 18, But someone may well say, You have faith and I have works; show me your faith without the works, and I will show you my faith by my works. Let me share an illustration from our family that may help you understand what James is saying here. Recently our family went on an Alaskan cruse; we probably never would have gone on a cruise during this season in our lives had it not been for my mother and step-father inviting us to go with them with all expenses paid on our behalf. Not only was the cruise paid for, but all of our travel expenses were paid for too! The package that my mother and stepfather paid for included all of our meals, and that the cruise line provided a medallion that we could either wear around our neck, or our wrist, which functioned as a pass for just about everything, including anything we wanted to eat or drink. We were told that we could order anything we wanted from an app on our phones that was synced to our medallion and that a server would deliver the food to us no mater were we were. All of it was paid for and I did not have to do a thing to earn it. However, my belief that was true was evidenced by acting upon the gift that was bought and paid for on my behalf. The difference between my experience on the Alaskan cruise and being born again, is that with my salvation came a new nature that involved a heart change. So what happened when I genuinely believed the gospel of Jesus Christ? I received the promise of Ezekiel 36:26, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I received the circumcision of the heart promised in Deuteronomy 30:6 that frees me up to Love God with all my heart and all of my soul, so that I may live. Here is how the NLT translates this verse: The Lord your God will change your heart and the hearts of all your descendants, so that you will love him with all your heart and soul and so you may live! James is saying that if you really believe what you say you believe, then the evidence that you really do believe will be seen in your actions. But James is not just talking about acting in light of what you believe, no... he is talking about something more than intellect and actions. Notice what he says in verse 19, You believe that God is one. You do well; the demons also believe, and shudder. Do you see what James is doing here? The demons do not have a theological problem when it comes to their intellect, but they do have a heart problem! The fruit of genuine belief that involves the mind and heart are actions that reveal that a spiritual resurrection has taken place and that you have gone from death to life. Faith without action reveals a deeper issuea problem of the heart. If faith shows no signs of life, it isnt truly alive. To illustrate this, James points to two powerful examples from Scripture: Abraham and Rahab. Both demonstrated their genuine belief in God not just through words, but through courageous acts of obedience. They trusted God so completely that they were willing to risk everything, proving that living faith always moves us to action, even when it requires sacrifice. Conclusion Consider Abrahams journeya life seasoned with trials and tests, both by circumstance and by his own choices. For years, Abraham and Sarah hoped and longed for the promise of an heir to become their reality. Miraculously God fulfilled His promise to the elderly couple and when we reach the dramatic moment in Genesis 22 that James refers to, God commanded Abraham to do the unthinkablesacrifice Isaac. Abrahams faith had been forged in the furnace of experience. He was finally able to trust God, even when the command seemed impossible to understand. When Abraham, Isaac, and their servants arrived at the mountain, Abraham told his servants, Stay here with the donkey, and I and the boy will go over there; and we will worship and return to you (Gen. 22:5). Despite the looming test, Abraham expressed confidence that both he and Isaac would return. This conviction shows that Abrahams faith wasnt just a matter of wordshe truly believed that God was both good and powerful enough to raise the dead if necessary. James continues in verse 25, In the same way, was Rahab the prostitute not justified by works also when she received the messengers and sent them out by another way? The messengers were spies that Joshua sent into Jericho to assess what they were up against. When the king of Jericho learned that the spies were in Jericho, he searched for them, but Rahab hid them. Before she helped them escape undetected, she said to them: I know that the Lord has given you the land, and that the terror of you has fallen on us, and that all the inhabitants of the land have despaired because of you. For we have heard how the Lord dried up the water of the Red Sea before you when you came out of Egypt.... When we heard these reports, our hearts melted and no courage remained in anyone any longer because of you; for the Lord your God, He is God in heaven above and on earth below. (Josh. 2:9-11) The evidence that she really did believe what she said about the God of the Hebrews is seen in her hiding the spies and then helping them escape at great personal risk to herself. Abraham was told to sacrifice his son, but he did not have to because God provided a sacrifice in place of Isaac. Many years later, the Son of God would climb up to the top of Golgotha out of obedience to His Father to die for sins we are guilty of. Jesus died to redeem and make you new for good works, which God prepared beforehand so that we would walk in them (Eph. 2:10). Rahab hid and protected the spies when there was no law requiring her to do so. In so doing, her life was not only spared, but God had a greater purpose she could not have been aware existed, to include her great grandchild being King David, and from David would come the promises King of kings, the Lord Jesus Christ. So, I leave you with a few questions: What is your Isaac that God is asking you to place upon His altar of sacrifice and why have you been reluctant to do so? What is your Jericho that God is asking you to forsake, and why have you been reluctant to let it go? Remember that God is asking these things of you because He is both holy and good. You say that you believe God to be so, therefore trust Him by obeying Him. Christian, God loves you and He ultimately intends good for you. [1] https://www.therestorationmovement.com/_states/connecticut/sandeman.htm [2] Timothy J. Keller, The Timothy Keller Sermon Archive (New York City: Redeemer Presbyterian Church, 2013).

Send us a textJourney into one of Christianity's most divisive theological territories as a passionate debate unfolds around divine election, God's sovereignty, and the nature of salvation. What begins as a discussion about 2 Peter's teachings on Christ's return quickly ignites into an emotionally charged confrontation about whether God truly loves everyone or selectively chooses who will be saved.The conversation reaches its boiling point when examining biblical passages stating God "hates evildoers" and "is angry with the wicked every day." These Psalms create profound tension against the backdrop of John 3:16's declaration that "God so loved the world." As one participant emotionally protests, "You cannot sit here and tell me that a loving God produced people destined to spend eternity away from him," we witness the raw human struggle to reconcile divine sovereignty with divine love.This episode doesn't shy away from Scripture's most challenging passages. Through Romans 9, John 15:16, and Acts 13:48, participants build case for election being tied to God's purpose rather than human performance. The discussion culminates in a fascinating comparison: when angels fell, God provided no redemption, yet for fallen humanity, Christ became incarnate to save—but does this salvation extend to all or only to those chosen before time began?Whether you lean Calvinist or Arminian, or simply want to better understand these perspectives, this theological deep-dive will challenge your thinking and encourage you to examine what Scripture truly teaches about God's character. How do we find peace with doctrines that conflict with our intuitive sense of fairness? Listen now and join this crucial conversation.Support the show

In the wake of John MacArthur's death, how do we avoid falling into the trap of hero worship or idolatry? How can we examine his life so we keep the good things he taught and avoid carrying forward his mistakes? Few American pastors have had a longer or more impactful ministry than John MacArthur. From his focus on sequential expository preaching to his emphasis of Lordship salvation, to his late-in-life transition from Arminian to Reformed soteriology, John MacArthur helped reform the American church in significant ways. But like any man, Pastor MacArthur was not perfect and made decisions and had practices that we should not emulate. In this episode, we discuss John MacArthur's life and attempt to unpack the aspects that should be emulated and those that should be discarded. We believe that this is a God-honoring practice that helps keep us from idolatry and worship of man. Please join us as we discuss this important topic.Listen to the audio version here: Timecodes00:00:00 Intro00:03:14 Expository Preaching00:10:22 Lordship Salvation00:26:39 Charismania00:32:54 Bible Commentaries00:36:52 Sabbath00:50:50 Dispensational Eschatology00:54:48 Cessationalism01:04:34 COVID01:07:05 Celebrity Pastor01:13:25 Money01:15:05 ConclusionProduction of Reformation Baptist Church of Youngsville, NCPermanent Hosts - Dan Horn, Charles Churchill and Joshua HornTechnical Director - Timothy KaiserTheme Music - Gabriel Hudelson

In the wake of John MacArthur's death, how do we avoid falling into the trap of hero worship or idolatry? How can we examine his life so we keep the good things he taught and avoid carrying forward his mistakes? Few American pastors have had a longer or more impactful ministry than John MacArthur. From his focus on sequential expository preaching to his emphasis of Lordship salvation, to his late-in-life transition from Arminian to Reformed soteriology, John MacArthur helped reform the American church in significant ways. But like any man, Pastor MacArthur was not perfect and made decisions and had practices that we should not emulate. In this episode, we discuss John MacArthur's life and attempt to unpack the aspects that should be emulated and those that should be discarded. We believe that this is a God-honoring practice that helps keep us from idolatry and worship of man. Please join us as we discuss this important topic.Listen to the audio version here: Timecodes00:00:00 Intro00:03:14 Expository Preaching00:10:22 Lordship Salvation00:26:39 Charismania00:32:54 Bible Commentaries00:36:52 Sabbath00:50:50 Dispensational Eschatology00:54:48 Cessationalism01:04:34 COVID01:07:05 Celebrity Pastor01:13:25 Money01:15:05 ConclusionProduction of Reformation Baptist Church of Youngsville, NCPermanent Hosts - Dan Horn, Charles Churchill and Joshua HornTechnical Director - Timothy KaiserTheme Music - Gabriel Hudelson

We talk about hoe the clergy/laity distinction/separation has kept so many from studying to show themselves approved unto Go alone (2 Tim 2:15). This has plagued believers and the outward church (Christendom) almost since its inception.We also explore consistency. We recently talked about how some Christians pick and choose verses and passages from the Law and Prophets that fit their agenda, beliefs, denomination, or lifestyle with no regard to context or the principles of a right division of the Word of Truth. An this plagues every corner of Christendom (left, right, center, sacramentalist, Evangelical, Calvinist, Arminian, etc.).

What is the classical Arminian view of human freedom and divine grace? Today, R.C. Sproul examines the teaching of Jacob Arminius and his followers to identify how these views differ from Reformed theology. Request Ligonier's special 500th-anniversary of The Bondage of the Will book by Martin Luther with your donation of any amount. We'll include lifetime digital access to R.C. Sproul's teaching series Willing to Believe and the companion study guide: https://gift.renewingyourmind.org/4167/donate   Live outside the U.S. and Canada? With your donation, get the ebook edition of The Bondage of the Will and lifetime digital access to the Willing to Believe teaching series and study guide: https://www.renewingyourmind.org/global   Meet Today's Teacher:   R.C. Sproul (1939–2017) was founder of Ligonier Ministries, first minister of preaching and teaching at Saint Andrew's Chapel, first president of Reformation Bible College, and executive editor of Tabletalk magazine.   Meet the Host:   Nathan W. Bingham is vice president of ministry engagement for Ligonier Ministries, executive producer and host of Renewing Your Mind, and host of the Ask Ligonier podcast. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

This is Part 5 of a 5 Part series on the evaluation of Reformed Theology, also referred to as Calvinism. We hope you will join us for this complete series.The age-old theological tension between God's sovereignty and human choice takes center stage in this illuminating episode. We dive deep into the most common criticisms of Reformed Theology and examine how its defenders respond to these challenges.What happens when someone claims that Reformed Theology makes God unrighteous? How do Reformed thinkers answer the charge that their theology renders human responsibility meaningless? We examine these provocative questions through quotes from prominent Reformed theologians like R.C. Sproul and A.A. Hodge, while carefully evaluating both sides of each argument.At the heart of this theological divide lies a fundamental question: does regeneration precede faith, or does faith precede regeneration? This seemingly technical distinction dramatically shapes how we understand salvation, God's character, and human responsibility. We explore biblical examples like Cornelius, Rahab, and Ruth that challenge simplistic theological formulations on both sides.The debate isn't merely academic—it touches on our deepest understanding of God's nature. Is God's love conditional or unconditional? Does His sovereignty mean He chooses some for salvation while leaving others without hope? Or does Scripture reveal a God who genuinely desires all people to be saved while respecting their freedom to reject Him?Whether you're a committed Calvinist, a convinced Arminian, a consistent Biblicist or simply curious about these theological traditions, this episode offers thoughtful, balanced perspectives that will deepen your understanding of these vital spiritual questions. Listen now to sharpen your theological thinking and gain fresh insights into how we can faithfully reason through Scripture.Support the showThank you for listening!! Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the Bible Please prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve

Welcome to the Grace in Focus podcast. Today, Bob Wilkin and Sam Marr are answering if both Calvinists and Arminians teach a works salvation. Is one group more honest about their works gospel than the other? What are the distinguishing features of each? What does the Gospel of John say to each group? Thank you

This is Part 3 of a 5 Part series on the evaluation of Reformed Theology, also referred to as Calvinism. We hope you will join us for this complete series.Does God choose us, or do we choose Him? This age-old theological question lies at the heart of Reformed Theology (Calvinism), and in this thought-provoking episode, we dive deep into the biblical text to find answers.Moving beyond theoretical discussions, we examine the actual passages that form the foundation of Reformed thought. Starting with the Greek word "electos" (chosen), we explore what it means when applied to God's actions before the foundation of the world. Does God deliberate in His choices? Can an eternal God who knows all things actually "choose" in the way humans understand choice?Ephesians 1:3-4 becomes our central text: "He chose us in Him before the foundation of the world." We carefully analyze what Paul means by being "in Christ" and whether God chooses specific individuals or establishes a mechanism for salvation. The subtle but crucial shift in Ephesians 1:12-13 from divine action ("He blessed, chose, predestined") to human response ("you listened, you believed") provides a fascinating window into the interplay between God's sovereignty and human responsibility.Throughout our examination, we maintain a commitment to letting the text speak for itself rather than imposing theological systems onto Scripture. This approach reveals nuances often missed in heated debates between Calvinists and Arminians, suggesting that perhaps both sides capture important truths about salvation.Whether you're a committed Calvinist, a strong proponent of free will, or simply seeking to understand what the Bible actually teaches, this episode offers fresh insights that will challenge your thinking and deepen your appreciation for God's redemptive work.Support the showThank you for listening!! Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the Bible Please prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve

This is Part 1 of a 5 Part series on the evaluation of Reformed Theology, also referred to as Calvinism. We hope you will join us for this complete series.Step into one of Christianity's most profound and divisive theological debates as we unpack Reformed theology and Calvinism with clarity and nuance. What exactly is "that election/free will thing" that's caused denominations to split, churches to divide, and Christians to engage in heated debates for centuries?At the heart of this theological exploration lies a crucial question: What does it mean to be "dead in trespasses and sins"? We carefully examine how Reformed theologians like William GT Shedd and Charles Hodge understand this concept, contrasting their view that spiritual death renders humans completely unable to respond to God with the perspective that Scripture describes lost people in multiple ways beyond just being "dead."Through direct quotes from Reformed confessions and theologians, we provide an authentic presentation of what Reformed theology actually teaches about God's sovereignty, human free will, election, and regeneration. You'll discover how Westminster Confession carefully balances God's decree that "whatsoever comes to pass" happens according to His will while maintaining He is not the author of sin nor does He violate human free choice.Despite theological differences, we highlight important common ground: God's sovereignty, His right to choose people for specific purposes, human inability to regenerate ourselves, and the eternal security of believers once saved. The real tension emerges around when regeneration occurs—does God regenerate people before they have faith, or does faith precede regeneration?Whether you're Reformed, Arminian, or somewhere in between, this thoughtful exploration will deepen your understanding of how Christians have wrestled with reconciling God's sovereignty and human responsibility. Join us for this first installment as we lay the groundwork for a more detailed examination in future episodes.Support the showThank you for listening!! Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the Bible Please prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve

In a recent message to pastors, John Piper addressed a “warning passage” in Hebrews 3. Like many Reformed (Calvinistic) teachers (as well as many Arminians), Piper views this warning as threatening a person with hell if they fail to live a faithful Christian life. Phil and Danny explore what this Scripture actually says (as well as what it doesn't say), and reveal the awful implications of Piper's teaching. Instead of threatening believers with hell if they falter in their walk, this is an 'encouraging warning' to Christians to live their lives in such a way as to share in the reward that is given to those who are "partners" with Christ! Hosts: Danny Woodward and Pastor Phil Congdon#Calvinism#Arminian#FreeGrace#JohnPiper#WarningPassages#Hebrews#EternalSecurity#StayingSaved#PurposeinLife

Send us a textThe age-old theological tension between God's sovereignty and human responsibility continues to challenge believers today. Does Reformed theology turn humans into robots? Does free will exist in a meaningful way? What does Jesus really mean when He invites the weary to come to Him?This thought-provoking episode dives deep into the heart of Reformed theology and its approach to salvation, tackling the misconceptions that often surround Calvinistic beliefs. We explore how every Protestant's understanding of salvation inevitably aligns with either Arminian or Calvinistic frameworks—whether they acknowledge these theological roots or not.The conversation takes a fascinating turn when we examine what truly determines our choices. While many celebrate the notion that "God loves us so much that He gave us free will," Scripture never makes such a claim. Instead, the Bible consistently points to God's love being demonstrated through the gift of His Son. We discover how our nature—not abstract free will—determines what we choose, and why this understanding is crucial for grasping how salvation works.Through a careful examination of Matthew 11:28-30, we unpack Jesus' profound invitation: "Come to me, all you who labor and are heavy laden, and I will give you rest." This passage beautifully illustrates the harmony between divine calling and human response. Christ commands us to come while simultaneously being the one who enables that coming through the gift of a new heart.For those wrestling with questions of choice, predestination, and God's sovereignty, this episode offers biblical clarity without compromising the mystery. You'll gain a deeper appreciation for the miracle of salvation—how God sovereignly works while we genuinely and willingly respond to His grace.Join us as we discover why Christ's yoke is truly easy and His burden genuinely light—not because we have innate ability to bear it, but because He provides everything necessary for us to come and find the rest our souls desperately need.Support the show

1) Do the offerings of Leviticus apply to us today?2) Did the Israelites have other books which clarified many issues not discussed in Leviticus?3) What does it mean that man was made in the image of God as mentioned in Genesis 1:26?4) Does the binding and loosing mentioned in Matthew 18:18 apply to Christians today?5) Who are the dead raised at the Rapture if all the saints are already with the Lord?6) What is your view concerning the Arminian view of salvation?

In this episode of GraceNotes from no. 87 "Arminianism and the Gospel of Grace," we dive into the theology of Arminianism and its views on the gospel of grace. Named after Dutch theologian Jacob Arminius, Arminianism challenges the strong determinism of Calvinism, particularly in its views on salvation, free will, and God's grace. We'll explore the historical roots of Arminianism, from Arminius' objections to John Calvin's doctrines to the formalization of Arminian theology in the early 17th century. Through this study, we'll unpack key points of disagreement between Arminianism and Calvinism, such as the nature of election, the concept of prevenient grace, and the question of whether salvation can be lost. While Arminianism emphasizes human free will and the ability to choose salvation, it also presents challenges to the gospel of grace, particularly when it comes to assurance of salvation and the idea of works in maintaining salvation. How do Arminians reconcile their belief that salvation can be lost with the Bible's teaching on God's unconditional grace? We'll also look at how Arminianism compares to biblical teachings on eternal security, examining the struggles many believers face with assurance of salvation when their security is tied to human effort rather than God's grace. This episode seeks to bring clarity to these complex theological systems and highlight the importance of understanding the full gospel of grace. Whether you're familiar with the terms TULIP, prevenient grace, or the history of Arminianism, this episode will equip you to better understand both Arminian and Calvinist views and how they relate to the truth of the gospel. Join us as we unpack the core of the gospel message—salvation by grace alone, through faith alone—and why it's essential for believers to rest in the assurance of eternal security.

Send us a textThe atonement of Jesus Christ stands as the cornerstone of Christian faith, yet few doctrines generate more passionate discussion among believers. This thought-provoking episode dives deep into a fundamental question: For whom did Christ die?A panel of believers engages in a respectful but challenging conversation exploring three possible perspectives on Christ's sacrifice: Did Jesus die for some sins of some people, all sins of some people, or all sins of all people? While most participants align with the view that Christ died specifically for the elect—those chosen by God before the foundation of the world—one voice advocates for a universal atonement with limited application.The conversation takes a fascinating turn with the introduction of a "parking lot validation" analogy. If Christ paid for everyone's parking but individuals still need their tickets validated through faith, what does this reveal about the nature of salvation? This leads to profound questions about substitution, imputation, and divine justice. If Jesus truly paid the penalty for someone's sin as their substitute, could God justly punish that person again?Throughout this intellectually stimulating discussion, participants emphasize the importance of moving beyond theological labels to examine what Scripture actually teaches. Rather than identifying as Calvinists or Arminians, they challenge each other to bring biblical evidence to support their positions.Whether you've wrestled with questions about election and predestination for years or are encountering these concepts for the first time, this episode offers valuable insights into how different understandings of the atonement shape our view of salvation. Join us for this important conversation that strikes at the heart of what it means to be saved by grace through faith.The Balance of GrayGod, doubt, and proof walk into a podcast... it goes better than you'd expect!Listen on: Apple Podcasts SpotifySupport the show

Am I saved…or just hoping for the best?

The Philippines is the most Roman Catholic country in the world. It is no wonder that it is a starting place for most who become Protestant Evangelical Christians. Erwin Armador, pastor of GFC Nuvali Church in the Philippines journeyed from his Catholic background into Pentecostal Protestantism finding Jesus as his Savior along the way. But ultimately, his Arminian theology left him with questions and doubts. He then adopted Calvinism, but found that it lacked the joy he desired and also left him with theological questions about the character of God. He was a committed Calvinist until he encountered another option, Free Grace theology. With a new enthusiasm and freedom, he received theological training at Grace School of Theology (Grace Asia in the Philippines) earning his DMin degree. He now pastors a vibrant church committed to intentionally making disciples. Pastor Erwin is committed to sharing the gospel of grace with his nation and recently spoke at the Free Grace Alliance regional conference there. Charlie sat with him to record his story, which should encourage everyone to appreciate the free grace of God in the biblical gospel. See how the message of God's grace has changed his life and shaped his ministry. You will see God has used and will continue to use this man as a trophy of grace in the Philippines and beyond. #GCFNuvali#FreeGracePhilippines#CalvinismPhilippines#SimplybyGrace#youtube.com?@gracelifeorg

This bible study episode delves into the order of salvation (Ordo Salutis), contrasting Reformed and Arminian perspectives, emphasizing God's sovereign election. Pastor Anthony explores salvation's narrative arc—creation, fall, redemption, and glorification—using Joel Beeke's framework. Key biblical passages (Titus 1, 1 Corinthians 15, Galatians 4, 1 Timothy 2, Romans 10) are examined to illuminate the fulfillment of the law in Christ ("telos"), clarifying that Christ's arrival marked the "fullness of time." The crucial role of preaching the Gospel ("euangelion") in revealing God's plan for eternal life is stressed, highlighting Paul's divinely appointed ministry and the enduring importance of proclaiming Christ crucified. The episode concludes by addressing the nature of Jesus as God ("God our Savior" in Titus 2:13), countering arguments from Jehovah's Witnesses using scriptural evidence and a concise analogy, and promising a further discussion on this topic next week. #reformedtheology #ordosalutis #salvation #gospel #jesuschrist #paultheapostle #scripturetruth #TheologyPodcast #christianpodcast #biblestudy 00:09:00 - Titus & Salvation's Order03:55 - God, Evil, & Salvation07:39 - Defining the Gospel11:08:59 - Christ, Scripture, & Law14:34 - Christ: Law's End17:57 - God's Salvation Timing24:59 - God's Plan & Preaching28:23 - Preaching God's Word35:17 - Jesus: Engaging Jehovah's Witnesses37:59 - Trinity, Grace, & LutherPodcast: www.ReformedRookie.comPodcast: https://anchor.fm/reformedrookieFacebook: https://www.facebook.com/TheReformedRookie Twitter: https://twitter.com/NYapologistSemper Reformanda!

This bible study delves into the nature of God's promises, focusing on the distinction between "eternal" and "eternity," and exploring the implications for understanding God's plan of salvation. Pastor Anthony Uvenio corrects common misconceptions about Matthew 25:46 and the meaning of "before the ages began" (Titus 1:2). He also explains the difference between God's promises and human promises, emphasizing God's unchanging nature and the certainty of His promises. Pastor Anthony then tackles the *ordo salutis* (order of salvation), contrasting Reformed and Arminian perspectives. The Reformed view, which the speaker espouses, emphasizes God's sovereign election and predestination, asserting that God's work of regeneration precedes faith. The Arminian view, conversely, highlights human free will and the necessity of perseverance. #godspromises #reformedtheology #Ordosalutis #salvation #grace #predestination #election #eternallife #theologymatters #johnmacarthur **Q: What is the key difference between "eternal" and "eternity" as discussed in relation to God?****A:** "Eternal" refers to endless duration within time, while "eternity" describes God's transcendent nature beyond time—a unique mode of existence outside temporal limitations. God inhabits eternity, a total possession of life indivisibly present.**Q: How does Paul define God's promise, and what are some examples of these promises?****A:** A promise is announcing with certainty what one will do. God's promises include spiritual and temporal benefits (sonship, forgiveness, answered prayer, deliverance from temptation, sustaining grace), as well as blessings, curses, and prophesied historical events (e.g., Isaiah 7:14, Micah's prophecies). They are also seen in scriptures like 2 Corinthians 12:9 ("my grace is sufficient for you"), Philippians 4:11-13, James 1:12, and Luke 18:18-29.**Q: What is the significance of "before the ages began" in the context of God's promises?****A:** "Before the ages began" refers to a time before creation, linked to God's eternity outside of time. It's connected to God's pre-creation plan of salvation, predating human history and the fall of man. Debate exists on whether it refers to predestination or God's ancient promise of salvation.**Q: What is the reformed view on the relationship between God's foreknowledge and predestination?****A:** Reformers argue that God's foreknowledge necessitates predestination due to total depravity. Humans would not choose God without divine intervention. God's foreknowledge precedes election; He chooses those to be saved (1 Peter). This is a Reformed theological perspective.**Q: What is Paul's concluding statement regarding God's promises?****A:** God's promises are guaranteed, secured, and certain because of God's unchanging nature. His love and grace are unending, extending to eternity past and future. The plan of salvation, based on His grace, not works, existed before creation.

The Presbyterian Church has a long history rooted in the Protestant Reformation, but what exactly sets Presbyterianism apart from other Christian traditions?Pastor Jeff Cranston sits down with Reverend Bill McCutchen, lead pastor at Hilton Head Presbyterian Church, to explore the key aspects of Presbyterian theology. If you haven't seen part 1 of this conversation, feel free to go back and listen.Here's What We Discussed00:55 - Infant BaptismMany Christian denominations, including Presbyterians, practice infant baptism—but why? The practice is rooted in covenant theology, where God's promises extend to believers and their children. They also baptize older children, teenagers, and adults who come to faith later in life. 03:24 - Covenant Theology and BaptismWhat does it mean to be part of God's covenant? God's promises have always been generational, from Abraham to the New Testament Church. He highlights Peter's sermon at Pentecost, where he says, “The promise is for you and your children” (Acts 2:39). 06:03 - Sprinkling vs. ImmersionPresbyterians typically use sprinkling or pouring. Rev. McCutchen explains that the Old Testament frequently refers to ritual cleansing through sprinkling (Ezekiel 36:25). The Greek word for baptism (baptizo) can mean to immerse, but also to wash or cleanse. While immersion symbolizes death and resurrection, sprinkling and pouring emphasize the outpouring of the Holy Spirit (Acts 2:17). 10:18 - Church Governance in PresbyterianismUnlike some churches that are led by a single pastor or bishop, Presbyterian churches follow a plurality of elders model. McCutchen explains the difference between Teaching Elders and Ruling Elders. As far as allowing women pastors it depends on the denomination. The Presbyterian Church in America holds to a complementarian view; women can serve in many leadership roles but not as ordained pastors or elders. 15:04 - The Core of Reformed Theology: TULIPReformed theology is summarized by the acronym TULIP:Total DepravityUnconditional ElectionLimited Atonement Irresistible Grace Perseverance of the Saints These doctrines were developed in response to Arminian theology and remain foundational to Presbyterian beliefs today.20:14 - Closing ThoughtsReverend McCutchen and Pastor Jeff reflect on the importance of unity in Christ, despite denominational differences. Visit Hilton Head Presbyterian Church: https://www.hiltonheadpca.com/leadership Join the ConversationWe love your feedback! If you enjoyed this episode, leave us a review. If you have any questions or comments on today's episode, email me at pastorjeff@lowcountrycc.orgVisit my website https://www.jeffcranston.com and subscribe to my newsletter. Join me on Sunday mornings at LowCountry Community Church. Check-in with us on Facebook or Instagram @pastorjeffcranstonRemember, the real power of theology is not only knowing it but applying it. Thanks for listening!

In this episode I talk about the real dangers of modern Arminianism and how this religion is really nothing more than ancient Pelagianism with a Christian mask.

Greg answers questions about his views on the rapture and whether there's any middle ground between Reformed and Arminian theology.   Topics: Can you elaborate on your views on the rapture? (02:00) When it comes to salvation, is there any middle ground between Reformed and Arminian theology? (31:00) Mentioned on the Show:  The Blessed Hope: A Biblical Study of the Second Advent and the Rapture by George Eldon Ladd The Church and the Tribulation: A Biblical Examination of Posttribulationism by Robert Gundry The Rap on the Rapture by Greg Koukl

What is the responsibility of evangelism? In this sermon titled “Calvinism, Hyper-Calvinism, and Arminianism,” Dr. Martyn Lloyd-Jones distinguishes between the three from a biblical perspective in regards to evangelism. There is a great confusion today between mere activity and real spiritual work. People are always impressed by activity, but this is often carnal zeal and activism. What is “prayer-backing”? Do Calvinists need to be reminded of the responsibility of evangelism in ministry? What is the right motive for evangelism? Learn of the history of Calvinism and the over-correction that often results. Hyper-Calvinists press logic so far that they do not give the free offer of salvation to others. Hear of election, predestination, and human responsibility, and of the biblical truths that cannot be logically reconciled. God alone is responsible for salvation, while humanity alone is responsible for damnation. Listen as Dr. Martyn Lloyd-Jones argues that a person ought to be a great Calvinist who preaches like an Arminian. Evangelism is the result of a great urge, not mere duty; it is an inevitable fruit, not something to be added. How did Christianity spread before the printing press? Look to God for help, rather than oneself; be filled with the glory of God, rather than statistics and organizations. Stand humbled before God.

What is the responsibility of evangelism? In this sermon titled “Calvinism, Hyper-Calvinism, and Arminianism,” Dr. Martyn Lloyd-Jones distinguishes between the three from a biblical perspective in regards to evangelism. There is a great confusion today between mere activity and real spiritual work. People are always impressed by activity, but this is often carnal zeal and activism. What is “prayer-backing”? Do Calvinists need to be reminded of the responsibility of evangelism in ministry? What is the right motive for evangelism? Learn of the history of Calvinism and the over-correction that often results. Hyper-Calvinists press logic so far that they do not give the free offer of salvation to others. Hear of election, predestination, and human responsibility, and of the biblical truths that cannot be logically reconciled. God alone is responsible for salvation, while humanity alone is responsible for damnation. Listen as Dr. Martyn Lloyd-Jones argues that a person ought to be a great Calvinist who preaches like an Arminian. Evangelism is the result of a great urge, not mere duty; it is an inevitable fruit, not something to be added. How did Christianity spread before the printing press? Look to God for help, rather than oneself; be filled with the glory of God, rather than statistics and organizations. Stand humbled before God. To support this ministry financially, visit: https://www.oneplace.com/donate/603/29

1) Why does Exodus 7:3, 13-14 and 22 say that God hardened Pharaoh's heart? 2) Why are you so critical of the institutional church? 3) What does Jesus mean by whoever desires to save his life will lose it in Matthew 16:25-26? 4) Was Paul in God's will for going to Jerusalem according to Acts 21:4? 5) Do you believe to be a Christian one must have an experience? 6) What are the differences between the Arminian and Calvinistic doctrines?

1) Why does Exodus 7:3, 13-14 and 22 say that God hardened Pharaoh's heart? 2) Why are you so critical of the institutional church? 3) What does Jesus mean by whoever desires to save his life will lose it in Matthew 16:25-26? 4) Was Paul in God's will for going to Jerusalem according to Acts 21:4? 5) Do you believe to be a Christian one must have an experience? 6) What are the differences between the Arminian and Calvinistic doctrines?

Bob covers John 1: 6-13 in his Bible commentary series. He likens the Arminian vs. Calvinist divide to General Relativity vs. quantum theory in physics, where both approaches are correct in their realm but--in their current versions--are incompatible.Mentioned in the Episode and Other Links of Interest:The previous episode in this series, i.e. BMS 305, Installment 2, Jesus as Logos.The BMS episode with Steve Patterson, covering mind-body dualism.RC Sproul on the TULIP of Calvinism. Leighton Flowers' Provisionism.RC Sproul on John the Baptist as the last Old Testament prophet.Help support the Bob Murphy Show.

Defenders: Doctrine of Creation (Part 12): Arminian And Molinist Accounts of Divine Sovereignty and Human Freedom

Questions Covered: 04:15 – Is it ok for me to attend a Bar Mitzvah? 06:10 – How do we know for sure that it was Samuel that the witch of Endor contacted? 12:19 – You can lose your salvation but what must happen for that to occur? 19:45 – Is the entire mass a sacrifice or just the Eucharist? Is the profession of faith essential? 24:20 – Do we as Catholics fall under any of the following categories; provisionist, open theists, Arminian? I know Calvinists use these categories. 34:41 – If God knows the future, then why does he regret making humans Gen 6:6? 44:17 – In the bible it says things like ‘ I chose you and you’re a chosen race. Why are some people chosen? 48:41 – Could you explain how we know that the saints can hear us, and why having statues doesn’t mean we worship them? 52:52 – What is the Beatific Vision? …

True Grace of God Pastor Chad Wagner There are many voices in the world and most of them are of deceiving spirits. The Bible is clear on that. In fact, there is only ONE VOICE we need to listen to and that is voice of Jesus as we hear by the power of the Holy Spirit. Amen! When we learn to discern the promptings of the Holy Spirit, we are able to minister to others and pray effectively with others. We are able to discern between “good and evil” and when things being presented are not Biblically grounded in the Word of God or when things are actually proclaiming the Truth from the Word of God. One man who has taken this to the next level is Pastor Chad Wagner. Chad is the pastor of the “Excelsior Springs Church” which is an Independent Baptist Church located in Excelsior Springs, Missouri. Chad is also the author of a great book titled, “The True Grace of God.” This book uses scripture to expound upon the “True Grace of God” while refuting the errors of both Arminianism and Calvinism. Amen! To open this great discussion, help me welcome to the program Pastor Chad Wagner!  Pastor, thank you for taking the time to join us today! First question I always start with is this. Other than that brief information I shared, can you tell us in your own words, “Who is Chad Wagner?” In preparing for our interview today, I noticed you were in the Army and even trained at Fort Bliss, Texas, my old stomping grounds for a few years.  What was your MOS in the Army? I always take the time to honor those who served this nation in the military. So thank you for your service.  The military veterans hold a special place in my heart, mainly because of my 12 years of service as well. But I just wanted to take that minute to honor your service. Let's talk about your book, “The True Grace of God.” Why did you write this book and why publish it now? One thing I found on your website is the definition of salvation from Jesus' own Words, where he said in John 3:36, “…he that believes on the Son HAS eternal life.”  Not “gets eternal life” but HAS it – already!  Because Faith comes by HEARING and true hearing ONLY COMES by the Word of God.  Share with our audience how that revelation became true for you… How did the Lord grow your faith as you studied scriptures in preparing the manuscript for this book? Explain the layout of “The True Grace of God.” From what I took away, you take certain topics and then discuss them from what the Bible has to say, plainly, in scripture… then compare the Arminian and the Calvinistic positions on the same scriptures. Correct? What is the #1 takeaway you would like your readers to understand after reading “The True Grace of God?” This sounds like a book that needs to be on the book shelves and desks of pastors around the country. They may have their toes stepped on though when reading the Truth's contained in your book. But I always say in my sermons, “If you don't want your toes stepped on, don't put your feet out from under the desk.” Amen! Pastor, how can someone obtain a copy of your book, “The True Grace of God?”  Is it on...