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In episode 503 of The Reformed Brotherhood, Tony Arsenal and Jesse Schwamb conclude their deep dive into Luke 10:25–37 — the Parable of the Good Samaritan. Far from a simple morality tale about helping strangers, this episode unpacks the parable's confrontational legal context, its reversal of expectation, and its profound Christological undertones. Tony and Jesse examine why the lawyer's question about self-justification was always destined to be unanswerable on his own terms, how the priest and Levite serve as a damning mirror for religious professionals, and why the Samaritan's lavish, costly mercy points beyond mere ethics to the gospel itself. The episode also explores the Mary and Martha account that immediately follows, arguing it cannot be read in isolation. Closing with Matthew Henry, the hosts land the discussion squarely on gratitude for Christ, the supreme Good Neighbor. Key Takeaways The parable is fundamentally about self-justification, not mercy ministry. The lawyer's question — "Who is my neighbor?" — is a legal maneuver, and Jesus' answer exposes the impossibility of fulfilling the law through self-effort rather than merely defining the scope of neighborly obligation. Jesus reverses the expected identification of "the neighbor." The listener naturally assumes the beaten man is the neighbor to be loved, but the punchline identifies the Samaritan — the one who showed mercy — as the neighbor, redirecting the question from who must I love to what does love actually look like. The Samaritan's mercy is deliberately, impossibly lavish. His actions — binding wounds, providing transport, paying an open-ended debt for a stranger and likely an enemy — exceed anything a reasonable person would do, pointing to a mercy that transcends mere human virtue. The priest and Levite indict religious professionalism. Their failure is not incidental; it demonstrates that meticulous law observance and ceremonial religiosity can actually obstruct the very love the law commands, hollowing out its spirit while preserving its form. The parable functions under all three uses of the law. For the unregenerate, it terrifies and condemns. For the regenerate, it is a third-use call to Spirit-empowered, grateful obedience. As civil law, it commends a society of compassion over indifference. Christ is the typological Good Neighbor. The Samaritan's actions — pouring oil and wine, bearing the cost, promising to return and settle all debts — carry genuine Christological resonance without requiring a full allegorical reading of every detail. The immediately following Mary and Martha account is thematically inseparable. Luke's editorial placement of that narrative directly after the parable creates a deliberate counterpoint: the one thing necessary is not anxious service but sitting at the feet of Jesus. Key Concepts The Lawyer's Question Was Never Going to Work The lawyer who approaches Jesus in Luke 10 is not a neutral inquirer — he is, as Luke tells us, seeking to justify himself. Tony and Jesse explore what this means with precision: the desire to be justified is not inherently wrong, but the mechanism the lawyer employs — the law — is catastrophically insufficient for the task. When Jesus responds with the parable, he does not sidestep the legal framework; he weaponizes it. The Samaritan's mercy is so extravagant, so far beyond ordinary moral expectation, that it functions not as an achievable standard but as a devastating exposure of how far short every human attempt at law-keeping falls. The command "go and do likewise" is not an encouraging send-off — it is, for the self-justifying lawyer, a door slamming shut. The Samaritan's Mercy Is Intentionally Beyond Reach One of the most important contributions this episode makes is resisting the domestication of the Samaritan's actions into a feel-good story about helping those in need. Tony reframes the scenario in contemporary terms: finding a gravely injured stranger from a hostile ethnic group, providing emergency first aid, transporting them to care, and writing a blank check for all future medical expenses — with no personal obligation to do so. No reasonable person would do this, and that is exactly the point. The mercy described is not aspirationally difficult; it is humanly inconceivable at scale. This is what Christ-like love looks like, and it is precisely what the law demands. The gap between the demand and human capacity is the gospel's entry point. The Mary and Martha Account Cannot Be Separated from the Parable Tony raises a hermeneutical observation that deserves more attention than it typically receives: Luke chose to place the Mary and Martha account immediately after the Good Samaritan parable, and that editorial decision is not accidental. Martha — busy with hospitality and service — looks, on the surface, like the practical application of everything the Samaritan modeled. Yet she is gently rebuked, and Mary, who sits at Jesus' feet, is commended for choosing "the one thing necessary." This creates a stunning theological counterweight: the parable exposes the impossibility of self-justifying law-keeping, and the very next story shows that even well-intentioned merciful activity, when it crowds out receiving from Christ, misses the point. The one thing necessary is always Christ himself. Memorable Quotes If you think you're the good Samaritan, if you think you're the one that's gonna come and rescue people — you're much more likely to see this as a sort of law beat-down. Where those of us who are regenerated and in Christ, this is third-use law. This is us seeing what it means to be holy, and going and doing likewise, trying in our power, recognizing that we can't, and trusting the Lord to accept our feeble attempts. - Tony Arsenal This text is not really to be preached or applied as some kind of bare moral exhortation. It's not 'try harder to be like the Samaritan.' That's totally disconnected from the gospel. It should be preached in a manner that exposes the impossibility of self-justification... and then of course it does point us to Christ as the one whose perfect, costly, self-giving mercy alone satisfies the law's demand on our behalf. - Jesse Schwamb If this parable and our conversation about it does nothing except stirring you to gratitude for the fact that our supreme good neighbor threw us on his donkey and carried us to the public house, and bound up our wounds, and paid for our debt — if it does nothing but drive you to gratitude and thankfulness and wonder, then we've succeeded in our task and we've left you with the Gospel. - Tony Arsenal Full Transcript Jesse Schwamb: Welcome to episode 503 of the Reformed Brotherhood. I'm Jesse.  Tony Arsenal: And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  Jesse Schwamb: Hey, brother. Well, at this point, there's one thing that we know for certain, and that is if you're gonna come at the law giver, the one who's composed and written the law, with a legal question to try to entrap the one who has given you the law, you better not miss. And it turns out, in Luke 10 where we've been hanging out, the lawyer who poses Jesus with the question of, "Who is my neighbor?" is a big swing and a miss. Yeah. And we're finally gonna get to all the characters that are part of this amazing parable in this conversation. But of course, there's something we gotta do first. Affirmations And Denials Jesse Schwamb: It, it's everybody's, what I'm led to believe everybody's favorite segment of this entire show. I mean, the crowds out there say, "Why even have a full podcast? Just do affirmations and denials for the entire time." And we, we hear you, because we're borrowing from that beautiful confessional format of the dead reformers to settle all the much not confessional [00:02:00] disputes. So in the great tradition of the Westminster Divines, who of course cannot just simply say, "We like grace," without also clarifying 17 things that grace is not- ... we're now again going to bring you our own binding, authoritative, and entirely unneeded but very official statement of affirmations and denials. It's affirming the things we love and denying things we don't. So Tony, as is our own custom, are you affirming with something or are you denying against something on this episode?  Tony Arsenal: Um, I'm denying something. Uh, it's a sort of a weird situation that has cropped up, uh, online. And I, I try not to use this segment too often to sort of wade into, um, I don't know, the, like, latest social controversy in the Reformed world. But every once in a while I come across something that I feel like you just need to sort of talk about. And, um, many of our listeners are probably already [00:03:00] aware of the situation that I'm gonna talk about, and it's very well-publicized and, and very public. Um, but I'm denying the sort of weirdness that has happened with the G3 Conference. Um, I'm not sure how familiar with G3 you are, Jesse, but for the, the listener who may not be, G3 is a conference, um, primarily run by Baptists, and is, in my understanding, is primarily attended by sort of Reformed-ish Baptists. And I don't, I don't say Reformed-ish to be pejorative necessarily. Um, but it, it's sort of like predominantly, um Non-confessional but not anti-confessional Calvinistic Baptists, sort of think more like covenant framework MacArthur-style Baptists maybe is, is a way to look at it. Um, and a few years ago, one of their main figures, I don't remember exactly what position he held, but it was a relatively high position in, in [00:04:00] the conference. Uh, his name was Josh Boyce. He, uh, w- was caught/confessed to maintaining, like, multiple anonymous or pseudonymous, uh, Twitter accounts and publishing several s- like pseudonym-based Substacks, um, that he used to basically attack the character of not only anyone online that seemed to cross him, but, like, people that he shared an office with. Like, anyone and everyone was targeted by him. And at the time it was a big hullabaloo. He, uh, he resigned. As far as I can tell, he's faded into obscurity and has not sought to come back, although that's always, you know, yet to be seen. But at the time there was very firm statements by the r- remaining sort of board members, leadership of G3, at how inappropriate this was, and how acting anonymously requi- you know, sort of evacuates accountability and, [00:05:00]and all these different things. And it's come out recently, um, just over the last week, that four of the members of the G3 board, um, who are all elders at the same church, had assembled a sort of anonymous dossier of accusations against, um, a- another pastor, uh, that he had been sort of serially plagiarizing sermons. Um, and when nothing really happened when they sent their anonymous dossier, they started distributing this to other, other, like, platforms and other church and m- parachurch ministries, kind of encouraging people to do their own investigation. Um, one such, uh, outlet was ... It's a, it's a, I don't know, sort of a news discernment blogger kind of a thing, um, has done some pretty decent reporting work I think in, in the recent past, although it has sort of a s- storied beginning, um, called Protestia They did just [00:06:00] that. They did an investigation, and in the course of their investigation, they identified who these anonymous, uh, the anonymous reporters were, and it was the same, the very same people who a few years ago, uh, pontificated, uh, at, at length about the importance of accountability and how anonymity has, uh, taken that away. Uh, people that accepted Josh Boyce's resi- resignation for acting anonymously have now done the same thing. They have since, uh, resigned from their church eldership, um, which is gonna be awkward because they haven't resigned from the board of G3, which, uh, the offices of G3 are in the same building as the church that they've now resigned at. Uh, and I guess where, where my denial comes in and the reason that I feel like it, it might be worthwhile for us just to Even reflect on it a little bit is there is an element in the Reformed world that seeks a platform and seeks an audience and seeks notoriety, and I, I was musing [00:07:00] today a little bit on my own Twitter that th- there was a time in my life where that was very much what I wanted. I wanted to be a, a very public, well-known theological voice, and, um, a- and I just have sort of like drifted away from that. And the, the reason I think it's worth mentioning on our show is that we do have an audience. We have a, a modest audience. It's not huge. It's not nothing. Um, but th- there is a real temptation to seek fame and notoriety that is absolutely destructive and really antithetical to, uh, to Christian principles of what it means to serve those around you, to serve with humility, to r- you know, redound any glory that might come to you for your actions to, to the fact that it is Christ who empowers all things and brings all good blessings. So I don't know that I have much more commentary on it. It's just a weird... It's a very weird situation, but it, it seems like it very much has come from a [00:08:00] place of feeling as though minor slights by people you associate with warrant sort of a, a nuclear option like this because, uh... and I don't wanna read too much into motives, but, but it seems like because your reputation and your notoriety is so great that any offense to it needs to be responded to in kind, and that's just not, that's just not the Christian way. So again, I don't know that I have any more commentary or thoughts on it. It just was a weird situation that I'm, I'm like, "Why do we gotta do this to each other, folks?" Like, why are we, why are we biting at each other all the time? Why are we doing these things except from a place of sinful pride? So I'm denying that. I'm denying sinful pride. I'm denying my own tendencies to seek glory in a spotlight. Um, I'm very thankful that God did not, uh, see fit to grant me that desire 'cause it probably would've been even more destructive for me than it has been for these guys. So I'm very happy to live in obscurity, [00:09:00] to serve the local church, to share our voices in this very modest, tiny platform that we have, and perhaps the Lord will see fit to change that one direction or the other, and I'll, I'll be happy to serve at His, uh, at His will. But I'm glad for now that, uh, the, the temptation of international fame has not been something that I even have the opportunity to lay hold of. Um, I'm very thankful for that, that, uh, grace from the Lord.  Jesse Schwamb: I had that light, sarcastic, some might say somewhat humorous opening and affirmations and denials, and you, you just brought the heaviness, which is okay. Sometimes that's, sometimes that's what happens.  Lament Devotional Spotlight Jesse Schwamb: And- Yeah ... I- fortunately, I have an affirmation, but it's, uh, of, like, a weird, heavy kind now that I think about it. So, um, I'm trying to, I'm trying to get everybody on the cusp of good books that I think are coming out. And so here's another one where it's not even gonna be released until September 30th, and so you have plenty of time to go out and find this thing. So P&R Publishing, many may be [00:10:00] familiar, does this whole series, topical series, which are called 31-Day Devotionals for Life, and there's a new one being released by Christine Chappell. It's called Lament: Crying Out in Faith. So I'm affirming with this piece because I've had the joy of been working through some of this stuff, and I think this is some of the best treatment I've ever read, been able to practice, been coached into for lamenting. We've talked before at length about how Christians, especially in the West, often because we just have great lives, we aren't familiar with lament. We don't practice it well. We hardly sing any songs of lament. We're unfamiliar with it. It's like a foreign land to us. And then sometimes when we're, we get convicted we should lament, we kind of interpret that as, "Well, yeah, I, I know I can blow up at God. I can get angry with him and, and that's okay." David does it too, and it's okay to express all your feelings with God. What I like about this work is it cultivates more of a prayer language. It gives voice to pain and grief so that there can be a real healing. It's not just a complaining. It's not just [00:11:00] throwing your voice out into the ether to, you know, wildly pontificate or self-aggrandize about how hurt or upset you are. It enables us to cry out to God in such a way that it promotes emotional authenticity, but at the same time maintains reverence. I think that is, uh, at least what I need. The beauty of this book is somebody you know or yourself need to lament something. Actually, I think we all have something to lament, even as it's getting older or things changing in our lives. So I highly, highly, highly affirm with this book. It's Lament: Crying Out in Faith. P&R does a lot of great publishing in this way. It's just the year of the devotionals, Tony. I don't know why. Yeah. I mean, I even hate to use devotional. It's the year of good resources for daily praise and worship- Yeah ... and lament should be part of our praise and worship. Yeah. So, but doing it in the right way is something I'm learning. I had mixed understanding of it. So this will clarify, encourage, edify in all the ways that I think we need.  Tony Arsenal: That sounds great. I, I do agree with you. I think, um- [00:12:00] Although I think it may be a little bit less so in, in the sort of confessional Reformed tradition just because the Psalms in general play such a prominent role in Reformed worship. Um, I do agree with you that broadly, like, we, we in the Western evangelical w- world don't, we don't know how to do laments. Um, I'm not one of those people that would say im- imprecatory prayers are inappropriate. I know there are some even within the Reformed world that would say im- imprecatory prayers are not appropriate for God's people in, in the new covenant. Um, I don't know that I agree with that, but, but that's another example of, like, that's in the prayer and hymnbook of our people- Right ... and we don't really know how to do it. Yes. So, and, and imprecation and lament are very closely related to each other. They're, they're very similar, um, ways of thinking and they're, they're both kind of modes of prayer that, uh, we don't, we don't really engage in. And so when we do have- when the occasion arises, we're, like, out of practice. So that's a great, uh, a great [00:13:00]affirmation and yeah, a little, a little weirdly heavy. Maybe this is gonna be a, a weirdly heavy episode. Who knows?  Jesse Schwamb: Yeah, it very well could be.  Good Samaritan Deep Dive Jesse Schwamb: I mean, listen, it was no doubt heavy for the lawyer who stood up- True who was  Tony Arsenal: like- Nicely done ...  Jesse Schwamb: I'd like to justify myself, so Jesus, let me ask you, we took our question, "Who is my neighbor?" I do all these things. I'm down with the law. Yeah. I know all this stuff. And I think we had some really great conversation last time. I'm biased, but I think we had some really fantastic unpacking of the first part of this, and if you haven't heard that yet, you should go back and listen to episode 502. But in this episode, we're really getting into all of these wonderful and somewhat colorful characters. So I'm gonna pick us back up in Luke chapter 10, starting in verse 25. So I'm going back a little bit just to set that proper context for this amazing parable that Jesus tells us. So he says, "And behold, a scholar of the law stood up and was putting him," that is Jesus, "to the test, saying, 'Teacher, what shall I do to inherit eternal life?' And he said to him, 'What is written in the law? How do you [00:14:00] read it?' And he answered and said, 'You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself.' And he said to him, 'You have answered correctly. Do this and you will live.' But wishing to justify himself, he said to Jesus, 'And who is my neighbor?' And Jesus replied and said, 'A man was going down from Jerusalem to Jericho and fell among robbers, and they stripped him and beat him and went away, leaving him half dead. And a priest happened to be going down on that road, and when he saw him, he passed by on the other side. Likewise, a Levite also, when he came to the place and saw him, passed by on the other side. But a Samaritan, who was on a journey, came upon him, and when he saw him, he felt compassion.'" And he came to him and bandaged up his wounds, pouring oil and wine on them, and he put them on his own animal and brought him to an inn and took care of him. And on the [00:15:00] next day, he took out two denarii and gave them to the innkeeper and said, "Take care of him, and whatever more you spend, when I return, I will repay you." Which of these three do you think proved to be a neighbor to the man who fell into the robbers' hands? And he said, "The one who showed mercy toward him." Then Jesus said to him, "Go and do the same."  Tony Arsenal: Yeah. Yeah, this is one of those parables we, we mentioned, uh, I guess we've invented a new classification of parables called the Big Daddy parables. That's right. Um, uh, this is one of those parables that is so ubiquitous and well-known, uh, that word there, choice there was a little hat tip to my Lutheran friends. Um, so ubiquitous and well-known that I think we actually can, can rush into a common understanding and not, not be right at all about it. And I think the, the way this, uh, uh, the way I've seen this commonly done in, in circles I've run in in the past is this [00:16:00] becomes a parable about mercy ministry. Um, and, and the primary point is about how we serve our neighbors. And I think there certainly is, um, there certainly is an element of that that we can glean from this, that Christ is making a commentary on the fact that, um, the, the, the right way to not only serve your neighbor but to even identify your neighbor, uh, and it's funny because I think this is, this is where I think people go wrong. The, the Samar- or the, um, the, the lawyer is asking, "Who is my neighbor?" Right. And I think we commonly read this, and we read it to say, well, the Samaritan, uh, or the, the guy who got beat up is the neighbor. Right. And so we have to serve our neighbor like the Samaritan did. But the, the, the punchline, whatever, of the story is that the Samaritan is the g- is the neighbor, right? We, we call this the Parable of the Good Samaritan, but we might wanna call it the [00:17:00] Parable of the Good Neighbor. And so it says more about what it means to be a good neighbor than it does to, um, to say about who, who our neighbor necessarily is, right? The, the s- uh, the lawyer was asking, "Who's my neighbor?" And the answer was the one who shows mercy. And there's kind of a weird, there's kind of a weird paradox there, and this is something Jesus commonly does, where, like, He doesn't really answer the question. Um, the, the lawyer is like, "Well, who is it that I have to love," right? "The, I have to love my neighbor as myself, and who is it that I have to love?" And Jesus' answer basically is like, "Well, the good neighbor is the one who showed mercy." Well, that doesn't answer- Right ... His question. So I think we have to be careful when we, uh, we work through this not to just sort of default and jump to what might be called, like, the lowest common denominator interpretation, right? These are things that, yes, um, there is something to say about, uh, mercy ministry and how important it is to serve the, [00:18:00] serve those around us who are in need, right? That's, that's the command that comes out of this or the outcome that comes out of this is Christ is commanding this, um, this lawyer to go and be merciful to others. Um- But if we, if we move too quickly to that, we miss a lot of what this has to say about the nature of justification- Right ... the nature of Christ as, as the capital T good neighbor, right? The, the good neighbor who, who takes care of our sin and pays the debt for us to be restored, right? I don't, like I said last week, I don't think that that is too on the nose. Um, I think we miss the fact that the question, uh, the question is coming from a place, and we talked about this a little bit last week, but and maybe we'll get into it a little more. The question is coming from a place, um, whether you view this negatively, like I think most do, and there's warrant for that, or whether you view it a, a little bit more neutrally or maybe even positively, which is where I land, the desire to justify or to be [00:19:00] justified is not a bad desire. And the, the text doesn't seem to offer a lot of commentary on the fact that the, the, um, lawyer is desiring to justify himself, other than the implied commentary o- of what the parable says about salvation in that someone else needs to save you, so you can't do it yourself in the first place. So I'm excited to get through this. Um, I, I think we're probably gonna be here, we're gonna camp out here for at least another week after this, 'cause there's just so much to this parable. Who knows? Maybe we'll fly through it and it'll be a quick conversation, but I, I don't... That's not really our jam. Um- That's not really what we do But yeah, it, it's, it's a big daddy parable. There's a lot here to unpack.  Jesse Schwamb: Yeah. You're right about that. Interestingly, as always, Jesus flips the law, but here the law flipping, like, ends up smacking you in the face because it does start with this inquiry about just identify for me who my neighbors are. If you give me these discrete instructions like the law has given me to do all these things, which by the way, I mean, even that when we have this lawyer saying, [00:20:00] "I've done all these things. I've identified just for instance that the law includes loving the Lord God with everything, every part of who I am." He says like, "Yeah, I've done all these things." This is, I've already accomplished that. So now let me get, become self-justified in confirming I've done all these things. If you just tell me who the neighbors are, I'll be able to say to you, "Yep, I've already done that." Instead, what happens is Christ says, "Here's what neighborly love looks like. And what it's gonna look like is so dramatic and so shocking that you ought to take pity and have concern and show compassion for those not just who are unlike you, but are, like, abhorrent, those who you would even never identify with in the parable of the story I'm about to tell you." So I think there's all of that, like you said, to move away from just kind of categorizing this as a nice homily about how we ought to behave. However, there might be, like, some kind of moralistic theme in this that directs us toward actions of love and generosity, which by the way, could just be common grace. Those exist outside of strict belief and adherence to the gospel, and certainly can be far afield from actually loving Christ. [00:21:00] The other thing that I think sometimes happens with this, and I'm gonna be unpopular on this one, I'm afraid, but is that I think there is often a lot of allegorical excess. And certainly there are people more intelligent than I who really embrace that. So I'm looking at you, Patristic Fathers. Like, you know, if you wanna read some interesting stuff, everybody can go look up Origen or Augustine on this. Yeah. And they allegorize this parable in New England what we would call wicked fine detail. I mean, down, down to everything. So the oil and the- Yeah ... wine, the soil, each of the persons here representing something that in itself, like, everything. And I think that that is okay. What I struggle with on that is, and this is where I'm unpopular, I think, is that- There are a lot of other exegetes, I don't think I'm alone, that would look at this and say, "Yes, there is something about this that draws us into, like, just general typological resonance. I'm not gonna reject that." There are these, like, broader canonical themes of, like, helpless [00:22:00] humanity, like you said, and undeserved mercy. Those all legitimately, I think, echo the gospel truths. But I'm kind of resisting, or I'm prone to resist, treating every narrative detail in this as some kind of, like, independent cipher. Yeah. And so I think I want to come a little bit in criticizing, like, the allegorical method here, that instead what happens when we do that is we're, we're... I think we're obscuring a little bit Christ's actual didactic purpose, which is fundamentally ethical and legal, 'cause that's the question he's answering. He's trying to answer this question, "Who's my neighbor?" And he's gonna do it- Right ... with this definition-shattering example. And so I think, like, the most responsible hermeneutic here affirms that, like we said before, a parable should have a single main point, and it's determined in this context by that punchline, like you said. Um, at the same time, I think we can legitimately, like, permit some restrained theological reflection on, like, that broader resonance with the gospel. I'm not denying that. But without multiplying, like, allegorical [00:23:00] correspondences like the text itself doesn't even make. Even, even coming down to, like, who we see as Christ in the story, while that can be useful and helpful, it's not the same identification that we've seen in other parables. Yeah. So that's what makes this, like you're right, Tony, like, really unique and very interesting because we can draw lots and lots of parallels, and perhaps we should. But at the same time, it's always good to remember what is it that Jesus is on about here? What is it that the hearers were really being prone to understand and mull over and meditate on? And that's, like, this first principle of neighborly love, like you already called out.  Tony Arsenal: Yeah. Yeah, and I, I agree with you, too, is I, I think, um- We can sort of fall into a trap or a pit of assuming that all of the parables are meant to explain the same thing. Sure. And I think, like, within Matthew maybe that's a little bit more, uh, accurate because m- I think all, if not [00:24:00] most of, of the Matthean parables, you know, the Kingdom of God is like, the Kingdom of God is like. So th- like, that repeated f- refrain of, like, the Kingdom of God is... In, in Matthew, Christ is using parables to teach about the mysterious hidden reality of the kingdom in a way that people can understand. Um, this is different, right? This is not a Kingdom of God is like. There is no, um, clear this is like that, uh, introduction to this parable. Right. I, I've actually even read some commentaries that would question the assignment of the title parable to this, because they want to restrict what a parable is to those sort of kingdom, like, explicit simile- Good point ... things. Yeah. So- Right ... but I, I do think, um, w- we, we have to be careful not to run down that road, because this parable is not really... Again, like, it's not explaining what the Kingdom of God is like. This is trying to, um, not trying to, Christ is [00:25:00]articulating a reality that is baked into the law, um, and he's flipping the question on its head, and this is what I think is so, um, so wrong about the allegorical approach, right? Is that the allegorical approach seeks to find symbolism in every discrete character or element of the, of the parable, or of the, the allegory if you wanna, we wanna distinguish it. This really is, is trying to just get at that one point. And what- Mm-hmm ... I think is so, what must have been really just infuriating for this lawyer, um, regardless of what happened after this, right? We don't, we don't get commentary like we do with the rich, young ruler, and the stories are in many ways are very much the same. Like, it's the same basic setup. But we don't get commentary that, like, he went away sad, like we do with the rich, young ruler. We don't know what happened with this guy. We don't know what his reaction... But I, I'm sitting there putting myself in his place, and I'm, I'm thinking through this, and this is one of those things that it's actually hard even to mentally get yourself there. The, [00:26:00] the, each character that is introduced here, um, is a candidate for the neighbor. Right. But the most obvious candidate based on, um, the way we commonly interpret this, is that the dude who gets beat up and left stripped naked is, is the neighbor that we're supposed to love Right? So the lawyer, as he's hearing this parable, as it's being told, and the, the people who are there listening, right, the, the other people that are around, there's this character introduced, "Who is my neighbor? Well, a man was going down to Jerusalem. He fell among roggers, Roger, robbers, who stripped him and beat him and departed, leaving him half dead." Like, the obvious answer is that Christ is introducing this poor, destitute, beat-up, naked dude, uh, as the neighbor that needs to be loved. And so he goes through the whole parable, and you're like, oh, well, like, the, you know, the, the priest and the Levite, they didn't love this guy. Uh, the Samaritan, you know, I think an audience of Jews probably would've been thinking like, "Well, the Samaritan can't be..." You know, the Samaritan [00:27:00] is just a dude. Like, none of these people are loving the, the, the beat-up dude like a neighbor should. Right. And then all of a sudden, Christ flips the script, and the neighbor is not the dude who's laying there naked, half dead, who's been rescued and, and, you know, restored and is being healed. It's actually the Samaritan. And so there's this... We have to... Part of the reason, I think, I mean, I, I, I guess I don't know for sure, but part of the reason I think s- that parables have this, like, reversal of expectation baked into many of them is that it is there to challenge our assumptions, and th- that sort of whiplash effect when you get to the end of it, you're like, "Whoa, that was like he was talking about totally, something totally different than what it seemed like he was talking about." I think that's actually a teaching tool here as well. Right. That the, the whole time you're thinking like, "Oh, this dude is the neighbor, and I've gotta figure out how to love him best," and that's what plays into these mercy ministry interpretations, is thinking that the, the point of the parable is to show us how to take [00:28:00] care of the, the people who need help, when really the point of the parable is the good neighbor. And, uh, we might butt heads a little bit on this, 'cause I think I take probably more of a Christological, uh, topological, typological interpretation than you do. I, I think that the point of the parable is that you can't justify yourself, and the only one who can justify you is the one who's kept the law perfectly. And what does it mean to keep the law perfectly? Well, love the Lord your God, but also love your neighbor as yourself. Well, who's the only person in the story who's loved the neighbor as himself? The one who s- rescues and heals and pays for this poor man who's been, you know, waylaid by robbers. He's the good neighbor who fulfills the law. He's the one who's justified himself. Now, yes, "Go do likewise," there's some echoes there of, of the go and sin no more language that we see in other places, too. So I, I think this parable is more, is more about- A, and this is where it shares some affinity with the rich young ruler, [00:29:00] right? The rich young ruler is told to go and to, to sell everything he has and donate it to the poor and to come and follow Christ. And he says, you know, he, he can't do that. He walks away sad. In this instance, it's the same kind of situation. It's an, a question about how do I fulfill the law? What do I need to do to be saved, to inherit eternal life, to obtain eternal life, whatever the phrasing is. And the answer is, "Obey the law perfectly." And the guy goes, "Well, hey, I did that." And he said, "Well, let me show you how much you didn't do that." And the reality is the only one who did that is Christ, the good teacher, right? I mean, there, there's so many parallels between these two accounts. It, it's almost the same, it's almost the same story. This one just in sort of parable answer form versus a more direct form, which we see with the rich young ruler. Jesse Schwamb: Yeah, what I find really fascinating about these is that whereas, like you said, the, some of the other parables, they come under the volitional teaching of Christ. That is, He is presenting forward the topic at hand. So usually it's in the context of conversation, but He essentially makes [00:30:00] the segue. He presents and opens up this new kind of vista to explore. In this case, or in both those cases you talked about, the confrontation really comes from the outside. Of course, God, through Christ, predestined all of these things to pass, so I'm not saying that Christ was caught off guard, of course, by this line of questioning. And presumably He understands that when the lawyer asks this question, He knows that it's from a position of self-justification. So I don't disagree that that might be there, some of that at play, and that really the ultimate end of this would bring, to bring one's self to the realization that you can't do this. At the same time, though, I think almost, especially in this one, I think, uh, it's not that Jesus withholds that, but I read that do, go and do likewise is this is what you said you wanted. You asked me for an answer, and I gave you the answer. You asked for the law- Yeah ... I will give you the law. So I actually don't know how this ended. It doesn't strike me that it ended well, and I think, I don't know if there was some kind of massive realization there, but it's almost as if there is some [00:31:00] obscuring of this. This is like typical parable, parable language where I think if you're there and you're listening, and you're trying to just track with the question and track how that compounds and corresponds with the law, that you would leave more destitute, more confused, and perhaps more angry than before, and certainly not in a position of understanding, "Well, th- this one before me is the Christ." But that's exactly what parables do. So again, I, I think to me- Right ... I see this more as certainly, again, there are these wonderful themes These kind of overtures of the gospel within, but they are dark and very obscured because the man asks a question about the law, and Jesus comes with a message about the law. And like you said, that law is- Yeah ... like, there's almost no grace in his tone as I read it because, not that he is not graceful or full of grace and gracious, but this guy asks for justification under the law. And so it ends with saying, it ends with this really phenomenal phrase, of course, of the lawyer realizing he's got himself [00:32:00] caught in having to respond truthfully in answering the question of who is the neighbor, but of course doesn't identify the neighbor except to say, "Oh, the one who has compassion," as if like he himself couldn't bring himself- Right to say these words. And then for Jesus to say, "Yeah, go do it," is, is kind of like the ultimate nail in the coffin.  Tony Arsenal: Yeah, and to tell a first century Jew to go and do, to be- Yes ... like a Samaritan is- Yes ... you know, e- even, even though that's not, like, highlighted in the text, you're right. Like, the, the lawyer probably couldn't bring himself to say the Samaritan was, right? And I, I think, um, you know, whether you take, uh, and maybe I'm novel on this. I guess I haven't really read, read a lot of people that take a, a more optimistic approach of this. But whether you take a more optimistic outcome approach or a more pessimistic or neutral, whatever, the, the actual outcome is the same, right? The, the lawyer is asking about self-justification under the law, like you said. Right. And Christ gives him [00:33:00] that. He tells him exactly what that means and what that looks like. And I think the, the impossibility of being the good neighbor as is described in the parable is exactly the sort of beat down of the law that, that, you know, we've talked about in the past is it's not as though, um, the, the, the actions of the Samaritan are not, uh, outwardly impossible, right? We- Right ... it's not unreasonable to think that someone could rescue someone from the side of the road and bring them to ... And like, the scenario itself is not that crazy. But the, the overall complex of the scenario, right? The fact that this man, um, was going down from Jerusalem to Jericho, right? The, the ... All of this points to sort of like an impossible circumstance, an impossible situation. And, and the idea that even [00:34:00] within that impossible situation you're still expected to take care of the person who is your enemy, right? The Samaritan seeing a Jewish man beaten by the side of the road- That's right ... and although the parable doesn't specifically call out that he's Jewish, if he's going from Jerusalem to Jericho, there's an implication that he may actually also have been a priest. Um, we, we don't need to get into all the details on that, but there's, there's some good, uh, some good research out there that would point to the fact that the road from Jerusalem to Jericho is, uh, was actually a very common pathway traveled by either priests or Levites. And further evidence is that a priest and a Levite are also on this same road. And so the idea that the Samaritan would, um, would- Sacrifice of himself to take care of someone who very likely considers him to be an enemy, and sacrifices in a pretty significant way. Um, I, I'll, I'll pause and now as you're [00:35:00]talking I'll do all the, the background scrambling to make it look like I know exactly how much- a denari is supposed to, to be, and I know we've talked about it before, it's just not there.  Lavish Impossible Mercy Tony Arsenal: But, but it's not a- Yeah ... it's not a trivial amount of money. That's right. We're not talking about checking this guy into, like, a Motel 6 and, and dropping a couple hundred dollars. We're, we're talking about a substantial amount of money and, and we're talking about a commitment to pay whatever is required. Okay. An unknown amount of money for this man who has been left for dead. We're not talking about a minor injury. The, the robbers beat him up, they took his clothes, and they expected him to die in the desert. He needed to be carried on a donkey. He needed to have immediate first aid attention. We're talking about a, a relatively long-term recovery. So the scenario would be more like, we think of it like, "Oh yeah, I dropped him off at the local hotel for him to sleep it off." The scenario would be more like, "I found a guy on the side of the road. I didn't know who he was. He's, he's of a group of people that would consider me to be their enemy, and he's been shot 100 times, and I'm gonna patch up his [00:36:00] wounds. I'm gonna take him to the hospital. I'm gonna not only pay and say, 'Here, I, I've already used some supplies. Let me pay for that,' but I'm gonna pay for all of his medical bills until he's healed." Like, that's the scenario we're talking about. So it's not, it's not just, like, a good deed that has been done that is maybe, like, a really, really good deed, like it's a really nice thing to do. It's a, it's an outlandishly almost impossible to conceive of doing good deed. N- I don't know anyone, um, who would... And, and I know a lot of really great people. This is not a slam. I don't know anyone who would find a stranger on the road and who is, who's gravely injured and commit to pay for all of their medical care until they're healed. I just don't know anybody who would do that. Right. Um, some might say there's actually some wisdom in that, and, uh, we've talked about how sometimes the parables present a situation where maybe, like, this isn't actually the best practical knowledge. It's there to prove a point. Right. But I don't know anybody who, I don't know anybody who would do that, who, who would even think about doing that. Um, so the, the scenario here is one [00:37:00] of impossible lavish goodness being extended to those who you have no reason to be good to, and probably have reason to not be good to. That's what we're talking about. And so the, when the, the lawyer is told to go and do likewise, he's being told to do something that is impossible to fulfill, or even to conceive of fulfilling. And so there is this element of, like, "You think you can obey the law? Well, let me tell you how much you can't  Jesse Schwamb: obey  Tony Arsenal: the law."  Jesse Schwamb: Right. By the way, this episode is brought to you by State Farm. Like a good Samaritan, State Farm is there. Every time we've been saying good neighbor, I've been just been trying to avoid thinking about- Yeah Jake from State Farm. That's what I've been doing most of this time.  Tony Arsenal: Jake from State Farm?  Jesse Schwamb: Um, I totally agree, of course.  Priest Levite And The Law Jesse Schwamb: Like, what strikes me here is that it's, like you said, there is all this emphasis on what it means to show neighborly love, but the setup is also in those who basically should be showing it but aren't, and that's where we get, can get into this lovely... It's, [00:38:00] it's okay to kinda think through some of these characters. You know, for this priest and the Levite here, and what we know about them is that they, at first it sounds like there, there's almost this sense in the language like the priest falls ab- upon this, this, you know, bloodied man by chance, and that kinda heightens the drama, I think. The priest's confrontation is a little bit unplanned, but it's immediate and unavoidable, and he chooses to cross on the other side of the road, which is of course a deliberate act of avoidance. It's not mere obliviousness. And then the Levi almost goes further, or he came to the place, he saw him closer inspection, you know, greater culpability, and yet he still passes by. I really do wish I could hear this, like, in real time, like be among, because I have to- Yeah ... wonder that there'd be this kind of sense of building in the story. And the people might be kind of getting the sense that the characters that they know and love or should love as the heroes are not gonna be performing that way. And so I think even they're curious. They might be hoping against hope that it's gonna turn out well, but knowing the question and maybe something about Jesus, [00:39:00] they might anticipate that he's gonna go in a different direction. And so again, I think we have to stick with the text here. Like, Jesus doesn't explicitly state the motives of these gentlemen, but it's truthful. What's true- Right ... is that, like, these boys should have known better. You know, a lot of people have speculated that it was for ritual purity concerns or the, another ambush or social distance or just callousness. And I think that ambiguity might be deliberate because, again, what cuts against the lawyer here is whatever the specific excuse, the point is that these, like this kind of professional religiosity and even, like, meticulous law observance are of course not identical with, and probably can even distract or obstruct the love of neighbor that the law itself commands, which is wild, right? Because we talked about how, again, this just shows the law doesn't empower you to do the thing, and in fact, here- Right ... you could essentially abuse the law so that you suck the spirit right out of it and therefore do not do the very thing that it was intended to accomplish. So even this by itself, you just stop the parable here, it's kind of condemning because it's really this [00:40:00] potent warning against some kind of merely external ceremonial, professionalized religiosity that fails to produce, I guess, what Matthew calls, like, the weightier matters of law, like justice and mercy and faithfulness. And, you know, we should understand this because I think those that are from tradition have a certain affinity for the third use of the law as a guide for the grateful Christian living, and that's, you know, kind of what we're talking about here. But it insists that true law keeping is never merely ritual or notional, but it must issue in love, like costly love. Love outside of being inconvenienced is not genuine. I, I guess we'll get there. But, you know, I don't wanna harp on the characters as some are prone to do, but that is, I think, why the characters are here. It's both to set up and show, like, you're about to see that you really do not wanna identify by your own persuasion, by your own presuppositions with the one who's gonna be the hero, that is the, the one that shows neighborly love. At the same time, I'm gonna show you by way of condemnation that those who should exercise the greater love, [00:41:00] that do know better, that should know better, that should emblem- be emblematic of the spirit of the law, have done the exact same thing. Which I can only, uh, hope but believe is what this lawyer heard as well was that he was hearing that he was being stuck into this place before he was even given the question, well, who was the neighbor here? Tony Arsenal: Yeah. Yeah, and I, I think, um- There is a real sense in some of the parables that are sort of spoken against people. Um, this one doesn't specifically use that language, but it, it is a targeted, kind of a targeted response. There is a sense that throughout the course of the parable being told, they start to recognize midway through that they're like- Right you are the man. Like, this is one- Right, right ... of those Nathan and David kind of parables where, like, at some point the realization must have dawned on this guy that, like, "I've gotta be somebody in this parable." And I think that's where, where the, the challenging part is, is it's not clear, um, [00:42:00] it's not really clear even at the end of the parable who Christ is intending this guy to be, right? Right. Is he the lawyer or is he the, uh, is he the, the dead man on the side of the road, right? Is he... Or the dying man. Is, is he the l- the priest and Levite who pass by? Is he supposed to be the Samaritan, which would just be wildly offensive. Um, he's not necessarily, like, supposed to be anyone except for the fact that now at th- the punchline of the, the encounter here, Christ says, "Go and be like the Samaritan." And it's kind of like y- you know, if you were really following God's law, you would be the Samaritan in this one- Yeah, that's right ... but you're not. That's right. You're not and you can't be. Um, and so go, go ahead and do likewise.  Christ As True Neighbor Tony Arsenal: Um, I, I do think, too, there is some elements here where, um, I- Again, I, I think I take a little bit more of a typological, Christological-centered approach on this, but I, I don't think they're incompatible. But I do think there's an element here where Christ is also [00:43:00] unveiling, uh, sort of what he would do, like what, what his own plan of salvation is as the good, as the capital G, capital N good neighbor. Um, he is the one who does pour oil and wine on our wounds, right? A- and I don't wanna ... I don't think we need to fly off the allegorical deep end of reading oil and wine to be a reference to the Holy Spirit and t- Right but sometimes those things are evocative, indirect things that should, we should call our mind to those things. Like, I think, um, you know, when Melchizedek comes to bless Abraham and he, he presents him with bread and wine, right? I, I think, like, it's okay for us to go, "Wow, the Holy Spirit really made a point there that's subtle." And I think those little things within this parable drive me to look at this a little bit more along the lines of not only is there this sort of, like, law beat down, you [00:44:00] know, John Bunyan or not, um, Bunyan style, like the, "Moses just beat the crap out of me," kind of a- Right ... kind of a thing from Pilgrim's Progress. There's that, and I think it's really there. But it's also, uh, it's also sort of like this, uh, you know, "Blessed is the one who has ears to hear" side of it of, like, for those who are regenerated and can see the parable, can see the figures in the parable, it is now this beautiful picture of what it is that Christ does for those who cannot do it for themselves, right? And it's almost like the parable becomes a litmus test. If you look at the parable, and as you're reading through it, you sit there and you go, "Yeah, man, I'm like that guy who got beat up and left for dead. That, that really describes me," um, you're gonna get to the end of this and you're gonna be sort of, like, sitting in awe of, like, "Man, I have such a great savior who threw me on his donkey and, and promised to take care of all of my, all of my wounds, and promised to pay whatever it, whatever it cost." Um, y- you know, and all of these elements of, [00:45:00] like, oil and wine and, and all of these things be- kind of become alive to you in a way that someone who sees themselves as the, the good Samaritan, who thinks they're the one who's gonna come and rescue people, or I think increasingly in our day, and it's, it's weird to even say this, I think there are people who would look at this and resonate with the priest and lawyer and actually say, like, "Yeah, they shoulda, they shoulda crossed to the other side of the room." Mm-hmm. I've heard defenses of that in trying to argue that- The priest and the Levite, if they had, if this person was dead, they had touched the dead body, then, you know, they would've been ceremonially unclean. Uh, all of that is, I think, worth speculating about. But the reality is, um, who you see yourself in the parable actually says a lot, I think, about how you see Christ in light of either our ability to fulfill the law or our inability to fulfill the law, and therefore have our need for Christ. If you think you're the good Samaritan, if you think you're the one that's gonna come and [00:46:00] rescue people, that you're gonna be, you're gonna be the good neighbor, you're much more likely to see, uh, to, to be needing this as a sort of a law beat-down. Where those of us who, maybe this is the way you wanna parse it out, right? There's those of us who are, uh, regenerated and in Christ, and this is third-use law, right? This is, this is us- Right ... seeing what it means to be holy, and going and doing likewise, trying in our power, in our, our best to go and do likewise, empowered by the Holy Spirit, recognizing that we can't, and trusting the Lord to accept our feeble attempts- Right and be pleased by them. Right. Um, or maybe if you're not regenerated, this is f- this is first use, right? Right. And, and, and this is actually there to terrify you and to show you your condemnation and to serve as your condemnation. And, and there's even, and I didn't really intend to go all the way with this, but there's, there is also an element in here, and this is where, like, the mercy ministry interpretation comes in, where this is civil, this is civil law, where this is the, the, the, um, you know, the civil use of the law [00:47:00] to restrain evil, to show society what it is to be good, to, to restrain sin. Right. Yes, we want to be, uh, we, I would rather live in a society where people stop and help someone who's stranded or injured on the side of the road than, than a society where people pass by. Um, so I, I think all of those elements are in play here, and we do have to be careful not to take the full-on, like, never go full allegory approach to this, 'cause y- you can really... That's just a good general wisdom for all of, all of the Bible, but especially the parables and other figurative stuff. You can really just go totally far afield of what actually the point of the parable is- Right ... if you're not grounding it in the purpose that Christ is teaching it for, and, and the stated outcome of the parable, right? No one in the Bible makes c- I don't know that anyone in the Bible makes specific commentary on this within scripture, but the, the idea that, like, there's all these hidden meanings, well, if those are the hidden meanings, then why doesn't Christ talk about it? Why doesn't he come back- Right ... and [00:48:00] interpret those symbols later on like he does, like the Parable of the Sower or the Parable of the Seeds or Soils. Um, that one is much more directly allegorical in that the different seeds, the different soils represent specific people with specific s- scenarios. Christ comes and, and does that allegorical interpretation later on in the passage. There's nothing like that here. So I think we have to be really careful not to slip down that road. Jesse Schwamb: I think that it could be all those things. I, I totally agree with you on that. I think it could be all the use cases of the law. I think what makes this so wonderfully complex and a little bit tricky is that when I read this, I actually don't necessarily find myself gravitating toward putting myself in one place or the other. It almost depends on where I am or what's going on in my life. So for example, I think any time that any one of us, and we've all done this as Christians, have quenched the spirit, especially with respect to helping, serving, or loving others as my, our neighbor, then we're firmly in this parable in the place [00:49:00] of the priest and the Levite. Sometimes I think we are the one on the side of the road. We look to the church, to our brothers and sisters to help us, and what do they help us with? Like you were saying, Tony, they help us with that blood and oil. They help us with this, the power of the Holy Spirit, which is given to each one to help and to serve, to identify, to comfort with the comfort we ourselves have been received. And then I do think, and this might be unpopular, that, that sometimes by the grace of God, He empowers us to be the Samaritan, but only through His empowerment. Not, of course, because we're trying to just self-justify or because we're overtly generous in our own merit, but in fact, this is the way we ought to live, and that we ought to commend that kind of behavior to, again, acknowledge it as God-given and to promulgate it, especially among the body of believers. So I do think all three forms of the law are present there, but I do think I tend to, for whatever reason, right or wrong, I tend to tilt a little bit toward that third use here, just to see this as it's not wrong to, of course, to, I think, uh, lay over all of this, all these delightful variables and [00:50:00] details. Again, this idea of blood and oil, n- normative things, normal things, standard things that are being used to address- Yeah ... wounds. They're, they're... Of course, that would've been the practical way which you would've provided some kind of medicinal care to somebody in both that extreme circumstance, but also generally, because nobody's, like, keeping gauze or popping Advil to help this, this poor guy. And so it is- Right ... like this beautiful complexion of, I think, everything that we just talked about, that there is the law present, and depending on where you are, both in terms of your ingrafting into eternity, into the Kingdom of God, and then where you are in life, you- we should read ourselves probably, or l- let me say it this way, not so it's like eisegesis, but, like, that we should see ourselves often at different pli- times maybe playing or being tempted to play the parts of these different characters. And in that we find, I think, ultimately, of course, as you're saying, that Christ is over all, and that He is the one that, of course, perfectly emphasizes all of what it means to be the Savior, the [00:51:00] true loving neighbor who cares and binds and heals completely full stop. And yet there is something instructive here, I think, as well about going and bringing that compassion. I was just thinking, like, as we were talking, that there's such a difference, isn't there, like, in our world between these days, like, pity and compassion? Like, pity often is like, "Yeah, I feel sorry for you," but it strikes me as kind of like the James, is it James 1 or James 2, where it's kind of like, "Oh, you're... I, I'm so sorry that, like, you're, you're hungry and cold. You know what? Go, be warm, and be well-fed." You know, that's like pity. Like, "Yeah, I just- Yeah ... I feel a little bad. I identified with your emotions." Sending  Tony Arsenal: good vibes.  Jesse Schwamb: Yeah. I've got- Yeah. Yeah. That's right, right? Sending good thoughts and good vibes your way. I wanna say, like, keep those to yourself 'cause they're probably not all that- Yeah ... good. Um- I  Tony Arsenal: don't want your vibes.  Jesse Schwamb: I don't want your vibes. Get your vibes out of here. What I need is that power of God himself, uh, to bring compassion, and compassion is always wrapped in action. It identifies- Right ... and then goes. It, it's, it [00:52:00] is not self-promoting, it's self-sacrificing. And so that rule of law, which is like the good rule of law, the good teaching, the kind that brings life because it's the Decalogue wrapped in skin perfectly performed by the power of the Holy Spirit through the one who is perfect again in his passive obedience and active obedience. Yes, yes, we need, we need all of that. It's modeled here, I think, to a certain extent, but I think the go and do likewise is actually for all of us, but it's not the kind like we would say, "Well, like, good luck." It's more the- Yeah ... you know the one from whose side the blood flowed. You know the one who is pressed in the garden as if olives under the press leaking oil. You know who that one was, and that one is His spirit resides in you. So now go and do these acts- Yeah ... of mercy. Again, not s- for some kind of meritorious reward, but because you were made for good works, which were set apart for you to do, and part of those good works are [00:53:00] just always being a good neighbor. Tony Arsenal: Yeah. Yeah, and, and maybe to, to close out, I, I, I think maybe we actually did it. I don't know that we're gonna have to do another episode on this. I guess we'll see after we do- Who would've guessed? ... our postmortem here.  Mary Martha And Final Charge Tony Arsenal: But I, I think part, part of, um, part of what we need to at least acknowledge is that what, what follows this parable, right? This, this goes from a parable of a lawyer seeking to justify himself to now the account of Mary and Martha, and the fact that, uh, that, um, M- Martha, you know, is busy with much work, and Mary is sitting and listening to, to Jesus and is said to have chosen the better part. And I think, like- Mm ... this is something that I think because of the way, like, Bibles are formatted, the way that certain things are sort of, like, extracted out as discrete teaching units, this parable is pulled out and separated from this next part. And I, I think we can [00:54:00] really run into problems when we do that because- You know, even if we, even if we were to sort of treat the scripture as, like, a purely human book, right? Luke chose to put this account of Mary and Martha after this, right? And, and- Right ... probably not just because, like, it happened chronologically. There's no real, um, there's no real necessity that this account of Mary and Martha in this particular story had to happen immediately afterwards. Like, there's no organic link in, in the chronology of the story to drive that, right? And the two aren't related in terms of, like, historical cause and effect or, uh, proximity. There's none of those things. So the only answer as to why this was selected to follow the parable of the Good Samaritan is that there's some thematic connection that drove Luke as an author to put this, put this right following that. And so I think even that should drive us to thinking about, all [00:55:00] right, we've got this statement of go and do likewise, show mercy. Now there's almost this foil that the, the, the person in, in the account in the, the narrative here, and a, a true narrative, right? We're not in parable land anymore, but the person in the narrative that seems to be showing mercy, seems to be taking care of people the most, is actually the one who's chastised a little bit for, for being- Right overly zealous about m- mercy ministry, hospitality ministry- Right ... is what you might call it. She's the one who's like, "Tell my sister to help me with this." And she said, like, "You know, you're always gonna have time to do this, but, like, I'

In episode 2108, Jack and Miles are joined by writer, comedian, bestselling author of Raw Dog, author of the upcoming novel The Tower, and host of 16th Minute of Fame, Jamie Loftus, to discuss… Luigi Update, David Lynch Got That Little Kid From Big Daddy To Quit Cigarettes, Why Isn’t Anyone Consistently Prosecuting the Case Against Law Enforcement As Currently Constituted? Is Baseball Ruining Field Of Dreams? Or Did Field Of Dreams Ruin Baseball? And more! Luigi Mangione murder trial to have anonymous jury Unexpected hearing scheduled for Luigi Mangione sparks plea deal speculation MLB at Field of Dreams 2026: How to Watch Phillies vs. Twins Live on Netflix Field of Dreams FAQ: All you need to know Fighting Over the Field of Dreams Field of Dreams to host third MLB game with new permanent ballpark MLB missed the message of ‘Field of Dreams’ The Expensive, Seductive Nostalgia of Field of Dreams The Baseball Stadium That “Forever Changed” Professional Sports New permanent “Field of Dreams” stadium getting paid for with COVID relief money Details Show The Success Of MLB’s Field Of Dreams Game Before It’s Been Played MLB Field of Dreams Tickets Push Near $1,000, Even With Rain in Forecast LISTEN: Breaking It In by KennyflowersSee omnystudio.com/listener for privacy information.

Fred asks the crew what they would change their name to.See omnystudio.com/listener for privacy information.

Jason was caught on a hot mic talking about how he washes his butt. And Fred wants to change his name to Big Daddy Katie.See omnystudio.com/listener for privacy information.

We're back again with another massive show. This week we chat once again with longtime friend of the pod Ben Mahoney ahead of his career defining matchup against Nikita Tszyu in 2 weeks time. This is one of the best fights in Aussie boxing currently and one you absolutely shouldn't miss! We also recap a massive week in combat sports which saw Aussie Quillan Salkilld announce himself as a true title contender, plus we then dive into a full UFC 330 breakdown! Presented by Compa Tequila Use code FOOK10 for 10% off all orders at Engage.

Things are getting scrumptious on O Lala! In RVA.

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The Backlog Attack continues as Bioshock 2 throws back to Big Moral Choices, while The Tower of Druaga is content to throw back to unlimited invisible wizards. Also: Doing more science in Portal Revolution. Episode Timeline (0:00) - Intro (6:39) - The Tower of Druaga (32:19) - Bioshock 2 (48:15) - Portal Revolution (1:10:56) - Outro

Ever feel like we've completely lost the plot when it comes to health? Same. In this episode, Danielle is joined by her bestie and business manager, Jess Wallace, for one of their most unfiltered conversations yet. What starts as a discussion about hormone therapy quickly spirals into infertility, medical gaslighting, women's healthcare, peptides, biohacking, training, recovery, social media, parenting, sunlight, screens, stress, and why we've somehow convinced ourselves that health has to be complicated. The common thread? We're chasing expensive shortcuts while ignoring the fundamentals that actually move the needle. Fair warning: there's sarcasm, plenty of swearing, a few completely unplanned rabbit holes, and probably something that'll make you laugh, nod your head, or yell "THANK YOU" at your speakers.   Learn more about working with Danielle  Shop Danielle's masterclasses (learn more in 60-90 minutes than years of dr appointments) Follow Danielle on IG Follow Empowered Mind + Body on IG  Come to Patagonia with Jess and Danielle  Follow Jess on IG   

Tarrytown Chowder Tuesday is now available on the Spreaker Player!Starting off in the Bistro Cafe, Barron is now suffering a “world of hell” because of Big Daddy.Then, on the rest of the menu, contracted armed MAGA goons descend on USPS facilities as Trump's war on mail-in voting ratchets up; butt-crack plumber Mark Wayne Mullin sure loves his “gas station heroin” investments; and, Elena Kagan's dissent of the 6-3 Temporary Protected Status case ruling, shocks with a blistering attack on Trump lawyers.After the break, we move to the Chef's Table where US diplomats walked out of a UN meeting as ally France criticized the Trump administration's human rights record; and, as surely as Stephan Miller pulled the trigger himself, a Missouri couple deported to Guatemala have been found shot dead in a sugar cane field with their 14-month old daughter crying and dehydrated beside their mutilated bodies.All that and more, on West Coast Cookbook & Speakeasy with Chef de Cuisine Justice Putnam.Bon Appétit!The Netroots Radio Live PlayerKeep Your Netroots Radio Beaming 24/7/365“As I ate the oysters with their strong taste of the sea and their faint metallic taste that the cold white wine washed away, leaving only the sea taste and the succulent texture, and as I drank their cold liquid from each shell and washed it down with the crisp taste of the wine, I lost the empty feeling and began to be happy and to make plans.” – Ernest Hemingway “A Moveable Feast”Become a supporter of this podcast: https://www.spreaker.com/podcast/west-coast-cookbook-speakeasy--2802999/support.

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OA1280 - Peter O'Neil was preparing for retirement after decades of practicing law when he learned that he was autistic at the age of 65. This realization inspired his memoir My So-Called Disorder: Autism, Exploding Trucks, and the Big Daddy of Rock and Roll, in which he looks back at his life and legal career to better understand how his neurodiversity played a role in both his most significant personal challenges and the unique professional talents which helped him to take on some of the largest corporations in the US as a products liability attorney. In this unusual intergenerational exchange between lawyers on the spectrum, Peter and Matt discuss their experiences and appreciate the ways that these so-called “disorders” have made them who they are. Peter O'Neil is the author of My So-Called Disorder, Autism, Exploding Trucks, and the Big Daddy of Rock and Roll, this month's OA Book Club pick. Join him live for book club on July 26th at 4:30pm Eastern, for patrons at any level at patreon.com/law. Check out the OA Linktree for all the places to go and things to do!

El timbre acaba de sonar en la clase del profesor Charlie, y esta vez llega de invitado uno de esos pioneros del Undel que casi no mencionan, pero que tiene demasia'o de mucha historia: Big Daddy Joaquín. Muchachos, atiendan que en esta escuela hablan los maestros que sí estuvieron en el piso de goma cuando el género urbano apenas estaba naciendo.

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Welcome to a very hit-in-the-head Summer at the SHUDcast and we'd have it no other way! Introducing our new theme, “Everyone is Stupid Except for Me”, is Lucas and we kick it off with a new Lucas classic, 2025's HIM. On our way we discuss a myriad of new releases, a lot of Jackasses, and even more ass-kickery!   Go to patreon.com/SHUDcast where you can sign up for all kinds of extra goodies!   00:00-07:00ish - Intros: “Claude”, Rule 33   07:00ish - 57:30ish - The other stuff we watched this time!   Cody - Star Wars: Mandalorian & Grogu, Big Daddy, 50 First Dates, Bridesmaids, Teenage Mutant Ninja Turtles: Mutant Mayhem, Scary Movie 2, Lost Highway, Backrooms, The Furious, Disclosure Day, They Will Kill You, Up, Coco, Toy Story 5, The Death of Robin Hood, Widow's Bay   Lucas - Disclosure Day, Toy Story 5, Masters of the Universe, Scary Movie (2026), Heads of State, Wrecking Crew, Supergirl   Austin - Backrooms, Disclosure Day, Obsession   Curtis - Backrooms, Disclosure Day, The Death of Robin Hood, Widow's Bay, Scary Movie (2026), Star Wars Episode III: Revenge of the Sith, Solo: A Star Wars Story, Marama, Time and Tide, Ever After, The Surfer, Jackass 1-4, Jackass: Best and Last, Return to Silent Hill, Cannibal Mukbang, Midsommar, Superman, Undertone   57:30ish - 1:30:45ish - HIM - SHUDdown and discussion!   1:30:45ish - End - The next pick in our theme brought to you by Cody!

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This episode's a bit schizophrenic!  Firstly, we look at Kate Bush, whose first single “Wuthering Heights” was released against the wishes of her record company – too long and too weird, they said.  We all know how wrong they were, don't we? Our Album You Must Hear Before You Die is "Junkyard" by The Birthday Party, a band who embodied chaotic, confrontational music.  This is as far as you can get from Kate Bush! As you can guess, Mick loves them! Knockin' on Heaven's Door looks at Mike Vernon, Denis Locorriere (of Dr Hook fame), and members of Blood, Sweat & Tears, and Motorhead.   Enjoy!  References:  Kate Bush, Dennis Locorriere, Dr. Hook & the Medicine Show, "Sylvia's Mother", “The Cover of 'Rolling Stone', Ray Sawyer, Shel Silverstein, abortion, Mike Vernon, David Bowie, John Mayall's Bluesbreakers (featuring Eric Clapton), Fleetwood Mac, “Albatross”, Bo Diddley, Storyteller.  The Complete anthology 1964-1990, Rod Stewart, David Clayton-Thomas, Carl Georg Viktor "Jojje" Wadenius, Phil Campbell, Lemmy, Hawkwind, Robert Dimery, The Birthday Party, Junkyard, Tony Cohen, Nick Launay, Ed "Big Daddy" Roth, Rat Fink, Nick Cave, Bad Seeds, “The Firstborn is Dead”, “Tupelo”, “From Her to Eternity”, “Mutiny in Heaven”, Caulfield Grammar School, Mick Harvey, Phill Calvert, Rowland S. Howard, "Big-Jesus-Trash-Can", "She's Hit", "6" Gold Blade", Tracy Pew, Midnight Oil, “Half Deaf and Completely Mad”, Tony Cohen, David Gilmour, EMI, Ricky Hopper, "The Kick Inside”, KT Bush Band, Andrew Powell, Emily Brontë, Lindsay Kemp, Lionheart, Stuart Elliott, Cockney Rebel, Fear of Flying, Before the Dawn, “Kite”, “The Man with the Child in his Eyes”, “James and the Cold Gun”, "Wuthering Heights", “Bohemian Rhapsody”, Pink Floyd, “Wish You Were Here”, Hounds of Love, "Running Up That Hill", "Cloudbusting", Stranger Things, Aerial, "Bertie", 50 Words for Snow, Peter Gabriel, “Games without Frontiers”, “Don't Give Up”   Playlist - All the music and artists we talked about in this episode Kate Bush Interview  Kate Bush Intro - 1978 Kate Bush with David Gilmour  Send us a message, so we know what you're thinking!

Pod clips, England staring, walls, a magnifying glass, splash execution, liver paste, and reservation hell.Big Daddy source material (free for all to view): https://www.patreon.com/topflighttimemachine/posts/162787803 Join the Iron Filings Society: https://www.patreon.com/topflighttimemachine and on Apple Podcast Subscriptions. Get a 7-day full access free trial and pay for 10 months up front for the price of 12 if you like a bargain. Hosted on Acast. See acast.com/privacy for more information.

7/2/26 - From England, author Steven Bell will talk about a couple of his books! Find out the dynamics of British wrestling in his latest release, "Big Daddy vs. Giant Haystacks - A Super Heavyweight Story!" And for the soccer fans, he talks about a story that touched him personally, "From Triumph to Tragedy." Learn more about your ad choices. Visit megaphone.fm/adchoices

This episode is packed with Richmond music, hilarious band stories, internet absurdity, and everything we love about RVA.We sit down with our friends from Aw Chucks, to talk about how they came together, Craigslist bandmates, forgotten lyrics, winery gigs, original music, and why having fun is the secret to staying together as a band. If you saw them perform at our podcast party, you already know why we had to get them on the show.We also dive into one of the wildest internet trends we've ever covered: people completing outrageous stunts for cryptocurrency through online "bounties." Would you tattoo a website on your forehead? Climb Mount Everest? Flush your head in a toilet? Big Daddy brings another conversation guaranteed to make you question humanity.As always, we wrap things up with Richmond events, local businesses, and shout-outs to some amazing people making our city special.

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What's up bros? I think we can finally say it...we're all collectively over the Amanda stuff. There's just no reason to keep doing this to us it's just getting worse and worse for it but alas we endure. It was, however, a very interesting episode for Kenny from his reunion with his estranged dad to his issues with Gavin; there seems to be a lot more to Kenny than originally met the high. On the flipside of that, what in the world is up with Gavin. He has quickly become a thorn in everyone's side and we're pretty perplexed. Oh yeah, Amanda & Kyle talk more or whatever. Learn more about your ad choices. Visit megaphone.fm/adchoices

Nick called his own wedding “iconic”… Is that allowed?! Amanda calling her father “Big Daddy”, is definitely NOT. Was Amanda acting a certain way because she expected a good edit? Plus, was Kyle and Amanda’s separation ever meant to be temporary? Or were they planning a divorce the moment she moved out? See omnystudio.com/listener for privacy information.

Ep. 57 Ft. @BigDaddyBiscuit The Woman Behind Big Daddy Dog Treats Shares Her Recipe for Success!In Episode 58 of Eggcellent Adventures, Reec Swiney sits down with the owner and founder of Big Daddy Dog Co., affectionately known by her followers, friends, and customers as Big Mama.This special “treat” episode, pun intended, dives into the inspiring story behind Big Daddy Dog Co., a company that was born from an idea sparked by her niece and nephew during a major transition period in her career and work life. What started as a family-inspired idea has grown into a nationally known brand trusted by major companies, celebrities, hotels, retail stores, and dog-loving families across the country.Big Mama shares how Big Daddy Dog Co. built a reputation for creating delicious, nutritious, and custom dog treats that customers and their fur babies can't get enough of. From neighborhood love to a major online presence and coast-to-coast recognition, her journey is a powerful example of what can happen when creativity, consistency, and purpose come together.Reec and Big Mama also talk about entrepreneurship, business growth, the art of customizing dog treats, and the lessons she has learned while building a brand that continues to expand. Whether you're a dog lover, a pet parent, an entrepreneur, or someone looking to start or scale your own business, this episode is full of gems, laughs, and inspiration.You'll definitely want to be all ears for this episode of Eggcellent Adventures featuring Big Daddy Dog Co.

the bootboy ska show with big daddy bri 15th may 2026. On www.bootboyradio.co.uk Please Play, Like, Comment, Follow, Download & Share.

Which John Cooper-Era Buckeye Would Guarantee a Title for Ohio State? | Buckeye Weekly PodcastOn the Buckeye Weekly Podcast, Tony Gerdeman and Tom Orr kick off a series revisiting past Ohio State eras by debating which John Cooper-era players they'd add to the current Buckeyes to best ensure a national championship. Both agree Orlando Pace is the obvious top choice and discuss where he'd play on today's offensive line, calling him possibly the best Ohio State player they've ever seen. They then consider other additions, including David Boston alongside Jeremiah Smith and other receivers, plus options like Terry Glenn and Joey Galloway. On defense they highlight Dan “Big Daddy” Wilkinson and discuss adding Antoine Winfield, along with mentions of Shawn Springs and Andy Katzenmoyer. They also float Eddie George at running back, Ricky Dudley at tight end, a return of a fullback, and Mike Vrabel at defensive end, then invite viewer suggestions and promote their YouTube channel and buckeyeinsiders.com.00:00 Welcome and Setup00:52 Orlando Pace No Brainer03:23 Adding David Boston04:58 Glenn or Galloway Debate06:40 Big Daddy in the Middle08:25 Eddie George Power Back09:30 Winfield and Secondary Upgrades11:21 Fullback and Dudley Ideas12:56 Vrabel and Katzenmoyer Fit14:25 Wrap Up and Subscribe

Welcome to our audio bath of Cream-Cake Garvey and Quilt-Making Glover discussing why Jane was left in charge of driving a mini bus of colleagues, willing for a shilling schemes and fish-cake defrosting etiquette. Plus, they speak to psychiatrist turned author, Joanna Cannon, about her latest novel, 'An Unlikely Visitor'. You can buy tickets for Fringe by the Sea: https://www.fringebythesea.com/off-air-with-jane-fi-and-special-guest-jan-ravens/ Our next book club pick will be a collection of short stories! 'Interpreter of Maladies' is by Jhumpa Lahiri. You can check out our YouTube channel here: https://www.youtube.com/@OffAirWithJaneAndFOur new playlist 'Coiled Spring' is up and running: https://open.spotify.com/playlist/4tmoCpbp42ae7R1UY8ofza Our most asked about book is called 'The Later Years' by Peter Thornton. If you want to contact the show to ask a question and get involved in the conversation then please email us: janeandfi@times.radio Follow us on Instagram! @janeandfi Producer: Hannah Quinn Podcast Producer: Eve Salusbury Executive Producer: Rosie Cutler Hosted on Acast. See acast.com/privacy for more information.

On this episode of O Lala! In RVA, we sit down with the incredibly talented Chelsea McCoy, better known around RVA as DJ Chuck T. By day, Chelsea is a District Behavioral Specialist with Richmond Public Schools, helping educators create positive learning environments and supporting students across the district. By night, she's behind the DJ booth, bringing energy, connection, and unforgettable vibes to events all over Richmond.Chelsea shares her journey from education to entertainment, how a lifelong love of music inspired her to become a DJ, and the story behind the nickname "Chuck T." We also dive into the mentorship that helped launch her career, including the impact of Richmond DJ legend DJ Duffy, who helped open doors and encouraged her to chase her passion.

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Last time we looked at Paul Thomas Anderson's 1999 film Magnolia, so we decided to take a look at his follow-up, 2002's Adam Sandler-led absurdist romantic dramedy Punch-Drunk Love. Anderson's shortest and most overlooked film, Punch-Drunk Love is now considered by many to be among his best. At 95 minutes, the film never faulters and drags, and its balance of performance, direction, and musical score amount to so much more than the sum of their parts. It also has some interesting connection to 1999, not least because Anderson - a huge Adam Sandler fan - was determined to cast him in his film after seeing 1999's Big Daddy.

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Hello, wrestling fans! It's time for Episode #221 of Shut Up and Wrestle, with Brian R. Solomon! Returning to the show this week to discuss his new book, Big Daddy vs. Giant Haystacks: A Super Heavyweight Story, is author and historian Steven Bell! Steve and Brian delve into the history of wrestling in Great Britain … Continue reading Episode 221: Steven Bell Talks Big Daddy vs. Giant Haystacks → The post Episode 221: Steven Bell Talks Big Daddy vs. Giant Haystacks appeared first on Shut Up And Wrestle with Brian Solomon.

big daddy Bri  20th April 2026. On www.bootboyradio.co.uk Please Play, Like, Comment, Follow, Download & Share.

Talk shop with Big Daddy Chapp Aaron Chapple  Grab my

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In September, former All-Big Eight defensive lineman Lawrence "Big Daddy" Hunt will be inducted into the ISU Athletics Hall of Fame. Hunt had a great career, racking up 334 career tackles and helping lead Iowa State to it's first two bowl appearances in school history. Mike Green, Director of Letterwinners Engagement conducts the interview with Big Daddy.

Mike Green, Director of Letterwinners Engagement, visits with Lawrence "Big Daddy" Hunt, who will be inducted into the ISU Athletics Hall of Fame in September. Hunt was a first-team All Big Eight defensive lineman at Iowa State, and racked up 334 career tackles while leading Iowa State to the first two bowl appearances in school history. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Nicole and Sasheer have two differences of opinion this episode: one about egg puns, and the other about the funniness of a really specific part of Big Daddy. But that's okay! They also get into being called sir at the airport, Nicole's recent sewing party, David Blaine's magic tricks, and the struggle of buying the right hair clippers. QUIZ LINK: What % Unicorn Are You?Watch this full video on YouTube and follow below!Follow Nicole: Twitter, Instagram, TikTokFollow Sasheer: Instagram, TikTokLike the show? Rate Best Friends 5 stars on Spotify and Apple Podcasts!Have a friendship question for Nicole and Sasheer to solve? Leave us a voicemail at (323) 238-6554‬ or write in at nicoleandsasheer@gmail.com.Best Friends is a production of Headgum Studios. Our producer is Allie Kahan. Our executive producer is Anya Kanevskaya. The show is edited, mixed, and engineered by Richelle Chen.This is a Headgum podcast. Follow Headgum on Twitter, Instagram, and Tiktok. Advertise on Best Friends via Gumball.fm.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Fabio Sementilli rises from humble beginnings in Toronto's Italian community to become a rock star of the hair world. When he accepts a top job in LA, he has no idea his Hollywood dream will end in a nightmare. Want the full story? Binge every episode of Cut, Color, Kill ad-free now by subscribing to The Binge+. You'll unlock over 60 true crime series instantly, get early access to drops on the first of every month, and hear exclusive bonus episodes. Search for the channel on Apple Podcasts or head to GetTheBinge.com. For behind-the-scenes details, join our free newsletter at Patreon.com/TheBinge. Cut, Color, Kill is a production of Sony Music Entertainment and Novel. Follow @sonypodcasts and discover more at sonymusic.com/podcasts. Learn more about your ad choices at podcastchoices.com/adchoices. The Binge — feed your true crime obsession. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Greetings and welcome to this week's edition of the Flavors of Northwest Arkansas podcast. Appreciate you being here. We're in Tontitown today at Mama Z's talking with owner Jesse Bishop, but before we get to her?!?! FOOD NEWS!! Goat Lab Red has closed in Fayetteville. We'll tell you why. Table Au Centre has opened on the Walmart Campus. They have temporary hours now and we'll tell you why. NWA Burger Week is next week, and Big Daddy's Burgers will be open for it! Food and bev for Crystal Bridges will be outsources, according to Axios NWA. The Bentonville Farmer's Market has been ranked the 4th best in the country. We'll explain the ratings system by the USA Today. There are two new Cureate winners in Northwest Arkansas! No Kid Hungry had another big night in Northwest Arkansas! The DISH event raised BIG money for ACNW! Happy Anniversary to Sidecar in Fayetteville! Want to advertise on Flavors of Northwest Arkansas? Email for info! (FlavorsofNWA@Gmail.com) In today's Flavors Flashback, a local James Beard Best Chef of the South nominee tells you how to make your food taste better! Jesse Bishop is the 3rd generation owner/operator of Mama Z's in Tontitown. Her Nona was Edna Zulpo who started Mama Z's. Jesse has some stories about her and the early days of the restaurant. Jesse will also talk about her path from growing up in the restaurant to owning it. She'll talk about what the hardest part has been. Finally, the food, she'll hit the classics including the national dish of Tontitown, fried chicken and spaghetti. For those that don't know, they also have food that's not Italian and she'll also talk about serving breakfast and lunch. We're talking Mama Z's next here on the Flavors of Northwest Arkansas!

Coming soon to the Binge is Cut, Color, Kill! Fabio Sementilli had built a life that looked like the Hollywood dream. He was known as “Big Daddy” – a larger than life guy with a stylish beard and an infectious laugh. He was a celebrated figure in the world of hairdressing. Charismatic, successful, and deeply devoted to his family. But in January 2017, Fabio was found murdered in his favorite chair, on the patio of his home in Woodland Hills, Los Angeles. At first, it looked like a burglary gone wrong. But as detectives began to dig deeper, they realized this wasn't random. His murder was planned meticulously. Someone had plotted to take Fabio out.  Investigators would uncover a hidden life that no one saw coming. Binge all episodes of Cut, Color, Kill May 1st by subscribing to The Binge. Visit The Binge Crimes on Apple Podcasts and hit ‘subscribe' or visit GetTheBinge.com to get access. The Binge – feed your true crime obsession. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Coming soon to the Binge is Cut, Color, Kill! Fabio Sementilli had built a life that looked like the Hollywood dream. He was known as “Big Daddy” – a larger than life guy with a stylish beard and an infectious laugh. He was a celebrated figure in the world of hairdressing. Charismatic, successful, and deeply devoted to his family. But in January 2017, Fabio was found murdered in his favorite chair, on the patio of his home in Woodland Hills, Los Angeles. At first, it looked like a burglary gone wrong. But as detectives began to dig deeper, they realized this wasn't random. His murder was planned meticulously. Someone had plotted to take Fabio out.  Investigators would uncover a hidden life that no one saw coming. Binge all episodes of Cut, Color, Kill May 1st by subscribing to The Binge. Visit ⁠The Binge Crimes⁠ on Apple Podcasts and hit ‘subscribe' or visit ⁠GetTheBinge.com⁠ to get access. The Binge – feed your true crime obsession. Learn more about your ad choices. Visit podcastchoices.com/adchoices

"Y" has some serious BDE – "Big Daddy Energy", and while he appreciates his ability to step in and take care of people and situations he's realizing that this capacity doesn't always serve him or move his relationships in the right direction. Jessica sends this Daddy home with some challenging homework. Join Jessica for a 5-week journey to Alignment. Learn more and register here: https://www.lovelanyadoo.com/shop/alignment-a-5-week-journey-with-jessica-lanyadoo Watch the video version of Ghost of a Podcast on my Patreon or right here: https://www.youtube.com/jessicalanyadoo/videos You can still get the Astrology of 2026 here: https://www.lovelanyadoo.com/shop/the-astrology-of-2026-how-to-work-with-the-biggest-shifts-of-the-year

Take two… after Producer Rick forgot to record the audio, Steve and Captain Evil are back to redo the podcast. This time, Steve leans into life as a family man, reflecting on what it means to be “Big Daddy.” Plus, the entire Treviño family hits Disney World, so of course Steve ends up dealing with yet another overenthusiastic fan.

Gary and Melody Farris raised four children together and settled on a picturesque property outside of Atlanta. But when Gary goes missing, and his remains are found on the grounds of the family farm, investigators quickly determine that what looks like a tragic accident was actually a murder. Every member of the Farris family is under suspicion. Who would want the family patriarch dead? Enjoying this series? The next episode, Blood Is Thicker: The Farris Wheel, is available now wherever you get your podcasts. With 48 Hours+, you can listen to this and other limited series from 48 Hours early and ad-free. Visit 48hourspodcasts.com to start your free trial. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

John Pollock speaks with author Steven Bell about his new book covering the rivalry between Shirley “Big Daddy” Crabtree and Giant Haystacks and the legacy of British Wrestling on ITV. The book documents the rise of the Crabtree family through Joint Promotions, the impact of Saturday afternoon television on ITV, the arguments for and against Big Daddy's legacy, and his rivalry with Giant Haystacks, culminating in their 1981 match at Wembley Arena.Big Daddy versus Giant Haystacks: A Super Heavyweight Story is available on Amazon Clips courtesy: ITV, When Wrestling Was Golden on BBCBluesky: https://bsky.app/profile/postwrestling.comX: http://www.twitter.com/POSTwrestlingInstagram: http://www.instagram.com/POSTwrestlingFacebook: http://www.facebook.com/POSTwrestlingYouTube: http://www.youtube.com/POSTwrestlingSubscribe: https://postwrestling.com/subscribePatreon: http://postwrestlingcafe.comForum: https://forum.postwrestling.comDiscord: https://postwrestling.com/discordSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.