Podcasts about Bunyan

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'

This discussion explores the final stages of the Christian journey as depicted in Bunyan's Pilgrim's Progress, focusing on the transition from Beulah Land to the Celestial City. The speakers examine the spiritual peace and anticipation experienced by believers nearing death, contrasting it with the lingering struggles of faith and doubt. They analyze how suffering and trials serve to build endurance and hope, reminding listeners that outward prosperity is not a guarantee of divine favor. The conversation highlights the comfort found in Christ's victory over death and the promise of perfect worship in eternity. Ultimately, the sermon encourages believers to fix their eyes on Jesus and remain faithful to the narrow path until the end.

This study explores the delicate balance between solemn warning and ultimate triumph in Reformed theology by contrasting John Bunyan's scene at the Delectable Mountains—where the Shepherds soberly observe that "few show their face on these mountains"—with the historic debate over the total number of the redeemed. By examining the rigorous pastoral warnings of Puritans like John Owen, Thomas Shepard, and Jonathan Edwards alongside the expansive, victorious vision of B. B. Warfield, R. L. Dabney, and C. H. Spurgeon, this investigation harmonizes the local, searching reality of Matthew 7 ("narrow is the gate") with the global, eschatological promise of Revelation 7 ("an innumerable multitude"). Ultimately, it demonstrates how classic Reformed theology maintains both a rigorous call to self-examination against false assurance—as embodied in Bunyan's tragic character Ignorance—and an unshakeable confidence in the cosmic, vast scope of Christ's saving victory.

This study explores the delicate balance between solemn warning and ultimate triumph in Reformed theology by contrasting John Bunyan's scene at the Delectable Mountains—where the Shepherds soberly observe that "few show their face on these mountains"—with the historic debate over the total number of the redeemed. By examining the rigorous pastoral warnings of Puritans like John Owen, Thomas Shepard, and Jonathan Edwards alongside the expansive, victorious vision of B. B. Warfield, R. L. Dabney, and C. H. Spurgeon, this investigation harmonizes the local, searching reality of Matthew 7 ("narrow is the gate") with the global, eschatological promise of Revelation 7 ("an innumerable multitude"). Ultimately, it demonstrates how classic Reformed theology maintains both a rigorous call to self-examination against false assurance—as embodied in Bunyan's tragic character Ignorance—and an unshakeable confidence in the cosmic, vast scope of Christ's saving victory.

This study explores the delicate balance between solemn warning and ultimate triumph in Reformed theology by contrasting John Bunyan's scene at the Delectable Mountains—where the Shepherds soberly observe that "few show their face on these mountains"—with the historic debate over the total number of the redeemed. By examining the rigorous pastoral warnings of Puritans like John Owen, Thomas Shepard, and Jonathan Edwards alongside the expansive, victorious vision of B. B. Warfield, R. L. Dabney, and C. H. Spurgeon, this investigation harmonizes the local, searching reality of Matthew 7 ("narrow is the gate") with the global, eschatological promise of Revelation 7 ("an innumerable multitude"). Ultimately, it demonstrates how classic Reformed theology maintains both a rigorous call to self-examination against false assurance—as embodied in Bunyan's tragic character Ignorance—and an unshakeable confidence in the cosmic, vast scope of Christ's saving victory.

This study explores the delicate balance between solemn warning and ultimate triumph in Reformed theology by contrasting John Bunyan's scene at the Delectable Mountains—where the Shepherds soberly observe that "few show their face on these mountains"—with the historic debate over the total number of the redeemed. By examining the rigorous pastoral warnings of Puritans like John Owen, Thomas Shepard, and Jonathan Edwards alongside the expansive, victorious vision of B. B. Warfield, R. L. Dabney, and C. H. Spurgeon, this investigation harmonizes the local, searching reality of Matthew 7 ("narrow is the gate") with the global, eschatological promise of Revelation 7 ("an innumerable multitude"). Ultimately, it demonstrates how classic Reformed theology maintains both a rigorous call to self-examination against false assurance—as embodied in Bunyan's tragic character Ignorance—and an unshakeable confidence in the cosmic, vast scope of Christ's saving victory.

This study explores the delicate balance between solemn warning and ultimate triumph in Reformed theology by contrasting John Bunyan's scene at the Delectable Mountains—where the Shepherds soberly observe that "few show their face on these mountains"—with the historic debate over the total number of the redeemed. By examining the rigorous pastoral warnings of Puritans like John Owen, Thomas Shepard, and Jonathan Edwards alongside the expansive, victorious vision of B. B. Warfield, R. L. Dabney, and C. H. Spurgeon, this investigation harmonizes the local, searching reality of Matthew 7 ("narrow is the gate") with the global, eschatological promise of Revelation 7 ("an innumerable multitude"). Ultimately, it demonstrates how classic Reformed theology maintains both a rigorous call to self-examination against false assurance—as embodied in Bunyan's tragic character Ignorance—and an unshakeable confidence in the cosmic, vast scope of Christ's saving victory.

This study explores the delicate balance between solemn warning and ultimate triumph in Reformed theology by contrasting John Bunyan's scene at the Delectable Mountains—where the Shepherds soberly observe that "few show their face on these mountains"—with the historic debate over the total number of the redeemed. By examining the rigorous pastoral warnings of Puritans like John Owen, Thomas Shepard, and Jonathan Edwards alongside the expansive, victorious vision of B. B. Warfield, R. L. Dabney, and C. H. Spurgeon, this investigation harmonizes the local, searching reality of Matthew 7 ("narrow is the gate") with the global, eschatological promise of Revelation 7 ("an innumerable multitude"). Ultimately, it demonstrates how classic Reformed theology maintains both a rigorous call to self-examination against false assurance—as embodied in Bunyan's tragic character Ignorance—and an unshakeable confidence in the cosmic, vast scope of Christ's saving victory.

This study explores the delicate balance between solemn warning and ultimate triumph in Reformed theology by contrasting John Bunyan's scene at the Delectable Mountains—where the Shepherds soberly observe that "few show their face on these mountains"—with the historic debate over the total number of the redeemed. By examining the rigorous pastoral warnings of Puritans like John Owen, Thomas Shepard, and Jonathan Edwards alongside the expansive, victorious vision of B. B. Warfield, R. L. Dabney, and C. H. Spurgeon, this investigation harmonizes the local, searching reality of Matthew 7 ("narrow is the gate") with the global, eschatological promise of Revelation 7 ("an innumerable multitude"). Ultimately, it demonstrates how classic Reformed theology maintains both a rigorous call to self-examination against false assurance—as embodied in Bunyan's tragic character Ignorance—and an unshakeable confidence in the cosmic, vast scope of Christ's saving victory.

My talk with Silver Linings Playbook author Matthew Quick, discussing his poignant memoir, Dad, Love, Me. We covered, (1) his effort to end the cycle of generational abuse by caring for his father who now has dementia, (2) how trauma served as both a blessing and a curse, fueling a creative outpouring that carried Matthew to global fame, but also driving him to alcoholism, and (3) how true forgiveness is not a one-and-done conversation, but a lifelong, daily practice.  Order Mark's novel Bunyan and Henry. All episodes of The Thoughtful Bro aired live originally on A Mighty Blaze. The Thoughtful Bro is proudly sponsored by Libro.fm and Writer's Bone.

My interview with Caroline Kepnes, creator of the You series, on her latest Joe Goldberg book, You First. We discussed (1) how she created a voice that's so electric and hypnotic, (2) what Joe Goldberg understands about people that allows him to manipulate them so well, and (3) the one thing that makes a character someone you root for, no matter how despicable they may be. Order Mark's novel Bunyan and Henry. All episodes of The Thoughtful Bro aired live originally on A Mighty Blaze. The Thoughtful Bro is proudly sponsored by Libro.fm and Writer's Bone.

"Discourse on Prayer" by John Bunyan delves into the essence of prayer, exploring its nature and the significance of praying both with the Spirit and with understanding. Bunyan emphasizes that while we may struggle to articulate our prayers, the Spirit aids us in our weaknesses, highlighting a profound connection between faith and divine assistance. This timeless exploration of prayer remains relevant today, reminding listeners of the importance of intentionality and spiritual depth in their communication with the divine. Bunyan's insights encourage a reflective approach to prayer, inviting us to engage deeply with both our faith and our understanding, making this discourse a valuable listen for anyone seeking spiritual growth.

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Similar to Bunyan's Pilgrim's Progress, in the wisdom half of our series, we will look at several "men" named for a key characteristic. To kick us off, we look at Simple. A man easily swayed and quickly manipulated, who just goes with the script. A real-life NPC.

For travelers across Route 66, Meadow Gold Mack's in Tulsa is a must-stop. The twenty-foot-tall Bunyan-esque fiberglass muffler man out front is more than enough reason on its own, but head inside to see a collection of gifts and collectibles both quintessentially Oklahoma and unlike much else you'll encounter along your travels. Owner Mary Beth Babcock, Oklahoma Today's 2011 Oklahoman of the Year, is one of the key personalities to meet along the Mother Road. On this week's episode, we let Mary Beth show us around this shop of wonder with the kind of charm and cool that only she can muster.  Also on this week's episode, the editors share their favorite places to check out while in Tulsa, and podvents puts some heat on blacksmithing. You won't want to miss it!

The video uses John Bunyan's grave in Bunhill Cemetery as a powerful backdrop to reflect on the enduring spiritual truths found in Pilgrim's Progress, emphasizing the weight of sin, the reality of temptation, and the ultimate hope of eternal salvation. It highlights how Bunyan, imprisoned for 12 years, transformed his suffering into a timeless testimony of faith, grace, and perseverance. The central message underscores the Christian journey as a pilgrimage toward the heavenly city, where the burden of sin is finally laid to rest in Christ's empty tomb. Through the imagery of the cross and the relief of forgiveness, the sermon affirms God's redemptive work and the lasting impact of faithful witness. The tone is reverent and encouraging, inviting listeners to find strength and hope in the enduring legacy of a man who endured hardship for the sake of the Gospel.

The video uses John Bunyan's grave in Bunhill Cemetery as a powerful backdrop to reflect on the enduring spiritual truths found in Pilgrim's Progress, emphasizing the weight of sin, the reality of temptation, and the ultimate hope of eternal salvation. It highlights how Bunyan, imprisoned for 12 years, transformed his suffering into a timeless testimony of faith, grace, and perseverance. The central message underscores the Christian journey as a pilgrimage toward the heavenly city, where the burden of sin is finally laid to rest in Christ's empty tomb. Through the imagery of the cross and the relief of forgiveness, the sermon affirms God's redemptive work and the lasting impact of faithful witness. The tone is reverent and encouraging, inviting listeners to find strength and hope in the enduring legacy of a man who endured hardship for the sake of the Gospel.

The video uses John Bunyan's grave in Bunhill Cemetery as a powerful backdrop to reflect on the enduring spiritual truths found in Pilgrim's Progress, emphasizing the weight of sin, the reality of temptation, and the ultimate hope of eternal salvation. It highlights how Bunyan, imprisoned for 12 years, transformed his suffering into a timeless testimony of faith, grace, and perseverance. The central message underscores the Christian journey as a pilgrimage toward the heavenly city, where the burden of sin is finally laid to rest in Christ's empty tomb. Through the imagery of the cross and the relief of forgiveness, the sermon affirms God's redemptive work and the lasting impact of faithful witness. The tone is reverent and encouraging, inviting listeners to find strength and hope in the enduring legacy of a man who endured hardship for the sake of the Gospel.

On today's episode Jordan Staal scored two goals, including the most iconic of the playoffs, to lead the Canes to victory and tie the series We hope you enjoy! Please follow us on Facebook, X, and Instagram @stormsurge_pod Email us at stormsurgecanespod@gmail.com Check out our website stormsurgepod.com Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

X2M.252 Seuil — The Prisoner and the Threshold Series: CR20 Place De La Concorde Psalm 23 opens the passage: Yahweh as shepherd, friend, refuge, feast, and overflowing cup. Even in the valley of deepest darkness, fear does not conquer because the Shepherd is near.¹ This is **Seuil**: the threshold where restriction becomes entrance, where the bound place becomes the birthing place, where the small room opens into manifold wisdom. Paul enters Ephesians 3 as a prisoner of Christ. Bound in body, yet entrusted with revelation. Restricted in movement, yet carrying a mystery meant to reach the nations. This is the paradox of the threshold: freedom comes through holy constraint. Expansion comes through surrender. The Gospel travels through a man who cannot travel. Watchman Nee in prison. Bunyan writing from confinement. Paul bound for the Gentiles. Christ enclosed in human flesh. God often hides global architecture inside a small neighborhood. The mystery is this: Gentiles are now co-heirs, members of one body, and sharers in the promise through union with Christ. The wall has fallen. Jew and Gentile, male and female, slave and free — all are summoned into one new man.² This is not theory. It is construction. The manifold wisdom of God is revealed through the church: many-sided, layered, relational, architectural, local and global at once. What looks small in one place may carry a pattern large enough to reshape nations. The threshold is where this wisdom becomes visible. A prison cell becomes apostolic headquarters. A wilderness becomes formation. A restriction becomes revelation. A cross becomes a doorway. Seuil is the place where the soul stops resisting the boundary and begins listening inside it. The question is not, “Why am I restrained?” The question is, “What revelation is being formed here?” In Place De La Concorde architecture, X2M.252 is the threshold event: the public square of the heart learns holy agreement under constraint. The false head of self-effort is removed; the true Head teaches the vessel how to receive wisdom from the narrow place. Grace alone empowers. Christ alone is righteousness. The Spirit alone sanctifies. The Father alone knows how to form kings. And kings do not enter by arrogance. They enter by faith in the faithfulness of Jesus. The threshold is narrow, but it is not punishment. It is passage. The remnant learns to stop despising the day of small beginnings. A seed, a cell, a room, a hidden yes — these may be the places where heaven installs the architecture of a future world. Glorification | The Final Frontier Going boldly where the last man has gone before! Decrease time over target: PayPal or Venmo @clastronaut Cash App $clastronaut X2M.252 Seuil is not about being trapped. It is about discovering that the narrow place is a gate — where the prisoner receives revelation, the vessel becomes royal, and the manifold wisdom of God crosses the threshold into the earth. **Footnotes** ¹ Psalm 23 frames the Shepherd as nearness, provision, and fearless passage. ² Ephesians 3 reveals the mystery: Gentiles made co-heirs through union with Christ. ³ Seuil means threshold: the place of crossing, passage, and holy transition. ⁴ Restriction can become revelation when received in humility. ⁵ The manifold wisdom of God is revealed through the church as one new man.

So last Thursday the first part of the PCA's study report on Christian nationalism dropped. For those who would check it out, here you go. The following is what I tweeted at the time, and so here we are...Before getting to my promised awkward questions, let me start by saying what was good about the report. And there was much that was good—if we restrict ourselves to various points in isolation. But depending on how the follow-up Q&A goes, we might find ourselves trying to deal with a conflicted version of Bunyan's Mr. Facing-both-ways. We shall see.For more from Doug, subscribe to Canon+: https://canonplus.com/  

Disney and Six Flags both shared details about new projects, and this week, we'll compare them.Disney announced the story behind Monstropolis, the new Monsters, Inc. land coming to Disney's Hollywood Studios. The experience is built around H.U.M.A.N. Day, short for “Humans Understand Monsters Are Nice”, a citywide celebration that brings humans into the monster world for the first time. Set after the events of the original film, the story builds on James P. Sullivan and Mike Wazowski's discovery that human laughter is significantly more powerful than screams.Cast members work as human relations representatives, and the conflict arises from monsters who are not sold on the idea, including those from a Child Detection Agency. Beyond the suspended Monsters, Inc. coaster, Disney detailed a theater show built around H.U.M.A.N. Day that it says uses technology it has never attempted.Theme park lands struggle from a lack of exposition time, and this framing solves that cleanly, while giving guests a solid role in the story. Moreover, it helps cast members answer one question about the guest in front of them: "Who is this parkgoer to me?"Meanwhile, Six Flags Fiesta Texas announced Werewolf Gorge for its 35th anniversary season, a Vekoma family launch coaster opening in 2027 and the longest in park history at 4,120 feet, with four launches and speeds up to 45 mph. Guests are on a tour of an abandoned 19th-century Texas silver mine led by Jasper Bunyan, a roadside showman who has turned the haunted quarry into a tourist trap. Bunyan loads visitors onto a mining train for what he sells as a sightseeing run through the gorge, but the tour turns into a high-speed escape when a centuries-old werewolf curse comes back to life around them. The queue runs through two themed rooms, a Museum of Cryptids and a Werewolf Museum, that set up Bunyan's character and the local legend before riders board. For Six Flags, this is a real step up in storytelling. However, the story lives almost entirely in the queue, with no surrounding land to reinforce it and no role for the guest beyond a tourist on a tour.Listen to weekly BONUS episodes on our Patreon.

My one-on-one with Courtney Maum, re her latest novel Alan Opts Out. We covered: (1) The longing for the better aspects of the pandemic, when the whole world, for one brief moment, opted out, (2) her lifelong struggles with plot, and (3) the most important rule for a writer: don't be ruled by envy. Order Mark's novel Bunyan and Henry. All episodes of The Thoughtful Bro aired live originally on A Mighty Blaze. The Thoughtful Bro is proudly sponsored by Libro.fm and Writer's Bone.

My interview with ESPN/The Ringer writer Jordan Ritter Conn about his new work of narrative non-fiction, American Men. We covered: (1) How men cope with the gap between who they truly are and their ideal of masculinity, (2) what the manosphere tells men they need, versus what they *actually* need to lead fulfilling lives, and (3) how the most important thing men need to realize is that they can't do it alone. Order Mark's novel Bunyan and Henry. All episodes of The Thoughtful Bro aired live originally on A Mighty Blaze. The Thoughtful Bro is proudly sponsored by Libro.fm and Writer's Bone.

John Bunyan spent 12 years of his life imprisoned for preaching without a license. It was during this period of confinement that he penned one of the most influential works in English literature, “The Pilgrim's Progress.” Join John Bradshaw on location in England and learn how Bunyan influenced generations with his vivid storytelling and deep theological insights, and the relevance his allegorical masterpiece still has for us today.

My talk with a true American Rambler, Isaac Fitzgerald, whose latest is about walking in the footsteps of folklore icon Johnny Appleseed. We chatted re: (1) the tradition of literary quests in search of the spirit of America, (2) how the *real* America ain't what's on your screens, and (3) why the book publishing industry is not in the danger people say—books still make lots of money and *no one* wants their great literature written by AI. Order Mark's novel Bunyan and Henry. All episodes of The Thoughtful Bro aired live originally on A Mighty Blaze. The Thoughtful Bro is proudly sponsored by Libro.fm and Writer's Bone.

My interview with Dr. Brennan Spiegel on his new book, Pull, about how to overthrow our oldest oppressor—gravity. We discussed: (1) how your relationship with gravity impacts your health—both mind and body; (2) how becoming gravity-resilient is a goal we all should shoot for, and (3) tips for writing lucid, compelling non-fiction, and making complicated scientific issues easy for the lay reader to grasp. Bonus—a hidden talent for beatboxing may be revealed (!!!) Order Mark's novel Bunyan and Henry. All episodes of The Thoughtful Bro aired live originally on A Mighty Blaze. The Thoughtful Bro is proudly sponsored by Libro.fm and Writer's Bone.

Jonathan Geltner and Luke Mills rejoin me to finish talking about The Magician's Nephew.  Meanwhile, Narnian troubadour Matt Wheeler joins us to share "Awake, Awake!"--the first of his seven songs from Narnia! More details to come, but here's a quick summary of what we discuss: Introduction & Reading 0:00 — Opening dramatic reading from The Magician's Nephew (Digory before Aslan) Host & Guest Introductions 2:12 — Pipkin introduces Dr. Luke Mills and Jonathan Gelter; Jonathan's MFA program plug and novel update Story Recap 3:39 — Summary of the book up to the current chapters (Charn, Jadis, Narnia's creation, lamppost origin) Is Narnia "Fallen"? 6:34 — Discussion of Digory's guilt, the nature of Narnia's corruption, and parallels to Paradise Lost and Eden Digory's Culpability 10:37 — Was Digory truly at fault? The enchanted bell, Aslan's judgment, and Jonathan's "defense counsel" argument The Comic Sections: Animals & Uncle Andrew 15:40 — Critiquing Lewis's humor; Barfield's observation about Lewis's "undergraduate" comedy; Tolkien comparisons The Cabby as First King of Narnia 20:21 — Why a working-class Cockney? Anti-urban sentiment in Lewis, WWI's influence, rural vs. city themes, and comparison to Sam Gamgee Lewis, Tolkien & Shared Mythological Ideas 26:53 — Overlapping motifs (singing creation, protective trees, the rings); did Lewis borrow from Tolkien? The Winged Horse & the Garden of Hesperides 27:56 — Aslan's tears scene; the walled garden and its inscription; parallels to Galadriel and the One Ring Trees in Mythology & Religion 29:14 — Sacred trees across world cultures: Norse, Celtic, Greek, Irish paradise mythology, apples, and forests Musical Guest: Matt Wheeler 36:19 — Original song inspired by Aslan's creation of Narnia; discussion of the source passage Jadis Eats the Apple & the White Salt Image 46:05 — Jadis's "white as salt" description; what it conveys about her character and the apple's dark gift Character of Jadis / The White Witch 53:32 — Her name (French "jadis" = "once upon a time"), Lilith parallels, satanic motivation, and the "dem fine woman" ending Allegory, Plot Holes & Medieval Parallels 56:49 — Lewis's inconsistent allegory, Dante vs. Bunyan, and how medieval authors simply didn't care about plot consistency The Ending: Digory's Mother, Uncle Andrew, and Redemption 1:01:27 — The apple healing his mother, Aslan's beatific vision, Uncle Andrew's comic/bittersweet conclusion, and the wardrobe's origin Platonic Themes & the Wood Between the Worlds 1:06:41 — Aslan's Platonism, the multiverse question, ontological status of the secondary worlds, and the reference to Plato in The Last Battle Netflix Adaptation Discussion 1:12:53 — Concerns about Greta Gerwig's adaptation; what changes would actually be welcome; Polly & Digory's relationship Closing Remarks & What's Next 1:18:03 — Wrap-up, acknowledgments, upcoming Silver Trumpet episode

My talk with National Book Award-nominee Andrew Krivak, discussing his latest novel, Mule Boy, a book that Publishers Weekly called "flawless." We covered (1) the importance of wrestling with the old, hard, elemental questions through words; (2) the pride of 20th century coal miners, who loved their treacherous work; and (3) how Andrew learned to tell stories from his grandmother, the one who really made him into a writer. Order Mark's novel Bunyan and Henry. All episodes of The Thoughtful Bro aired live originally on A Mighty Blaze. The Thoughtful Bro is proudly sponsored by Libro.fm and Writer's Bone.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

For more than two centuries, The Pilgrim's Progress has encouraged believers along the narrow way. Now, in this newly updated edition, Charles H. Spurgeon – who read Bunyan's classic more than one hundred times – walks with readers through the allegory's most memorable scenes, illuminating the spiritual truths within “that sweetest of all prose poems.” Originally delivered as Monday evening addresses and published post-posthumously by Spurgeon's son Thomas, these messages reveal Spurgeon at his pastoral best: warm, practical, biblical, and deeply earnest for the salvation and spiritual growth of his hearers. With vivid insight, he explores Christian's early companions: the Swamp of Despond, the gate of salvation, the battle with Apollyon, the dangers of Vanity Fair, and more – drawing lessons for young and seasoned travelers alike. Rich with Scripture, full of spiritual counsel, and alive with Spurgeon's unmistakable voice, Pictures from Pilgrim's Progress invites you to walk again with Christian, see yourself in Bunyan's characters, and grow in love for both the allegory and the Word of God that shaped it. A timeless help for all who seek the Celestial City. About the Author Charles Haddon (C. H.) Spurgeon (1834-1892) was a British Baptist preacher. He started preaching at age 16 and quickly became famous. He is still known as the “Prince of Preachers” and frequently had more than 10,000 people present to hear him preach at the Metropolitan Tabernacle in London. His sermons were printed in newspapers, translated into many languages, and published in many books.

It's Wednesday, February 18th, A.D. 2026. This is The Worldview in 5 Minutes heard on 140 radio stations and at www.TheWorldview.com.  I'm Adam McManus. (Adam@TheWorldview.com) By Jonathan Clark Iranian authorities killed 19 Christians Article 18 reports Iran's security forces have killed at least 19 Christians during recent anti-government protests. The Islamic Republic's security forces brutally cracked down on demonstrators, including Christians.  Believers already face persecution for participating in activities like prayer gatherings, baptisms, and Bible distribution. In December, five Christians received prison sentences totaling 50 years for such activities. Iran is ranked 10th on the Open Doors' World Watch List of the most oppressive countries to be a Christian.  Nuclear deal between America and Iran Speaking of Iran, the country sent representatives to meet with U.S. officials in Geneva, Switzerland yesterday. The two countries agreed to “guiding principles” for a potential nuclear deal. At the same time, the U.S. is conducting a military build-up in the region. U.S. Secretary of State Marco Rubio has said that striking a deal with Iran is difficult because of its commitment to radical Islam.  Secretary Rubio urged Europe to embrace Christian heritage Secretary Rubio addressed the Munich Security Conference in Germany on Saturday.  He criticized Europe for embracing globalism, open borders, massive welfare states, and climate activism. Rubio said, “We in America have no interest in being polite and orderly caretakers of the West's managed decline.” Instead, he called for European countries to partner with the United States on the basis of their common heritage—Christianity. Listen. RUBIO: “America was founded 250 years ago, but the roots began here on this continent, long before the men who settled and built the nation of my birth arrived on our shores, carrying the memories and the traditions and the Christian faith of their ancestors as a sacred inheritance, an unbreakable link between the old world and the new. “We are part of one civilization, Western civilization. We are bound to one another by the deepest bonds that nations could share, forged by centuries of shared history, Christian faith, culture, heritage, language, ancestry and the sacrifices our forefathers made together for the common civilization to which we have fallen heir.” Jeremiah 6:16 says, “Stand in the ways and see, and ask for the old paths, where the good way is, and walk in it; then you will find rest for your souls.” Border Czar: We arrested 4,000 illegals & recovered 3,000 kids in MN In the United States, White House Border Czar Tom Homan announced the conclusion of Operation Metro Surge in Minnesota last week. Immigration enforcement officers are in the process of leaving the state after having made over 4,000 arrests since December. Homan noted that officers also recovered over 3,000 missing children. HOMAN: “I.C.E. is a legitimate federal law enforcement agency. We're not out scouring the streets to disappear people or deny people their civil rights or due process. In addition to taking public safety threats off the street, I.C.E., here in this state, have located 3,364 missing, unaccompanied alien children -- children the last administration lost and weren't even looking for.” Planned Parenthood closes Florida abortion mill Planned Parenthood announced Monday it will close one of its abortion mills in Florida.  The Lakeland, Florida killing center will fully close next month. This ends 50 years of the abortion giant's presence in the area.  Planned Parenthood locations have fallen from 567 in 2021 to 488 last month. However, Katherine Van Dyke with American Life League warned, “By shedding this ‘dead weight,' they're not retreating. They're regrouping to push the abortion pill regimen through virtual channels, streamlining abortion on demand.” 348th anniversary of Pilgrim's Progress And finally, this week is the 348th anniversary of the publication of John Bunyan's Pilgrim's Progress. His first volume of the book was announced on February 18, 1678. Bunyan began the work from prison. He was sentenced for holding unsanctioned religious services. Despite suffering for his faith, he produced a Christian classic that would influence the church for centuries.  The 19th century English preacher Charles Spurgeon, who read Pilgrim's Progress 100 times, said of Bunyan, “Read anything of his, and you will see that it is almost like reading the Bible itself. He had read it till his very soul was saturated with Scripture; and though his writings are charmingly full of poetry, yet he cannot give us his Pilgrim's Progress—that sweetest of all prose poems—without continually making us feel and say, ‘Why, this man is a living Bible!'” Jeremiah 15:16 says, “Your words were found, and I ate them, and Your Word was to me the joy and rejoicing of my heart; for I am called by Your name, O LORD, God of hosts.” Close And that's The Worldview on this Wednesday, February 18th, in the year of our Lord 2026. Follow us on X or subscribe for free by Spotify, Amazon Music, or by iTunes or email to our unique Christian newscast at www.TheWorldview.com.  I'm Adam McManus (Adam@TheWorldview.com). Seize the day for Jesus Christ.

In episode THREE HUNDRED AND SIXTY-TWO, Wade discusses Augustine, Bunyan, Dante and how they talk about weight, aim, and hope. We hope you enjoy the episode! For more about the show and the hosts, visit the Let the Bird Fly! website. Thanks for listening! Attributions for Music and Image used in this Episode: “The Last One” by Jahzzar is licensed under an Attribution-ShareAlike 3.0 International License. “Gib laut” by Dirk Becker is licensed under an Attribution-NonCommercial-NoDerivatives (aka Music Sharing) 3.0 International License. “Whistling Down the Road” by Silent Partner.E