Podcasts about calvinistic

Dr. Seth Stiles, a former Calvinistic Presbyterian Pastor for over 20 years became convinced Calvinism was wrong. Today, Dr. Leighton Flowers speaks with him about why everything changed. Get your copy of Dr. Flowers new children's book, LOVE CHOOSES, go here: https:// loom.ly/8I1BNFg   To get your copy of Dr. Flowers book, Drawn By Jesus, go here: https://a.co/d/6s767Ey   To SUPPORT this broadcast, please click here: https://soteriology101.com/support/   Subscribe to the Soteriology 101 Newsletter here: www.soteriology101.com/newsletter   Is Calvinism all Leighton talks about? https://soteriology101.com/2017/09/22/is-calvinism-all-you-talk-about/   DOWNLOAD OUR APP: LINK FOR ANDROIDS: https://play.google.com/store/apps/de... LINK FOR APPLE: https://apps.apple.com/us/app/soterio...   Go to www.ridgemax.co for all you software development needs! Show them some love for their support of Soteriology101!!!   To ORDER Dr. Flowers Curriculum "Tiptoeing Through Tulip," please click here: https://soteriology101.com/shop/   To listen to the audio only, be sure to subscribe on iTunes, Stitcher, Google Play, or one of the other podcast players found here: https://soteriology101.com/home/   For more about Traditionalism (or Provisionism), please visit www.soteriology101.com   Dr. Flowers' book, "The Potter's Promise," can be found here: https://a.co/d/iLKpahj   Dr. Flowers' book, "God's Provision for All" can be found here: https://www.amazon.com/Gods-Provision...   To engage with other believers cordially join our Facebook group: https://m.facebook.com/groups/1806702...   For updates and news, follow us at:  www.facebook/Soteriology101   Or @soteriology101 on Twitter   Please SHARE on Facebook and Twitter and help spread the word!   To learn more about other ministries and teachings from Dr. Flowers, go here: https://soteriology101.com/2017/09/22...   To become a Patreon supporter or make a one-time donation: https://soteriology101.com/support/   #LeightonFlowers #Calvinism #Theology

In this follow-up to their discussion of the Parable of the Ten Virgins, Jesse and Tony make a critical discovery about Matthew 25:13 that fundamentally changes how we should read Christ's eschatological parables. The command to "watch therefore" isn't primarily about staying awake—it's about preparedness for Christ's return. This episode explores the grammatical and theological connections between the Parable of the Ten Virgins and the Parable of the Talents, revealing how Matthew 25:13 functions as a hinge verse that binds these parables into a unified teaching on eschatological readiness. The hosts demonstrate how modern chapter divisions and translation choices can sometimes obscure the organic flow of Christ's teaching, and why understanding these connections matters for Christian living today. Key Takeaways Matthew 25:13 is a hinge verse, not an endpoint. The Greek grammatical structure (using post-positive connectors "therefore" and "for") links verses 1-13 forward to the Parable of the Talents, not just backward to the Ten Virgins. Sleep wasn't the problem in the parable. Both the wise and foolish virgins fell asleep. The issue was preparedness—having oil ready before the bridegroom's arrival, not staying physically awake. "Watch" means preparedness, not wakefulness. The better translation of the Greek word emphasizes alert readiness and preparation rather than literal sleeplessness. The Parable of the Talents explains what preparedness looks like. Christ intentionally connected these parables to show that watchfulness manifests in faithful stewardship and fruitful living. Christ himself made these connections. This isn't just Matthew's editorial arrangement—Jesus deliberately taught these parables together as a unified discourse on eschatological readiness. Sanctifying grace is non-transferable. The wise virgins couldn't share their oil because saving grace and the Spirit's indwelling cannot be borrowed or transferred between people. Eschatological ignorance is divinely ordained. Not knowing the day or hour prevents us from delaying obedience until the last moment, which was precisely the foolish virgins' error. Key Concepts The Grammatical Evidence for Connection The discovery that transformed this discussion centers on how Greek post-positive particles function. Both "therefore" (οὖν) in verse 13 and "for" (γάρ) in verse 14 cannot grammatically stand as the first word in a Greek sentence—they must connect to what precedes them. This means verse 13 isn't simply concluding the parable of the virgins; it's simultaneously introducing the parable of the talents. English translations that insert paragraph breaks between these verses may inadvertently suggest a harder separation than exists in the original text. When Christ says "watch therefore, for you know neither the day nor the hour, for it will be like a man going on a journey," He's creating a seamless logical progression: the reason for watchfulness is eschatological uncertainty, and the nature of that watchfulness is illustrated by what follows in the talents parable. Preparedness vs. Wakefulness in Translation Some English translations render Matthew 25:13 as "stay awake" or "keep alert," emphasizing the sleep imagery from the preceding parable. However, this creates a logical problem: if falling asleep was the sin, then both groups of virgins sinned, since the text explicitly states "they all became drowsy and slept" (v. 5). The better understanding recognizes that the Greek word (γρηγορέω) encompasses a broader semantic range including vigilance, preparedness, and readiness—not just physical wakefulness. The wise virgins weren't praised for staying awake; they were praised for having secured oil before the bridegroom's arrival. This preparedness enabled them to respond appropriately when the moment came, regardless of whether they had been sleeping. Translating with an emphasis on sleep therefore misses Christ's point and artificially seals verse 13 off from the explanation that follows. The Perseverance of the Saints in Action This parable sequence reveals an often-overlooked dimension of the doctrine of perseverance: believers must actually do the persevering. While the Holy Spirit enables, empowers, and ordains our perseverance, He doesn't persevere instead of us—He causes us to persevere. The wise virgins' preparedness wasn't passive; they actively obtained oil before it was needed. They prepared for both the bridegroom's arrival and the potential delay. This illustrates that Christian preparedness isn't anxious vigilance or frantic last-minute effort, but the steady, Spirit-enabled work of sanctification, growing in grace, abiding in Christ, and maintaining readiness over the long haul. The Parable of the Talents then unpacks what this looks like practically: faithful stewardship, productive kingdom work, and diligent use of what God has entrusted to us during the time of waiting. Memorable Quotes The difference between foolishness and wisdom in the first parable is not whether or not the virgins fell asleep. It's whether or not they were prepared for the eventual coming of the bridegroom. - Tony Arsenal When God's people take to see and request his eminent and transcendent power in the lives of somebody else through intercessory prayer, a special bond is created that is very real. - Jesse Schwamb Christ himself has strung these different parables together... Christ was the one who decided that the parable of the talents was a proper explainer for the parable of the wise and foolish virgins. - Tony Arsenal Full Transcript [00:00:08] Jesse Schwamb: Welcome to episode 495 of the Reformed to Brotherhood. I'm Jesse.  [00:00:14] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.  [00:00:18] Jesse Schwamb: Hey brother. So sometimes the episodes just seem to write themselves, and I say that of course, tongue in cheek from my full providential register. But in the last episode, we went over with great detail, the parable of the 10 virgins, or the 10 bridesmaids found in Matthew 25. And I think we did all the things that we were supposed to do, like contractually. We made really good oil puns. We talked about Petras song, midnight Oil. We talked about 10 bridesmaids, five Ys, five foolish. They're all waiting for the bridegroom who is late because he operates on divine timing. The foolish five run out of oil and begged the five whys to share theirs. The five whys decline, because sanctifying grace is non-transferrable. This is not a potluck. We went through all of that stuff and then what happened is we turned off the microphones and somehow you and I started a, a new conversation about this thing still. And we thought there's more to say and we didn't even expect it. And incidentally, it all hinges on a single word. Yeah. So we're gonna come back to that on this episode because we couldn't help ourselves. And I say that because we couldn't help ourselves. We literally kept talking about this long after the episode had ended. So we wanted to bring it back and it's something new. I think that you and I were really pondering that's gonna be really, really, really good. Yeah. But the other thing that's really good is either affirming with something or denying against something that's the part of the conversation where we either affirm with something that we think is underrated, really exceptional, that we wanna recommend or we deny against something that's just not that great. So Tony, what have you got for us today?  [00:02:04] Tony Arsenal: I'm gonna phrase this in a very particular way, of course, and then I'll explain why I'm phrasing it that way. I'm starting. Great. Um, I am affirming adult baptism upon a profession of faith, and I say it in that particular way. Sure, of course. Um, because I often hear, and I've heard, I mean, I've heard Presbyterian pastors say this, um, I've heard, heard it said that Presbyterians do cradle baptism too. And, uh, and sort of like, sometimes it's kind of in like a, I'm trying to like build a bridge with a, a cradle Baptist. Sure. Um, I actually object to that because the, the basis on which an adult is baptized in a Westminster covenant theology framework is different than the basis, uh, on which a believer is baptized under a traditional Baptist credo, Baptist position. Right. So I'm affirming adult. Profession of faith, baptism or adult baptism upon a profession of faith. Um, and the reason I'm saying that is because my wife and I had this opportunity this morning to go to another church to visit, uh, a friend of ours. It's actually a friend of our son's, which is crazy to say. He's four years old. A friend of our son's from school, his mother, um, who is a Christian, um, but had never been baptized, was being baptized at her church today. And so we got an opportunity to go to their church. It's a church we've been to before. It was not like a brand new church or any, like, super far away. It's a church we've been to before. Um, so we got to go to church and then we went over to the local sort of like swimming hole. Uh, like there's this little, uh, like recreational area called stores pond, I'm sure. Just I know you're familiar with it. Oh,  [00:03:38] Jesse Schwamb: yeah.  [00:03:39] Tony Arsenal: Um, and they did sort of like a testimony ceremony and, uh, all of the baptizes, I don't know if that's the right word, but all of those being baptized. Uh, I would normally call them catechumens, but I don't think that actually that applies here. But all of those being baptized, uh, got up and gave their testimony. There was eight people being baptized, which was fun to see. Um, of course all adults. This is a Baptist, um, a Baptist church that we were visiting. And then we walked over to the, over to the lake and they dunked him in there. And, uh, it was really great to see. And the reason that I'm affirming adult baptism upon a profession of faith, um, uh, is because it's really quite beautiful, right? I think we've, we just recently talked about this, um, and I'm sure we'll talk about it again at some point in the future, but we just recently talked about a baby baptism at my church that, uh, is beautiful in its own right for its own reasons, and it's got its own theological, uh, underpinnings and theological elegance to it. But there's also something just very beautiful about an adult who either has come to faith, um, and I don't, I don't know, um, this woman very well, like I, she's another mom at, um, at Agie school. And so our kids go to school together and so we interact with her periodically at like drop off and other times and they've been over to the house. I don't know her, well, I heard enough of her testimony today to know that she was kind of a nominal Christian. Uh, and they actually started going to church because in order to bring their son to the school that, um, they wanted to go to, which is, uh, the school that my son goes to, the school that your father teaches at, um. You have to have at least one parent needs to be a Christian, needs to be a regular attender, a regular member of a church. And so they, they joined a church, um, to be able to fulfill that requirement. And either, and, and again, I wasn't, I was watching the kids, um, including her son while she was doing this. So I was only kind of hearing with one ear. So either she was a nominal Christian and was kind of like renewing her faith or she was coming to faith for the first time. I'm not sure. But in either case, she had not been baptized previously that I know of. I didn't, I mean, I guess maybe she was baptized as a baby or something, I don't know. But, um, she was being baptized today upon a sort of a new profession of faith or renewal of faith, and it's just very sweet to see. The emotional investment that occurs when someone is recognizing that God's promise is being sealed on them. Right. And I don't know that, I don't know that a lot of traditional Baptist, and this is a pretty like plain Jane Evangelical church. I'm not sure that a lot of evangelicals would really recognize or use that language. But I also think there's an intuitiveness to it that like this is a sign that God gives us. It's gotta be a sign of something. Right. Um, it's not, this was a church that brought sort of broadly Calvinistic part, the baptism of house was actually adopted or adapted from, uh, a modification of question, one of the Heidelberg catechism. So I warned my Presbyterian heart, um. So they're in a context where like covenantal language is not foreign to them, even if it's not the primary structure that they're using. But it was just very sweet and kind and a, a really encouraging, uh, opportunity for the body of Christ to gather. Uh, it was a little bit chilly. It was raining actually, and people, anybody, like everybody was out there and, and in the rain, most people didn't have umbrellas. And you know, people's hair is wet and their clothes are getting wet and nobody cares. Nobody is bothered by it because there is some baptism going on. There's some, uh, some new birth in a roundabout sense and some yes, uh, some, some signification of that new birth in a very direct sense. So that's what I'm affirming today. Adult baptism upon a profession of faith, uh, with an asterisk in a covenantal mode. That's, that's my very specific, very technical affirmation today.  [00:07:19] Jesse Schwamb: There's also something about that's just special. Again, it's not prescriptive, but there's something special about those open water baptisms too. Oh  [00:07:27] Tony Arsenal: yeah.  [00:07:28] Jesse Schwamb: I mean,  [00:07:29] Tony Arsenal: yeah, it was like super picturesque. It was like, I felt like I was on the Jordan with Town of Baptist, like the, like, it was like a, that classic like Baptist minister standing in the water, like it was very right. Very, uh, it looked staged, but I don't think it was, I think it just was actually this, that genuine scenario. [00:07:44] Jesse Schwamb: Right. So, yeah. Yeah. And that's like a beautiful thing. Like we're saying, oh, we're not trying to get into the particulars. It's just to appreciate, I think all of those details. I myself was baptized by my father in a pond and it was glorious. That was, that was special. And there was something about the occasion and the environment as well that was special to me in that. But you're right, like in that Baptist mode, I, I think when it's like properly administered, when it's really appreciated and the theology is rich and richly exemplified in what's happening there to, it's hard not to be moved, I think in the Christian heart, not to be warned by seeing somebody go down into the water to come up into this representation of new life in Christ. I think regardless of your convictions on this, it's hard not to be moved by the power of the spirits.  [00:08:25] Tony Arsenal: Yeah.  [00:08:26] Jesse Schwamb: And the sign and seal being delivered to God's people. In a profound way. So whether you're a Pado or Cradle Baptist, I think it really is difficult not to be moved. And especially in an environment like that, you love to see it, right? I mean, this idea of of, um, being able to come to the Lord because he's called you and whatever season of life that is, and then to follow an obedience into baptism is a glorious thing that we should all celebrate. So I love this idea of people on a chilly day in New Hampshire standing in the rain saying, give us the baptism. Like let, let us see the Holy Spirits working through the lives of the people in our midst. Let, we wanna be a part of that. We wanna celebrate that we're here for that.  [00:09:07] Tony Arsenal: Yeah. Yeah. It was just a, it was just a very, very sweet, like, I, like I said with, when we were talking about the, the baby baptism at my church, it's, there's just a, there's a sweetness to it. It's, yes. It's almost like, um, I've never been present for the birth of someone's child other than my own. Um, I've been at the hospital, uh, so meeting the family and the, the baby like very shortly after birth, but I've never been actually there. But there's something reminiscent to that, whether it's a baby being baptized or an adult being baptized where it's, it's just this sort of sweet moment of introduction to yes, this person with, um. To varying degrees depending on the theology, underlying baptism. But this person with a very real new identity that they have been given, yes, it's, it's, the old has gone, the new has come new creation in Christ. Um, whether, you know, I, I don't affirm baptism or regeneration, right? That's not a reformed position. But whether you have a, a position of some form of baptismal regeneration or baptismal efficacy, which is where kind of the, the reform tradition tends to fall, or even just, uh, I say just, I don't mean just in a peor sense, but like, even if, if what's going on is, is entirely a symbol that you know, is being applied to a person, there is a new sense of identity. There's a, there's a, a mark, a, a physical mark that it isn't persistent like circumcision, but it's a physical mark being applied, a visible mark being applied to, to the person claiming them as God's child. Um, and, and there's something very sweet and genuine. And, and to see, like, just to see, like I said, the, just the emotionality. And not a crass like emotionalism, but a genuine, heartfelt, emotional moment that someone is going through like a real, genuine emotion, um, is also not something we actually see that much in the world anymore, which is, it was nice to see. Anyway, I could, I could blather on about baptism and, and adult baptism and baby baptism and how great it is. Uh, God knew what he was doing and he, he gave us this beautiful symbol. So next time you have an opportunity to experience a adult baptism upon a profession of faith in a covenantal mode, uh, than you make sure you take advantage of that.  [00:11:14] Jesse Schwamb: Yeah. You know what it's like for me and certainly I, baptism is way more profound, uh, than this example I'm about to give. But there's something within me that feels similarly or appreciates in a similar way when you're participating or just viewing a wedding. Yeah. Isn't there? There's that new identity. There's the vows and the covenants being made and promises being given and that that's just like a really meaningful, profound thing. And then like, you know, a thousand times, a million times, that is to participate or to witness again, baptism. And in my own church, which is Cradle Baptist, the one I attend, baptism, I'll say it this way in like this most trite way again, is like a super big deal. And one of the things I really appreciate is when that person, after they've given their testimony and they've gone down into the water and they come back up, our congregation goes like wild. Like just wild in celebration. Yeah. And at first I was like, wow, this. This seems like too much. Guys, can we take, can we take it down now? Just the Lord's day after all. And then I was with you in the sense of like, really, it's like we, you and I have talked so much about like the, the way in which you're trying to sometimes manufacture or theologians try to bring in some sense of emotionalism to kind of convey some kind of like, really, so I can demonstrate that I have a heartfelt and genuine commitment and love for God and Christ and you know, we can leave that as it is right now. Here is a place where I think that celebration is like just wholly and totally appropriate.  [00:12:36] Tony Arsenal: Yeah.  [00:12:36] Jesse Schwamb: And so I love that there's genuine enthusiasm and excitement over those things. And you're genuinely gonna get that more in the kind of traditional Baptist mode of this thing. I'm just saying celebrate where you celebrate, you know, get in where you fit in. Yeah. And so I think that your admonishment to us and affirmation there is really good. Um, totally about that. And all the better if you can do it in a, on a rainy day in a pond in New Hampshire. That sounds like a glorious spot.  [00:13:02] Tony Arsenal: Yeah. Yeah, it's, it was interesting. It was good. It was a good time. Jesse, what do you got for us tonight? [00:13:07] Jesse Schwamb: I'm also gonna go affirmation, and I think we can file this one for me, under seeing the power of God in his, that power demonstrated in his transcendence and in his eminence. All our timing is gonna be off on this, but there's a certain compulsion I have to report back to everybody. And that reporting is really on my wife who did undergo some surgery this week. And I'm about to say a bunch of things medically so you can, I mean, there's nothing in here like grotesque, but I say that because somebody might be like, wow, you're seeing a lot of personal things. I have her permission to share all this. But of course some of you may remember, she spoke on the podcast, I dunno, like a half dozen episodes ago. Go back and listen to that. She talks about her medical journey, but she just had this big surgery. And here's the reason why I want to report back. I sense that when God's people take to see and request his eminent and transcendent power in the lives of somebody else through intercessory prayer, that like a special bond is created that is very real. So I think when somebody comes to their brothers and sisters and says. Would you pray for us? Would you pray for me? That's not just an act. I think of vulnerability. It's one of of truly seeking after what God desires for his people to help and to intercede for one another. And there's something special about that. And then equally special, and I think binding is when people say, yes, I will pray. And they make themselves committed to doing that. When that relationship is established, what I think is like mutual accountability, mutual yielding to one another, mutual submission. The lovely thing about that is I think there ought to be a reporting back. I really feel highly convicted about that because so many people, including those in the from Brotherhood hanging out in the Telegram, TT Me Reform Brotherhood, they have prayed for us. My church has prayed, my parents have prayed. You have prayed. So many people have prayed. And so my wife did go undergo an 11 hour surgery just two days ago. And uh, I can say that that surgery, the doctors, the three surgeons who are working as part of this interdisciplinary team, this multifactorial, multidisciplinary team, were able to accomplish everything that they wanted to do, which was a wild accomplishment. And it was more intense than they thought it was going to be. But I can say to you very, very clearly, very cogently that, uh, God was in the midst of all of these things in a mighty and powerful way. Now, I know people are prone to say that kind of thing. I'm saying it because it was all exceptionally real. Not only as I sat there waiting for the next updates in the waiting room, did I really sense a peace of God that I haven't felt before, even in all of my wife's previous surgeries, when this was the most uncertain, this was the biggest, the highest risk that was all real. But at the very end, and I'll, I'll spare a lot of the details, uh, but at the very, very end when the surgeon reported back to me all the things that they did, which included having to take out a portion of her bowel and stitch it back together again, because she had some endometriosis that had embedded itself in there and that was unknown to them. You can't see that stuff in an MRI and yet God ordained that the right surgeon, the right preparation would be in the room and ready to go if something like that occurred and it did. That she had a full hysterectomy, which we were praying that it would be lack laparoscopic because they were concerned they would not be able to do it that way. And God answered that prayer that she needed to have her ureter, the thing that connects your kidney to your bladder, that also was filled with endometriosis. It had to be resectioned and repaired. And it was that the end of all of this, what the main doctor kept saying to me was, we wanted to put your wife in a position where her anatomy would determine the outcome and that you would have all of the skilled persons in the room to provide the best care, the best expertise possible. And what he said to me at the end is, it's strange things just kept breaking her way. And I said, well, I can tell you why that is. That's because God was answering the prayers of so many people who are praying for her. And so I'm so thankful for everybody who's prayed. She's in a critical time of healing right now. Our prayers now are turning to just that God would solidify the work that he has already accomplished, that there'd be no complications, that all the things that they did, and they did a lot of things. The surgeon in fact said to me at the end, it's gonna feel like she got hit by a truck. And that's actually not a bad description of what we did to her. And so the next days are the ones where we're really pleading for God to do this kind of miraculous healing that he started by providing all the things that he's, he's already done. I, as a husband, cannot be more thankful, more grateful, without words for everybody who has prayed. Uh, for my parents, for you guys, Tony, for all of our friends who reached out for so many people, I've realized I have a part-time job now just answering text messages, uh, on behalf of my wife for those who desperately are loving her through prayer. And again, I think I'd affirmed before. I'll say this very quickly, about the elders praying over her. About what a sweet time that was. Not only did that happen, but uh, unbeknownst to me until a little bit later on in that day did I learn that a bunch of women in the church had taken it upon themselves to schedule an 11 hour block where there was gonna be somebody praying every hour for my wife. And, um. Man, if, if, if this is not what the family of God does for one another, I don't know what they do.  [00:18:35] Tony Arsenal: Yeah.  [00:18:35] Jesse Schwamb: So I'm so grateful. Thank you for everybody who has prayed. I also don't want to testify. That's the power of God and his eminence. And his transcendence is just unreal loved ones. It's unreal, it's otherworldly and he comes in power when his people pray. He does good work and it's very James one. There's a lot that even as I'm worried now about the outcome of this surgery and how it will play out, that I can still somehow truly count it all joy, because it is God who does these things in our lives to test and to prove out our faith and our love towards him, because he's in fact good. And I'm just testifying to that goodness in the midst of this difficulty. So wherever you are at. For whatever it's worth. And I think it's worth a lot. God is faithful. He will do the work that he began, and he will meet us when we need him, where we are at in his loving kindness because of his great mercy. So be encouraged by that. And again, my sincere gratitude.  [00:19:36] Tony Arsenal: Yeah. Yeah. I don't, I don't have much that I can add to that. I mean, I, I, I think, um, prayer is an undervalued commodity in the church.  [00:19:48] Jesse Schwamb: Yes.  [00:19:49] Tony Arsenal: And. As good and right as it is for us, uh, to pray when there's some big, um, big need like this. Um, and, and there's no, there's no, uh, dishonor or shame in asking for prayer in the big situations. I think sometimes too, like we forget that prayer is just as vital and just as important and just as powerful and just as meaningful and just as everything in the small things. Amen. Um, and, and I also think, you know, sometimes we, maybe this is just me, but like sometimes we go into, we go into a, a scenario like what you and your wife are going in and we sort of like prepare ourselves for. The hard providence to come. Like, I don't know if, if that's where you've been at, but I know when I'm facing things like this, um, I'm, I'm kind of like asking people to pray, expecting God to bring the hard providence.  [00:20:43] Jesse Schwamb: Yes.  [00:20:44] Tony Arsenal: Um, and maybe that's just a coping mechanism to sort of like get out in front of it in case he does. Um, but like that God, God doesn't, uh, how do I wanna say this? I don't think that God takes any particular joy in bringing the par, the hard providences. Mm-hmm. And I actually think he does take a particular joy in answering the prayers of his people unto good effect. Um, I think there's a particular joy that God brings when he, God has in his own divine accommodated, anthropo, pathic way, um, when he can make sure that everything just breaks the right way for his children. Right. In a really difficult, complex, long surgery. Um, and all of the butterfly effect elements of, of how all of those different things are gonna, you know, spread out. Right. I don't know if this surgeon's gonna come to faith because you attributed his success in this surgery to, you know, to, to God. I don't know. Maybe, maybe not. Um, but, but either way, there are a thousand, a million imperceptible little ways that God's providence flows out of these kinds of situations that we will never know. Um, and he, he takes great joy in answering the prayers of his people and. Yes, it's true that when God, when we ask God for bread, he does not give us a stone even when he gives us the hard providences, right? The hard providences are not a stone, but he likes to give us really good bread.  [00:22:10] Jesse Schwamb: Amen.  [00:22:10] Tony Arsenal: And I think at times, um, we, we sort of almost doubt that he is able and willing and joyful to do so. So that's more, I think, more a reminder for me than it is for anyone else. 'cause I, I have a tendency to prep myself for the hard providences, um, before they come and, and pray to that effect that God would comfort me in the midst of whatever trials is coming. Um, maybe I need to show a little bit more faith in a good God who gives good gifts, um, to pray and thank him in advance for the good providence is the, the easier the soft providence is that he has in store for his people as well.  [00:22:46] Jesse Schwamb: Well, I think we all need that reminder from time to time and I, again, I like where you've taken that. It is a good reminder to pray for the people that you love around you all the time, or just ask. What's something that you would like some prayer for, especially maybe something that you can't pray for yourselves through this time? I can't tell you how many times somebody has asked to pray with me or for me, and they pray in ways that just astound me. I dunno if that makes sense. Yeah. Like just, I get off the phone and I think, well, that was spirit filled because I didn't know that I needed to hear those words. I didn't know exactly like what needed to be stitched together in terms of the requests that would really minister to my heart and provide me encouragement. But course the Lord knows, and even in prayer as you're saying, he's giving that good gift to each other.  [00:23:35] Tony Arsenal: Yeah.  [00:23:35] Jesse Schwamb: When we pray with one another, when we pray for one another, it's just a remarkable thing that I fail to understand and I definitely fail to appreciate. So in this season of being able to see it very clearly as if like the clouds. Parted and I could see some of this power of prayer and what God does in prayer, what God does to us in the prayer of others. I can't help but testify again. I feel it is my duty to do so, actually. So be encouraged, loved ones that this is a powerful weapon that God gives us. I think you and I have said before, Tony, maybe we can also partly this into like another reform. A brotherhood bumper sticker. I said another, like, we have bumper stickers. We don't, we definitely should. At some point  [00:24:17] Tony Arsenal: we do have at least one cross stitch pillow floating around out there  [00:24:20] Jesse Schwamb: somewhere. That's true. Yes. We need to get our hands on that. And maybe here's something else we could add to it, which is of course, when, when we work, we work, but when we pray, God works. And so I've just been reminded of that over and over and over again. The situation, like you said in the big times and the small times, what a blessing, what God is like this, who cares. Who again, is what I've been thinking about is how high and lifted and transcendent God is, so that like he's not moved in, uh, in a dis, like a passionate way by this nonsense of our world. He's steady and steadfast. You know, Isaiah 26, like our God is an everlasting rock, and yet he's eminent in sending his son to identify with the kind of pain even my wife is in right now. In her time of trial and struggle. He is there and yet separated and so powerful that he orchestrates all the details himself. I mean, what God is like this.  [00:25:11] Tony Arsenal: Yeah.  [00:25:11] Jesse Schwamb: So this is the one to whom we get to bend his ear, as it were, and we'll avail ourselves of that opportunity. Always. You're gonna have to stop it, Tony. Otherwise, I'm, this whole episode is just gonna be me talking about, which would not be bad, I suppose, but me talking about how good our God is, I suppose we can talk about that actually in the context of Matthew 25. [00:25:30] Tony Arsenal: Yeah. You better watch yourself before you wreck yourself. Is that how it goes? But I did that, that took a month off of podcasting. I forgot how to do transitions. Not that we were ever great at transitions. It's just slamming into gear  [00:25:43] Jesse Schwamb: now. That loved one's a segue that you, you don't even know about yet. You didn't even get it. So let me help you try to get it. 'cause I, I wanna do this quickly, but of course it's always the best part of our conversations where we can get to the scripture. Let me read just the first, uh, 13 verses Matthew 25, and I'm gonna read them from the version that I read on the last episode because part of the fun of this conversation that Tony I had had subsequently was, do you remember what you said to me, Tony, about, about the, this, I don't wanna say the word yet, but this word. [00:26:10] Tony Arsenal: Yeah. I, what I remember is, um, feeling confused because I, I said, I thought this was like a Mandela effect kind of thing. Yes. We might have to, I'll explain briefly what that is in that I could have swore this word was in the, in the Bible. Like I was, it was so ingrained in my head that this was there. And then I'm trying to find it in my, my version that I'm bringing in. It's not there. And the obvious answer is it actually was there in the version that Jesse was reading and is there in many translations. Um, so we'll, we'll read the translation, uh, Jesse read, and then we'll talk about why not only why this is, uh, important in the light of our last conversation, but actually how it's important in light of what will likely now be the beginning of our conversation on the next parable, and in the next week or maybe two of, of the discussion of the parable of the talents here, or one of the parable and talents. [00:26:57] Jesse Schwamb: So this is Matthew 25, beginning in verse one. Then the kingdom of heaven may be compared to 10 virgins who took their lamps and went out to meet the body groom. Now five of them were foolish and five are prudent. For when the foolish took their lamps, they took no oil with them, but the prudent took oil in flasks along with their lamps. Now, while the bridegroom was delaying, they all got drowsy and began to sleep. But at midnight there was a shout. Behold the bridegroom come out to meet him. Then all those virgins rose and trimmed their lamps. And the foolish said to the prudent, give us some of your oil for our lamps are going out. But the prudent answered saying, no, there will not be enough for us. And you go to and instead to the dealers and buy some for yourselves. And while they were going away to make the purchase, the bridegroom came and those who were ready went in with him to the wedding feast and the door was shut. And later the other virgins also came saying, Lord, Lord, open for us. But he answered and said, truly, I say to you, I do not know you. Therefore, stay awake for you. Do not know the day nor the hour.  [00:28:02] Tony Arsenal: Yeah. Yeah. So the part of this, uh, passage that I was having, like a brain cramp on and couldn't figure out is actually verse 13 and, um. The reason this is important and ties in, and this is part of why Jesse and I after we sort of had like a second, the beginning of a second episode, following the last episode, um, wanted to come back, is that this, this verse in verse 13 actually makes, um, in effect it makes the second parable that we're gonna talk about the parable of the talent here. It actually makes that parable like an extension of the first one or maybe an explanation of the first one, or further clarification. I'm not sure. It, it links the two together in a way that's really significant. So we need to make sure we really understand. Verse 13, and I'm gonna read verse 13 in my translation to demonstrate kind of where I think the, the question starts and says, watch therefore for, you know, neither the day nor the hour. And what Jesse and I kind of like marveled at is, um, the word for watch, uh, it's actually the same word we get the name Gregory, for, uh, from, um, the, the idea of being wakeful or alert or not falling asleep. That's that's there in the word. Um, and, and I don't think it's a bad translation. I don't. I always, um, wanna be really hesitant to sort of like make an argument that you wanna like build an entire theological point on a translation or a mistranslation. I think those are really shaky arguments, and even more than that, I don't ever wanna make an argument that makes it so people feel like they can't trust their English bibles. So the, the difference between the version that Jesse read with, you know, statements of being awake or stay awake or be alert versus watch, or more generalized alertness language, which is I think probably a better, not, not that the other one's bad, but this is probably a better translation. And it's a translation decision that's trying to connect that verb back to something that was said about the virgins. Right, right. The, the virgins, um, and this is, this is where our conversation went, is actually the, the sort of like real time epiphany that Jesse and I had, maybe I just had Jesse new, the, the sort of like real time epiphany that both, both groups of virgins fell asleep. Right. And so being asleep is not the necessary, it's not the thing that makes the virgins foolish.  [00:30:35] Jesse Schwamb: Exactly.  [00:30:36] Tony Arsenal: The, the translation, I think, I mean, I'm not, I'm not, I'm not, not like a mind reader and I haven't read anything from the translation committees that explain that this is why they did it. But I'm, I'm, I think it's reasonable to think they translated in light of that wakefulness element of being alert because of the fact that the virgins fell asleep and they were sort of caught off guard when the bridegroom came. But the reason I think that's an over translation is exactly the dynamic we pointed out last week, falling asleep was not the problem,  [00:31:04] Jesse Schwamb: right?  [00:31:05] Tony Arsenal: What was, what was the problem was not being prepared. And so this concept of watch, therefore is more, I think is more about preparedness because of the fact that the parable is about preparedness, not about wakefulness. So when we wanna think about translations, yes, verse 13 comes after verses one through 12, but there's this little word therefore that connects this one with the next one, right? And so it's watch therefore for, you know, neither the day nor the hour. If that was the end of, end of the book of Matthew, right, right there, then that therefore would be like, because of what I just said, watch for, you neither know the day nor the hour, you know, neither the day nor the hour. But then in verse 14, it starts with four. It will be like a man going on a journey who called his servant and entrusted them through his property. That word for, that's another connecting logic word. So it's watch therefore, so like, because of what I just said, be alert, watch, be wakeful, be mindful, be prepared for, you know, neither the day or the hour. Four, because it will be like a man going on a journey, right? The reason you have to watch is partially, or the reason you have to watch is that you will neither know the day nor the hour. And the reason you will neither know the day nor the hour is because it will be like a man who's going on a journey called his servants and entrusted them to his property, right? So these two parables are connected and we have to sort of like understand what that watch word means and how it relates to the previous parable to understand now what it is that the next parable is trying to say and how the two relate to each other.  [00:32:45] Jesse Schwamb: I think that's right. It's like you said before, we talked about last time, it's not that sleep was the problem. That's not where the condemn nation comes in. It's merely that sleep revealed the lack of preparedness. Right. Like I suppose if you wanted to change it up, you could be like, and then they all played Uno for a while and the lambs were going strong and then suddenly the bride coon came out and it was like, okay, well it was the fact that all the lamps were still burning. Yeah. But as they were still burning and that time was passing and the bridegroom delayed, providentially, then it was only those imbued with that grace who already I prepared for that moment in time. Not that they were all playing Uno itself. So, which, which I know this is like my own translation, which is horrible, but. It is important if somebody thinks like we're overworking this.  [00:33:26] Tony Arsenal: Right?  [00:33:26] Jesse Schwamb: It's important, I think, because it, it's gonna set up the next stuff, which we're gonna get to, uh, I presume in the next episode. But this verse is, is like a, is like kind of like the keystone. It's, it constitutes like the entire moral conclusion of both this parable, but the other two that are just like it, that come before it in different ways. And of course it's like structurally parallel to a bunch of like mark and stuff that we may or may not get to. And then it echoes like the broader, all that discourse as well. So I was just looking up quickly, mark 13, in other words like where do we hear this same type of language? Where does it almost rhyme in our minds? And so if you go over just to mark 1333, and this is the parable of the fig tree. So we won't get into that there, but you'll see kind of like the same conclusion, the same, I kind of high and lifted point at the end. And this is where Jesus says, see to it, keep on the alert. For you do not know when the appointed time will come. So instead, really what we're getting at is there's all this language about watchfulness, like the, the present imperative in Greek. Keep on watching, be continuously a work, uh, alert, but it's not like watchfulness in this like anxious, vigilant, kind of nervous energy uncertainty, but it's the prepared readiness of one who has oil in the vessel and knows that the bridegroom is coming regardless of whether you fall asleep. [00:34:46] Tony Arsenal: Yeah. Yeah. And again, you know, the, the way that, um, the way that English translations are broken up into paragraphs and into, with headings and editorial content and chapter divisions and verse divisions, um, those things are all helpful and they're all really useful and I'm glad they're there. Uh, they're not inspired though, right? They're not the word of God. The, the, for the little, the little super script 14 before the word four and the little super script 13 before the word watch. Is not, it's not inspired and neither is the little, at least in the version I'm looking at on logs Bible start, neither is the little paragraph break that separates these two. So we, we can equally read and again, like I haven't done a full Greek exo treatment of this and maybe I should to, to know whether there is actually some real specific grammatical reasons why we would break these. There probably is, but we could equally read it saying, but he answered truly I say to you, I do not know you watch therefore for, you know, neither the hour or the day nor the hour. For it will be like a man going on a journey who called his sermon or we could read it, watch therefore for, you know, neither the day nor the hour for it will be like a man going on a journey. Right, right. We can, we can, the way that we read it, we can, we can clump verse 13 with what comes before it and sort of imply a full break or we can clump it with what comes after it and imply a full break before it. In reality, we shouldn't do either of those. Right. This is in, this is linked together in the, the Bible specifically to take these two parables. And pull them together. Right. Thematically, they're the same. They match, they, they have kind of this rhyming nature that like, there's, there's this theme of like, these people who have a specific task and they accomplish it to greater or lesser degree. And the ones who do it, right, the ones who do it well are rewarded in some sense because of their preparedness and their diligence. And again, I, I don't, um, I know that we can't overemphasize this because this is God's word, right? Right. The, the difference between foolishness and wisdom in the first parable is not whether or not the virgins fell asleep. It's, it's whether or not they were prepared for the eventual coming of the bridegroom, meaning that they had everything they need, not only to, um, and this is a, a real time realization I'm having here, not only to be ready when the bridegroom came, but to be prepared for the long haul until he came. Right. I think that's actually probably another big part of this pearl that we didn't even really talk about is that there's a, there's a, um. There's an implied statement here about the, the, um, perseverance of the saints in the fact that the saints have to persevere. Right? That's a corollary of the doctrine, of the perseverance of the saints, is that we actually have to do the persevering, right? Empowered by the spirit. Enabled by the spirit. Ordained by the spirit, of course, but that doesn't mean the spirit is the one who's persevering, right? Right. The spirit is not persevering for us. The spirit is causing us to persevere, but it's still us that he's causing to persevere. That's a major part of that. This next parable and, and we'll read, we'll read the parable here and then we'll get into some of the beginning part. I think this next parable here is really about like what does that perseverance look like? What does that diligence until the master comes, looks like. It's kind of like taking this, this period of time where the bride groom is delaying and the virgins all are becoming drowsy and sleeping. Well, what does that actually look like? What does it look like for the virgins who have gotten the oil ahead of time versus the virgins who waited and then had to go buy it? Well, the parable of the talents in this next passage shows us what it means to be prepared. And part of what it means to be prepared is to be diligently working to advance the kingdom of God diligently working to pursue and excel in righteousness, insofar as it depends on us, and insofar as we're empowered by the Holy Spirit. So these two, these two parables are linked together and um. Maybe we're falling into this trap a little bit, although I think because of the way we're kind of doing these, these passages in sort of organic fashion, rather than really insisting on sort of hermetically sealing off each parable, we have a tendency, I think to say like, this parable is this right? This parable is that. And we don't really ever talk about them unless you're in like a parables of Christ Seminary class or like you're reading a book on the parables of Christ. Um, if you're just sort of looking at popular teaching on parables or you're. Like a sermon series through the parables. I don't think you're gonna run into a lot that's gonna show these connections and relationships between the parables in the way that I think we're, I'm stumbling upon is maybe not right. But that's what it feels like. We're sort of like discovering in real time together that these parables are so organically linked to each other that we really can't seal them off from each other or we do some violence to the text.  [00:39:36] Jesse Schwamb: Right on. Yeah. And speaking of that whole life, whole preparedness, whole watchfulness, John Owen writes, in the mortification of sin, the whole of Christian living may be described as a preparation for eternity, mortifying sin, growing in grace, abiding in Christ, waiting for his appearing, which really strikes me as maybe a summary of like an umbrella of all of these parables of ones that we've just seen most recently and the ones that we're about to go into because. The ground for the watchfulness here is that like legitimate eschatological ignorance. This is like a deliberate, divinely ordained uncertainty. So of course, like knowing the precise moment would just tempt the flesh to delay until the last possible moment, which is precisely the error of the foolish virgins who assume that there was enough time to obtain the oil after that midnight cry. So all of this is happening right now. Like I, I do think this verse is just so critical now. It's like really a weird linchpin. It is like the capstone in a strange way of like the three parable sequence in the olive discourse, which we already talked about, the 10 virgins, the talents, and the sheep and the goats. Because it strikes me as you were speaking, Tony, what was coming to my mind is like each is almost escalating from, as it were, like a watchfulness to like a fruitfulness, to like a final judgment. And each of those are kind of building on each other. In other words, like there is a logical consistency and chronology to those things that Christ is leading us through. And the verse therefore doesn't stand alone. It's like this hinge between the eschatological warning of the virgin narrative and the productive stewardship demanded in the parable of the talents. And I think unless you see that here, it's like saying, listen, the watchful person does this. You know, why should you be watchful because of this example I've just given to you. So within that Oliver discourse, there's the exhortation to watchfulness, which occurs with that striking force. Stay awake, be ready, watch. And of course, I think we're just joining in all the reform exe and the pros who had this instinct of reading those with a unity. Yeah. The whole discourse is like the L, the Lord's own like pastoral Herman Hermeneutic, I guess on like Daniel nine or whatever. So like it is important, and I think it is maybe a bridge that, at least in my mind, I often didn't build or didn't seem necessarily because you're like, well this, this ends one. And the warning is to be watchful. And now here's something else. That's something interesting you should consider. Yeah. But really this is all one and the same, all, all. Maybe one like well like parable to rule all parables, like it's a single parable told in many sequential pieces.  [00:42:06] Tony Arsenal: Yeah. Which is something we saw before, right? Yes. And maybe, maybe not to belabor the point and, and again taking, take this in the context of me saying I never want to try to make an argument that you must be able to read Greek in order to profit from the scriptures. [00:42:20] Jesse Schwamb: Sure.  [00:42:20] Tony Arsenal: All of that said, it's very helpful to understand a little bit about how Greek works, even if you don't actually learn Greek. So for example, and here's, I promise you that this is not just me being nerdy about Greek. I'm looking at the ESV and verse 13 says, watch therefore for, you know, neither the day nor the hour. Right? So the, the command comes, uh, before the logical connector that sort of like, is explaining why, right? Because of, because of something. Right? When it's the thing that comes before, maybe it's the thing that comes after, usually it's probably before, but because of this thing, watch therefore for, you know, neither they or the hour, right? And then in verse 14 it says four. It will be like a man going on a journey. This is where I think understanding how Greek works a little bit is important. Both the word therefore and the word for. In Greek, which it's, it's therefore it's un OUN or omega upsilon new un and gar for four. Both of those are what's called post positive, and what that means is that it cannot be the first word in a sentence. So, um, verse 13 is translated very word order, literal watch. Therefore that ma matches the Greek very closely. Verse 14 is not right, right. Verse 14, if you translated it very literally would be like, uh, let's see. Would be. Just as for a man, and I get like, you can hear there, right there, why we don't translate it that way is 'cause it's really awkward, but it's just as for a man, uh, a man went on a journey or a man, um, going on a journey who called his servants. Right. The, the point of what I'm trying to say here though is that that subtle variation in the verb, the command coming first versus this post positive, logical connector coming first, that that sort of like gears your brain towards a certain conclusion. Right? Right. Watch, therefore we, we have a tendency to think like watch connects to the previous one. Right? This verb must connect us to the previous one, where the next one we see four being the beginning of a word, beginning of a sentence. We feel like that's the beginning of a new thought, right? This logical connector at the be very beginning of a sentence is like starting a new thought. The problem with that is, one, it doesn't actually match the Greek word order in both cases. Neither of these is the first word of the sentence, but let's just think of it in as a post positive and say that it should have been the first word of the sentence, but the Greek grammar won't allow it to be.  [00:45:00] Jesse Schwamb: Right.  [00:45:01] Tony Arsenal: That connector in both cases is linking us to the previous sentence, and that means both of these sentences are linking us to the previous sentence, meaning both segments of thought are linked to other together. Verse 14 is linked to verse 13, and verse 13 is linked to verse 12. There's no good grammatical reason that I can see with the 30 seconds of looking at it and the five semesters of Greek, right? Keep that in mind. I'm not an expert, but there's no good reason I see immediately from the Greek text, right? There are certain phrases and indicators in Greek that tell you like, this is a new segment of thought. I don't see those here. What I see is a very strong, strong, logical sequence of connection between 13 and 14, right? Therefore, watch for, you know, neither the day nor the hour. Well. Going back to our discussion about translating that in terms of sort of general watchfulness or preparedness or translating it in light of sleep. These are the things that are important for us to think about when we're reading English translations. 'cause this keys us off to what the, what the translators thought in terms of what belongs with what translators. Even though there's a paragraph break here in the ESV, the translation that says be awake or be, you know, uh, do not sleep like this language that's specifically connected to this, like not falling asleep aspect of watchfulness, they're signaling to you that this sentence belongs with the parable above it. Right. Almost exclusively. Right. Because there's nothing in the next parable that has anything to do with being awake or sleeping.  [00:46:35] Jesse Schwamb: Right?  [00:46:36] Tony Arsenal: Right. So, so by translating it as sleep language or do not sleep language, they're sealing it off from the parable that follows and they're kind of like making it this firm break in the text. That's not there in the Greek. That language is not there in the Greek. And it's, um, again, I think the sleep language, that's certainly a part of this word and it's, it's fine for us to interpret this word in light of the parable that came before it, as long as we're not letting that interpretation of it in light of the word that came before it seal it off from the next parable. And I, I worry that if we, if we think about it in terms of the sleepiness aspect of it, which again, there's already some contextual reasons why that doesn't make a lot of sense. Why would, why would Christ command to the people that are listening to him be about not falling asleep when falling asleep was not the problem in the, in the bearable He's told. Right, right. But the problem was, was be prepared. And it actually may be, this is also maybe an overt translation. A better translation might be, be prepared, therefore, right. Be alert, be wakeful, be be mindful, be uh, be on top of things. Right. Be ready for anything. Might be a good way to look at this. Be ready for anything for you. Neither know the day nor the hour. Four. It will be like a man going on a journey and called his servants and entrusted them to his property. So he tells the parable of the virgins, which is, is all about being prepared for the sudden, unexpected coming of the Lord after a delay, after he tarries. And then he says, for it will be like a man going on a journey. Well, what will be like a man going on a journey? The coming of the Lord, the coming of the bridegroom, the coming of the one, the promised one from the previous parable, the bride groom. For that will be like a man going on a journey for the day on the hour, which you do not know. That will be like a man going on a journey, I think. Um, and this will be the last thing I say before I, I let you jump in and, and we're getting close to ending anyways here. I think that, um, these parables are so often, uh, this parable about the talents and the parallels. I mean, there's several different par uh, parables that have to do with this theory. This sort of like scenario of like a master is giving some, some funds to his servants, or a man going on a journey. He's giving some funds to his servants and he expects them to make a return. Right? That's a, there's multiple parables that tell that same basic principle. This one here. Is an eschatological one, but I think it gets clumped in with the others in sort of this idea. And it doesn't hurt that the word talents has a meaning in English, right? It gets clumped in with these sort of like way of teaching this that's like Christ has given you some special abilities and some gifts, you better use it for his glory. Or you're all done. That's not really at all what this is talking about, at least this version of it. You might be able to make an argument for some of the others that that is about kingdom fruitfulness and, and to much is given, much is expected, right? That's the output of those parables. This one is really, it's explicitly about being prepared for this sudden arrival of the bridegroom, uh, after he delays, after he tarries. So that's all I'll say for now on that. I just, this is. This is why we had to do another episode, right? Like, because we couldn't do all of this Last week we started and we were like, we gotta push pause, save something for next week. This is one of those like realtime discoveries, realtime uh, epiphanies that I'm just like, I cannot believe I didn't see this in the text before, but I'm so glad that we're doing this deep dive. This sort of like long running slow burns through these parables because these are the kinds of things we're able to see when we really slow down and take our time.  [00:50:17] Jesse Schwamb: Yeah, it's that good old like crockpot theology. I'm with you. There is like in the next par we'll see a kind of manifest fruitfulness that comes from a preparedness and if, if we divorce that we're gonna get to the end of the next parable. And I think what we'd find is that, wow, the master seems super harsh here. Why is he so ticked off that the people with whom he entrusted all of these resources didn't do anything with them? It just seems like he's overzealous in saying, well, you just wasted a lot of things until you see like that full emphasis that comes all the way through these other parables in terms of the reason why. Then I think it starts to make more sense. So I did have to look it up like you're right, that the NIV has therefore keep watch. The King James version also is using watch, therefore. So if that's the emphasis, in other words, if the thrust is you ought to be watchful and prepared in all of your life for all the things preparing for Christ, doing the things in the work of Christ. Now it makes sense that to go away again and to have this time of not knowing when the perusia happens and being unprepared and unfruitful because you were not watchful, because you did not do the things you ought to have done and be making yourself again aware and vigilant in that awareness, then there's a problem. And that's like gonna be, I think, the full thrust of what's gonna happen that we're gonna see next when we look into this parable. I think it's important to remember that this parable is not as it sometimes is presented like an allegorize timeless moral maxim that's divorced from its eschatological referring. Yeah, the 10 virgins are figures of those awaiting Christ perusia. The oil is not some kind like vague symbol of like good works in a ian sense, but I think it's best understood as the reality of saving grace and the spirits in dwelling, which cannot be borrowed or transferred. If all of that is true. Then how does that manifest in daily living? What does that look like? And then what does that lead to on the day of judgment? All of that is to come for us, but it actually starts in this verse here in verse 13, just with the simple, very direct, but e expressly articulated phrase, be watchful or be prepared. Maybe like a better incidentally, like contemporary treatment would be like, don't sleep on this. Like, I like the word sleep in that context. Yeah. Which of course, when somebody says that to you, they're not actually meaning like, don't fall asleep now. But make sure that you're paying attention to this thing. Get after this thing, go and grab this thing, get a hold of this very thing. Make it your priority. And I think really that is what is Christ is after here as he moves us from one example into another. That's almost, again, to me like the manifestation or the outworking 'cause because one might ask, and maybe this is like a good question, he was anticipating, you hear that story and we're just used to like things moving, or like you said, like discreet chunks of text, which we appropriate for ourselves. We take out, it's almost as they have little boxes on the shelf and we remove that box. We look at it, we study it, we turn over, we put it back, and it's a little compartment place. And instead you can imagine, uh, as I could, I think if you were hearing this in the context of conversation, of teaching in this way, that you might say like, so what? Like be prepared for what, how do we get prepared? What does preparedness look like? And so that's what's coming for us next.  [00:53:34] Tony Arsenal: Yeah. And you know, the other thing I think that's, um, important for this parable, um, there are some places in the scripture in the, uh, in the gospels where Christ's teaching and nothing specific comes to mind. So this is. Hypothetical, but I know there are actual places. I just can't think of anything right off the top of my head. There are some places where sort of like discrete chunks of Christ's teaching are juxtaposed next to other discreet chunks. Sure. That's an editorial decision by the gospel author. Right. Matthew makes a decision to put this story next to this story, and we might see in Luke actually, it's slightly different. A good, a good example would be like in the temptation narratives, um, the order of the Temptations is different I think between Matthew and Luke. Right. And there's, there's an editorial decision that's made there and there's a theological reason. I don't know off the top of my head what it is. I'm sure I studied it in, you know, like gospels class in seminary. Um, that's not what's happening here, right? These are not two discreet chunks of text. That Matthew has decided to put together, right? Right. Christ is the one that says, watch therefore for you. Neither know the day nor the hour for it will be like a man going on a journey. Christ is the one who has decided, and this is one chunk of teaching. There's, um, like the Sermo

For centuries, Christians have wrestled with one of the most important questions in theology: when Jesus says, “No man can come to me, except the Father which hath sent me draw him,” what exactly does He mean? Is Christ describing an irresistible act of divine selection given only to a predetermined few, or is He revealing the gracious provision of God through the very person and work of Christ Himself?As we look at the Bread of Life discourse in John 6, is there an emphasis on an unconditional decree, or does the instruction reveal an all-sufficient Christ who satisfies the deepest hunger of mankind? Whether you are firmly committed to Calvinism, deeply opposed to it, or simply trying to understand the text more clearly, today's episode aims to challenge assumptions, sharpen biblical thinking, and ultimately point listeners back to the beauty and sufficiency of Christ.For this conversation, we are joined by Leighton Flowers, professor of theology at Trinity Seminary and host of the Soteriology 101 podcast. Leighton has recently written a book called Drawn by Jesus, a direct engagement with the Calvinistic interpretation of John 6 and a response to the arguments popularized by James White.For more information, follow the link to read the notes for Episode 271.Purchase Dr. Flowers' book Drawn by JesusVisit Dr. Flowers site at https://soteriology101.com/Visit https://www.lfbi.org/learnmore

May 17, 2026 - Sunday PM Sermon Welcome to our question-and-answer session with Neal and Hiram. In this episode the hosts field ten submitted questions from members and visitors, unpacking difficult topics with Scripture, pastoral insight, and practical application. Topics covered include whether we "entertain angels unawares" and the present role of angels and demons in the world; hospitality and its spiritual significance; interpreting Proverbs 6:16–19 and the Hebrew idiom of "six...seven"; Paul's exhortation "be imitators of me as I am of Christ" and how it relates to humility and pride; the influence of materialism, humanism, and nihilism on Christian belief; teaching modesty to boys and girls and resisting cultural pressures; what it means when Scripture says God "regretted" human choices while remaining omniscient; whether John 15–16 supports Calvinistic unconditional election and how predestination relates to human response; practical ways to keep evangelistic conversations anchored in Scripture rather than personal opinion; and how shyness and introversion should be understood and harnessed for joyful service.   Key points include: angels minister today but usually remain unseen; demon possession was prominent in biblical eras while modern demonic activity is largely persuasive rather than physically possessive; hospitality can open God-sized opportunities without promising miraculous sightings; all sin is deadly if unrepented but some sins carry greater earthly consequences; Hebrew poetic devices explain "six...seven" without ranking sins; Paul's example is pastoral and Christ-centered, not prideful boasting; Christians must resist cultural narratives that center self over God; modesty emphasizes inner godliness as revealed in 1 Timothy and 1 Peter; God's expressed regret communicates relational sorrow without contradicting divine foreknowledge; predestination in Scripture is best understood as God's plan with the call for human response; evangelism should first establish Scripture's authority and invite people to apply specific passages; and introverts have distinct, valuable ways to serve the body of Christ. The episode closes with an invitation to respond to Christ by repentance, baptism, and deeper discipleship.   Duration 53:01

Each week, Pastor Keith Foskey and his wife Jennifer answer email questions about ministry, the bible, and theology from all around the world as well as engaging with their live audience in the comments. Come join the fun! Questions and Timestamps:How to Address Women Leading in Worship TIME 45:00 Concerns About a Young Worship Pastor Appointment TIME 49:05Managing a Church Without a Pastor TIME 56:49Is It Wrong to Train Under a Gay Instructor? TIME 1:07:48Courtship vs Modern Dating TIME 1:15:05Why Is Boaz Named in Jesus' Genealogy? TIME 1:21:47Will Christians Be Judged by God? TIME 1:24:28Why Does the Trinity Use the Term “Persons”? TIME 1:33:15Choosing a Reformed Seminary & Fundraising TIME 1:40:55Can communion done at home? TIME 1:45:07Was Solomon saved? TIME 1:51:54How do I prepare for a new pastoral role? TIME 1:58:27Good Resources for Calvinistic and Reformed Theology TIME 2:07:20Support the Show: http://www.buymeacoffee.com/Yourcalvinisthttps://www.TinyBibles.comYou can get the smallest Bible available on the market, which can be used for all kinds of purposes, by visiting TinyBibles.com and when you buy, use the coupon code KEITH for a discount.Love Coffee? Want the Best? Get a free bag of Squirrelly Joe's Coffee by clicking on this link: https://www.Squirrellyjoes.com/yourcalvinistor use coupon code "Keith" for 20% off anything in the storeDominion Wealth Strategies Visit them at https://www.dominionwealthstrategists.comhttp://www.Reformed.Moneyand let them know we sent you! Spiraling Impressions — Custom Stickers — Facebook: Spiraling Impressions Website: spiralingimpressions.com.COUPON CODE: YourCalvinist (gets 10% 0ff)https://www.HighCallingFitness.comHealth, training, and nutrition coaching all delivered to you online by confessionally reformed bodybuilders and strength athletes.Visit us at https://www.KeithFoskey.comIf you need a great website, check out https://www.fellowshipstudios.com

The Power of Positive Thinking promised liberation from feelings of inferiority and self-doubt. But did it simply deliver us a new set of demands and anxieties to adhere to? We often consider positive thinking as a beneficial mindset that enhances performance in sports and other activities. However, it is more than just a description of a possible behaviour. It is also the title of a 1952 book by Norman Vincent Peale. The Power of Positive Thinking builds on the New Thought movement that emerged in the 1800s. It had been a response to the effects of Calvinistic Christianity on the health and well-being of Puritanical America. Donald Trump attended Peale’s Marble Collegiate Church as a child. He admired Peale’s robust, businesslike approach to Christianity. The engaging sermons lent a sense of cosmic legitimacy to his family’s brand of hyper-individualistic capitalism. https://youtu.be/hpqbMQj7bEQ The Next Stop on the Magical Thinking Tour This episode of The Gentle Rebel Podcast is part of my meandering journey exploring the history of self-help. The Power of Positive Thinking is a valuable piece of the larger puzzle. It provides a clear context for the foundational role of American Christianity in a multi-billion-dollar industry. The book faced criticism when it was published. Leaders in the Methodist church described Peale’s followers as a cult that had ceased worshipping Christ and started worshipping success. Reinhold Niebuhr, author of the Serenity Prayer, said Peale’s teachings “corrupted” the Christian gospel. He argued Peale’s message was harmful to people. On the one hand, making them feel good, while on the other hand, stopping them from seeing and confronting the real issues at the heart of their struggles. In this episode, I refer to Barbara Ehrenreich’s 2009 book, Brightsided. Ehrenreich did an excellent job contextualising the book and outlining the history of Positive Thinking and its foundations in New Thought. The Calvinist Inheritance Positive thinking emerged from New Thought. This movement was in part a reaction to the dominance of Puritanical Calvinism in the formation of the United States. Predestination meant followers were subjected to a socially enforced depression. This centred on the limited number of seats in Heaven, which have already been allocated to those God has elected. This mindset could be said to have helped the Puritans survive the harsh conditions of the New World. At the same time, they struggled to endure the psychological demands of their own religious beliefs. The doctrine’s focus on sin, election, and damnation fostered chronic anxiety about one’s salvation, often involving severe inner terror and accompanying physical ailments. The Arrival of New Thought New Thought emerged as a response to religious melancholy, physical symptoms of despair, and the fear of eternal damnation. It proposed a new perspective on illness, viewing it as a disruption in the otherwise perfect and benevolent Mind that links all things in the universe. Although New Thought approaches to healing were ineffective against the infectious diseases devastating America at the time, they appeared to have a positive effect on those suffering from neurosthenia caused by religious depression. Mary Baker Eddy was one of Phineas Quimby’s patients. After Quimby’s death, Eddy founded Christian Science, transforming New Thought into an established religion. She taught that there is no material world, only Thought, Mind, Spirit, Goodness, Love, or, “Supply.” Illness and struggle are, therefore, temporary delusions of the mind rather than real material conditions. New Thought had cured the ailment of Calvinism and the “morbidness” linked to “the old hell-fire theology.” A new era was born, in which people were encouraged to utilise the universe as an answer to prayer and a grantor of wishes. What Remained But the transition from Calvinism to New Thought wasn’t clean. Ehrenreich suggests that Positive Thinking has retained some of Calvinism’s more harmful traits. Or perhaps we have reverted to it. There is a harsh, judgmental attitude that echoes the old religion’s condemnation of sin. Our preoccupation with productivity, hustle, self-optimisation, and personal performance carries more than a hint of the Calvinistic framework that historically tormented its adherents. This shift involves transforming a judgmental God from an external entity into an internal one, residing within us as part of ourselves. It fosters a constant sense of needing to do more to be worthy or valued. It is always striving to find an indefinable sense of well-being by improving, optimising, and controlling, as it micromanages increasingly smaller details of life, in the hope of achieving freedom, happiness, and salvation or healing. Splitting Ourselves in Two Positive Thinking splits us into two; a self to work on, and a self to do the work. We’ve all seen the ‘rules,’ worksheets, self-evaluation forms, and exercises offered in the positive-thinking literature. And our language reflects the internal division between the one who wants to change and the one who refuses to obey the rules. Peale identified the greatest illness of the twentieth century as the “inferiority complex.” With this, the enemy is within. It is us. Or at least, our thoughts. We modify ourselves through monitoring and correction until we reach conditioned automation. Unfortunately for Peale, he observed that reprogramming needs to be repeated frequently because humans tend to revert to negative thinking rather than maintain a positive mindset. This, however, works in favour of the self-help industry, which has endured for so long with many nearly identical books and programmes that repackage the same ideas with new metaphors and promises. When we believe an unsolvable problem can be solved, those promising to solve it have themselves a magic money tree. The Proliferation of The Self-Help Industry Norman Vincent Peale recognised the potential of Positive Thinking in corporate America. With an ever-expanding white-collar workforce, he observed that the most crucial aspect was the work done on oneself to be more acceptable and likeable to employers, clients, coworkers, and potential customers. Positive thinking was not merely a comfort for the anxious or a remedy for psychosomatic distress. It became a societal obligation, managed and mediated with great control. And, as we will see in the next part, this began to influence the psychological well-being of those in societies where the self-help and personal development industry was booming. We will also examine how Peale instrumentalised Christianity as a tool for personal ambition and material success. If you find these self-help explorations interesting and would like to chat about them with me and others, join us in The Haven. Meet other people working through their relationship with this stuff and to chat about ways we might move beyond some of the hooks and habits that trap us.

"Send Us A Message"In this episode of the One Truth podcast, host Josh Brockman interviews Keith Foskey, a pastor and social media podcaster known for his humorous yet serious approach to theology. They discuss Foskey's journey into Calvinism, the doctrines of grace, and the importance of evangelism within a Calvinistic framework. The conversation also touches on the complexities of God's sovereignty, the challenges of limited atonement, and the dangers of misrepresenting Jesus in contemporary culture. Throughout the discussion, Foskey emphasizes the need for humility in theological discourse and the importance of maintaining relationships despite differing beliefs.

Dr. Leighton Flowers, and a surprise guest, respond to a video recently put out by Wesley Huff addressing the question from a Calvinistic standpoint, "Why share if God has already predestined?"   To read more on this topic, go here: https://soteriology101.com/2020/03/09/if-calvinism-is-true-then-why-evangelize/ Get your copy of Dr. Flowers new children's book, LOVE CHOOSES, go here: https:// loom.ly/8I1BNFg   To get your copy of Dr. Flowers' childrens book, Love Chooses, go here: https://a.co/d/hq0yvtC   To get your copy of Dr. Flowers' new book, Drawn By Jesus, go here: https://a.co/d/6s767Ey   To SUPPORT this broadcast, please click here: https://soteriology101.com/support/   Subscribe to the Soteriology 101 Newsletter here: www.soteriology101.com/newsletter   Is Calvinism all Leighton talks about? https://soteriology101.com/2017/09/22/is-calvinism-all-you-talk-about/   DOWNLOAD OUR APP: LINK FOR ANDROIDS: https://play.google.com/store/apps/de... LINK FOR APPLE: https://apps.apple.com/us/app/soterio...   Go to www.ridgemax.co for all you software development needs! Show them some love for their support of Soteriology101!!!   To ORDER Dr. Flowers Curriculum "Tiptoeing Through Tulip," please click here: https://soteriology101.com/shop/   To listen to the audio only, be sure to subscribe on iTunes, Stitcher, Google Play, or one of the other podcast players found here: https://soteriology101.com/home/   For more about Traditionalism (or Provisionism), please visit www.soteriology101.com   Dr. Flowers' book, "The Potter's Promise," can be found here: https://a.co/d/iLKpahj   Dr. Flowers' book, "God's Provision for All" can be found here: https://www.amazon.com/Gods-Provision...   To engage with other believers cordially join our Facebook group: https://m.facebook.com/groups/1806702...   For updates and news, follow us at:  www.facebook/Soteriology101   Or @soteriology101 on Twitter   Please SHARE on Facebook and Twitter and help spread the word!   To learn more about other ministries and teachings from Dr. Flowers, go here: https://soteriology101.com/2017/09/22...   To become a Patreon supporter or make a one-time donation: https://soteriology101.com/support/   #LeightonFlowers #Calvinism #Theology

Saturday, 3 January 2026   Then she came and worshiped Him, saying, “Lord, help me!” Matthew 15:25    “And having come, she worshipped Him, saying, ‘Lord, You rush-relieve me!'” (CG).   In the previous verse, Jesus said to His disciples that He was not sent except to the lost sheep of the house of Israel. However, the woman who had been crying out after Jesus was unrelenting. Matthew next records, “And having come, she worshipped Him.”   It is a word already seen several times, proskuneó. The idea of worship here does not have to mean as to a deity. Rather, it is a type of reverence where she would have bowed down before Him, acknowledging His abilities and petitioning Him to favor her with them. That is seen in her words, “saying, ‘Lord.'”   The wording of the previous verse implies Jesus' response about only being sent to the lost house of Israel was directed to the disciples. However, it appears she heard His words because she has stopped using the term Son of David from verse 21.   This is unlike the blind men in Matthew 20, who continued to call Him Son of David after the people rebuked them. As such, the woman, understanding that His ministry is only to Israel, drops the reference to David. She has no claim on His Jewish heritage.   Despite this, she still refers to Him as Lord, acknowledging His position and authority. With this understood, her words continue with, “You rush-relieve me!”   She introduces a word to Scripture, boétheó, to help, aid, or relieve. It is derived from boé, intense exclamation, and theō, to run. Therefore, it signifies “to run and meet an urgent distress-call (cry for help); to deliver help, quickly responding to an urgent need (intense distress)” HELPS Word Studies. Lacking any suitable single word to describe the intent, rush-relieve is a suitable substitute.   With her in Jesus' presence, the tension of her needs, His set mission, and His human desire to assist her reaches its highest moment.   Life application: The humanity of Jesus went through all of the struggles that man is familiar with. The love of God for His creation, despite the sin that has infected it, means that God desires reconciliation with the people of the world.   However, a tension exists between God and man. This tension is the result of sin. God cannot arbitrarily overlook sin because He is just and righteous. Because of this, reconciliation without removal of sin is not possible. Thus, this tension between the different attributes of God exists.   These things are resolved through the human body of Jesus. For example, sin must be dealt with. Jesus received the penalty and punishment for our sin. Therefore, God can now fellowship with us through the work of Jesus.   This process of restoration leaves nothing undone. Everything necessary to restore man to God is complete through the work of Christ. The law is satisfied, sin is removed, and felicity is restored. However, despite everything being done, restoration is not automatic. God will not force His offer on anyone.   Rather, each person must come to Him voluntarily through His offering of restoration. This truth is clearly taught in Scripture. The Calvinistic notion that God selects those whom He chooses to save and then saves them apart from their free will choice is not found in Scripture.   Likewise, one can see how offensive the doctrine of law observance is to God. If He has done everything necessary to secure our salvation, and yet we attempt to add to that, we mar the grace that He has offered. It is a heretical doctrine that excludes salvation for those who hold to this aberrant view.   The tension between Jesus' mission to Israel and His desire to assist this woman actually existed. God is teaching us through such things. In understanding them, we can then understand our own relationship with Him as well.   Pay attention to the carefully constructed stories found in Scripture. God is giving us information on how things work in the process of redemption. Consider the nature of God. In doing so, we can resolve the difficult questions that arise in the world that cause people to question His goodness.   God is good. But that is not the end of the story. Rather, it is the beginning. His goodness is revealed in His ongoing redemptive plan. Consider it and know that He is working out all things through Christ to bring those who will receive Him back to Himself.   Lord God, when we see suffering, death, and disaster, we wonder where Your hand is in such things. But as we learn about You and what You are doing through Christ Jesus, we find that You are intimately involved in bringing us back to Yourself. You not only care, but You are also doing something about it. How great it is to know Jesus and receive Your offer through Him. Amen.

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

This discussion centers on the complexities of Calvinistic theology, particularly concerning God's decrees and human intention. Dr. james White critiques the views of "Soteriology 101" and others, arguing they lack depth in exegesis and struggle with the concept of God's sovereignty. Key scriptural examples like Genesis 50, Daniel 4, and Isaiah 10 are examined to illustrate the distinction between God's intentions and human intentions, emphasizing that God can use individuals for His purposes while still holding them accountable for their actions. Dr. White asserts that understanding God's decrees is crucial for grasping His knowledge and sovereignty, citing Nebuchadnezzar's acknowledgment of God's dominion as a powerful example.#calvinism #theology #soteriology #predestination #freewill #biblicalinterpretation #DecreeOfGod #divinesovereignty #Isaiah10 #daniel4 #godssovereignty www.ReformedRookie.comPodcast: https://anchor.fm/reformedrookieFacebook: https://www.facebook.com/TheReformedRookie Twitter: https://twitter.com/NYapologistSemper Reformanda!

In this in-depth Bible teaching, we explore two critical Hebraisms that unlock major New Testament passages: the Key of the House of David (Isaiah 22) and “All shall be taught by God” (Isaiah 54). First, we examine the Old Testament background of the Key of David and how it reveals delegated royal authority under the king. This foundation allows us to correctly understand Jesus' words to the Church of Philadelphia in Revelation 3 and His absolute authority to open and shut doors of access, ministry, and the Kingdom itself. Next, we tackle Isaiah 54:13 and its direct quotation by Jesus in John 6. By understanding Jewish interpretive methods (PaRDeS), we expose how this passage is often misused to support Calvinistic theology. When read in its proper Jewish and prophetic context, Jesus is not teaching mystical election, but showing that God draws people through Scripture itself. Those who hear and learn from the Father through the Word come to Christ by faith. This study dismantles common misunderstandings about divine drawing, salvation, and election, and reaffirms the biblical truth of salvation by faith alone in Christ alone. SCRIPTURE REFERENCES: Isaiah 22 Isaiah 53–54 John 6 Revelation 3 Matthew 16 Acts 2 Psalm 2 1 Corinthians 15

In this in-depth Bible teaching, we explore two critical Hebraisms that unlock major New Testament passages: the Key of the House of David (Isaiah 22) and "All shall be taught by God" (Isaiah 54). First, we examine the Old Testament background of the Key of David and how it reveals delegated royal authority under the king. This foundation allows us to correctly understand Jesus' words to the Church of Philadelphia in Revelation 3 and His absolute authority to open and shut doors of access, ministry, and the Kingdom itself. Next, we tackle Isaiah 54:13 and its direct quotation by Jesus in John 6. By understanding Jewish interpretive methods (PaRDeS), we expose how this passage is often misused to support Calvinistic theology. When read in its proper Jewish and prophetic context, Jesus is not teaching mystical election, but showing that God draws people through Scripture itself. Those who hear and learn from the Father through the Word come to Christ by faith. This study dismantles common misunderstandings about divine drawing, salvation, and election, and reaffirms the biblical truth of salvation by faith alone in Christ alone. SCRIPTURE REFERENCES: Isaiah 22 Isaiah 53–54 John 6 Revelation 3 Matthew 16 Acts 2 Psalm 2 1 Corinthians 15

What makes a man step up, leave comfort behind, and build something that changes the world for Christ? In this Think Institute Thursday episode, Joel Settecase shares his full origin story—how he went from financial advisor to Bible teacher to pastor, through suffering, perseverance, and faith, to launching The Think Institute. Hear how God used trials, seminary lessons, and real-world ministry to forge a mission to train men to lead their families, defend the faith, and stand firm in a collapsing culture.What you'll learn:How God used suffering to shape a pastor's heart and a theologian's missionWhy Christian men must be equipped as worldview leadersThe story behind the creation of The Think Institute and the Hammer & Anvil SocietyHow presuppositional apologetics and Calvinistic theology fuel modern discipleshipThe mission to help Christian men become their family's pastor, their community's evangelist, and their workplace apologistWhy it matters:The world is falling apart because men have stopped leading. The Think Institute exists to reverse that. This episode will challenge, equip, and inspire you to take ownership of your faith, step up in your calling, and train yourself to think and live biblically in every sphere of life.Join the brotherhood:Forge your faith and leadership with like-minded Christian men through the Hammer & Anvil Society. Get your first 8 weeks free and start growing as the worldview leader your family and church need you to be: https://thethink.institute/societyPartner with the mission:Help expand this work of equipping Christian men worldwide. Support The Think Institute today: https://thethink.institute/partnerTopics of interest: Christian men, apologetics, theology, Christian worldview, presuppositional apologetics, biblical leadership, discipleship, spiritual growth, faith and culture, The Think Institute, Hammer and Anvil Society, Joel Settecase, men of faith

Romans 8:28-30 — The great doctrines of election, predestination, calling, and the final perseverance of the saints are offered in Scripture as comfort for the believer in times of trials and suffering. The apostle Paul is primarily interested in believers seeing how they are in God's purpose of salvation. The Christian can fall from the pastoral function of these truths when they discuss the doctrines in an argumentative or philosophical manner. In this sermon on Romans 8:26–30 titled “The Believer's Security,” Dr. Martyn Lloyd-Jones pauses from expounding the content of the doctrine of the wondrous, mysterious mind of God in salvation and instead is concerned with the Christian's posture. It is not enough to be “right” on these doctrines. The attitude towards God and others in pondering these Calvinistic truths matters a great deal. If this topic produces anything except humility and reverence, warns Dr. Lloyd-Jones, then these doctrines have not been understood as they ought. As one approaches the foot of this holy mountain – predestination, election, calling, and final assurance – the outcome should be holiness. If one's interest in these doctrines is purely philosophical, they will not be turned toward holiness, but rather antinomianism will surely follow. Beware how one approaches these great doctrines of grace as posture changes everything. To support this ministry financially, visit: https://www.oneplace.com/donate/603/29?v=20251111

Appalachian folk, Gothic country, and fire-and-brimstone intensity are not sounds you heard often on alternative albums in the 1990s. Sixteen Horsepower, led by David Eugene Edwards' trembling voice and Old Testament fervor, sings like a sermon delivered from the traveling pulpit of redemption and ruin on their 1996 debut Sackcloth 'N Ashes. Songs churn with banjo, accordion, and tremolo guitar, evoking both frontier hardship and Calvinistic spiritual warfare. The production is stark yet cinematic, allowing every haunted whisper and stomped rhythm to resonate. While fans of Nick Cave, The Handsome Family, The Gun Club, etc. will find commonality, those unfamiliar may take a bit to warm up.   Songs In This Episode Intro - Black Soul Choir 21:14 - Prison Shoe Romp 23:37 - Horse Head 34:09 - Red Neck Reel Outro - Strong Man   Support the podcast, join the DMO UNION at Patreon. Listen to the episode archive at DigMeOutPodcast.com.

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

The sermon centers on Romans 9, exploring the sovereign and particular nature of God's covenant promises. It affirms that salvation is not determined by lineage, upbringing, or covenantal sign, but by God's sovereign election—'the children of the promise'—as seen in Isaac over Ishmael and Jacob over Esau. The preacher emphasizes that God's justice is not compromised by His election, and calls the congregation to humility, diligent prayer, and faithful witness, rejecting both conditional covenant views and hyper-Calvinistic passivity. The practical implications include recognizing that not all baptized children are saved, avoiding pride in one's own faith, guarding against the 'carnal seed' in the church, and fervently praying for the salvation of one's children. 1. To Whom? (Particular Promises) 2. Why? (Gracious Election) 3. So What? (Important Implications)

Whether you're familiar with Augustine or not, chances are you've encountered Calvinism and its core doctrines—especially the idea of unconditional election. Perhaps you have Reformed friends who hold to the belief that God has sovereignly chosen some individuals for salvation and others for damnation, entirely apart from their will or actions. This deterministic view of salvation has become deeply embedded in much of Western Christianity. But what if we could trace this theological development to a specific moment in church history? What if we could say, with confidence, when and how this view was introduced—and argue that it was not part of the original Christian faith?On today's show, we take a critical look at one of the most influential figures in Christian history: Augustine of Hippo. We're joined by Dr. Ken Wilson, Oxford-trained scholar and author of The Foundations of Augustinian Calvinism. In his historical research, Dr. Wilson demonstrates how Augustine's later theology— particularly his embrace of determinism and unilateral grace — marked a significant departure from the teachings of earlier Church Fathers and laid the foundation for what would become Calvinistic theology.To learn more on the topic, please read the notes included for this week's episode.Visit https://www.lfbi.org/learnmore

Working Together for the Good: Reconciling Predestination and Free Will Are your choices truly yours, or is everything predestined? This video dives deep into the tension between Calvinistic determinism and Armenian free will, exploring how these perspectives shape our understanding of salvation. We introduce God's Middle Knowledge as a mind-blowing solution that bridges the gap between divine sovereignty and human freedom. With clear explanations and relatable insights, this talk will challenge your assumptions and spark meaningful reflection on how God's plan and your choices intertwine in the journey to salvation.

Almost every Christian denomination accepts that God is sovereign--which is interpreted to mean that He always does precisely what He pleases, and everything that happens on earth has either His explicit or implicit stamp of approval. So when we find ourselves in a crisis--we or someone we love gets a terminal diagnosis, or we don't have enough money to make the mortgage and may lose the house, or we're in the direct path of a natural disaster, etc--we pray for a miracle, because we all know that God can do anything He wants. And who knows? Maybe He'll say yes. But if He says no, the common theology goes, it's because He sees the bigger picture. He knows more than we do, and we have to just trust that He knows best. That sounds so spiritual, doesn't it? Some believers manage to weather these trials of faith, pointing to Job as their example, when he said, "The Lord gave, and the Lord has taken away; blessed be the name of the Lord" (Job 1:21) and "Though He slay me, yet will I trust in Him" (Job 13:15). (One side note. When you hear of a great saint who loses everything and yet clings to their trust in God anyway, certain that He has a greater purpose for their loss, does that inspire you to praise God--or to praise that great saint? Who actually receives the glory for that?) This theology has its roots in Calvinism, which espouses an extreme form of predestination (meaning that God chooses whether each of us will ultimately be saved, or damned, before we're ever born. He has to do this, they argue, because it is God who gives us the faith even to be saved, Eph 2:8-9, and if He withholds that faith, salvation for that individual is impossible.) So God, in this theological persuasion, decides a priori who will be saved and who will not, and then punishes those to whom He has not given the faith to be saved for their sins. They do have scriptures to back up their argument--if you take them out of context. One of the big ones is Romans 9:18-21, which says: "Therefore He has mercy on whom He wills, and whom He wills He hardens. You will say to me then, 'Why does He still find fault? For who has resisted His will?' But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, 'Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?'" In this passage, Paul was comparing Israel's hardness of heart in rejecting the Messiah to Pharaoh from the time of the Exodus (Romans 9:15-17). The reason it took ten plagues and the decimation of Egypt for Pharaoh to finally release the Israelites was because Pharaoh's heart was hardened, far beyond reason. Paul's point in this passage was that God did this so that He could display His power to the Israelites, delivering them with great signs and wonders (Romans 9:17). If Pharaoh hadn't resisted, it would not have taken great miracles to do it. (In the same way, Paul argues, the fact that Israel had rejected Jesus gave the Lord the opportunity to bring the Gentiles in to the New Covenant, too.) But if God hardened Pharaoh’s heart, is Pharaoh still responsible for his own actions? If we go back to the original source text, we can see that this isn't quite the whole story. God did tell Moses in advance that He would harden Pharaoh's heart before the plagues ever began (Ex 4:21, 7:3). But for the first five plagues, Pharaoh hardened his own heart (Ex 7:22, 8:15, 8:19, 8:32, 9:7). It was only by the sixth plague that the scripture says God hardened Pharaoh's heart (Ex 9:12). Pharaoh still made his own choice first; God just enforced it and used it for His own purposes. I love the analogy Charles Capps uses to explain this. If one sets clay and wax out in the hot sun, the sun will harden the clay, but melt the wax. The sun adds the same heat to both, but the substance (wax or clay) determines its effect. A potter chooses whether to make “noble or ignoble” vessels from clay not arbitrarily, but on the basis of the quality of the clay. If the clay is supple and pliable, it can be made into something beautiful; if it is brittle, it might not be fit to shape into something worthy of display. God works with what we give him. In the same way, in Jesus’ Parable of the Sower (Matthew 13:1-23), the sower sows the Word indiscriminately, but it is the condition of the soil that determines the harvest. Luke later writes that God is no respecter of persons (Acts 10:34), and Peter writes that He is not willing that any should perish (2 Peter 3:9, more on this later). Likewise, any reasonable person would have been terrified into obedience by the plagues, long before they progressed to the death of the firstborn. And some of the Egyptians did believe and take refuge in Goshen, and the final exodus included “a mixed multitude” (Exodus 12:38), meaning some of the Egyptians were convinced, converted, and left with them. God gave the Egyptians the opportunity to escape the plagues that might otherwise have caused death, telling them to pull their livestock and their servants inside before the hail (Exodus 9:19), and to paint their doorposts with the blood of the Passover lamb (Exodus 12:22-23), which was symbolic of and foreshadowing the blood of Christ. Again, the Lord is “not slack concerning His promise, as some count slackness, but is long-suffering toward us, not willing that any should perish but that all should come to repentance” (2 Peter 3:9). He didn't want to harm the Egyptians, but neither did he want them to keep His people in bondage. So, did God harden Pharaoh’s heart? Yes, but perhaps only in the sense that God performed the miracles, and Pharaoh’s heart was such that those miracles caused him to dig in his heels. We’ve all met stubborn people like this, with whom any direct attempt at persuasion will cause them to double down on their original position. God does not override our free will, so in this case, He worked with it, using it to His advantage. Our choices do matter. But He's so amazing that He takes those choices and still manages to work “all things together for good to those who love God, who are called according to His purpose” (Romans 8:28). As a result of Pharaoh’s stubbornness, God’s people had a legacy of spectacular stories to remind their children and their children’s children of His might on their behalf. My point in saying all that is just that the argument that God sovereignly controls everything that happens is inconsistent with the overall teachings of scripture; even the individual verses that seem to suggest that don't stand up to scrutiny. But a larger problem is that, taken to its logical conclusion, the theological position that God's will is absolute, and will come to pass no matter what we do, leads to a sense of futility. Why pray--why even evangelize--if God is going to do what He's going to do, regardless? To their credit (though against logic), most Calvinist denominations recognize that the scriptures are very clear that we should still both evangelize and pray, and they therefore preach that we should do both, just because God said we should. (Sort of the equivalent of a parent saying, "Because I said so, that's why!") But historically, many Protestant denominations stemmed from or were heavily influenced by Calvinist doctrine. As a result, until about the late 18th and early 19th century, almost all missionary activity around the world came from the Catholic church, which I suspect was precisely because it held no doctrine of predestination, so they thought their efforts could make an eternal difference. Motivation matters. (Protestant missions largely date back to William Carey's work in India in 1793. The London Missionary Society was founded two years later, in 1795, and in 1810, the American Board of Commissioners for Foreign Missions was founded.) Even if we're not ultimately each predestined for heaven or hell, God is still sovereign, though, right? He knows way more than we do. So doesn't that mean sometimes He'll say no to our prayer requests, and when we all get to heaven, we'll understand why? Yes, God is sovereign in the sense that He is all-powerful, all-loving, and all-knowing, but He is not all-controlling (and I covered this extensively in this podcast https://www.drlaurendeville.com/podcasts/why-bad-things-happen-from-a-biblical-perspective on why bad things happen, from a biblical perspective). God told Adam and Eve not to eat of the Tree of the Knowledge of Good and Evil; they did anyway. Was that God's will? Certainly not! He did everything He could to keep them from doing it, short of making them automatons, when He told them, don't do it. Likewise, any sovereign can set laws that his citizens may not necessarily obey. The US is a sovereign nation and in 1974 the administration set the "National Maximum Speed Law" of 55mph. But many drivers exceeded that speed limit daily. The New English Translation has the word “sovereign” appear more than any other biblical translation (368 times). Not one of the original Hebrew or Greek words connotes the idea that He controls everything that happens. Most of the time, "sovereign" is just the way they render God’s names. The word sovereign is often translated from Shaddai (meaning Almighty) when it’s part of God’s name (48 times in the OT). Other times it’s translated from ‘elohiym: supreme God, as a superlative, or ‘elyown, meaning High or Most High. Sometimes it's thrown in as part of the transition of ‘Adonay: an emphatic form of the Lord. Sometimes it's translated from tsaba’, also translated the Lord of Hosts, meaning one who commands an army. In some cases the word sovereign is used to describe God's characteristics, but in context, it doesn't mean what we typically mean by the word (that His will always happens). The NET version of 1 Chronicles 29:11 says, "O LORD, you are great, mighty, majestic, magnificent, glorious, and sovereign over all the sky and earth! You have dominion and exalt yourself as the ruler of all." Only this translation uses the word sovereign; the others , translate it Head. This word connotes the idea of a supreme ruler, but not of one who always gets His way. Psalm 84:11 says, “For the Lord God is a sun and shield (magen: shield, buckler, protector).” The same verse is translated in NET: "For the LORD God is our sovereign protector." Clearly the word magen does not indicate that He always gets His way, either. Sovereign power is also translated as holiness from qadash: "to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate." This word is used in Ezekiel 28:25: "'This is what the sovereign LORD says: When I regather the house of Israel from the peoples where they are dispersed, I will reveal my sovereign power (or holiness) over them in the sight of the nations, and they will live in their land that I gave to my servant Jacob." It doesn't mean supreme dictator there either. Micah 5:4 says, "He will assume his post and shepherd the people by the LORD's strength, by the sovereign authority of the LORD his God. They will live securely, for at that time he will be honored even in the distant regions of the earth.” Sovereign authority here is the words ga'own (exaltation, majesty, pride) shem (name, reputation, fame, glory): thus, it's better translated “in the majesty of the name” of the Lord. Not a supreme dictator there either. Habakkuk 2:14 says, "For recognition of the LORD's sovereign majesty will fill the earth just as the waters fill up the sea." Sovereign majesty here is yada (to know, to perceive, to make known) kabowd (glory, honour, glorious, abundance), also translated “for the earth will be filled with the knowledge of the glory of the Lord.” Still not indicating ultimate control over everything that happens. Of course God's will does not always come to pass. As I mentioned earlier, the classic example of this is 2 Peter 3:9: “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance,” and 1 Timothy 2:4: “[He] desires all men to be saved and to come to the knowledge of the truth.” Matthew 18:14 also says, “Even so it is not the will of your Father who is in heaven that one of these little ones should perish.” Jesus paid for the sins of the whole world, not just those who are saved. 1 John 2:2 says, “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world”, and 1 Tim 4:10 says, "That is why we labor and strive, because we have put our hope in the living God, who is the Savior of all people, and especially of those who believe.” This doesn't sound like a God who created anyone for the expressed purpose of eternal damnation to me. On the contrary, He did everything He could possibly do to save us all, short of making us automatons. But not everybody will be saved, because He doesn't force us to choose Him--nor does He make any of our other decisions for us, either. Jesus said in Matthew 7:13: "Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it." God wills it; He paid an enormous price for it; but He won't get all of us, because we get a choice. There are other verses that imply the concept of sovereignty as we typically define it (in the sense that when God decides to do something, He does it, and no one can stop Him). Here are a few of those verses: Job 42:2: “I know that you can do all things, and that no purpose of yours can be thwarted.” Isaiah 46:10: “I declare the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose.” Romans 8:28: “All things work together for the good of those who love God and are called according to his purpose.” (i.e. He can use bad and work it for good.) But these verses refers to God’s right and His power -- they say nothing about voluntary restrictions that God has placed upon His own power. Those limitations are defined by the covenants God had in place with mankind at various points in history. Once He gives His word that He will do this and not that, He cannot violate it--He exalts His word even above His name (Psalm 138:2). It's the integrity of His word that literally holds the universe together (Hebrews 1:3). Again, more on this in this podcast: https://www.drlaurendeville.com/podcasts/why-bad-things-happen-from-a-biblical-perspective and extensively more in "Blood Covenant Origins" and "Blood Covenant Fulfilled" from this book series: https://www.drlaurendeville.com/books/biblical-retellings). A quick overview, though: since God gave the earth to man in the garden, and man decided to obey Satan, God had to find a legal entry to get back in. That was the purpose of the covenants—first the Adamic, then the Noahic, then the Abrahamic, then the Mosaic, and now finally, the New Covenant. In the middle three there were stipulations of what we had to do, and therefore what God would do for us, if we kept up our end. But there were provisions for blessings even in those. For instance, a common Old Testament example I've heard preached to back up the idea that we never know what God's going to do, but we should have faith in Him anyway, is Daniel 3:18. Here's how that verse is preached: "If you throw us into the fiery furnace, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us from your hand, O king. But even if He does not save us, let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up." Except that's not what that verse actually says. Shadrach, Meshach, and Abendego, the Hebrew kids in Babylonian exile in that story, were under the Mosaic covenant, and they were on the right side of it--so they had a right to the blessings (Deut 28:7), and they knew it. They knew God’s promises. That’s why they were able to stand up to the king—just like David could call Goliath that “uncircumcised Philistine,” absolutely convinced of the outcome, because he had a covenant, and Goliath didn’t. In the story in Daniel, what the verse actually says is, “If you do not worship, you shall be cast immediately into the midst of a burning fiery furnace.” The Jewish captives respond saying, “If that is the case” (implying, if you will throw us in to the furnace, the subject of the previous verse). Then they say, “But if not”—and the Hebrew never qualifies if not what. People tend to assume they are saying “but if God doesn’t deliver us” (the end of the previous thought). But it could just as easily have meant, “If it is not the case that you will throw us into the fiery furnace,” just like it did in previous verse. This would change the entire meaning of the verse, and would be far more consistent with the rest of scripture. I can think of no instances anywhere in scripture where someone put faith in God’s covenant promises, and God did not come through. He can’t not come through—because again, He exalts His word above His very name (Ps 138:2)! In the New Covenant, Jesus paid to make sure we are always on the blessing side, having fulfilled the law perfectly on our behalf, and become the curse for us (Gal 3:13). Because of that, every single promise is now Yes and Amen in Him (2 Cor 1:20). When Christ saved us, the word in Greek is sozo—that word appears 110 times in the New Testament. It includes spiritual salvation, but it also means physical healing, to rescue from physical danger, and to deliver from the penalties of judgment. All of these things are accessed by faith. Scripture doesn’t say that sometimes God says no to physical healing; on the contrary, every time someone came to Jesus for healing, they got it—and He was the exact image of the Father (Col 1:15), doing nothing but what He saw the Father doing (John 5:19). He turned no one away, saying, “Nope, this one is God’s will for you, to bring glory to Himself.” What brings God glory is healing, not sickness (John 9:1-4), and the “fruit” of answered prayers (John 15:7-8). It’s the blessings of God on our lives that are supposed to get the attention of the world around us. So back to the issue of praying for miracles. The theological position of most Christian denominations is that God can do anything, but there’s no guarantees that He will. Because of course, we can look around and see so many good Christians (some of the best!) who pray, and don’t seem to receive. What are we to do with that? Shouldn’t we adjust our theology to account for all of these practical examples… no matter what the Bible actually says? My dad died of cancer when he was 48 years old. We had lots of people praying. I had several well-meaning believers after the fact try to console me with the idea that God “allowed” this to happen for some inscrutable reason of His own… maybe someone might come to the Lord as a result of our loss, someone suggested. (What actually happened was that I became a religious Pharisee for about 10 years, going through the motions, but I didn’t trust God at all. I figured, based on that theology, that God was like an army general who made sacrifices for the greater good, and sometimes—sorry!—it’s you. The effect on the rest of my family's faith and outlook on the world was similar to mine, or worse.) All of that is predictable in hindsight, because cancer and death are the fingerprints of the Enemy, not of God. The Enemy comes to “steal, kill, and destroy”—Jesus came that we might “have life, and have it more abundantly.” It’s very clear who does what. But the vast majority of the body of Christ today preaches this confused theology, attributing horrific things to God under the strange explanation that because God’s ways are higher than our ways, somehow from His perspective, bad is good, and wrong is right, and once we all get to heaven, we’ll understand. (No wonder I didn’t trust God anymore when I believed this. How could I trust a God like that?) I get why the Church at large preaches this—they’re trying to make the Bible fit our experience. God's supreme sovereignty is a nice, spiritual-sounding explanation which borrows from the long Calvinistic tradition, even if we don't take it quite to that extreme (though some denominations still do even that). But what finally set me free was when I realized that God’s definition of good and mine are actually the same. That my dad’s death at such a young age was never His will. That how God dealt with mankind at various times in history was dependent upon the covenants in place at the time--and today, we're under the best covenant of all, the one where all the curses for disobedience are paid for in full, and all that's left is the blessing, which we can receive by faith. Here's what that doesn't mean: it doesn't mean that faith is a new form of works, that God now watches to see if we reach the critical threshold of faith before He doles out our miracle... and if we don't quite get there, ah, too bad, try harder next time. No! He's not responding in real time to our faith at all, deciding which requests to grant and which to refuse. God already provided every blessing in spiritual form in Christ’s atonement, 2000 years ago (Gal 1:3, Isaiah 53:4-5, 1 Peter 2:24). We receive all of those blessings now the same way we receive salvation: by faith. It's "in your account" already, as it were, just waiting for you to make a withdrawal--just like salvation is freely available, waiting for you to accept it. But God is no respecter of persons (Acts 10:34). He doesn’t sovereignly say yes to one person and no to another for things that we know are in His will—if we know that we’re asking for something already in His explicit will, He hears us, and if we know that He hears us, we know we already have the requests made of Him (1 John 5:14-15). (That is the key, though--we can only have faith that we'll receive things that were already paid for in the atonement of Jesus. We can ask God for other things outside of that, but in those cases, God might say yes, or He might say no, for our own good--James 4:3. So it's quite useful to know scripture, so you can know for sure what you can stand on!) Back to my dad, and so many others besides. At that time, my family didn’t know any of this. We thought, we should pray, we should ask, and maybe God will say yes and maybe He will say no. But that’s not faith—that’s hope. And God didn’t say no—He said yes, 2000 years ago! Jesus paid an incredibly high price for God to say yes. Jesus also gave us the formula of how to receive in Mark 11:23-24: believe, and don’t doubt. If you do that, it’s as good as done. Unopposed faith (without doubt, James 1:6-8) is the substance of things hoped for, and the evidence of things not seen (Heb 11:1). It’s cruel to tell people that they didn’t receive their miracle because they didn’t believe hard enough, or pray long enough, though. But the solution to that isn’t to blame God’s “sovereignty” instead! (That’s how people lose their faith—who wants to serve a God whom they believe “allowed” the Holocaust, or 9-11, or child trafficking, or etc to happen?) Rather, the solution is to understand that we’re in a war, and that Satan is seeking whom he may devour (1 Peter 5:8). While he’s a defeated foe ever since the cross (Col 2:15), and we now have authority over him through Jesus (Matt 28:18, Eph 1:17-19), most of us don’t know it. We don’t know that, with the authority we now have, Satan’s only weapon against believers now is deception and fear (2 Cor 10:3-5)—and of course anything he can indirectly control against us that is part of the fallen world. But Jesus has already overcome the world on our behalf (John 16:33). And understanding God’s perfect love for us casts out fear (James 4:18). Because if He loves us enough to send Jesus, how will He not also freely give us all things (Romans 8:32)? But most of us are so focused on what we see, on the things this world says, that a cancer diagnosis, for example (or any other terminal doctor’s report, or insurmountable financial problem, etc), strikes fear into our hearts. Whatever we focus on, we magnify—and if we’re in a church that tells us maybe God will come through and maybe He won’t (for things that He’s explicitly promised in His word), then we’re standing on shifting sand. It’s hard enough to deal with our own doubt and unbelief, without being surrounded by the doubt and unbelief of others. But absolute trust God’s word—even if it means isolating ourselves from well-meaning believers who might cause us to doubt—is the only way. Jesus on numerous occasions got away from the crowds or put everyone out of the house except for his few top disciples before he performed a miracle. Abraham received because he did not consider anything except God’s promises (Romans 4:19). He didn’t have a contingency plan (or at least he didn’t anymore after the whole Ishmael thing was out of the way). Because he didn’t consider any of the natural circumstances, he didn’t waver in his faith. In the same way, today, our lack of fear of Satan’s schemes is proof to him that we’re going to win (Phil 1:28)—and if we stand firm (Eph 6:13-14) and resist the devil, sooner or later, he has to flee (James 4:7). We’ll win, if we don’t quit. Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

In Episode 211, Stephanie and I discuss times when we've experienced Christians getting upset about being told they need to follow Jesus' teachings. We also compare Paul's understanding of the wisdom of God with the second half of James 3. Finally, we look at whether the Calvinistic doctrine of Total Inability is expressed by Paul in 1 Corinthians 2:14. Rate/Review our Spotify Channel - Reclaiming the Faith Apple Podcasts Channel - Reclaiming the Faith Phil's Website – https://philsbaker.com Patreon Page - patreon.com/philsbaker The Faithful Podcast with Stephanie Baker Contact me – philsbaker@protonmail.com The Ante-Nicene Writings - https://www.biblestudytools.com/history/early-church-fathers/ante-nicene/

This is the ninth lesson in Dr. Lane G. Tipton's Reformed Academy course, Calvinistic Trinitarianism: A Reformed Federalist Alternative to Thomistic Sacerdotalism. Register for this free on-demand course on our website to download supplemental materials, track your progress, and assess your understanding through quizzes for each lesson. You will also receive free access to twenty-three additional five-hour video courses in covenant theology, apologetics, biblical studies, church history, and more: https://reformedforum.org/courses/cal... Your donations enable us to provide free Reformed resources for students like you all across the world: https://reformedforum.org/donate/ #johncalvin #trinity #reformedtheology

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

This is the eighth lesson in Dr. Lane G. Tipton's Reformed Academy course, Calvinistic Trinitarianism: A Reformed Federalist Alternative to Thomistic Sacerdotalism. Register for this free on-demand course on our website to download supplemental materials, track your progress, and assess your understanding through quizzes for each lesson. You will also receive free access to twenty-three additional five-hour video courses in covenant theology, apologetics, biblical studies, church history, and more: https://reformedforum.org/courses/cal... Your donations enable us to provide free Reformed resources for students like you all across the world: https://reformedforum.org/donate/ #johncalvin #trinity #reformedtheology

Can a believer lose his salvation? Does one need to work really hard and show visible works to be saved? Is it necessary to maintain a near sinless life to be assured of heaven? Hutson Smelley in his commentary on the three epistles states emphatically, no! He examines First John to demonstrate that the Tests of Fellowship view is correct rather than the Calvinistic approach of the Tests of Life view. Join us in our exploration of the Free Grace understanding of John's first epistle.We, Scott and Gabe, need to know if you guys like the content. Honestly though, every like, subscribe, and follow shows us that our conversations are helping you. We are on YouTube, Facebook, Twitter, Instagram, Anchor, and any podcasting platform. Support us on every platform below! #hearthebookpodhttps://www.amazon.com/Facts-Fakes-Fellowship-Mission-Epistles-ebook/dp/B0DVPP5QVK?ref_=ast_author_dp_rwInstagram: @hearthebookpodBuy Me a Coffee: https://www.buymeacoffee.com/hearthebookpodYouTube: https://youtube.com/channel/UC8AAn7YxgYVoWa7RmeojyFQFacebook: https://www.facebook.com/hearthebookpod/Twitter: https://twitter.com/hearthebookpodAnchor: https://anchor.fm/hearthebookpodThank you to Brook Sprague and Michael Card for their music in our podcast!https://www.youtube.com/channel/UCvI-t0MK5kgMJw7REobBCbQSong: The BookID: 362574Writers: Michael CardPublishers: Mole End Music

This is the seventh lesson in Dr. Lane G. Tipton's Reformed Academy course, Calvinistic Trinitarianism: A Reformed Federalist Alternative to Thomistic Sacerdotalism. Register for this free on-demand course on our website to download supplemental materials, track your progress, and assess your understanding through quizzes for each lesson. You will also receive free access to twenty-three additional five-hour video courses in covenant theology, apologetics, biblical studies, church history, and more: https://reformedforum.org/courses/cal... Your donations enable us to provide free Reformed resources for students like you all across the world: https://reformedforum.org/donate/

We begin this week's LIVE show with a discussion about the fall of popular Christian youtuber Kdub and the recent issue with a PCA pastor who was pictured in a video with a sort-of "enemies list" on his desk. We then quickly get to the questions sent in by email. Here are the questions with the timestamps:Questions and Timestamps: What is your understanding of New Calvinism? 18:02I recently adopted infant baptism, which has caused quite a stir in the family… 25:48What happens to a persons spirit between death and resurrection of the body? 33:38How to restructure my notes to a single sheet 43:00Does closed Communion have support from scripture? 48:00 What's the difference between Progressive Covenant Theology and New Covenant Theology 1:03:00Is it hypocritical or unwise for a Christian to read the Quran with a Christian commentary, especially when trying to witness to others? 1:09:00How can I honor Christ and my unsaved family when I'd rather go on a mission trip than attend my high school graduation? 1:22:00How do I respectfully leave my non-Reformed dad's church as a member—when he's the pastor—so my wife and I can grow in a like-minded, Calvinistic church? 1:33:00What's your take on the 'age of accountability' doctrine since it seems comforting but lacks clear scriptural support? 1:44:00What do you think of the song "I Speak Jesus? 1:58:00Support the Show: http://www.buymeacoffee.com/YourcalvinistLove Coffee? Want the Best? Get a free bag of Squirrelly Joe's Coffee by clicking on this link: https://www.Squirrellyjoes.com/yourcalvinistor use coupon code "Keith" for 20% off anything in the storeDominion Wealth Strategies Visit them at https://www.dominionwealthstrategists.comhttp://www.Reformed.Moneyand let them know we sent you! https://www.TinyBibles.comYou can get the smallest Bible available on the market, which can be used for all kinds of purposes, by visiting TinyBibles.com and when you buy, use the coupon code KEITH for a discount. Private Family BankingSend an email inquiry to banking@privatefamilybanking.comReceive a FREE e-book entitled "How to Build Multi-Generational Wealth Outside of Wall Street and Avoid the Coming Banking Meltdown", by going to https://www.protectyourmoneynow.net Set up a FREE Private Family Banking Discovery call using this link: https://calendly.com/familybankingnowStriving for Eternity Weekend SeminarsReach out to them to schedule a conference or seminar at your church.https://strivingforeternity.org/https://www.HighCallingFitness.comHealth, training, and nutrition coaching all delivered to you online by confessionally reformed bodybuilders and strength athletes.Spiraling Impressions — Custom Stickers — Facebook: Spiraling Impressions Website: spiralingimpressions.com.COUPON CODE: YourCalvinist (gets 10% 0ff)The official cigar of Your Calvinist Podcast:https://www.1689cigars.com Buy our podcast shirts and hats: https://yourcalvinist.creator-spring.comVisit us at https://www.KeithFoskey.comIf you need a great website, check out https://www.fellowshipstudios.com

Support The Ministry: https://patreon.com/thechurchsplit Donate: https://www.paypal.com/donate/?hosted_button_id=DNCPKRQVTBD5E Order My Book: https://a.co/d/1vjiC16 The Network: https://onelifenetwork.org/ The Southern Baptist Reformed establishment is clutching its theological pearls again—this time over Matthew Bates and his provocative work Salvation by Allegiance Alone. Al Mohler, Thomas Schreiner, and other SBC scholars are not having it. Why? Because Bates challenges the sacred cow of their Calvinistic system, daring to suggest that "faith" might actually involve something more than passive intellectual assent. In this video, we break down their most absurd objections—ranging from semantic gymnastics to straw man arguments—and show why Bates' proposal isn't just biblical, it's necessary. We'll explore: Why the word "pistis" can't be reduced to mental agreement How Calvinist categories often force Scripture into a philosophical grid Why "allegiance" offers a richer, more robust vision of saving faith And why the SBC gatekeepers feel so threatened by this If you're tired of theological ivory towers and want to dig into a gospel that demands real, embodied loyalty to King Jesus, this one's for you.

This is the sixth lesson in Dr. Lane G. Tipton's Reformed Academy course, Calvinistic Trinitarianism: A Reformed Federalist Alternative to Thomistic Sacerdotalism. Register for this free on-demand course on our website to download supplemental materials, track your progress, and assess your understanding through quizzes for each lesson. You will also receive free access to twenty-three additional five-hour video courses in covenant theology, apologetics, biblical studies, church history, and more: https://reformedforum.org/courses/cal... Your donations enable us to provide free Reformed resources for students like you all across the world: https://reformedforum.org/donate/

This is the fifth lesson in Dr. Lane G. Tipton's Reformed Academy course, Calvinistic Trinitarianism: A Reformed Federalist Alternative to Thomistic Sacerdotalism. Register for this free on-demand course on our website to download supplemental materials, track your progress, and assess your understanding through quizzes for each lesson. You will also receive free access to twenty-three additional five-hour video courses in covenant theology, apologetics, biblical studies, church history, and more: https://reformedforum.org/courses/cal... Your donations enable us to provide free Reformed resources for students like you all across the world: https://reformedforum.org/donate/

We read emails sent in by viewers and give answers along with interacting with live comments. Come join us for the fun!Questions and Timestamps: What are your top five favorite debates? 6:15Is the Office of Deacon Exclusively Male? 20:11Is Getting a Letter of Transfer for Membership Important? 29:07When can a man be restored to ministry? 37:05How to know what God wants verses what feels right in the moment? 44:46New Covenant and Old Covenant Regeneration? 51:00What constitutes “Drunkenness” in scripture? 1:01:20How should we respond to Christian mysticism? 1:05:10What is your favorite book of the apocrypha? 1:13:55Should I have a Book of Mormon in My Home? 1:21:16How should anointing oil be used? 1:23:28What part does “Hearing” play in salvation in Calvinistic thought? 1:29:30How do I handle disagreements with family over theology? 1:37:50Support the Show: http://www.buymeacoffee.com/YourcalvinistLove Coffee? Want the Best? Get a free bag of Squirrelly Joe's Coffee by clicking on this link: https://www.Squirrellyjoes.com/yourcalvinistor use coupon code "Keith" for 20% off anything in the storeDominion Wealth Strategies Visit them at https://www.dominionwealthstrategists.comhttp://www.Reformed.Moneyand let them know we sent you! https://www.TinyBibles.comYou can get the smallest Bible available on the market, which can be used for all kinds of purposes, by visiting TinyBibles.com and when you buy, use the coupon code KEITH for a discount. Private Family BankingSend an email inquiry to banking@privatefamilybanking.comReceive a FREE e-book entitled "How to Build Multi-Generational Wealth Outside of Wall Street and Avoid the Coming Banking Meltdown", by going to https://www.protectyourmoneynow.net Set up a FREE Private Family Banking Discovery call using this link: https://calendly.com/familybankingnowGet the Book "What Do We Believe" from Striving for Eternity Ministrieshttp://www.whatdowebelievebook.com/Be sure to use the coupon code: Keithhttps://www.HighCallingFitness.comHealth, training, and nutrition coaching all delivered to you online by confessionally reformed bodybuilders and strength athletes.Spiraling Impressions — Custom Stickers — Facebook at Spiraling Impressions or their website spiralingimpressions.com —give them a follow and support a small, faith-based shop.COUPON CODE: YourCalvinist (gets 10% 0ff)The official cigar of Your Calvinist Podcast:https://www.1689cigars.com Buy our podcast shirts and hats: https://yourcalvinist.creator-spring.comVisit us at https://www.KeithFoskey.comIf you need a great website, check out https://www.fellowshipstudios.com

One of our Deacons, Brother Rick, teaches the second lesson of our New Members / Get to know Legacy material. In this lesson we go over what it means to be a Reformed Baptist. How is that different from other kinds of Baptist, and while we are at it, what makes a Baptist. We tackle the issue by looking at some history, and what we call the 3 C's: Confessional, Covenantal, Calvinistic.

This is the fourth lesson in Dr. Lane G. Tipton's Reformed Academy course, Calvinistic Trinitarianism: A Reformed Federalist Alternative to Thomistic Sacerdotalism. Register for this free on-demand course on our website to download supplemental materials, track your progress, and assess your understanding through quizzes for each lesson. You will also receive free access to twenty-three additional five-hour video courses in covenant theology, apologetics, biblical studies, church history, and more: https://reformedforum.org/courses/cal... Your donations enable us to provide free Reformed resources for students like you all across the world: https://reformedforum.org/donate/ #johncalvin #trinity #reformedtheology

Dr. Leighton Flowers confronts Dr. James White's most recent Dividing Line broadcast where he once again accused me of "not hardly touching the text" in our debates.   Of course this has been proven to be false here (https://www.youtube.com/watch?v=SetRqfS02R8) where we put each of our commentaries next to each other and timed them to demonstrate that White's claim is objectively false.   But, today we want to spend most of our time on the Calvinistic view of Romans 8 regarding what they often call, "The Golden Chain." In doing so, we will look at one Biblical scholar who provides more support for our view of that passage.   To watch more from Dr. Korytko, go here: https://www.youtube.com/watch?v=The_iok4IC4 To see White's video, go here: https://www.youtube.com/watch?v=VmXSgWN3oTg  

This is the third lesson in Dr. Lane G. Tipton's Reformed Academy course, Calvinistic Trinitarianism: A Reformed Federalist Alternative to Thomistic Sacerdotalism. Register for this free on-demand course on our website to download supplemental materials, track your progress, and assess your understanding through quizzes for each lesson. You will also receive free access to twenty-three additional five-hour video courses in covenant theology, apologetics, biblical studies, church history, and more: https://reformedforum.org/courses/cal... Your donations enable us to provide free Reformed resources for students like you all across the world: https://reformedforum.org/donate/ #johncalvin #trinity #reformedtheology

This is the second lesson in Dr. Lane G. Tipton's Reformed Academy course, Calvinistic Trinitarianism: A Reformed Federalist Alternative to Thomistic Sacerdotalism. Register for this free on-demand course on our website to download supplemental materials, track your progress, and assess your understanding through quizzes for each lesson. You will also receive free access to twenty-three additional five-hour video courses in covenant theology, apologetics, biblical studies, church history, and more: https://reformedforum.org/courses/cal... Your donations enable us to provide free Reformed resources for students like you all across the world: https://reformedforum.org/donate/ #johncalvin #trinity #reformedtheology

This is the first lesson in Dr. Lane G. Tipton's Reformed Academy course, Calvinistic Trinitarianism: A Reformed Federalist Alternative to Thomistic Sacerdotalism. Register for this free on-demand course on our website to download supplemental materials, track your progress, and assess your understanding through quizzes for each lesson. You will also receive free access to twenty-three additional five-hour video courses in covenant theology, apologetics, biblical studies, church history, and more: https://reformedforum.org/courses/cal... Your donations enable us to provide free Reformed resources for students like you all across the world: https://reformedforum.org/donate/ #johncalvin #trinity #reformedtheology

In this episode of Cos, Tony Brewer dives into an in-depth discussion about key theological issues, including the Calvinistic doctrine of total hereditary depravity, the role of Christ in making moral decisions, and the nature of righteousness according to scripture. It's a Free For All Friday, so Tony also addresses audience comments and questions, shares insights from Jack Wilkie's notes on truth and love, and discusses the different responses of Ezra and Nehemiah to sin. Follow along for a thorough exploration of these complex topics!   00:00 Introduction and Welcome 00:36 Technical Difficulties and Streaming Issues 01:24 Discussion on Christian Doctrine and Free Will 02:27 Calvinism and Righteousness Debate 06:39 Viewer Interaction and Questions 06:49 Righteousness and Indwelling by Faith 20:44 Final Thoughts and Closing Remarks

Dr. Joshua Farris and Dan Chapa join Drs. David Allen and Leighton Flowers to review their recent debate with Dr. James White and Jeremiah Nortier over the question: For Whom did Christ Die? Which involves the highly controversial Calvinistic doctrine of Limited Atonement. JOIN US LIVE!   To watch the original debate: https://www.youtube.com/watch?v=6KjJI5P_M3o   To find any of Dr. David Allen's resources, go here: https://drdavidlallen.com/resources/   To get your copy of Dr. Flowers new book, Drawn By Jesus, go here: https://a.co/d/6s767Ey   To SUPPORT this broadcast please click here: https://soteriology101.com/support/   Is Calvinism ALL Leighton talks about? https://soteriology101.com/2017/09/22/is-calvinism-all-you-talk-about/   Dr. Flowers' book, “The Potter's Promise” and his book, “God's Provision for All” can be found here: https://www.amazon.com/Leighton-Flowers/e/B06VWXZBXM/ref=dp_byline_cont_pop_book_1   DOWNLOAD OUR APP:LINK FOR ANDROIDS: https://play.google.com/store/apps/de... LINK FOR APPLE: https://apps.apple.com/us/app/soterio...   To ORDER Dr. Flowers Curriculum “Tiptoeing Through Tulip” please click here: https://soteriology101.com/shop/   To listen to the audio only be sure to subscribe on iTunes, Stitcher, Google Play or one of the other podcast players found here: https://soteriology101.com/home/   For more about Traditionalism (or Provisionism) please visit www.soteriology101.com   To engage with other believers cordially join our Facebook group:  https://www.facebook.com/groups/1806702782965265   For updates and news follow us at: www.facebook.com/soteriology101    Or @soteriology101 on Twitter   Please SHARE on Facebook and Twitter and help spread the word!   To learn more about other ministries and teachings from Dr. Flowers go here: https://soteriology101.com/2017/09/22...   Go to www.ridgemax.co for all you software developing needs! Show them some love for their support of Soteriology101.   To become a Patreon supporter or make a one time donation: https://soteriology101.com/support/   Thanks for watching.   #Leighton Flowers #Predestination #Calvinism #Provisionism #Calvinist #Salvation

What actually holds you together when life blindsides you? Maybe it's a breakup. A diagnosis. Or the crushing weight of everything right now. If you're wired for hustle, your first instinct might be to work through it—to push harder, achieve more, be exceptional. What if the answer wasn't in doing more, but in seeing oneself as LESS? Wait, what? Julia Baird—broadcaster, journalist, and bestselling author—gets it. She loves being hyper-productive. But when her world cracked open, she didn't seek solace in success. Instead, she discovered the power of her shrinking self and the practice of deliberately seeking awe. In this episode, we dive into the joys (and downsides) of hyper-productivity. We examine “the shrinking self”— and why it might be your secret weapon during tough times. We talk about the sustaining power of deep friendships, ocean swimming and dancing. You'll also learn what Julia has recently said “ENOUGH!” to and felt better for it. You know those episodes where you take notes, read the transcript, and listen twice? This might be one of them. 0:00 Intro 3:40 Julia's broken foot. The Guardian article on the need to be special 6:00 Julia shares that she loves being hyper-productive 10:10 Julia talks about her Calvinistic work ethic – the sense that we must contribute to the world 14:45 Julia could write during difficult times 15:30 The importance of feeling small 19:17 The shrinking self 20:44 The overview effect 23:20 If we're too into achievement, we can experience the power of silence 25:46 Exploring what makes us strong. Julia discusses examples after her breakup 28:49 Things that “glow” in moments of darkness – like ocean swimming for Julia 30:30 Slow looking 34:54 The power of connection and female friendships 40:00 Maybe “ordinariness” is the wrong word 41:24 Julia's powerful quote that Mandy reads out 44:50 Julia has learned a lot from people who are “broken” – she refers to Nick Cave's music 47:28 What Julia is saying “Enough!” to, and feeling better for it 50:00 Julia's word(s) of the year 51:10 OUTRO Links Julia Baird's books: Phosphorescence; Bright Shining: How grace changes everything. Julia Baird's Ted talk, The Power of Feeling Small. Julia on Instagram. Mandy on Instagram. Dacher Keltner's book, Awe. The Guardian article: Why we should stop wishing we were special – and celebrate being ordinary.  

Dr. Leighton Flowers, Director of Evangelism and Apologetics for Texas Baptists, narrates a short video explaining how John 10 in no way supports the Calvinistic interpretation.   To get your copy of Dr. Flowers new book, Drawn By Jesus, go here: https://a.co/d/6s767Ey   To SUPPORT this broadcast, please click here: https://soteriology101.com/support/   Subscribe to the Soteriology 101 Newsletter here: www.soteriology101.com/newsletter   Is Calvinism all Leighton talks about? https://soteriology101.com/2017/09/22/is-calvinism-all-you-talk-about/   DOWNLOAD OUR APP: LINK FOR ANDROIDS: https://play.google.com/store/apps/de... LINK FOR APPLE: https://apps.apple.com/us/app/soterio...   Go to www.ridgemax.co for all you software development needs! Show them some love for their support of Soteriology101!!!   To ORDER Dr. Flowers Curriculum “Tiptoeing Through Tulip,” please click here: https://soteriology101.com/shop/   To listen to the audio only, be sure to subscribe on iTunes, Stitcher, Google Play, or one of the other podcast players found here: https://soteriology101.com/home/   For more about Traditionalism (or Provisionism), please visit www.soteriology101.com   Dr. Flowers' book, “The Potter's Promise,” can be found here: https://a.co/d/iLKpahj   Dr. Flowers' book, “God's Provision for All” can be found here: https://www.amazon.com/Gods-Provision...   To engage with other believers cordially join our Facebook group: https://m.facebook.com/groups/1806702...   For updates and news, follow us at:  www.facebook/Soteriology101   Or @soteriology101 on Twitter   Please SHARE on Facebook and Twitter and help spread the word!   To learn more about other ministries and teachings from Dr. Flowers, go here: https://soteriology101.com/2017/09/22...   To become a Patreon supporter or make a one-time donation: https://soteriology101.com/support/   #LeightonFlowers #Calvinism #Theology

Warren McGrew joins me again to respond to another really bad argument by a rogue Calvinist. We will specifically address the Calvinistic interpretation of Romans 8:7-9 as it relates to the "ordo salutis" (logical order of events in salvation) from the Reformed/Calvinistic perspective, which is based on logic that goes something like this:   1. If you're in the flesh you cannot please God 2. Believing in Christ would please God 3. Therefore, you cannot believe in Jesus because that would please God   Which is a non-sequitur. This example makes the fallacy very clear:   1. If you're playing in mud you cannot please mom. 2. Leaving the mud and cleaning up would please mom. 3. Therefore, you cannot leave the mud and clean up because that would please mom.    The Calvinist comes to the text with presumptions that simply are not supported by this text, or any other.     To get your copy of Dr. Flowers new book, Drawn By Jesus, go here: https://a.co/d/6s767Ey   To SUPPORT this broadcast, please click here: https://soteriology101.com/support/   Subscribe to the Soteriology 101 Newsletter here: www.soteriology101.com/newsletter   Is Calvinism all Leighton talks about? https://soteriology101.com/2017/09/22/is-calvinism-all-you-talk-about/   DOWNLOAD OUR APP: LINK FOR ANDROIDS: https://play.google.com/store/apps/de... LINK FOR APPLE: https://apps.apple.com/us/app/soterio...   Go to www.ridgemax.co for all you software development needs! Show them some love for their support of Soteriology101!!!   To ORDER Dr. Flowers Curriculum “Tiptoeing Through Tulip,” please click here: https://soteriology101.com/shop/   To listen to the audio only, be sure to subscribe on iTunes, Stitcher, Google Play, or one of the other podcast players found here: https://soteriology101.com/home/   For more about Traditionalism (or Provisionism), please visit www.soteriology101.com   Dr. Flowers' book, “The Potter's Promise,” can be found here: https://a.co/d/iLKpahj   Dr. Flowers' book, “God's Provision for All” can be found here: https://www.amazon.com/Gods-Provision...   To engage with other believers cordially join our Facebook group: https://m.facebook.com/groups/1806702...   For updates and news, follow us at:  www.facebook/Soteriology101   Or @soteriology101 on Twitter   Please SHARE on Facebook and Twitter and help spread the word!   To learn more about other ministries and teachings from Dr. Flowers, go here: https://soteriology101.com/2017/09/22...   To become a Patreon supporter or make a one-time donation: https://soteriology101.com/support/   #LeightonFlowers #Calvinism #Theology

Questions Covered: 05:17 – How could Adam and Eve choose to sin if their nature did not include concupiscence? 15:26 – How do we determine whether the early Church was Catholic or Orthodox? 21:49 – How do you know when you are in a Calvinistic church? 32:49 – Can you go to heaven without the sacraments? Or if you die in the process of becoming Catholic. 35:30 – How do we properly deal with not feeling that our prayers have been heard? 47:35 – If good Mariology leads to good Christology where does the bodily assumption fit in? 52:53 – What spiritual advice do you have for someone who is discerning Catholicism? …

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

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

Questions Covered: 03:34 – What are the necessary contrition, motivations and resolutions needed for a valid confession?  07:59 – My protestant friend claims that St. Augustine’s said that being born of water and spirit means a physical birth, not baptism. Is this true?  14:16 – Is it socially acceptable in Catholic circles to make up Marian apparitions for writing science fiction?  19:00 – Can you clarify the meaning of Luke 11:15-26?  23:32 – Are coincidences negative or positive and how should one navigate them as a Christian?  33:40 – Why did the Church make Sunday mass obligatory?  37:35 – Is it morally just for a government to outlaw labor unions?  42:50 – Why should one become Catholic considering how shaky the foundations can sometimes feel?  49:48 – What would be a good response to the Calvinistic claim that the story of Jonah is evidence for there being no free will?  53:31 – Can someone disagree with what the church teaches if they have a well-formed conscience?  …

Richard Coords, of examiningcalvinism.com, is back with Dr. Leighton Flowers to discuss a recent teaching from a popular pastor named Myron Golden on Romans 9 (seen here: https://www.youtube.com/watch?v=ApkQbtENv5E&t=883s)   We discuss the Provisionist interpretation of Romans 9 in contrast to the Calvinistic teaching presented by Pastor Myron.   To get your copy of Dr. Flowers new book, Drawn By Jesus, go here: https://a.co/d/6s767Ey   To SUPPORT this broadcast, please click here: https://soteriology101.com/support/   Subscribe to the Soteriology 101 Newsletter here: www.soteriology101.com/newsletter   Is Calvinism all Leighton talks about? https://soteriology101.com/2017/09/22/is-calvinism-all-you-talk-about/   DOWNLOAD OUR APP: LINK FOR ANDROIDS: https://play.google.com/store/apps/de... LINK FOR APPLE: https://apps.apple.com/us/app/soterio...   Go to www.ridgemax.co for all you software development needs! Show them some love for their support of Soteriology101!!!   To ORDER Dr. Flowers Curriculum “Tiptoeing Through Tulip,” please click here: https://soteriology101.com/shop/   To listen to the audio only, be sure to subscribe on iTunes, Stitcher, Google Play, or one of the other podcast players found here: https://soteriology101.com/home/   For more about Traditionalism (or Provisionism), please visit www.soteriology101.com   Dr. Flowers' book, “The Potter's Promise,” can be found here: https://www.amazon.com/Potters-Promis...   Dr. Flowers' book, “God's Provision for All” can be found here: https://www.amazon.com/Gods-Provision...   To engage with other believers cordially join our Facebook group: https://m.facebook.com/groups/1806702...   For updates and news, follow us at:  www.facebook/Soteriology101   Or @soteriology101 on Twitter   Please SHARE on Facebook and Twitter and help spread the word!   To learn more about other ministries and teachings from Dr. Flowers, go here: https://soteriology101.com/2017/09/22...   To become a Patreon supporter or make a one-time donation: https://soteriology101.com/support/   #LeightonFlowers #Calvinism #Theology