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In episode 471 of The Reformed Brotherhood, hosts Jesse Schwamb and Tony Arsenal begin a multi-part series on Jesus's parables of lost things in Luke 15. This first installment focuses on the Parable of the Lost Sheep, exploring how Jesus uses this story to reveal God's disposition toward sinners. The hosts examine the contextual significance of this teaching as Jesus's response to the Pharisees' criticism of his fellowship with tax collectors and sinners. Through careful analysis of the text, they unpack how this parable not only rebukes religious self-righteousness but also reveals the active, seeking love of Christ for His own. The discussion highlights the profound theological truth that God's joy is made complete in the restoration of His lost children. Key Takeaways The Parable of the Lost Sheep demonstrates Christ's heart for sinners, showing that seeking the lost is not exceptional behavior but the expected norm for those who understand God's character. Jesus positions this parable as a direct response to the Pharisees' criticism, turning their accusation ("he eats with sinners") into an affirmation of His mission and identity. The lost sheep represents those who belong to Christ but have gone astray; the shepherd's pursuit illustrates Christ's commitment to recover all whom the Father has given Him. God's rejoicing over one repentant sinner reveals a profound theological truth: divine joy increases in the act of showing mercy and restoring the lost. The shepherd's willingness to leave the 99 to find the one reflects not recklessness but the infinite value God places on each of His children. Regular worship practices, including family worship and congregational singing, reflect the same disposition of praise that heaven displays when sinners return to God. The parable serves not only as a comfort to sinners but as a challenge to believers to adopt God's heart toward the lost rather than the judgmental attitude of the Pharisees. Understanding the Shepherd's Heart The central focus of the Parable of the Lost Sheep is not simply God's willingness to receive sinners, but His active pursuit of them. As Tony Arsenal points out, Jesus presents the shepherd's search not as an extraordinary act of sacrifice, but as the obvious and expected response: "What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country and go after the one that is lost?" Jesus frames this as the normal behavior that any shepherd would exhibit, making the Pharisees' lack of concern for "lost sheep" appear not just uncompassionate but utterly irrational. This reveals a profound truth about God's character: He is not passively waiting for sinners to find their way back to Him; He is actively seeking them out. As Jesse Schwamb emphasizes, "Christ's love is an active, working love." The shepherd does not merely hope the sheep will return; he goes after it until he finds it. This reflects God's covenant commitment to His people—those whom He has chosen before the foundation of the world. The parable thus powerfully illustrates the doctrines of divine election and effectual calling within a deeply personal and relational framework. The Divine Joy in Restoration Perhaps the most striking element of this parable is the emphasis on the shepherd's joy upon finding his lost sheep. This isn't merely relief at recovering lost property, but profound celebration that calls for community participation: "Rejoice with me, for I have found my sheep that was lost." Jesse highlights Thomas Goodwin's profound insight that "Christ's own joy, comfort, happiness, and glory are increased and enlarged by his showing grace and mercy." This suggests something remarkable about God's relationship with His people—that in some mysterious way, God's joy is made more complete in the act of showing mercy and restoring sinners. The hosts point out that this doesn't imply any deficiency in God, but rather reveals the relational nature of His love. When Jesus states that "there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance," He's indicating that divine celebration isn't prompted merely by moral perfection but by restoration and reconciliation. This understanding transforms how we approach God when we've strayed. As Jesse notes, "Jesus is never tired, flustered, or frustrated when we come to him for fresh forgiveness or renewed pardon." Our repentance doesn't merely avoid punishment; it actually brings joy to the heart of God. This is a profound comfort for believers struggling with sin and failure, assuring us that our return is met not with divine disappointment but with heavenly celebration. Memorable Quotes "This parable of the lost sheep gives us the beating heart of God, his normative disposition toward his children. It's really an exceptional and special window into God's design, his loving compassion for us, his heart of ministry and seeking for us, for his children who are lost." - Jesse Schwamb "He wants us to draw on his grace and mercy because it is inherently who he is. And he drew near to us in this incarnation so that his joy and ours could rise and fall together, which is insane that God would come and condescend to that degree that in his giving mercy and in ours receiving it, Christ gets more joy and comfort than we do when we come to him for help and mercy." - Jesse Schwamb "Christ's love is an active working love. Just as the shepherd did not sit still, wailing for his lost sheep, so our blessed Lord did not sit still in heaven pitying sinners. He comes to us, he came to us, and he continues to draw to himself those who are sheep, who hear his voice." - Jesse Schwamb Host Information Jesse Schwamb and Tony Arsenal are the hosts of The Reformed Brotherhood, a podcast that explores Reformed theology and its application to the Christian life. With a blend of theological depth and practical insight, they examine Scripture through the lens of historic Reformed doctrine, offering accessible teaching for believers seeking to grow in their understanding of the faith. Resources Mentioned Scripture: Luke 15:1-7, Matthew 18, John 10 Worship Resource: Sing The Worship Initiative (sing.theworshipinitiative.com) Theological Reference: Thomas Goodwin's writings on Christ's joy in redemption Brad Kafer and Michael Lewis, The Theocast Tragedy, episode 75, with guest Jeremy Marshall, November 16, 2025, https://podcasts.apple.com/us/podcast/the-reclamation-podcast/id1747221237?i=1000736883898. Joshua Lewis and Michael Rowntree, The Theocast Split: Examining Christian Unity and Theological Differences, November 11, 2025, https://podcasts.apple.com/us/podcast/the-remnant-radios-podcast/id1392545186?i=1000736293538. Daniel Vincent, Fallout of Theocast, November 15, 2025, https://podcasts.apple.com/us/podcast/the-particular-baptist-podcast/id1512601040?i=1000736872315. Tony Arsenal, "A Refutation of Reformed Fringe," Reformed Arsenal, November 2025, https://reformedarsenal.com/category/a-refutation-of-reformed-fringe/. Tony Arsenal, "The Quest For Illegitimate Religious Gnosis: How 'Fringe' Theology Deforms Christology," Heidelblog, November 24, 2025, https://heidelblog.net/2025/11/the-quest-for-illegitimate-religious-gnosis-how-fringe-theology-deforms-christology/. Full Transcript [00:00:08] Jesse Schwamb: And what's special about the series? Parables that we're about to look at is it gives us the beating heart of God, his normative disposition toward his children, which is not like, we haven't seen some of that already, but this is, I think, really an exceptional and special window into God's design. His loving can compare for us, his heart of ministry and seeking for us for his children who are lost. It's really unequal in all the parables and probably among some of the most famous, Welcome to episode 471 of the Reformed Brotherhood. I'm Jesse. [00:00:56] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother. [00:01:01] Jesse Schwamb: Hey brother. You know, it seems like sometimes we could just summarize the teaching of Jesus like this. You get a parable and you get a parable, and you get a parable, and we've already, by looking at some of these parables, gotten to see what the kingdom of God means. The kingdom of God is Jesus coming in His power. It's here, but also not yet. The kingdom of God is the judgment of God. The kingdom of God is a blessing of God. The kingdom of God is the treasure of God. And what's special about the series? Parables that we're about to look at is it gives us the beating heart of God, his normative disposition toward his children, which is not like, we haven't seen some of that already, but this is, I think, really an exceptional and special window into God's design. His loving can compare for us, his heart of ministry and seeking for us for his children who are lost. It's really unequal in all the parables and probably among some of the most famous, and I think we'll probably have some maybe like semi hot takes, maybe some like mid hot takes as the young kids say. [00:02:07] Tony Arsenal: Mid hot takes. [00:02:08] Jesse Schwamb: Yeah. [00:02:08] Tony Arsenal: So like [00:02:09] Jesse Schwamb: lukewarm takes, well my thought is like, what is a hot take that's not heretical? Do you know what I mean? So it's gotta be, yeah, [00:02:16] Tony Arsenal: there you go. [00:02:16] Jesse Schwamb: Yeah. That's what I'm saying. It's like, listen, we want to be orthodox in our approach here, but I think we gotta, we gotta chew these up a little bit. Like we gotta digest them, we gotta move them around in our gut and really take everything that we've, we thought we knew about these, we just heard and they've been written on cards or postcards or crocheted into, I guess you're not crocheting bible verses, but like cross stitching Bible verses on pillows and really go deep because I think there's so much here for us, and if this were like for, for everybody that wants to say that, sometimes we take a little bit too long with our series. Again, I do have a question, simple question for all of those people. And that question is how dare you? And the second thing I would say is, you're lucky that you're not listening to a Puritan podcast. Maybe you never would, like at the Puritans in a podcast, the series would never end. They'd start with like a single verse and be like, we're gonna do two episodes on this. And then they'd be getting to the like, you know, 4 71 and they still wouldn't have left like the, the first five words. [00:03:11] Tony Arsenal: It's true, it's true. We move a little bit faster than that. Pace. Not much. Yeah. Way, [00:03:15] Jesse Schwamb: listen, way faster. By like Puritan standards, we are cruising. Like we're, we're just like NASCAR going through these parables. And to that end, I'll try to keep us moving though. I've already delayed us already because we're, we're late for affirmations. [00:03:30] Affirmations and Denials [00:03:30] Jesse Schwamb: Denials. The time is ripe. It is Now. The fields are gleaning with affirmations and denials. So let's, let's bring them in. Tony, are you denying against, are you affirming with something? [00:03:40] Tony Arsenal: It's a little bit of both, I guess. Um, do it. [00:03:44] Controversial Theology Discussion [00:03:44] Tony Arsenal: A little while ago, uh, it was maybe back in September, I did an episode on, uh, some theology that was being propagated by a podcast called Reformed Fringe. Um, it was a solo episode, so if you haven't listened to it, go back and listen to it. The affirmation here comes in, in, uh, the form of a show called, I think it's called The Reclamation Cast. Um, there are a series of podcasts that have addressed some of the same issues. For those who haven't been following it, which I would assume is probably most of you, the issue is kind of blown up online. Um, Theo Cast, which was a pretty big a, a really big podcast in the, uh, sort of reformed ish, particular Baptist world. Um, they actually split because of this. And so John Moffitt was one of the hosts. Justin Perdue was the other. And then John was also on this show called Reform Fringe with Doug Van Dorn. So I'm affirming some of these other podcasts that have covered the same issue, and I would encourage you to seek them out and listen to them. I can can pull some links together for the show notes today. Um, more or less the, the issue that I identified, um, is beyond just sort of what's known as Divine Counsel Theology, which was made, made, really made popular by, um, Michael Heiser. I don't know that he would, we could say that he was necessarily like the. Architect or inventor of that. I'm sure there are people who've had similar thoughts before that, but he's really the main name. Um, he's passed on now, but, um, Doug Van Dorn was a, uh, he's a Baptist pastor outta Col, uh, Colorado, who took his views and actually sort of like cranked him up and particularly. Uh, troubling is the way he handles, um, the angel of the Lord in the Old Testament. Um, I won't go into all of the details, but he wants to argue and he has argued in writing actually, and he, he published the paper first in 2015, and then again in 2024, he published it again, uh, with very minimal changes and nothing substantial. It was really kind of contextual stuff. Um, he actually argues that in the Old Testament, when we see the angel of the Lord, it's not just, not just God appearing as an angel, it's God actually becoming an angel. And in his paper, at least, he argues, um, more or less that this is a sort of hypostatic union. It's not just a temporary taking on of some sort of like outward appearance. Um, it's an actual, uh, uh, assumption of properties into the person of the sun. And the whole reason he makes this argument, which is why it's a little disingenuine, that now he's saying that's not what his argument was. He makes this argument in order to make it so the angel of the Lord can genuinely suffer, experience passions, change his mind, um, enter into covenant, come to know new knowledge, like there's all sorts of things that he wants the angel of the Lord to be able to actually do, not just accommodated, but actually. Experience. Um, and he does that by having the angel of the Lord be an appropriation of angelic properties into the person of the sun, what we would call a hypostatic union. And in his paper, he actually says like, I would want to use all of the same language of, uh, of this union as I do of the incarnation. He intentionally uses the words image and form kind of drawing from Philippians two. So the, the affirmation comes in and there are other podcasts that have identified this. So it's not just me. I would encourage people to go find them. Where the denial comes in is, um, there have been many people, including myself, who have attempted to engage with Doug Van Dorn, like publicly, directly, um, through private messaging. There are many people who've tried to reach out to him, and he has just sort of waved all of them away. Which is one thing, if like you just say like, I don't really care to interact with you. I don't really care to have this discussion. But then he is also presenting the situation as though he, he is totally open to having these conversations and nobody is trying to reach out to him. So I would encourage everyone, you're all reasonable people, search the scriptures, read what he has to say. The paper that he wrote is called Passing the Impassable pa or impassable Impasse, which is hard to say, but it's a very clever title. Um, and it was, it actually was written, I don't know a lot about this controversy and maybe I need to do a little bit more research. It was actually written during a time where, um, the particular Baptist conventions that were out out west where experiencing a lot of internal controversy regarding impassability, and this was his proposal for how, how biblically you can still maintain the divine attributes of changeness and impassability all these things, uh, without compromising the real, the real passable, um, appearance that we see of the, of God in the Bible. So. I don't wanna belabor the point. This is not the point of the show. We, I already did a whole episode on this. I've published, I wrote many blog articles. There's a lot that I've, I've put out on this. Um, so check it out, look at it. Wait for yourself. Um, the only reason I've been, this has come up in our telegram chat. People have encountered this theology. Um, one, one guy was asking about it, 'cause I think like his mom or his aunt or someone close to him had, has been sort of reading Michael Heider's work. Michael Heiser was very instrumental at logos. He was on staff at Logos for quite a while. So a lot of their, um, more speculative theological articles that you might find on their website are written by him. Um, he was a, one of the main people behind the sort of proprietary translation that, um, Laro uses the Lham, um, English Bible. So. It's not a neutral point. Pretty significant theological consequences if, uh, if our reading of what Doug is saying is correct. Um, and there doesn't seem to be any real openness to discussing that. He has to be fair, he has published a series of affirmations and denials, um, affirming his a his orthodoxy saying he affirms the change changeness of the son. He denies that there was a hypothetic union. So that's encouraging. It's great to see that when it comes down to it. He's willing to make affirmations, uh, of orthodox things and to deny unorthodox things, but it doesn't really help the situation when those things and those affirmations, denials are still at very least difficult to reconcile with what he wrote. I think in point of fact, they're actually contradictory to what he wrote. So the, the proper course of action would be for him to say, well, no, that's not what I meant. Or, or, yes, I wrote that, but that's not what I believe. Um, rather than to just try say, trying to say like, well, you all got it wrong. There's a lot of people reading these papers looking at it going, Ooh, it sure seems like the sun took on an angelic nature, even if that was temporary. That's, that's got some pretty weird consequences for your theology. And one of the shows I was listening to made this point that I thought was interesting and a little scary is this is like an utterly new theology. Um, no one that I've talked to who is aware of this, who studied these issues. Is aware of anyone ever saying anywhere that the angel of the Lord in the Old Testament was some sort of like assumption of actual angelic properties into the person of the sun. Almost everywhere that you read. It's either a manifestation view where the sun is kind of appearing as an angel, um, but it's not actually becoming an angel. It's, it's sort of taking on created medium, uh, in order to reveal himself or an instrumental view, which would be something like there's an angel that is used instrumentally by the Lord, and so we can say that it the angel of the Lord is the Lord in an instrumental sense, kind of like saying like if I pick up a hammer. Use that hammer for as long as I'm using that hammer. The hammer is actually sort of an extension of me. I'm moving it, I'm motivating it, I'm controlling it, it's connected to me, and then I put it down when I'm finished. Those are kind of the two main views that people, people would argue in the Old Testament, if they want to even say that the angel of the Lord is a Christoph, it would either be this manifestation view or this instrumental view, this sort of weird novel assumption of properties view. I'm, I've never encountered anything like that and I've studied this, this, this particular issue at some length. So check out the other episodes, I'll pull together some links, uh, of ones that have done it, both that have been, uh, critical of Doug's position. And also there was one, um, on remnant radio, which I never heard of, but, um, that was acknowledging that there are some question marks, but sort of saying like, this really is an overblown controversy. Um, and then I'll link to Doug's podcast too, so you can listen to his own words and, and sort of think through it yourself. [00:11:51] Jesse Schwamb: Some point I have this volition, you know, places, organizations, groups might have like FAQs, frequently asked questions. I have this idea to put together for us, like a frequently discussed topic. This would be one of them. We've talked, or we co we've come back to this idea of like the molecule way, the messenger of the Lord many times. Yeah. In part because I think there's a good and natural curiosity among many when you're reading the scriptures and you see that's the angel of the Lord and you're trying to discern, is it Christoph? And in some cases it seems more clear than others. For instance, the Maia appearing to, you know, Joshua, or, you know, there's, there's all kinds of instances in the scripture that draw us into this sense of like, well, who is it that is being represented here? And the funny thing about this though, and I agree with you, that like makes it. Puts it in like, I would say contradistinction to like just kind of innocently wanting to understand is that there's a lot of theological gymnastics happening here, like a lot and two, it seems to me that he's kind of trying to create a problem to find a solution on this one. Yeah. And so it should give everybody that sense that we always talk about where like the red light goes off, the flags get thrown up, that when you hear that, you're just like, well, something is not right about that. And the thing that's not right about it is one, it doesn't subscribe to, like you're saying, any kind of historical orthodoxy. And two, it's just funky for funky sake. It's, there's really a lot that's happening there to get to some kind of end, and it's better to know what that end is. I'm glad you brought that up. So I think you can, everybody who's listening can weigh, like, if you. Don't wanna weigh into that, or you don't really need to solve the problem that's being created here, then don't bother with it altogether. Yeah. Uh, it's just not worth your time. But people, this is the hide thing. Like when, when we are challenged to be discerning people, when we are challenged to take scriptures at face value, there is always a tendency for us sometimes to go too deep, to get too wild with it, to try to turn around and bend it to, to answer all in every single question. And even the reform tradition doesn't attempt to do that. So here, there is something that's beautiful about these certain mysteries of God and to take him at his face, to trust him in his word, we should seek, seek out many things. Some things are just not worth seeking out. So, you know, the Internet's gonna internet and people are gonna, people and theologians are gonna theologize. And sometimes that's good and sometimes it's not that productive. [00:14:08] Tony Arsenal: Yeah. Yeah. I mean, I, I think to be as charitable as I possibly can be, I think, um, Doug is, has identified a legitimate. Question about the Old Testament, right? Right. The, the Bible appears when we read about God in the Old Testament. He appears to do things like change his mind, suffer yes. Grieve experience passions. Right. Um, and, and so that's a real, um, question that needs to be answered as you read the Old Testament. Um, and the two options of course, or the two primary options of course, are either that God actually suffers, he actually experiences those things, in which case he wouldn't be a changeless God. Um, he wouldn't be a perfect God because there's these, these modes of change within God. The other option would be that there's some sort of appearance of suffering or appearance of, of change or passions that is not actual, it's not real in the sense that he's not God's lying. It's not that God's lying to us, of course not. But that these are appearances for our sake. We would say that's, we call that the doctrine of accommodation. Right. Um. What Doug tries to do is actually exactly what the church did in trying to understand how it could be that the second person of the Trinity suffered. Uh, why, why we can genuinely say that God suffered. Um, we can say that and that the answer was the hypothetic union, and this is where it really kind of like jumped into full relief for me is Doug has the same answer for the Old Testament, but instead of an incarnation of humanity, I don't know what you would call it, an, an evangelization or a, something like that, um, he would probably call like a, some somatization. Um, he uses the difference between Soma and sars as though that somehow answers the question. He says it's not a, an incarnation into sarks. It's a, an assumption of properties in da Soma. But in either case, like his answer is the same answer. That the way that the angel of the Lord suffers in the Old Testament is not according to his divine nature. It's according to these angelic properties that are assumed into his person well. Okay, so like you get the same conclusion. There needs to be some explanation now of like, well, why is it a hypostatic union when it's the human nature, but it's not a hypostatic union when it's the angelic nature or angelic properties. Um, and I think the, the real answer is that when Doug wrote those papers, he just didn't realize those implications. Um, Doug is a sharp guy, like, don't get me wrong, he's a smart guy. Um, I think he's got a pretty good grip on Hebrew and, and a lot of this too is, um. Not to make this more of an episode than it is, but, um, this Divine Council worldview at first feels like not that big of a deal when you, when you read about it the first time. Um, or when you read sort of like popular treatments of it. Um, the real problem is that this divine council worldview, um, which I'm not gonna define again, you can look, I'll pull the radio episode or the other podcast episodes, but this divine council worldview becomes like the controlling meta narrative for the entire scripture for these guys. And so if, if the son is to be the sort of lead Elohim on this divine council besides Yahweh himself, then he has to become an angel. He has to become a one of the sons of God in order to do this. Sort of almost ignoring the fact that like he already was the son of God. Like, it, it just becomes, um, this controlling meta-narrative. And if all that this, all that this divine council worldview is saying is like, yes, there's a class of creatures. Um, that are spiritual in nature and the Bible uses the word Elohim to describe them and also uses the word Elohim to describe the one true God who's in an entirely different class. And it just happens to use the same, the same word to describe those two classes. Okay. Like I would find a different way to say that that's maybe not as risky and confusing, but that would be fine. But this goes so much farther than than that. And now it has all these weird implications. He actually did a five, five-part sermon series at his church where his argument is essentially that like this. This overarching narrative of the Sons of God and, and the 70 sons of God. Um, that that's actually the story that explains how salvation functions and what we're being saved to is we're not being swept into the life of the Trinity, which is kind of the classic Christian view, the classic orthodox view that because, because of who the son is by nature, in reference to the father, when we're adopted, we gain that same relationship with the father and the son and the spirit. Um, he's, he's wanting to say, it's actually more like, no, we, we we're sort of brought onto this divine council as, as creator representatives of the cosmos. So it's, it, there's a lot to, it's, um, again, I, I don't want people just to take my word for it. I'm gonna provide as many receipts as I can, um, in the, the, um, show notes. Um, but yeah, it's, it's weird and it, it's unnecessary and [00:18:57] Jesse Schwamb: that's right. [00:18:58] Tony Arsenal: It made a lot of sense to me when Michael Heiser went down these routes, because his whole program was, he had a, a podcast called The Naked Bible, and the whole idea was like he interprets the Bible apart from any prior interpretations, which of course we know is not possible. But that was sort of his plan was he's. It wasn't necessarily anti cre, anti-real or anticon confessional. He just thought you needed to and could come to the Bible without any sort of pre interpretive, uh, positions. Um, so it made a lot of sense to me when he was like, well, yeah, this isn't the way that the historic tradition isn't understood this, but that doesn't matter. But then you have someone like Doug Van Dorn come around who claims to be a 1689 Confessional Baptist. This is like radically foreign to that system of doctrine. So it's just a weird situation. It's kind of an abandonment of the pattern of sound words that handed down to us, the ages. Um, and it does have all these weird implications, and I'm not hearing loud and clear. I am not saying Doug Van Dorn is not a Christian. Um, I do think that the implications of what he's teaching are heretical. Um, but we've made the distinction before that like, just because you teach something heretical doesn't mean you're a heretic. Um, that's a, that's a formal proclamation that the church officially makes not some dude on the internet with a podcast. But the, the implications of his teaching are quite dangerous. So. Check it out. Read it with caution and with discernment, um, and with, you know, a good systematic theology that can help kind of correct you in your hands. And the creeds and the confessions. But dude, check it out. You, you're reasonable people. Look at the scriptures yourself and make your own decisions. I don't expect anybody to ever just take my word for any of this stuff. [00:20:25] Jesse Schwamb: Yeah, that's right. Or like you said, don't bother with. Yeah. Or don't bother. Just read the confessions. Unaware of it. Yeah. That's also, okay. Stick to the, the, hopefully the good local preaching and teaching that you're receiving and just hang out there. Yeah. And that's also okay. The internet is a super strange and weird place. Yeah. And that includes even among well intentions. Theology, sometimes it just gets weird. And this is one of those examples. [00:20:51] Tony Arsenal: It's true, it's true. I often tell people that my, my goal in any sort of public teaching or podcasting or blogging or when I'm preaching, uh, my goal is to be as like vanilla reformed as I possibly can. Like that's what I'm saying. There, there are times where like some of the stuff that I be, like, I, I'm not like straight down the middle on every single thing. There are things that I would, you know, like my view on, um, state relations with church like that, that's not exactly run of the mill vanilla presbyterianism. Um, so there are definitely things where I'm, I'm sort of a little off center on, um, but I try to be like right down the middle of the vanilla, vanilla aisle here with maybe a little bit of chocolate sauce here and there. But it's, it's pretty, uh, my reform theology is pretty boring and I'm fine with that. I love [00:21:35] Jesse Schwamb: it. I love it. It's okay to be boring, isn't it? Like boring? It's is for the most part, right. On the money. Because often when we do take our views and we polarize them to some degree, we know that there's a greater probability propensity for the errors to lie there if you're always hanging out there. Yeah. But especially in this, again, you've said all the right things it, it's just one of those things. But it's a good mark for all of us to understand that when we move so far away from orthodoxy that we're just kind of out on the pier by ourselves and you're looking around, you ought to ask what happened that you're out there so far. [00:22:05] Tony Arsenal: Yeah. Well, Jesse, save us from this train of thought. What are you affirming or denying today? [00:22:10] Jesse Schwamb: I hope I have something that's exactly the opposite. As you know, Tony, not all affirmations especially are created equal because sometimes we throw one out there and it's, it's good. We think it's great. Maybe not for everybody. It doesn't resonate. It doesn't hit. This is not one of those, this is for everybody. [00:22:24] The Importance of Daily Worship [00:22:24] Jesse Schwamb: I'm coming in with a hot, strong affirmation, and that is one of the things you and I have promulgated for so long is the beauty, the necessity, the responsibility, and the joy of regular daily worship, and that can look. Lots of ways, but I think you and I have tried in our own lives and we've spoken a lot about the high conviction that we have that that kinda worship should be participatory and it can involve reading the scriptures, praying, singing this spills over into convictions about family worship, leading our families, and that kinda experience, even if it's just a little bit every day and even if it's, we give it our best efforts, this is not like a kind of legalistic approach. And so I just came across something that I think I've been testing for a while that I think is faab fabulous for everybody, could be helpful to you in daily worship. And I'm just gonna give you the website first and explain what it is. Secondly, so the website is sing the worship initiative.com. That's sing dot the worship initiative.com. You can find it if it's easier. Just search the Worship initiative. What this is, is it is. Once you sign up for this, you'll actually get a text. It's a daily text, and that text will be a link in a browser every day. So it's not a podcast, but it comes through a browser every day. It is a time of, I would say, I'll use the word colloquially, it's a time of devotional with singing led by Shane and Shane and some of their other musicians and their friends. And this is glorious. It's no more than 15 minutes, and it's purposely orchestrated to lead you or whoever's listening with you in singing, including in the app or rather in the browser. They will give you the words for the songs that they're gonna sing that day. And one, Shannon and Shane are fantastic musicians. You wanna listen to this with a good speaker or set of, uh, earbuds because, uh, the music is great and it's very stripped down. It's just, it's just piano and a little bit guitar generally. Uh, but the speaking of the theological pieces of what's in these songs is fantastic. And this just past week, they've done songs like Crown Hit with Many Crowns. Um, in Christ Alone, he will hold me fast, he will hold me fast, is an incredible piece of music and a piece of worship. So I'm just enjoying, they are using rich deeply theological songs to speak rich, deep theological truths, and then to invite you into a time of singing, like along with them. It's as if like they were just in your living room or in their kitchen and said, Hey, you got 15 minutes, especially start the day. Why don't we gather around this table and why don't we worship together? So I haven't found something quite like this where it's like an invitation to participate, both by being active listeners into what they're saying, but by also singing together. So I. Can only come at this with a really hot affirmation because I'm being blessed by it. And this rhythm of somebody like leading you daily into song, I'm finding to be so incredibly valuable. Of course, like we can find song in lots of places. We may lead ourselves, we may rely on the radio or a playlist to do that, but this kind of unique blend of a time that's being set apart, that's organized around a theme and then brings music into that as a form of meditation and worship is pretty singular. So check out, sing the worship edition of.com and especially if you're a fan of Shane and Shane, you're gonna slide right into this and feel very blessed because they're talented musicians and what they're bringing, I think is a, is a rich theological practice of actual worship, not just devotionals of some kind, but like actual participatory worship of, of in spirit and truth. [00:25:53] Tony Arsenal: Yeah, I just signed up for this while you're talking. It took about a minute. It's super easy. So, um, and I'm sure that they have a way to opt out. If you start it and you hate it and you want to just stop getting text messages, I'm sure you can just respond, stop. Um, so there's really nothing to lose. There's no gimmick. They don't ask for a credit card, anything like that. Um, and I, I'm with you, like I love me some Shane and Shane music, and I do like some Shane and Shane music, um, that, that like takes me way back. Those, there are a lot of singers who've been at this for a long time. Yes, Shane and Shane was like. A really like popular band when I was in like, like upper high school. Oh yeah. So like, we're talking about a multi-decade career, long career doing mostly worship music, like they're performers, but they have entire, they have entire, many entire, um, albums that are psalms, um, entire albums that are worship choruses or what you might think of as chorus singing. Um, so yeah, I think this is great. And I'm always looking for new ways to integrate worship into my life. So this could be something as simple as like, maybe you're not gonna be able to sing out loud, but you could listen to this on the bus on the way home. Or you could put in your air, your ear pods, uh, when you're, you know, doing the dishes and instead of just listening to another podcast. I recognize the irony of saying that on a podcast that you may be listening to while you're doing the dishes, but instead of just listening to another podcast, you spend a little bit of time thinking about meditating on God's word. So that's great. I think that's an awesome, awesome information. A little [00:27:20] Jesse Schwamb: bit like very casual liturgy, but you're right, they've been around for a while and this, the content that they're producing here strikes me as like very mature. Yeah, both like in, of course, like the music they're doing and how they're singing, they're singing parts, but also just what they're speaking into. It's not just like kind of a, let's let tell you how this song impacted my life. They're, they're pulling from the scriptures and they're praying through. They're giving you a moment to stop and pause and pray yourself. There's a lot that's, that's built in there. And can I give like one other challenge? [00:27:47] Encouragement for Family Worship [00:27:47] Jesse Schwamb: This, this came to me as well this week and I know we've had some conversation in the telegram chat about like family worship, leading our families in worship about somehow how do we model that? How do we bring that together? And music often being a part of that. And I think that it's especially important for families to hear their. Their fathers and their husbands sing, no matter what your voice sounds like. Can I give a, a challenge? I think might sound crazy. This might be a hot, hot take. And so you can bring me back down instead of a mid hot take. If it, yeah, if it's a little bit too hot. But I was reading an article, and this is really from that article, and it, it did challenge me. And the article basically challenged this and said, listen, most people are actually far more musical than they understand themselves to be. And that might just not be in the instrumentation of the voice, but in other ways. And so the challenge was if you're a, a husband, a father, maybe you have some proclivity of music, maybe you have none. The challenge was basically, why don't you consider. Learning a musical instrument to lead your family in worship. And, and the challenge was basically like, pick up a guitar and, uh, see if you can eke out a couple of chords. Work through that just for the sole purpose of if nothing else, but saying like, I want to participate in something differently in my home. And maybe that's getting a keyboard and just, just trying it there. If I can play the guitar, anybody truly I think can play the guitar. It's, it's not really that difficult. I just found this captivating that this guy laid down the gauntlet and said, maybe you ought to consider doing that if only to be a model of worship in your own home throughout, throughout the week. And I just thought, you know what? That's something we're thinking about. I think all of us have something there. And that might be for some, like, maybe it means strengthening your personal prayer closet. So like your example in time of, of corporate worship of your family is stronger. Maybe it means your study of the scriptures, not just of course for like pure devotional life, but to instruct or to practice that scripture for your family. So I, I take this point of, it's not just about the music, but it could be if you're, if you're looking and saying like, man, I wish that we had some music. Um, you, you possibly could be the music. And it's just something to think about. [00:29:47] Tony Arsenal: Yeah, I'll say this. Uh, it's not that hard to play guitar, but Jesse is actually quite a talented guitar player, so even though he's right, it's not that difficult. Uh, Jesse is, uh, is much better than he's letting on. But yeah, I mean, most modern worship songs, um, you can get by, you might have to like find a version online of it in this key, and you might not be able to sing it in this key, but like GC, D and E Minor. Yeah, that's right. We'll get you, we will get you basically every major worship song that you're used to singing. And those are all very easy chords to play. Yes. Um, there are difficult chords and some, some worship songs are more difficult or the, the tone is more difficult. Um, but even, even something like that, or get a keyboard and just do, you know, you can just pluck out notes, right? You can write on the notes what the, what the name of the notes are and just pluck out notes so people can sing with it. Um, there are lots of ways you can do, get a kazoo. You could lead music, you could lead your, that's your family in worship with a kazoo, um, or get the Trinity Salter hymnal app. Like, it's, yes, there are many ways that you could incorporate music in your family devotions and your personal devotions that, um, are not that challenging and, uh, really do add a lot. Now, I know there are some, there are probably a few people in our, our listening audience that are acapella only people. And I respect that perspective and, and I understand where it comes from. But, um, even then, like this might also be a little bit of a hot take. I'm not an excellent singer. I'm not a terrible singer, but, um, I could be a better singer if I practiced a little bit. And with the, with the ease of finding things like YouTube vocal coaches and right, just like vocal lessons and techniques and practice. Cool. Like, you could very easily improve your ability to sing and your confidence to sing, right? And that's only gonna help you to lead your family. I'll even throw this in there. Um. I'm in a congregation with lots and lots and lots of young families. There are five pregnant couples in our church right now. Wow. And our church, our church is probably only about 70 people on an average Sunday. So five pregnant, uh, couples is a pretty high percentage. Um, what I will tell you is that when the congregation is singing, we have lots of men who sing and they sing loud. But when the children are looking around at who is singing, they're not looking at the women, they're looking at the men. Right. Um, and you know, we're not, we are not like a hyper-masculinity podcast. We're not, you know, this isn't Michael Foster's show, this isn't the Art of Manhood. Um, but we've been pretty consistent. Like, men lead the way. That's the way the Bible has, that's way God's created it. And that's the way the Bible teaches it. And if you're in the church. You are commanded to sing. It's not an option. [00:32:28] The Importance of Singing in Church [00:32:28] Tony Arsenal: But what I will tell you is that, um, singing loud and singing confidently and singing clearly and helping the congregation to sing by being able to project your voice and sing competently, uh, it does a lot for your church. Yes. So it's never gonna be the wrong decision to improve your ability to sing and your confidence to sing. So I think that's great. I think the whole thing is great. You can learn to sing by listening to Shane and Shane and singing with them, and you can Yes. Invest a little bit of time and maybe a little bit of money in, in like an online vocal. I mean, you can get something like Musician or something like that that has guitar, but also you can do vocal training through that. There's lots of resources out there to do that. So yes, I guess that's the challenge this week. Like, let's all get out there and improve our singing voices a little bit and, and see if we can, can do this together. [00:33:14] Jesse Schwamb: I love it. I, I don't wanna belabor the points. [00:33:16] Encouragement to Learn Musical Instruments [00:33:16] Jesse Schwamb: I only bring it up because there might be somebody out there that's thinking, you know, I'd like to do more of that. And I say to you, well, why not you? It's okay. Like you could just go and explore and try get or borrow a relatively inexpensive guitar. And like you said, you don't need to learn to read music to do that. You're just kind of learning some shapes and they correspond to certain letters in the alphabet. And in no time at all, you could be the person that's strumming out, eking out some chords and you're doing that at home. And that might be a great blessing. It might change your life. It might change the trajectory of how you serve in the church. And you might find that God has equipped you to do those things. Yeah. And wouldn't it be lovely just to try some of those things out? So whatever, whatever they are, it's certainly worth trying and, and music is a big part of, I know like your life. Mine and it is someday. Tony, we have to do the sing episode. I don't know that we've actually done that one, right? We just talk about what it like, is it a command that we sing and why I think we've [00:34:08] Tony Arsenal: done that. I think we did have, we, it's early on in the episode on our views. Might have changed a little bit. So we maybe should um, we should loop back to, I'm sure we talked about 'em when we were going through Colossians as well. [00:34:17] Jesse Schwamb: Yeah, I think we did. I just dunno if we did, like, we're, we're just gonna set a whole hour aside and for us, that's definitely not an hour, but, and just talk about this in particular and like what, why do we sing and what, why does guy command this? And then why our voice is different and why do some people feel this, you know, sense of like why don't have a good voice and you know, we, you always hear people say like, well make a joyful noise. And I think sometimes that falls flax. You're kinda like, yeah, but you don't know the noise I'm making you. That's kind of the response you hear. So some someday we'll come back to it, but I'm gonna make a prophetic announcement that there is no way we're going get through this one parable. No already. So. [00:34:55] Introduction to the Parable of the Lost Sheep [00:34:55] Jesse Schwamb: Everybody strap in because we'll do probably a part one. And if you're curious about where we're going, we're moving just away from Matthew for now, we're gonna be hanging out in Luke 15. We've got a trio of parables about lost things. And again, I think this is gonna be very common to many people. So I encourage you as best you can, as we read these to always start our conversation, try to strip away what you've heard before and let's just listen to the scripture. [00:35:20] Reading and Analyzing the Parable [00:35:20] Jesse Schwamb: So we're gonna start in Luke chapter 15 in verse one. I'm not even gonna give you the name of the parable because you will quickly discern which one it is. So this is the Luke chapter 15, beginning of verse one. Now all the tax collectors and the sinners were coming near Jesus to listen to him, and both the Pharisees and the scribes were grumbling saying, this man receives sinners and eats with them. So he told them this parable saying. What man among you, if he has 100 sheep and has lost one of them, does not leave the 99 in the open pasture and go after the one which is lost until he finds it. And when he is found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors saying to them, rejoice with me for I found my lost sheep. I tell you that in the same way, there will be more joy in heaven over one sinner who repentance than over 99 righteous persons who need no repentance. [00:36:19] Tony Arsenal: Yeah. And yeah, this, this will definitely be a multi-part episode. And, and part of that is we just spent a half an hour talking about affirmations and denials. I think we probably should have a podcast called Belaboring The Point, which is just us talking about other random stuff. Fair. [00:36:33] Comparing the Parable in Luke and Matthew [00:36:33] Tony Arsenal: But, um, the other part is that this parable is, um, slightly different in Luke as it is in Matthew. [00:36:41] Jesse Schwamb: Yes. [00:36:41] Tony Arsenal: Um, and also it's positioning in the narrative and what comes immediately following it is different. And I think that's worth unpacking a little bit as we talk about it this week, next week and, and probably maybe even into a third week. Um, but the, the parable here on, on one level, like most parables is super, super straightforward, right? Like right. This is God's di, this is God's demeanor, and his disposition is that he seeks that which is lost, um, which is good news for us because all of us are lost. There's only lost people until God finds them. Right. Um, and find again, of course, is an accommodated way of saying it's not like God has to go out searching for us. He knows where we are and he knows how to find us. Um. But this is also a different format for a parable, right? He's, he's not saying the kingdom of heaven is like this. The parable is what man of you having a hundred sheep? Like the parable is a question Yes. Posed to the audience, and it, it is in the context here, and this is where, this is where looking at the parallels between different, different gospels and how it's presented and even the different variations here shows you, on one level it shows you that Jesus taught these parables in multiple different contexts and different occasions. Right? In this occasion, it's he's sitting down, he's with the tax collectors and the sinners. They're grumbling. They're saying, this man eats with sinners. And receives them in, um, in Matthew, it's slightly different, right? He's in a different context and sit in a different teaching context. So the way that we understand that is that Christ taught these parables multiple places. And so we should pay attention to the variation, not just because there's variation for variation's sake, but the way that they're positioned tells us something. So when he's telling the account in Luke, it's told as a corrective to the tax collectors and the um. Right on the Pharisees, um, who are, sorry. It's a, it's a corrective to the Pharisees and the scribes who are grumbling about the tax collectors and the sinners drawing near to Christ. And so he speaks to the Pharisees and to the scribes and is like, well, which one of you wouldn't go seek out their lost sheep? Like, it's this question that just lays bare. They're really sinful. Ridiculous Jonah. I just invented that. Like Jonah I perspective that like, oh, exactly how dare God go after how dare Christ eat with sinners and tax collectors? And he says, well, if you love something. If you love your sheep, you're going to go after your sheep. [00:39:03] The Deeper Meaning of the Parable [00:39:03] Tony Arsenal: You're not going to just abandon, uh, this sheep to its own devices, even though there is, and again, this is a, a comedy way of talking about like, even though there's some risk associated with going after the one sheep, because you do have to leave the 99, he still is saying like, this is the character. This is my character speaking as grace. This is my character. This is the character of my father. And there's this implication of like, and it's obviously not the character of you. So I think this is a, this is a really great parable to sort of highlight that feature of parables when they're repeated across different, um, gospels. We have to pay attention, not just to the words of the parables themselves, but what the teaching is in response to what the teaching like proceeds. We'll see when we look at Matthew, there's a very, there's a, a different. Flavor to the parable because of what he's going to be leading into in the teaching. So I love this stuff. This has been such a great series to sort of like work through this because you, you really start to get these fine details. [00:39:59] Jesse Schwamb: Yeah. This parable of the lost sheep is I think on the face straightforward, like you said. But it is actually complex. It's complex in the argumentation and the posturing Jesus takes here, like you said, he's binding the pharisee. This is condemning question of like which one of you, like you said. So there's that, which is slightly different element than we've seen or covered so far. There's also the context, like you said, in which it happens and I think we need to think specifically about. Who is this lost? Who are the 99? Who are the ones that Jesus is really trying to draw in with conviction, but also, again, what is he saying about himself? And it's way more, of course, like we're gonna say, well, this is again, that default, that heart posture. Even those things are more cliche than we mean them to be. Yeah. And we need to spend some time, I think, on all of these elements. And it starts with, at least in Luke, we get this really lovely context about when the teaching unfolds. And even that is worth just setting down some roots for for just a second. Because what I find interesting here is I think there's a principle at play that we see where. Everything that everything gives. Jesus glory, all the things give him glory, even when his enemies come before him and seek to label him. It's not as if Jesus appropriates that label, repurposes, it turns it for good. The very label, the things that they try to do to discredit him, to essentially disparage him, are the very things that make him who he is and show his loving and kindness to his people. And I think we'll come back to this like this, this sheep this, these are his children. So these words that it starts with, that were evidently spoken with surprise and scorn, certainly not with pleasure and admiration. These ignorant guides of the Jews could not understand a religious preacher having anything to do with what they perceive to be wicked people. Yeah. And yet their words worked for good. I mean, this is exactly like the theology of the cross. The very saying, which was meant for reproach, was adopted by Jesus as a true description of his ministry. It is true. He's the one who comes and sits and subs and communes and touches the sinners, the ugly, the unclean, the pariahs. It led to his speaking three of these particular parables in Luke in rapid succession. For him to emphasize that he's taken all of what was literally true that the scribes of Pharisees said, and to emphasize that he is indeed the one who received sinners. It's not like he's just like saying, well, lemme put that on and wear that as a badge. He's saying. You do not understand God if you think that God does not receive sinners, to pardon them, to sanctify them, to make them fit for heaven. It's his special office to do so. And this, I think therein lies this really dip deep and rich beauty of the gospel, that that's the end that he truly came into the world. [00:42:47] Christ's Joy in Finding the Lost [00:42:47] Jesse Schwamb: He came not to call the righteous but sinners to repentance. He came to the world to safe sinners, what he was upon Earth. He's now at the right hand of God and will be for all eternity. And he's emphatically the sinner's friend. And without this reproach from the Pharisees, like we don't get this particular teaching and what they intended again, to be used to really discredit God, to say, look, how can this be the son of God? What we get then for all of eternity is some understanding of Christ. And even here now with his word, we have this sense like, listen, do we feel bad? Do we feel wicked and guilty and deserving of God's wrath? Is there some remembrance of our past lives, the bitterness of sin to us? Is there some kind of recollection of our conduct for which we're ashamed? Then we are the very people who ought to apply to Christ. And Christ demonstrates that here, that his love is an act of love. Just as we are pleading nothing good of our own and making no useless delay, we come because of this teaching to Christ and will receive graciously his part in freely. He gives us eternal life. He's the one who sinners. I'm so thankful for this parable because it sets up very clearly who Jesus is, and this is where we can say he is for us. So let us not be lost for lack of applying to him that we may be saved. This text gives us the direct inroad to apply for that kind of healing and favor of God. [00:44:08] Tony Arsenal: Yeah. And, and I love, um, there is such a, um, subtle sort of SmackDown that Jesus does. Like, yeah. I, I think, um, just speaking on a purely human level for a second, like Jesus is such a master re tion. Like he is so handy and capable to just dismantle and smack down people who, and I obviously, I don't mean that in like a sinful way. Like he just puts down the argument. He just gets it done with, and even the way this is phrased, right, they come, they're grumbling, this man receives sinners and meets with them. So he told them this par ball, what, what man of you having a hundred sheep, if he lost one of them, doesn't leave the 99 in the open country and go after the one that is lost, right? So he's saying like, he jumps in right away, like. This is just the obvious answer. This is just the obvious state, like who would not go after their sheep. I think we hear this, and again, I'm not an expert on like first century sheep herding practices, right? But like we think of it, I look at it, I'm like, actually, like that seems like a really bad investment. Like it would be really bad idea to go after the one sheep and leave your 99 in the open country. That seems like a silly answer. That's my error. That's me being wrong because he's saying that as the obvious answer. Right? I think we sometimes, um, I've heard, I've heard sermons that preach this, that make it almost like this is a super reckless. You know, abandonment. Like he's so enamored with us that he leaves the 99 and he goes after the one, and he's taking such a huge risk. But the way that this is presented, this is the obvious thing that anyone in their right mind would do if they lost a sheet. Right? For sure. Right? It's not an unusual response. Yes. There's an element of risk to that, and I think that's, that's part of the parable, right? There's a, there's a riskiness that he's adding to it because, um. Again, we wanna be careful how we say this. Um, God's love is not reckless in the sense that we would normally think about reckless, but it's reckless in the sense that it, it es assumes sort of ordinary conventions of safety. Right? Right. That's not really what's at play here. Like the, the fact is Christ presents the scenario where you, you go after one lost sheep and leave your 99 in the open country or in Matthew, it's on the mountains. Like that's the normal expected course here, such that if you are the person who won't do that, then you are the one that's out of the ordinary. But then he goes on to say, and this is where, where I think he's just such a master, he's such a master at setting a logical trap. Here he says, um. And when he comes home, he calls together his friends and his neighbors saying to them, rejoice with me for I have found my sheep that was lost. And again, this is the expected answer. This is not some unusual situation where like people are like, oh man, he like, he had a party 'cause he found a sheep. That's strange. This is what, what would be expected, right? This would be the normal response. But then he says, just so I tell you, there will be more joy in heaven over one sinner who repents than over 99 righteous persons who need no repentance. He is able, in the course of like. 30 words, like this is a short, short response. He's able to show them that their response to, to sinners is totally out of the ordinary. Like it's a, it's sort of an insane response. Um, he positions going after the one sheep and leaving the 99 as the sane response and leaving the, you know, leaving the one to be lost, leaving the sinners and tax collectors to be lost. That's the insane response. Right. That's the one that like, nobody would do that though. Why would anybody do that? But then he goes to show like, but that's exactly what you're doing. [00:47:55] Jesse Schwamb: Yeah. Right. And he [00:47:56] Tony Arsenal: says, what you should be doing is rejoicing with me for, I found my lost, she. Right. He shifts. He shifts. He's now the man in the parable saying, um, not just, uh, not just rejoice or not just I'm rejoicing, but he's summoning them to rejoice with him over the salvation of these lost sinners. And that is the normal expected response. And then he, he shows like there will be this rejoicing in heaven when a sinner repents more so than if there was a, but, and we should address this too. He's not saying that there is a such thing as a righteous person who needs no repentance. Right? He's saying like, even if there were 99 righteous people who need to know repentance, even if that was somehow the case, there would be more joy. There is more joy, there will be more joy over the sinner who repents than over a hun 99 people who didn't need to be saved. Right? He makes the sin, the, the, um, Pharisees and the scribes look like total chumps and totally like. Totally self-absorbed and turned inwards on themselves in this tiny little master stroke that you wouldn't even, you wouldn't even think that that was part of the point. If it wasn't for the fact that it was positioned right after verse 15, one and two. You just wouldn't get that from this parable. That there is this sort of like rhetorical SmackDown going on that I think is, is important for us to, to latch onto a little bit here. [00:49:18] Jesse Schwamb: Uh, why is our podcast not three hours? Because there's so much I want to say, so. I'm totally with you. I like what you brought up about this recklessness of God, and I'm with you. We shouldn't define that in the same way. Maybe we can modify it. I might say like His love is recklessly spend thrift. That is, we see when Paul says like God has lavished his love on us, like these big verbs that they are real. Yeah. It's not just hyper rip hyperbole or just like flowery language. And I think as you're speaking, what really occurred to me, what really kind of came through with what you're saying is, okay, what is this cost? Why is he so particular to go after this one? And I think it's because it's, he's looking for his sheep. So these are his children. Yes. It's not just, I think Christ is out in the world because he will find his children. He will find the one who is. His own. So he is looking for his own sheep. One of his, one of his fold. So like the sheep I might find in the world is the one that God has been seeking to save, even one of whom knows his name. That's like John 10, right? So one of, I think our problem is understanding this parable has to do with the when of our salvation. You know, we generally think it's at the time that, you know, we believe. The people are those given to God before the foundation of the world. And God sees us as his people before we were ever born, even before the world began. And when we believe it is just our Lord finding us as his last sheep and we're returned to the fold. So he always goes after that one. So we'll learn more. Like you said, when we look at Matthew's account about who are those other 90 nines. So we can set that aside, I suppose, for now. But it really is a matter of our status before Adam, before the fall, and then after Adam, after the fall, while all men fell with Adam. So also did God's people, which he had chosen before time began. And so this idea of going after the one is bringing back into the fold that who is his child though, who he has made a promise, a covenantal promise to bring into the kingdom of heaven. I was thinking as well of this amazing quote and like, what that all means about God's love for us, which again, is just more than like, isn't it nice that when you are out in

We all think we know Henry VIII. A huge man in cloth of gold, hands on hips, staring down from a Holbein portrait. Six wives. Two beheaded. Monasteries destroyed. Rome defied. But the real Henry is far more complex — and far more frightening. In this Beginner's Guide to Henry VIII, I take you from his birth in 1491 to his death in 1547, exploring the rise of a charming Renaissance prince… and the fall into tyranny that changed England forever. You'll discover: How Henry went from second son to king at 17 His early talents — theology, music, languages, sport His achievements: the navy, Parliament, the English Bible, the break with Rome Why he didn't die a Protestant The truth behind the six wives and the politics of each marriage His darker side — executions, rebellions, monasteries destroyed, and the terror of the 1530s Why historians still argue about his legacy today Henry VIII's reign was a turning point in English history: religiously, politically, culturally. He is both a state-builder and a tyrant, a man of dazzling intelligence and devastating brutality. So… was Henry VIII a great king, a monster, or both? Let me know what you think in the comments. If you enjoyed this beginner's guide, please like the video, subscribe, and ring the bell for more Tudor history every week. You can view other videos about him in my Henry VIII playlist - https://www.youtube.com/playlist?list=PLepqWJ7TpkrI08JG1cwz7UqUYNxFHsPRv

    SCOTT KARDASH AT NBCC Working with Paul over the last few years has been a real privilege for me, a real pleasure. And as you know, a lot of you have been with Paul for many, many years. And it's very rare to find somebody with a depth of wisdom and understanding of the Scriptures that Paul has. He has a real detailed recall and is able to connect dots across Scriptures in a way that I've never seen anyone else do it. Paul approached me and said, you know, we were talking about just other things. And he said, "Oh, well, you'd really like to get something going with some podcasts to get some of these messaging out." I said, "Oh, yeah, I'd love to help you." And so we've put out two series to date, hopefully many more to come: Our Ten Commandments and The Healing of the Soul and the Life-Giving Spirit. And so today I wanted to put some of that in context. Actually, they are related. It's all on a very similar theme. And the theme is all around the Spirit who heals us and reshapes us. But before I do, I might just mention briefly that for those that don't know, I did speak to Paul during the week. And he's recovering well from the operation. I think he's been home for a few days now. On Friday, he got home. And so he said things could be going as well as could be expected. That's really good news. I have a lot of faith for Paul's situation. I know we're all praying for him. An Ancient Look at the Ten Commandments In preparation for this, I did listen to Peter Carblis last week. You all here for that? Did you all hear Peter Carblis? I was very impressed with his ancient Greek. So I decided to one-up him and use an ancient manuscript. He used like modern Greek. He had lowercase. There's no lowercase of the original manuscripts. And I also decided to go for the Hebrew, not the Greek. So this is even older than the manuscripts he was relying on. Now, would anybody like to give it a crack? Because I can't read it. No? Does anybody know what that might be? No. I didn't know either. I had to look it up. So it's the Ten Commandments. And this is probably the earliest manuscript we have of the Ten Commandments. And it was found in the Dead Sea Scrolls. And you can see they've got a numbering system, which is a bit mysterious until you realise that it's quite simple. 4, Q, 4, 1. 4 is the cave they found this scroll in. Q means Qumran, which is where the caves were. And 41 was the number that they registered the scroll. So there's nothing magical about the 41. It's just the one. They got two in that sequence. And you can see that with these ancient manuscripts, they're actually quite different to the modern languages that we have. There's no punctuation. They have the same in the Greek. There's no punctuation. There are no spaces between words. They all run together. There's no chapters or verses. There's no vowels or accents. They call it the Tetragrammaton, which is Yahweh. It's always written out in full. In the New Testament, they contracted Jesus Christ, and they put a line above it. But in our Bibles, the Yahweh is always written as capital L-O-R-D, Lord. So in the Old Testament, you'll see where it's written Lord, capital letters, it's in the original, it's Yahweh. And they had very strict rules about how they created these scrolls, parchment and kosher animals. And of course, in Hebrew, it's right to left, not left to right. If you start on left and try to go to the right, you'd be in real trouble. But maybe it's better that we deal with the English today. I know I find this a lot easier. The Old Testament law, and God was forming a new nation. And so they needed a set of commandments. And it was part of a covenant that God had with this new nation. He formed them out of nothing. This nation didn't exist. It was a miracle, really, where God spoke to Abraham. And from Abraham, he said, "I will bless through you all the families of the earth, all the nations." He started with these commandments. He wrote them. He wrote them on two tablets of stone. He wrote them with his finger and gave them to Moses. Remember what happened then? Moses came down the mountain. And what were the Israelites doing? They were already rebellious and worshipping a calf that they'd made out of the gold. And so what Moses did, he smashed the Ten Commandments. They had to go back up and get a new set. The fact that they're on tablets of stone is quite important because where is the law written now? On our hearts. And Jesus came to fulfill that. He came to fulfill the law. And he helped us understand that there are two commandments that actually summarize everything. Love the Lord your God and love your neighbour. And then he said, "On these two commandments depend all the law and the prophets." That's a phrase which actually means the entirety of the Hebrew Scriptures. He wasn't just talking about the Ten Commandments, he was talking about the entirety of the Scriptures. And in the New Testament, when you see the word Scriptures, it's referring to what we now call the Old Testament. So they're referring to the Old Testament. They were always talking about the Old Testament when they talked about Scriptures. And Jesus came to fulfill everything in that Old Testament or the Hebrew Scriptures. The Purpose of the Law So there's a purpose to the law, and the purpose is still around today. So you can see since the law comes, it produces a knowledge of sin. Have you seen those YouTube videos of Ray Comfort running around and interviewing? Has anybody seen him? And he convicts people through the law. He says, "Have you ever told a lie? Have you ever stolen anything? Even something small?" And he's using the Ten Commandments because most people think they're good people. And they need to have something which exposes sin and to make them realize they need a Savior. Paul tells us later on in Galatians, the law was our guardian until Christ came in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian. And then Paul again says, But God has done what the law, weakened by the flesh, could not do, by sending his own Son in the likeness of sinful flesh and for sin. He condemned sin and the flesh in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh, but according to the Spirit. So there's an uplifting of the law, and that's what Jesus came to do. From the Law of Stone to the Law of the Spirit And then Jesus ascended. It always surprises me that the disciples spend their time in the Holy Spirit, and they walk in the Holy Spirit. They spend all this time with Jesus face to face, had no clue who he really was for most of that time. And even when he died, they all went back to fishing and they thought, what was that all about? And it wasn't until they saw him resurrected that they realized actually who he is and he's still alive today. Jesus did ascend and there was a prophecy in Joel, which was fulfilled in Acts. I will pour out my spirit on all flesh... And I will give you a new heart. This is Ezekiel now. And a new spirit I will put within you and I will remove the heart of stone from your flesh and give you a heart of flesh and I will put my spirit within you and cause you to walk in my statutes and to be careful to obey my rules. We're seeing a transition here from outer to inner. And then this is a key passage here, and Paul actually talks about this a lot in the healing of the soul. If you love me, you will keep my commandments. And I will ask the Father. And he will give you another helper. Who's the helper? The Holy Spirit. ...to be with you forever, even the spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you. I will not leave you as orphans. I will come to you. And the disciples, they were terrified that Jesus is going to ascend and leave them all alone again. "No, no, no. Go back to Jerusalem and wait and I will send the Holy Spirit." And then one of the most startling verses I think in the Bible, ...he who is joined to the Lord becomes one spirit with him. For me, that's amazing that we are joined with our Creator through the Spirit and through our spirit, actually. The Spirit of the Law: A New Perspective So that now opens up a whole different view of the Ten Commandments. And this is where Paul has really made some interesting insights. And you can see the letter of the law is phrased in a very negative, "thou shalt not." Most of it's negative, but the spirit of the law in the New Testament enhancement of that is rephrased and uplifted in positive terms. Take a few examples, "don't murder." The New Testament spirit of the law really is to say, is addressing the root of anger and unforgiveness to become an agent of reconciliation and peace. We're moved from avoiding murder to fostering life. And you see that the whole thing is flipped on its head. Let him who stole steal no longer, but rather let him labour, that he might have something to give. So we're moving from a taker to a productive giver. "Don't tell lies, don't bear false witness." Speaking words of life that fill others' hearts. Not just avoiding literal falsehoods. So we're moving from avoiding deception to speaking truth in love. So can you see this transformation? The other thing Paul has noticed is that each of these commandments are linked. They're not just a laundry list of commands. One actually leads to the other, and ten actually goes back to one. But if you go the other way, you have a diagnostic tool. So say you're having a problem with honouring your parents. You go back one, and it will help you. And there's probably an issue there that's resulting in a symptom in the next one. I won't go into any more depth than that. If you'd like to find out more, go to YouTube and just search on "uncreated ten commandments." And there's a playlist there of all of them. It goes into much more detail there. Sanctification: The Process of Being Renewed Now, we're moving to a Greek text. Can anyone read this? I'm not even sure whether Pete can, but that's all right. Well, I was going to whisper to Carlos when you need him. He would love to get into this. I bet he'd struggle with this one, mate. This is actually Ephesians, chapter 4, verse 23 to 24. The truth is in Jesus to put off your old self, which belongs to your former manner of life, and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God, in true righteousness and holiness. The new self is created in the likeness of God. Does anybody know what process this is describing? Think of justification, sanctification, glorification. This one here is a process, so justification, glorification, less of a process. This is talking about sanctification. That's the technical word for it. Our Threefold Salvation: Spirit, Soul, and Body There's a number of scriptures which talk about that. And the reason I'm bringing that up is because you will have heard Paul talk about, the three stages of being saved. In the past, our spirit has been saved—this is our justification. We can look at it this way with the spirit. And the soul is being saved, or sanctified. This is the process, which is a lifelong transformation process. And in the future, our bodies will be saved, or glorified. Very tempting for us to separate these into three discrete entities, body, soul, and spirit. But in reality, that's very Greek thinking. Greeks used to like to separate everything into their parts. Hebrews liked to keep everything together as one entity, and they looked at different aspects of that one body. This is a key verse that Paul has really lent on heavily for the healing of the soul. And it provides a lot of meaning around sanctification. For you're receiving the outcome of your faith, the salvation, or healing, of your soul. So, the Greek word for salvation can be translated as healing. Most of our modern Bibles just call it salvation. But some of the earlier English Bibles really did translate it as healing or health. That's 1 Peter 1.9. But in reality, we are one person. And so, we have three aspects that work together to keep us whole. How Spirit, Soul, and Body Work Together (Clip 1 with Paul O'Sullivan) And so, I just wanted to now move on to having Paul tell us a little bit more about this. To answer the question, how do our spirit, soul, and body work together to shape our lives? Paul O'Sullivan: Well, we've spoken about the spirit, and the soul, and the body. And there's three parts there. So, our whole being is tripartite, if you like, Paul. And it's interesting that God is a trinity, a Father, Son, and Holy Spirit, three in one making unity. And you said that the soul is both part of our inner life and part of our outer life. So, could you illustrate how the spirit, soul, and body work in harmony to shape our lives? Well, if you draw three concentric circles, and you can see the diagram there, we can see that the body in the outer circle sends information to our souls from the outer circle of our outer world. There's a world out there, a sense world, a material world. And our spirit sends information from the innermost circle of our spirit into our souls. And our spirit is made up of our heart and our mind. So, there you've got parts. And there are divisions of working parts all working together. That's functional, but it's a design. And all of that information from the spirit coming in from the deeper parts of the spirit and then coming outwards from the body inwards to the soul can be either helpful or harmful, whatever direction, whether it's coming from the spirit or coming out from the body. It can be good information or bad information. I mean, good things can come from the outside. Bad things can come too from what the body experiences and sees and feels. There can be traumas, all kinds of things. And our spirit also sends information from the innermost circle on that diagram. And as I said, that's made up of the heart and the mind. And so the information from the spirit and from the body can be helpful or harmful, good or bad, true or false. And that can have a damaging effect upon the soul, that expresses everything that it receives from the body and the spirit. It doesn't say, "Oh, look, I'll just decide to accept certain types of information." What it can do is after it has received certain types of information that it realizes it doesn't like, it can learn a lesson and say, "I don't want to receive that anymore." But at first, if you're a young child, you're not discernible. You're not understanding what authority that information's coming from. I mean, that's just the way things are. We need to know that. There's naivety and vulnerability. Scott Kardash: Well, Paul, you're moving into an area now that we need to elaborate on quite a lot in the upcoming episodes because we've laid out a foundation, I think, for the series in this particular session. We talked about the different parts of the body, how they interact and how they function together as an overall person. But we're going to start to unravel this now and talk about the healing of the soul, aren't we? So we're going to drill into this in quite a bit of detail because it's important for people to understand. And there's going to be little keys to unlocking different applications within people's lives that I don't think they would have even realized were there. They didn't even realize there was a lock there to unlock. And I think that's where a lot of the value of this series is going to come. Paul O'Sullivan: Yeah, that's good, Scott. Yeah. And we're going to go right back to the beginning, the beginning of humanity, creation. Scott Kardash: Excellent. Yeah, thanks, Scott. Through my interactions with Paul, there are many things that I've disagreed with him on, actually. I know it doesn't come through in the podcast, but after spending time with him, I've realized he's right on just about everything. And some of them are quite big things, you know. Well, one of them was this. And I think there's a lot of confusion. Many people may not agree with this. He said, "Our spirit is made up of our heart and mind." So the heart and mind are in the spirit. Actually, I thought it was in the soul. So I was a bit confused about that. A Profound Question: Who Forms the Soul? (Clip 2 with Paul O'Sullivan) The answer to that question relates to the answer to this question. Who created our body, spirit, and soul? Quite a profound question. And this is one of the keys that Paul's unlocked as part of this series. And again, I'm just going to play some of that to look at the answer to that question. Paul O'Sullivan: Okay, remember, we're body, soul, and spirit. ...God breathed into his nostrils the breath of life. A Hebrew word there, ruach, the spirit of life. So Adam has an inner spiritual life now. He'd already become an outer physical body. He had two God-created parts. As we all do. But then it goes on to say in that verse, and this is the pivotal turning point, ...and man became a living soul. That's the third part. The astonishing statement made here is not that God instantly created a living soul like he did with the body and the spirit. It says man became a living soul. So that begs a question. If God didn't form that living soul and man became a living soul, then who forms the living soul? Scott Kardash: All right, Paul. So this is a concept which was a bit of a revelation here. So would you say that this understanding sparked this series? Paul O'Sullivan: Yeah, that was the trigger. The startling question of who formed the soul. Because we'veseen God create man in his spirit and body, and suddenly the body and spirit become something. They became something, a living soul. So the startling conclusion that I've come to, I'll put it to you now, we'll look at it in the scripture, is that the first living human soul was ready to be formed by the created spirit and body of man himself. So man formed the human soul from the God-created body and spirit that it already had. So we're going to look at that scripture a little more closely. I want to say here that God made provision for that soul. That's part of his creation for us. But he left it to us to form its nature. First of all, the human spirit is breathed into the body by God. Then the soul and its inner life is formed throughout each person's life out of the activity of the two God-created parts. The inner part, the spirit. The outer part, the body. We form or generate our own souls. That's what I'm saying. Scott Kardash: Alright, and it says that in Genesis. Paul O'Sullivan: Well, all it says in Genesis is that man became a living soul. Now I've pondered that. What does that word became mean? It does not state God created. It said man became. So where does the Bible say that we are forming or generating the soul? Well, that's another journey. I had to start searching for that and in the New Testament I found the place where Paul, writing in Corinthians, describes what it means to become a living soul. He knew about this. The same English word, became, that's used in Genesis in Hebrew. That's the English word. And that was a breakthrough. I was looking for something that humanity could generate and perhaps have a responsibility for, like a stakeholder with accountability. The formation of character within us and how the soul operates and how we participate in that. And that was all in that scripture that Paul wrote in 1 Corinthians 15. 1 Corinthians 15, 45, where he says, So it is written, The first man, Adam, became a living soul. And Paul is using the same English word that's used in Genesis. Same English word, right? But Paul, who was a Greek and Hebrew scholar, knew the deeper meaning of that Hebrew word became. He uses a Greek word in the New Testament. And the Greek word is which means "to generate." Now that's not apparent in the Old Testament, became. But here it is in the New Testament. To generate, to cause to be, to become, to come into being, to have a self. It's all there. You can read it in the concordance. So humanity generated a living soul. And that scripture is pointedly clear. Man became a living soul. It has to come into being and become the responsibility of the person who generates that soul over the period of a lifetime. So God is not forming or generating the nature of that soul. We are. There is something waiting to become the expression of our spirit and our body. The angels didn't have one. The soul didn't exist. God designed the means whereby the living spirit and the body of man could generate a soul for the first time ever. And our whole life is the expression of that becoming of a living soul. Scott Kardash: So God designed humanity to have a soul and he gives us the responsibility to form and shape that soul with all the decisions and choices we make in life, both the good and the bad, Paul. Paul O'Sullivan: Exactly. That's profound. And I hope you all caught that because I don't know anybody else who's noticed that in the scripture. I've heard nobody else teach about the soul that way. And I think he's absolutely spot on. And that opened up a whole set of discoveries all based on the scriptures about how our souls get damaged and how healing can occur within the souls. And if you want to know more, just go to YouTube and there's a whole series on there. The channel is called Uncreated and the series is Healing of the Soul and the Life-Giving Spirit. It goes into much more depth later on about helper parts and how these helper parts are created in our souls and originally for good reasons, but we carry them throughout life and their purpose is no longer serving us anymore. In fact, it can be detrimental to us. Paul talks about how that can happen. Summary: Salvation as Healing So just to summarize, salvation can be translated as healing. You're receiving the end result of your faith. The salvation or healing of your souls. Our soul is shaped by choices and experiences. In a fallen world, our soul becomes damaged and disordered. It needs healing and renewal. The Holy Spirit is our healer. Salvation is not just a one-time event. It's an ongoing, effective process. We all are being transformed into His image with ever-increasing glory which comes from the Lord, who is the Spirit. Salvation is the process of being reshaped into the perfect image of God, the risen Christ. We are being saved. Sometimes we might look back and say, "I was saved on that date." Well, you probably realized on that date you were justified, but we are being saved. More than rescue from sin, it's healing, transformation, union with God. It is to be conformed to the image of His Son, ...to not be conformed to this world, but be transformed by the renewal of your mind. And the ultimate goal is to restore us to the purpose for which we were created, full communion with God, ...that they may all be one, just as you, Father, are in me and I in you, that they also may be in us. That's our ultimate objective. Application: Presence Prayer And then how do we apply these principles? Well, you would have heard Paul talking about presence prayer. So he's done a couple of weeks here, I think, on presence prayer. And we will be doing a podcast to talk more about presence prayer and how to apply the healing of the soul. All right. Closing Prayer So why don't we just bow our heads in prayer and thank the Lord. Heavenly Father, we thank you for gathering us together and for the truth of your word that reveals your heart for us. Lord, we invite the Holy Spirit to continue the work of transformation within us. Heal the places in our souls that are wounded and need reordering. Renew our minds so that we may walk in your ways. Unite us as one body filled with your Spirit, Lord, so that we may reflect your love and bring glory to your name. We pray all this in the name of Jesus Christ. Amen.    

In this episode, we explore the courageous men who paved the way for Martin Luther—followers of Jesus who, long before the Reformation, risked everything to return the church to the authority of Scripture.--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Big Idea:Long before Martin Luther nailed his 95 Theses, God was already stirring reform in the hearts of ordinary believers. From Peter Waldo to John Wycliffe, Jan Hus, and William Tyndale, the spark of reformation began not in cathedrals but in the conviction that the Bible—not the pope—was the true authority of the church.Episode OverviewFormation → Conformation → Deformation → ReformationThe first-century church was formed as a grassroots gospel movement led by the apostles (Acts 2).The following centuries saw conformation through creeds and councils that clarified core doctrine.After the fall of Rome, the church experienced deformation—institutional corruption, superstition, indulgences, and a Bible out of reach for the common person.Yet even in the “Dark Ages,” God raised reformers who called His people back to the Word.Key ReformersPeter Waldo (1170 AD)A wealthy merchant who gave up his riches after reading Matthew 19:21.Funded the first vernacular translation of Scripture into French.His followers—the Waldensians—preached repentance, memorized Scripture, and survived centuries of persecution.John Wycliffe (1320s–1384)Oxford scholar who rediscovered the gospel of grace through Scripture.Declared that “Scripture alone, not popes or councils, is the final authority.”Produced the first complete English Bible (translated from the Latin Vulgate).His followers, the Lollards, secretly spread handwritten English Bibles and published the Twelve Conclusions (1395)—early “theses” against corruption, indulgences, and unbiblical traditions.Jan Hus (1369–1415)Czech priest inspired by Wycliffe's writings.Preached the gospel in Czech so people could understand the Bible.Wrote On the Church, teaching that Christ alone—not the pope—is head of the church.Burned at the stake for refusing to recant, proclaiming, “You may roast this goose, but in a hundred years a swan will arise whose song you will not silence.”A century later, Martin Luther would see himself as that “swan.”His followers, the Hussites, became the Moravians, who later influenced John Wesley and the Methodist Revival.William Tyndale (1494–1536)Scholar fluent in seven languages, determined to make Scripture accessible to every English speaker.Translated the Bible...

In this episode, we explore the courageous men who paved the way for Martin Luther—followers of Jesus who, long before the Reformation, risked everything to return the church to the authority of Scripture.--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Big Idea:Long before Martin Luther nailed his 95 Theses, God was already stirring reform in the hearts of ordinary believers. From Peter Waldo to John Wycliffe, Jan Hus, and William Tyndale, the spark of reformation began not in cathedrals but in the conviction that the Bible—not the pope—was the true authority of the church.Episode OverviewFormation → Conformation → Deformation → ReformationThe first-century church was formed as a grassroots gospel movement led by the apostles (Acts 2).The following centuries saw conformation through creeds and councils that clarified core doctrine.After the fall of Rome, the church experienced deformation—institutional corruption, superstition, indulgences, and a Bible out of reach for the common person.Yet even in the “Dark Ages,” God raised reformers who called His people back to the Word.Key ReformersPeter Waldo (1170 AD)A wealthy merchant who gave up his riches after reading Matthew 19:21.Funded the first vernacular translation of Scripture into French.His followers—the Waldensians—preached repentance, memorized Scripture, and survived centuries of persecution.John Wycliffe (1320s–1384)Oxford scholar who rediscovered the gospel of grace through Scripture.Declared that “Scripture alone, not popes or councils, is the final authority.”Produced the first complete English Bible (translated from the Latin Vulgate).His followers, the Lollards, secretly spread handwritten English Bibles and published the Twelve Conclusions (1395)—early “theses” against corruption, indulgences, and unbiblical traditions.Jan Hus (1369–1415)Czech priest inspired by Wycliffe's writings.Preached the gospel in Czech so people could understand the Bible.Wrote On the Church, teaching that Christ alone—not the pope—is head of the church.Burned at the stake for refusing to recant, proclaiming, “You may roast this goose, but in a hundred years a swan will arise whose song you will not silence.”A century later, Martin Luther would see himself as that “swan.”His followers, the Hussites, became the Moravians, who later influenced John Wesley and the Methodist Revival.William Tyndale (1494–1536)Scholar fluent in seven languages, determined to make Scripture accessible to every English speaker.Translated the Bible...

Join hosts Don Patterson and Roan Miller for a warm, candid episode of Relish that blends humor, personal stories, and practical theology. They kick off with morning devotion habits and a lighthearted quiz game, reflect on a 50th high school reunion, and answer the simple but profound question: Who is Jesus? Expect laughter, memory lapses, and heartfelt testimony about faith lived out. The conversation moves into deeper territory on how Christians should speak into one another's lives. Don explores biblical foundations for confronting sin and calling friends to growth, referencing Ephesians and Paul's counsel in 2 Corinthians about godly sorrow that leads to repentance. They discuss the balance of speaking truth in love, the responsibilities of close fellowship, and the importance of sharpening one another as the body of Christ. Listeners will also hear a thoughtful comparison of Amish and Mennonite practice and belief — from the Schleitheim Confession and the use of the ban (excommunication) to differences in emphasis on outward customs versus inward spirituality. Don explains why some Amish are adopting English Bibles to better understand Scripture, and why both communities prize the Word of God. Throughout the episode you'll get down-to-earth pastoral insight, practical takeaways for friendship and church life, and an open invitation: the hosts offer to come speak and take questions at local churches. Expect a blend of story, Scripture, and hospitality — the kind of conversation that aims to add a little spice to your life and deepen your walk with God. Do you have questions for Pastor Don?  send them to tmadask@gmail.com YouTube: https://www.youtube.com/channel/UCbkAVsuqU5_zWnmGca-OYaw/videos Rumble: https://rumble.com/c/RELISH319 Apologetics, Theology, Kalona, Wellman, Washington, Kalona Mennonite Church, West Chester Community Church, Jesus, Christianity, Christian, Church, Best New Christian Videos, Podcast, Relish 

Join Pastor Michael Burchfield as he takes an in-depth look at William Tyndale and the Cost of the English Bible. Various Scripture

Imagine trying to stop a book so hard… you end up funding its next edition. On this day, 27 October 1526, Bishop Cuthbert Tunstall ordered copies of William Tyndale's English New Testament to be burned at St Paul's Cathedral. The goal: to stop heresy and control what the people could read. But Tunstall's crackdown had an unexpected twist. To destroy the books, he had to buy them first, money that reportedly paid for Tyndale's next, improved edition. I'm historian and author Claire Ridgway, and in today's On This Day in Tudor History, we'll explore how one bishop's bonfire turned into the best publicity Tyndale could have asked for, and how, just a decade later, English Bibles would appear in every church by royal order. Was Tunstall defending the faith, or did he help spread the very thing he feared? #TudorHistory #Tyndale #Reformation #OnThisDay #PrintingPress #HenryVIII #History #EnglishBible

 If what I read doesn't match your Bible, there are two reasonsFirst, I'm reading from Robert Alter's translation of the Old Testament– so obviously that is different from other standard translations• but another reason is that Alter worked from the Hebrew Bible,◦ and in that version, chapter 1 has only nine verses◦ in our English Bibles there are eleven verses in chapter 1• so those two verses missing in chapter 1 are the beginning of chapter 2 in the Hebrew Bible(If you didn't get all that, just trust me; the texts are basically the same)– reading through this chapter can be confusing• that's because in the first part God condemns his unfaithful wife• but without warning, in the second part he is romancing her again

On Culture Friday, John Stonestreet addresses doctrinal clarity, persecution, and the ethics of technology. Joseph Holmes reviews The Promised Land, and a museum showcases the history of the English Bible. Plus, the Friday morning newsSupport The World and Everything in It today at wng.org/donateAdditional support comes from Missions Upside Down - a FREE, award-winning video series about Christian missions in the past, present, and into the future. You can find this free resource on RightNowMedia or at missionsupsidedown.comFrom the Peace of God Bible, inviting you to experience God's peace. With notes and devotions from Dr. Jeremiah Johnston. PeaceofGodBible.comAnd from Covenant College, where Christian faculty equip students for their callings through hard ideas, deep questions, and meaningful work. covenant.edu/world

Does it matter which Bible we use? Today we often choose a version of that Bible that best suits our personal preferences. With over 50 versions of the English Bible, it is wise to consider how these versions came to be. But the various versions contain so many contradictions with each other until it is …

PA574 What Is a Church 6 – Word Study of Ekklesia 3 mp3 In this message, we continue our study of the Greek word ekklesia, that is usually translated “church” in our English Bibles. We continue the study through II Corinthians and Galatians. Then, in the book of Ephesians, we see that the word takes […]

PA575 What Is a Church 7 – Word Study of Ekklesia 4 mp3 In this message, we conclude our study of the Greek word ekklesia, which is usually translated “church” in our English Bibles. Having seen the high and holy meaning the word takes on in the book of Ephesians, we continue the study through […]

We are happy to team up with Denis Salgado from The Center for the Study of New Testament Manuscripts (CSNTM) and discuss the history and transmission of the New Testament documents. The CSNTM is an organization started by Dan Wallace that exists to preserve and digitize NT manuscripts, studying their background and transmission. As part of their service to the church, CSNTM has a series of lectures they offer to local churches in an effort to help Christians understand the textual history of the New Testament documents.This is part 6 of a 7 part series, called Text to Translation: The Story of the New Testament. This episode focuses on the process of Textual Criticism. What is it, and why is it a necessary process of how we get our English Bibles?For more on CSNTM: ⁠⁠⁠⁠https://www.csntm.org/⁠⁠⁠⁠For more on Denis Salgado: ⁠⁠⁠⁠https://www.csntm.org/2022/09/15/welcome-denis-salgado/ ⁠⁠⁠⁠If you have found the podcast helpful, consider ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠leaving a review on Itunes⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠rating it on Spotify⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. You can also find ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Bible Sojourner on Youtube⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Consider passing any episodes you have found helpful to a friend.Visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠petergoeman.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ for more information on the podcast or blog.Visit⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ shepherds.edu⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ for more on Shepherds Theological Seminary where Dr. Goeman teaches.

The Word Unleashed: John Wycliffe and the Vernacular Bible RevolutionEpisode DescriptionWhat if reading the Bible in your own language was considered heresy? In 14th-century England, that's exactly what the Church believed—and people died for defying that belief.Join Professor Rachel Chen in conversation with Bishop Andy Lewter, Harvard-trained church historian, as they explore the remarkable life of John Wycliffe—the "Morning Star of the Reformation"—and his dangerous dream of making Scripture accessible to ordinary people.Discover how the Roman Catholic Church used the mystery of Latin liturgy to maintain spiritual control, why Church authorities feared vernacular Bibles, and how Wycliffe's revolutionary "Lollard" preachers spread biblical teaching across England despite brutal persecution.From Wycliffe's pioneering English translation in the 1380s to Tyndale's martyrdom and Luther's bestselling German Bible, this episode traces the three-century struggle that transformed Christianity and empowered millions to encounter God's word directly.In This Episode:The mysterium tremendum: How incomprehensible Latin created spiritual power—and enabled controlWycliffe's radical reforms: English Bibles, Lollard preachers, and challenging Church wealthWhy translating Scripture was considered heresy—and why people died for itThe spread of vernacular Bibles across Europe in the 15th-17th centuriesHow printing technology turned Bibles into revolutionary documentsWycliffe's enduring legacy and what it means for believers todayPerfect for: Church history enthusiasts, Reformation scholars, anyone interested in how ordinary people gained access to Scripture, and believers curious about the Bible they hold in their hands.

How do we get from the original Greek and Hebrew manuscripts to the English Bibles we read today?In this episode, Dr. Mark Ward—author, theologian, and YouTuber (War on Words)—talks through the history of the Bible, why translation is so important, and how to understand the differences between versions. From formal to functional equivalence, we look at how to think biblically about choosing and using Bible translations.00:00 Welcome to the Sound Words Podcast02:30 Why We Study Translations06:25 How We Got the Old and New Testaments10:22 Why Study How Translations Work14:01 Translation Tribalism16:18 How to Help Someone Out of Translation Tribalism18:27 Evangelical Translations22:29 Formal vs Dynamic Equivalence25:04 Word-For-Word vs Thought-For-Thought27:14 Major Takeaway#BibleTranslation #SoundDoctrine #ChristianTheology #SoundWordsPodcast #SoundWordsSound Words is a ministry of Indian Hills Community Church, a Bible teaching church in Lincoln, NE. Sound Words is also a partner of Foundations Media, a collective of Christian creators passionate about promoting biblical theology and applying it to everyday life. Learn more at https://foundationsmedia.org. Follow on Instagram Follow on Facebook Follow on YouTube Follow on Twitter Follow on Threads Visit https://ihcc.org

#1 in a series of messages on the King James Bible preached by Pastor Britt Williams at CFF. This message was preached on May 9, 2018.

We begin our foray into the New Testament with the Gospel of John; not the first gospel in most English Bibles, but the one that most closely parallels the beginning of the Bible in Genesis. What is different about John’s version of Jesus’s story, and what does he emphasize more than the other authors? Click … Continue reading God With Us

In this episode of The Hacka Podcast, Greg Hackathorn sits down with Steven Gill, author, theologian, and teacher at Indiana Bible College. Steven shares his journey from a small-town Pentecostal upbringing to becoming one of the rising voices in Apostolic theology. Together, they discuss the oneness of God, the importance of sound doctrine, the reliability of English Bible translations, and the need for strong Pentecostal writers and teachers in today's world.If you've ever wrestled with questions about the doctrine of the Trinity vs. oneness, why Bible versions differ, or how to pursue a calling to teach and write, this episode will equip you with insight and inspiration.Topics include:- Steven's call to ministry and discovery of Apostolic teaching- The role of character development in leadership- How young ministers can grow in study and writing- Key arguments for the oneness of God- Why the translation of “begotten” in John 3:16 mattersFor the full show notes go to - https://hacka.org/2025/09/25/206-steven-gill-bible-translations-teaching-the-oneness-of-god/

THE BOOK OF MALACHI Lesson 10, Chapter 3 Continued We began Malachai chapter 3 last time, and it has proved necessary to unpack this nearly word for word, referring to the Hebrew texts, because the tendency of English Bible versions is not to translate, but more to interpret. That is, to translate means to convert […] The post Lesson 10 – Malachi Ch 3 cont appeared first on Torah Class.

THE BOOK OF MALACHI Lesson 10, Chapter 3 Continued We began Malachai chapter 3 last time, and it has proved necessary to unpack this nearly word for word, referring to the Hebrew texts, because the tendency of English Bible versions is not to translate, but more to interpret. That is, to translate means to convert […] The post Lesson 10 – Malachi Ch 3 cont appeared first on Torah Class.

As I was preparing for this sermon, I read something that John Stankey, the CEO of AT&T, said back in 2022 with the acquiring of HBO concerning his goals for HBO that I think was very perceptive. Its not hours a week, and its not hours a month. We need hours a day. You are competing with devices that sit in peoples hands that capture their attention every 15 seconds. I want more hours of engagement. Why are more hours of engagement important? Because you get more data and information about a customer that then allows you to do things like monetize through alternate models of advertising as well as subscriptions. Theres a reason why social media platforms, streaming services, etc. are called attention merchants. They are working hard to capture our attention. Some people also call it adhesiveness. The longer they can get us to stick around, the more money they make.[1] Stankey rebranded HBO to HBO Max, and under his leadership, subscriber growth more than doubled from 36 million to 76 million. Social media platforms rely on sophisticated algorithms to decide which content appears in your feed and in what order. These invisible gatekeepers shape your online experience, curating what you see and when you see it, all with the aim of keeping you engaged for longer periods. What is my point? My point is that there are pressures that you are both aware of and unaware of that seek to influence you. There may not have been the kinds of algorithms that we have today in the day, and age, James wrote his epistle, but they were no doubt there. There is a system that is spiritual that is opposed to God that wants to do all that it can to draw you away from Him, and that system is what the Bible calls the world. We were not made for the world, but for God. It is the tension we face as Christians to be pooled by the world or to draw close to God that he addresses in these verses. Going with the Current of the World is Friendship with the World (vv. 1-5) We gravitate towards the kinds of things James lists in verses 1-5. If comes naturally for us as a species to fight against each other. Remember what James wrote in 3:14; he said, But if you have bitter jealousy and selfish ambition in your heart... your jealousy and selfish ambition is, earthly, natural, and demonic (v. 15). Then in 4:1, James informs us that the source of our fighting with one another comes from that part of us the apostle John described: All that is in the world, the lust of the flesh and lust of the eyes and the boastful pride of life, is not from the Father, but is from the world (1 John 2:16). What James means by World is the ethics and principles that are motivated by a desire to dethrone God. The wisdom of the world encourages those who live in it to cater to what you want, give yourself everything your eyes desire and live life your way to get the most of it. This is the wisdom of the world that James warns us of in chapter three, and it is here in chapter four that shows us how it affects everything around us. The Greek word for quarrels can mean battle, fights, strife, or conflicts. What instigates this kind of fighting with one another is what James calls our pleasures. This is another Greek word that you knew without knowing that you had it in your vocabulary (last week it was the Greek word zēlos that the NASB decided to translate jealous); the Greek word of pleasures is hēdonē from which we get the word hedonism. What is hedonism? You may think that it is the pursuit of pleasure, and it certainly is that, but at its core, hedonism is the pursuit of joy. In fact, what we learn from the Bible is that we were made to pursue and experience joy. There are scores of verses in the Bible I can show you, but for now, three should do: Rejoice in the Lord always; again I will say, rejoice! (Phil. 4:4) You will make known to me the way of life; in Your presence is fullness of joy; in Your right hand there are pleasures forever. (Ps. 16:11) Consider it all joy, my brothers and sisters, when you encounter various trials... (Jas. 1:2) The Word of God encourages us to pursue joy. Blaise Pascale, the famous philosopher, observed: All men seek happiness. This is without exception. Whatever different means they employ, they all tend to this end. The cause of some going to war, and of others avoiding it, is the same desire in both, attended with different views. The will never takes the least step but to this object. This is the motive of every action of every man, even of those who hang themselves.[2] We even acknowledge that we were made for joy in the second paragraph of the Declaration of Independence: We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. However, what we were not made for is a joy that excludes a relationship with God. The kind of worldly wisdom and joy-seeking that leads to conflicts is a secular wisdom and the Godless pursuit of joy. This is kind of joy seeking is secular hedonism, and it is, earthly, natural, and demonic (3:14). What is the fruit of secular hedonism? James provides us with a list in verses that follow: Fact + result You lust and do not have... so you commit murder. (v. 2a) Fact + result You are envious and cannot obtain... so you fight and quarrel. (v. 2b) Fact + reason You do not have... because you do not ask. (v. 2c) Fact + result You ask and do not receive... (v. 3a) Full reason ...because you ask with the wrong motives, so that you may spend what you request on your pleasures. (v. 3b)[3] What kind of joy seeking is James describing? It is one where the pleasure and joy seeking is rooted in a world that is hostile towards God. Secular hedonism is self-centered joy seeking that makes the one pursuing it the center of his/her universe. So James accuses those who pursue such pleasures in verse 4 as adulteresses. Why? Because he is writing to Christians who should know better that the only joy we were created for and the one that is lasting, is a joy that can only be found in God. To seek your pleasure from this world, is to align yourself with the world by becoming its friend. To this, James states emphatically: do you not know that friendship with the world is hostility toward God? Therefore whoever wants to be a friend of the world makes himself an enemy of God (v. 4). What do we do with verse five? What does James mean? There is much debate over the way this verse should be translated and some of the main versions of the English Bible show that. Theologians are divided over whether the Greek word for Spirit is referring to the immaterial part of us that we also call our soul or if it is the Holy Spirit that every Christian receives at the moment he/she becomes a Christian. Here is what I think James means by the statement: Do you think that the Scripture says to no purpose, He jealously desires the Spirit whom He has made to dwell in us? I think what he means is what we have seen in verses 1-4, and that is: we were made for a joy that can only be satisfied in God and the reason why He gave us a soul is the same reason He gave us the Holy Spirit, and that is to use our lives and to find our joy in Him. In other words, we were born on this earth to know God, but because we are dead in our sins, God caused us to be born again and has given us the Holy Spirit to empower us to live for Him for the purpose of finding our joy in Him (remember that James is writing to Christians). Abiding in the Word is Friendship with God (vv. 6-10) So what is the solution for the kind of problem James lists for us in verses 1-5? He provides us with the answer in verses 6-10. Its really found in verse 6; lets read it slowly and thoughtfully: But He gives a greater grace. Therefore it says... What says? from the same Scripture in verse 5 James referred to: God is opposed to the proud, but gives grace to the humble. God created you; you did not create Him. Of all the gods that people worship, there is only One who is the Creator and we were made for Him just as the apostle Paul testified before a group of idol worshipers at Mars Hill: He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation, that they would seek God, if perhaps they might feel around for Him and find Him, though He is not far from each one of us; for in Him we live and move and exist, as even some of your own poets have said, For we also are His descendants. (Acts 17:26-28) God created us to know Him, but humans are fallen, sin-cursed, and spiritually dead! What hope is there for a humanity bent on finding their satisfaction and joy in anything or anyone but the One who created mankind in His image? James doesnt need to explain the gospel again to his readers because they have already heard it and received it, all that he needs is one word, and that word is grace. Christian, how is it that you have gone from death to life in Jesus? How is it that you have been called out of darkness into Gods marvelous light? How is it that you have been born again and are now sealed by Gods Holy Spirit and are a child of God? Just one word will do! He gives a greater grace. Therefore it says, God is opposed to the proud, but gives grace to the humble. Because you have received a greater grace there is a greater joy available to you. Remember what it was that brought you to the cross of Christ: You came to Jesus because you were poor in spirit, you came to Him because you mourned over your sins, you came to Him because you could not save yourself. There is no coming to Jesus if you are not willing to humble yourself before Him; it is Jesus alone who is able to save and it is only by grace that you are born again today. Because there is a greater grace, there is a greater joy to be experienced through God. James explains where one can experience that joy through a series of imperatives. Lets read the passage and break these imperatives (commands) down so that you can see the point James is making: Submit therefore to God. But resist the devil, and he will flee from you. Come close to God and He will come close to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Be miserable, and mourn, and weep; let your laughter be turned into mourning, and your joy into gloom. Humble yourselves in the presence of the Lord, and He will exalt you (vv. 7-10). The word submit comes from a Greek word that also means to attach yourself to the thing or person you are submitting to. To submit to God is not just to bow before Him, but also to attach yourself to Him. There is another word that the Bible uses for that same idea, and that word is abide which comes from a Greek word that also means to remain in. Attach yourself to the One you were made for! In verse 8, we are told to Come close to God... So what happens when we submit to God? We come close to Him. This is how I can resist the devil so that he will flee from me (v. 7). This is also how I can cleanse my hand and purify my heart. Listen, there is no getting closer to God if you are not willing to submit to God. There is no lasting joy if you are not abiding in Him. There will be no victory over sin in your life if you are not humbling yourself before Him (v. 10). What will happen as you submit to God and draw closer to Him? You will see your sin for what it is, but instead of coasting further from Him, you will run to Him because that is where grace is to be found in your time of need! This is the point of verse 9-10, Be miserable, and mourn, and weep; let your laughter be turned into mourning, and your joy into gloom. Humble yourselves in the presence of the Lord, and He will exalt you. What does it mean for God to exalt those who humble themselves before Him? He will give you the kind of joy you were made for, a joy available only through His Son. You were made for joy, but not the secular and godless kind that our world strives after. You were made for a joy and pleasure that can only be known in God by abiding in His Son. The question I have for you is this: What or who is it that has your attention and your heart? Arent you tired of pursuing lesser joys? There is a greater joy before you, but it can only be experienced by submitting yourself to God by drawing closer to Him. Let me close with something Jesus said that I think will make more sense to you in light of James 4:1-10, I am the vine, you are the branches; the one who remains in Me, and I in him bears much fruit, for apart from Me you can do nothing. If anyone does not remain in Me, he is thrown away like a branch and dries up; and they gather them and throw them into the fire, and they are burned. If you remain in Me, and My words remain in you, ask whatever you wish, and it will be done for you. My Father is glorified by this, that you bear much fruit, and so prove to be My disciples. Just as the Father has loved Me, I also have loved you; remain in My love. If you keep My commandments, you will remain in My love; just as I have kept My Fathers commandments and remain in His love. These things I have spoken to you so that My joy may be in you, and that your joy may be made full. (John 15:5-11) What Jesus describes and what James addresses is the kind of faith that abides in Him. [1] Ayad Akhtar, The Singularity Is Here, The Atlantic (11-5-21) [2] John Piper, Desiring God (Sisters, OR: Multnomah Books; 2011), 19. [3] Daniel M. Doriani, James, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: PR Publishing, 2007), 130.

I go over some specifics in regards to the actual, literal speaking of common words that may stem from pagan origin, and then move into tracking the various Hebrew words behind the word lord in the English Bible. Some points about the name YHWH are covered as well. 

Thom and Jess Rainer introduce a four-part series on the top 10 English Bible translations in America. In this episode, they offer a broad overview of how these translations emerged, the philosophies behind them, and how cultural, theological, and practical factors affect their popularity. The post A Comprehensive Examination of Why the Top 10 Bible Translations Are Popular – Part 1 appeared first on Church Answers.

So many of us have not only one copy of the Bible, but several, with some of those often doing little more than collecting dust. We go to church and most everyone has a copy or one is available. Bookstores regularly have them as well. We take this for granted yet in other parts of the world, many people long to have their own copy of the Scriptures. In such places, sometimes their pastor doesn't even have a copy! Jason Woolford is out to change that. He returned to Crosstalk to reacquaint listeners with information about Mission Cry where he's president. It all began about 70 years ago when a junk dealer found a Bible in the garbage and didn't want to throw it out. He kept collecting used Bibles and before long he had a box full which he sent to India. All these years later, Mission Cry has sent nearly 500 million dollars worth of donated Bibles and Christian books to over 180 nations around the world. You may be wondering what good could possibly come from sending used English Bibles to a foreign nation? What things can you do in order to obtain used Bibles to send to Mission Cry? Can you hold a Bible drive at your church? Are there testimonies that show the effectiveness of this ministry? These and other questions are answered on this exciting program, showing how you can be a world missionary without even leaving your area!

So many of us have not only one copy of the Bible, but several, with some of those often doing little more than collecting dust. We go to church and most everyone has a copy or one is available. Bookstores regularly have them as well. We take this for granted yet in other parts of the world, many people long to have their own copy of the Scriptures. In such places, sometimes their pastor doesn't even have a copy! Jason Woolford is out to change that. He returned to Crosstalk to reacquaint listeners with information about Mission Cry where he's president. It all began about 70 years ago when a junk dealer found a Bible in the garbage and didn't want to throw it out. He kept collecting used Bibles and before long he had a box full which he sent to India. All these years later, Mission Cry has sent nearly 500 million dollars worth of donated Bibles and Christian books to over 180 nations around the world. You may be wondering what good could possibly come from sending used English Bibles to a foreign nation? What things can you do in order to obtain used Bibles to send to Mission Cry? Can you hold a Bible drive at your church? Are there testimonies that show the effectiveness of this ministry? These and other questions are answered on this exciting program, showing how you can be a world missionary without even leaving your area!

As Christians, we believe that the Bible is the inspired word of God. So, Bible reading is important. However, there are a multiplicity of English Bible versions from which to choose. Which version should you choose? Which is the best? Check out additional content on our website, ⁠thinkingtheologically.org⁠Music:"Kid Kodi"Blue Dot Sessionswww.sessions.blue

Two years after William Tyndale cried, “Lord, open the King of England's eyes,” Henry VIII decreed that English Bibles be placed in every church. Today, Michael Reeves recounts the story of this troubled king whom God used to further church reform. Request The English Reformation and the Puritans, Michael Reeves' teaching series on DVD, with your donation of any amount. You'll also get lifetime digital access to all 12 video messages and the study guide: https://gift.renewingyourmind.org/4237/donate   Live outside the U.S. and Canada? Request the digital teaching series and study guide for The English Reformation and the Puritans with your donation: https://www.renewingyourmind.org/global Join us at one of our upcoming Renewing Your Mind Live events. We're coming to Australia, California, North Carolina, and more. Learn more and register:  http://renewingyourmind.org/events  Meet Today's Teacher:   Michael Reeves is president and professor of theology at Union School of Theology in the United Kingdom.   Meet the Host:   Nathan W. Bingham is vice president of media for Ligonier Ministries, executive producer and host of Renewing Your Mind, and host of the Ask Ligonier podcast. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

Welcome back to the podcast! What really happens at the end of the world? In this episode, we explore Paul's powerful vision of hope and reunion found in the Bible's most foundational passage on the rapture.--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --What Happens at the End of the World?From movies to memes, people are obsessed with the end of the world. But while Hollywood gives us dramatic survival stories, the Bible gives us something far more powerful: a message of hope. In 1 Thessalonians 4:13-18, the Apostle Paul writes to encourage Christians who were grieving the loss of fellow believers—and to clarify what happens when Jesus comes back.The Rapture: What It Is and What It Isn'tThe word "rapture" doesn't appear in most English Bibles, but it's rooted in the original Greek and Latin translations of the New Testament.Greek word: harpazō — to seize, snatch, or carry off suddenly.Latin translation: rapio — from which we get the English word rapture.Biblical reference: “We who are still alive… will be caught up in the clouds to meet the Lord” (1 Thessalonians 4:17).This isn't about random vanishing or fear-based mythology. Paul reframes ancient stories of divine abduction into a clear Christian truth: Jesus will personally gather all believers—living and dead—into eternal relationship with Him.What Was the Church Concerned About?The early Christians in Thessalonica were grieving. Some believers had died, and the church feared they would miss out on Jesus' return.Paul offers reassurance:Death is described as "sleep." For Christians, death is temporary and peaceful (John 11:11-14, Acts 7:60).Grief is not forbidden—but it's filled with hope. We mourn differently because our hope is based on Jesus' resurrection (1 Thessalonians 4:13-14).No one gets left behind. The dead in Christ will rise first, and the living will join them (1 Thessalonians 4:15-17).What Will It Be Like When Jesus Returns?Paul gives a vivid picture of Jesus' return:A loud command — likely from God Himself (1 Thessalonians 4:16)The voice of the archangel — echoing Jesus' words in Matthew 24:31The trumpet of God — a signal of action, judgment, and victory (Isaiah 27:13, 1 Corinthians 15:52)The dead in Christ rise first — proving that no believer is forgottenThe living are “caught up together” with them — not isolated, but unitedWe meet the Lord in the air — signifying a royal welcomeWe will always be with the Lord — eternal, unbroken relationship with JesusWhy This Matters TodayPaul's...

Introduction      What follows is an overview of future prophetic events as revealed in Scripture. It is not a comprehensive or technical analysis, but a panoramic survey designed to provide clarity and structure for understanding God's prophetic program. This presentation moves sequentially—from the Rapture of the Church to the eternal state—outlining the major movements of eschatology as understood from a literal, historical, grammatical interpretation of Scripture. Each section is grounded in key biblical passages and reflects a traditional dispensational perspective, affirming the distinctiveness of Israel and the Church and the unfolding of God's sovereign plan through both time and eternity. Readers should note that this is a bird's-eye view, intended to give the big picture. Deeper exegetical and theological treatments of these subjects are available elsewhere—but for now, we take our place as students of prophecy, watching history move steadily toward its divine consummation. Prophetic Overview      The next great event in God's prophetic program is the Rapture of the Church (John 14:1-3), which is the sudden, bodily, and upward catching away of all Church-age believers—both living and dead—to meet Christ in the air (1 Th 4:13-18; 1 Cor 15:51-53). The word Rapture—though not found in English Bibles—comes from the Latin rapturo, which translates the Greek harpazō (“to snatch away”) in 1 Thessalonians 4:17, and accurately describes the sudden catching away of believers to meet Christ in the air. This event is imminent, meaning it could occur at any moment, with no signs preceding it. It is distinct from the Second Coming and is exclusively for the Church, the body and bride of Christ (Eph 5:25-27). At the Rapture, deceased believers will be resurrected, and living believers will be instantly transformed. This marks the end of the Church Age—a mystery age not revealed in the Old Testament—and removes believers from the earth before God pours out His wrath in the Tribulation (1 Th 1:10; 5:9). The Church is promised deliverance, not participation, in the Day of the Lord (Rev 3:10). According to Fruchtenbaum: "The Church is composed of all true believers from Pentecost in Acts two until the Rapture of the Church. The Rapture excludes the Old Testament saints. It also excludes the Tribulation saints. The only saints who will be raptured are the Church saints. The Rapture passages clearly state that only those who are in Christ will partake of the Rapture."[1]      After the Rapture and while the Tribulation unfolds on earth, believers in heaven will appear before the judgment seat of Christ—also called the Bema seat—for evaluation and reward (2 Cor 5:10; Rom 14:10-12). According to Pentecost, “The believer's works are brought into judgment, called ‘the things done in his body' (2 Cor. 5:10), in order that it may be determined whether they are good or bad.”[2] This is not a judgment for sin, as all sins were fully paid for by Christ on the cross (Rom 8:1; Heb 10:14), and believers are already justified by faith (Rom 3:28; 5:1; Gal 2:16). Rather, the Bema is a judgment of the believer's service, motives, and faithfulness in the Christian life. Paul describes this as a testing of each person's work—whether it was built with gold, silver, and precious stones, or with wood, hay, and straw (1 Cor 3:12-15). Those works of eternal value, done in alignment with God's Word, empowered by the Spirit, and offered for the glory of God, will endure the fire of divine evaluation and be rewarded. Unfruitful or self-centered efforts will be burned up, resulting in loss of reward—but not loss of salvation. The Bema seat thus underscores the seriousness of our stewardship in this life and highlights the grace of God, who not only saves but also rewards His people for their faithfulness. It is here that crowns are awarded (2 Tim 4:8; 1 Pet 5:4; Jam 1:12), and the Church is made ready as the adorned bride of Christ (Rev 19:7-8).      Following the Rapture, the Tribulation period begins, a seven-year timeframe marked by divine judgment and escalating global chaos (Dan 9:27; Matt 24:4-28). According to Thomas Ice, “In this discourse [Matt 24:4-28], Jesus describes for the disciples the tribulation period. In verses 4-14, He speaks about the first half of the tribulation, and in verses 15-28, He describes the second half leading up to the second coming.”[3] The Tribulation begins with the signing of a covenant between the coming world ruler—the Antichrist—and Israel (Dan 9:27). This covenant allows Israel to resume temple worship, likely including animal sacrifices. The first half of the Tribulation (three and a half years) is marked by political deception, regional wars, famine, and limited divine judgments (Rev 6:1-8). Though catastrophic, these judgments are restrained, giving the world time to repent. Two notable events during this time include the ministry of the 144,000 sealed Jewish evangelists (Rev 7:1-8) and the rise of global religious syncretism symbolized by the harlot of Revelation 17.      Midway through the Tribulation, the Antichrist breaks his covenant with Israel, halts temple sacrifices, and sets up the abomination of desolation in the rebuilt Jewish temple, proclaiming himself to be God (Dan 9:27; Matt 24:15; 2 Th 2:3-4). This initiates the Great Tribulation, the second and more intense half of the seven-year period (Matt 24:21-22). During this time, Satan is cast down to earth with great fury (Rev 12:7-12), and the Antichrist is empowered to wage war against the saints, particularly the believing Jewish remnant and Gentile converts who refuse to worship him (Rev 13:7-10). The False Prophet promotes this global idolatry and enforces the mark of the beast (Rev 13:11-18). Despite escalating evil, God continues to offer grace through angelic proclamations (Rev 14:6-7) and the faithful witness of believers, many of whom are martyred.      As the Tribulation nears its end, a series of cataclysmic judgments intensify God's wrath: trumpet and bowl judgments devastate the environment, economy, and world population (Rev 8-9; 16). Political alliances form against Israel, setting the stage for the Battle of Armageddon. The kings of the earth, stirred by demonic influence, gather in the valley of Megiddo to destroy Jerusalem and annihilate the Jewish people (Zech 12:2-3; Rev 16:13-16). But just as it seems all hope is lost, the heavens open, and Christ returns in glory with His holy angels and glorified saints (Zech 14:1-11; Rev 19:11-16). According to Ryrie, “the second coming of Christ will occur prior to the Millennium, which will see the establishment of Christ's kingdom on this earth for a literal one thousand years.”[4] This Second Coming is visible, dramatic, and earth-shaking. Christ will personally destroy the Antichrist and the False Prophet, casting them into the lake of fire (Rev 19:19-20), and He will bind Satan in the abyss for 1,000 years (Rev 20:1-3).      At the return of Christ, the Millennial Kingdom will be established—a literal 1,000-year reign of Jesus Christ on earth, centered in Jerusalem (Rev 20:4-6). Fruchtenbaum states, “The Millennium will not begin the day immediately following the last day of the Great Tribulation because there will be a seventy-five day interval.”[5] The 75-day interval serves to cleanse and prepare the earth for Christ's Millennial reign by judging the nations, restoring order, and inaugurating millennial blessings (Dan 12:11-12; Matt 25:31-46). After that, Christ will establish His kingdom on earth. He will fulfill all Old Testament covenants with Israel, including the Abrahamic (Gen 12:1-3), Davidic (2 Sam 7:16; Psa 89:35-37; Luke 1:31-33), and New Covenants (Jer 31:31-34). Israel will be regathered, restored, and exalted among the nations (Isa 2:2-4; Zech 14:16-21). The curse on nature will be partially lifted, and peace, righteousness, and justice will characterize Christ's reign (Isa 11:1-10). Temple worship will resume, though modified, with sacrifices serving as memorials of Christ's once-for-all sacrifice (Ezek 40–48). Though Satan is bound, human beings born during the Millennium—descendants of Tribulation survivors—will still have sin natures and need salvation.      At the end of the thousand years, Satan is released for a final rebellion (Rev 20:7-9). He will deceive a vast number of people, proving that even in a perfect environment, man's sin nature still inclines him to rebel against God. Fire from heaven will consume the rebellious forces, and Satan will be cast into the lake of fire forever (Rev 20:10). Then comes the Great White Throne Judgment, where all unbelievers throughout history are resurrected, judged according to their works, and condemned to eternal separation from God in the lake of fire (Rev 20:11-15). This is not a judgment to determine salvation, but to reveal the just grounds for condemnation due to their rejection of God's provision of grace. There is no mention of the Church here, as believers were already judged at the Bema Seat following the Rapture (2 Cor 5:10; Rom 14:10).      After the final judgment, God creates a new heaven and a new earth where righteousness dwells (2 Pet 3:13; Rev 21:1). The eternal state begins, free from sin, death, pain, and sorrow. The New Jerusalem descends from heaven, adorned like a bride, and becomes the dwelling place of the redeemed (Rev 21:2-4). God's people from all ages will dwell in perfect fellowship with Him forever, enjoying His presence, His glory, and His goodness without end. There will be no temple in the New Jerusalem, for the Lord God and the Lamb are its temple (Rev 21:22). The curse is gone (Rev 22:3), the water of life flows freely, and the leaves of the tree are for the healing of the nations. Eternity will be a time of unbroken peace, joy, service, and worship. The former things will have passed away, and the redeemed will enjoy their inheritance in the presence of their Savior forever. Summary      The prophetic Word of God unveils a majestic and ordered panorama of future events, from the imminent Rapture of the Church to the eternal state in the new heavens and new earth. Each stage—whether the Tribulation, Christ's return, the Millennial Kingdom, or the final judgment—demonstrates God's sovereign control over history and His faithfulness to fulfill every covenant and promise. For the Church, prophecy is about prediction and preparation. It reminds us that history is moving steadily toward divine consummation, and that our hope is anchored not in the shifting sands of this world, but in the unshakable promises of our returning Savior. As we await that blessed hope, we do so with confidence, vigilance, and joy, knowing that the same God who keeps His Word about the future is the same God who sustains us in the present. Come, Lord Jesus (Rev 22:20). Steven R. Cook, D.Min., M.Div.     [1] Arnold G. Fruchtenbaum, The Footsteps of the Messiah: A Study of the Sequence of Prophetic Events, Rev. ed. (Tustin, CA: Ariel Ministries, 2003), 142. [2] J. Dwight Pentecost, Things to Come: A Study in Biblical Eschatology (Grand Rapids, MI: Zondervan, 1958), 223. [3] Timothy J. Demy and Thomas Ice, Answers to Common Questions about the End Times (Grand Rapids, MI: Kregel Publications, 2011), 64. [4] Charles C. Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 522. [5] Arnold G. Fruchtenbaum, The Footsteps of the Messiah, 361.

David Aust, member of Del Ray Baptist Church.Church History (Lesson 3): David AustTaught July 20, 2025.

There are two quotes that have stuck with me that have helped me over the years: The first is from AW Tozer who said, It is doubtful whether God can bless a man greatly until he has hurt him deeply. The second is from John Bunyan who said, Conversion is not the smooth, easy-going process some men seem to think... It is wounding work, this breaking of the hearts, but without wounding there is no saving... Where there is grafting there will always be a cutting, the graft must be let in with a wound; to stick it onto the outside or to tie it on with a string would be of no use. Heart must be set to heart and back to back or there will be no sap from root to branch. And this, I say, must be done by a wound, by a cut.[1] Throughout the Bible, I see the wisdom of Tozer and Bunyans counsel as it relates to the hard stuff we experience in life. As much as God has used AW Tozer and John Bunyan, the real question is this: What has God said about the trials that will come and do we trust and believe Him enough to turn to Him even when we do not understand how He will work it out of our good? It is to James that we now turn our attention to discover what God has said about it. Gods Will for the Christians Life is to Finish Well Gods will for the life of the Christian is to receive the crown of life. What is the crown of life you ask? Ironically, it is a type of victors crown that the Christian will receive after he/she has died. During the Isthmian games a crown in the form of a wreath would be awarded the victor who finished whatever event a Greek male athlete participated in. Like the Olympics of today, only the best of the best would compete after training harder than anything else in their lives in the hope that they could receive the coveted crown. Borrowing language from the games, Paul wrote of the Christian life: Everyone who competes in the games exercises self-control in all things. So they do it to obtain a perishable wreath, but we an imperishable. Therefore I run in such a way as not to run aimlessly; I box in such a way, as to avoid hitting air; but I strictly discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified (1 Cor 9:2527). Just before he was executed, Paul wrote to Timothy: I have fought the good fight, I have finished the course, I have kept the faith; in the future there is reserved for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing (2 Tim. 4:7-8). The crown of life is eternal life with Jesus. At first glance, it sounds like James is telling us that in order to receive the crown of life, we have got to dig deep and persevere. This makes our salvation sound like we have to work for our salvation. This is not what James is saying at all, and we know this because of verse 18, which states: In the exercise of His will He gave us birth by the word of truth... The word of truth is the gospel of Jesus Christ that saves. It is of this gospel that Paul wrote in Romans, For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes... (Rom. 1:16). It was because of Gods will that we went from spiritual death to spiritual life, and the evidence that we are now spiritually alive is with the life we are living today. Listen to what Jesus said in John 1:12-13, But as many as received Him, to them He gave the right to become children of God, to those who believe in His name, who were born, not of blood, nor of the will of the flesh, nor of the will of a man, but of God. In John 10:16, Jesus said that the evidence of those who belong to Him is in how they respond to Him: And I have other sheep that are not of this fold; I must bring them also, and they will listen to My voice; and they will become one flock, with one shepherd (John 10:16). So here is the rub that is very important that you not only hear me say, but that you take it to heart. The one who perseveres to the end... even under and through various trials, is the one who was truly born again when they heard the gospel of Jesus Christ; it was in the moment that you were born again that you went from being spiritually dead to being alive with Christ! The crown of life is given not based on your merit, but because of your relationship with Jesus. It was His sinless life, His sacrificial death, and His victory over death that secured, secures, and will secure your salvation. The crown of life is awarded on the basis of your relationship with Jesus with the understanding that His merit is all that you need! The crown of life is not given to those who have good intentions, it is not given to those who are religious, it is not given because of some prayer you said, it is not given because you started out well, for it is given because you have been born again! Here is what the apostle John said of those who do not persevere until the end: They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be evident that they all are not of us (1 John 2:19). If you are wondering how you can know that you belong to Jesus and that you are indeed born again, James provides us with four words: ...those who love Him. The evidence that you have been born again besides the fact that you will persevere under trial, is that you love Him. This is why Paul wrote to the Corinthian church, If anyone does not love the Lord, he is to be accursed (1 Cor. 16:22). If you have heard the gospel of Jesus Christ and have been born again as a result, you will love Jesus... which is evidence that God first loved you (1 John 4:9-19). Now, when it comes to the trials in life (v. 12) and the temptation(s) we all face, what purpose do they serve in the Christian life? James seems to indicate that trials are both allowed and designed by God while temptation comes from within and is used by the devil and his demons. What you cannot see in your English Bible is that the root of the Greek word for trial (peirasmos) and the root for temptation (peirazō) comes from the same Greek root and both words can be translated test or tempt. Trials are Designed by God to Ultimately Bless the Christian (vv. 12-13) So how do we make sense of these verses? Permit me to offer you an alternate translation of verse 13 that I think will open these verses up for you in a way that ought to help. Here is what I think is a better and more helpful way to translate James 1:13, No one is to say when he is tested, I am being tempted by God; for God cannot be tempted by evil, and He Himself does not tempt anyone. How do we know that God does not tempt us? We know because He is a God of love, we know because He is good, and we know because He is holy! Because God is infinitely good, James states in verse 17, Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. Not only is God good, but because He is God, He has not, does not, and will not change. Because God is good, every trial that God brings or allows into your life is designed to strengthen your faith... not destroy your it. This is why James can say in verse 12 that when the trials do come, you can receive them knowing that such trials will ultimately serve for your blessing. How do I know that? For starters, it is the pattern we see with God in the way that He has always dealt with His people. Consider Abraham as one example of how God will use and bring trials into the lives of His people to do the kind of thing that needs to happen in the life of the one who belongs to Him. After Issac was born and old enough to know better, God told Abraham to take his only son and to offer him as a burnt offering (Gen. 22). What was the purpose of the testing? For starters, to show Abraham that his identity was not to be found in the son he and Sarah had longed for and prayed for their entire lives. Did God make Abraham go through with the slaughtering of his only son? Nope. Abraham would have done it, but God stopped him and then said to him: For now I know that you fear God, since you have not withheld your son, your only son, from Me (v. 12). For most of Abrahams life, he struggled to trust God. All throughout Abrahams life God used the various trials in Abraham and Sarahs lives that God brought, allowed, and even the trials Abraham brought upon himself to temper his faith to the point that by the time we come to Genesis 22, he knew he could trust God even when doing so did not make sense, such as Gods instructions to sacrifice Isaac. How do I know this, besides the fact that Abraham was so committed to obeying God that God had to stop him from following through with sacrificing Isaac? Here is how I know: When Abraham, Isaac, and his servants arrived at the mountain where Abraham was to follow through with Gods instructions, Abraham said to his servants something that reveals that something had changed in his heart; here is what he said: Abraham said to his young men, Stay here with the donkey, and I and the boy will go over there; and we will worship and return to you (Gen. 22:5). God told him to sacrifice Isaac, and the reason why Abraham was willing to go through with it was because over the years God was tempering Abrahams faith to the point that he knew God well enough to know that the God who told him to kill his son was both good and able to raise the dead. Abrahams action was the evidence that his faith in God was not just lip service (see Jas. 2:20-23). Temptation to Sin Comes from Within and Is Used by Satan to Destroy the Christian When the trials come, the primary danger we face in such moments is from within. Suffering can serve as a catalyst to deepen your relationship with God, or it can cause you to doubt the wisdom, goodness, and sovereignty of God. To be tempted is not sin, but it is what you do with the temptation. Notice what James says in verses 14-15, But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and sin, when it has run its course, brings forth death (Jas. 1:1415). God does not tempt, but He does test. His testing often comes in the form of trials that serve to temper our faith for the purpose of making it stronger. Sin comes from within us, and whatever forms the temptation is that we are faced gives birth to sin when we are carried away and enticed by our own sin nature. Facing the temptation is not the sin, but giving into the temptation is. James tells us that when temptation comes (and it will), the downward progression leading to the act of sinning begins with a decision that involves both the mind and the heart. Giving into the temptation to sin begins when you decide to dwell on the temptation instead of run from it. The next step is to be carried away and enticed by your own lust (this is when both your heart and mind are lured by your own lust). Our lust comes from the sin nature that is within all of us, and when left unchecked... it gives birth to sin. Robert Plummer put it this way in his commentary on James: ...just as conception leads naturally to childbirth, giving free rein to sinful inclinations naturally results in discrete moral transgressions. Just as water runs downhill, so evil desire, if allowed to pursue its gravitational inclination, runs down into sinful activity.[2] Where does unchecked sin inevitably lead? It leads to death. Listen, most of the temptation we face comes by way of our own doing because of our own lustful desires. The devil is just one person and can only be at one place at a time. His demons are many, but they are also limited by their number and ability. However, Satan is also known as the Tempter for a reason. He is real and he wants to use temptation as a way to destroy your faith. The greater threat you face through is not the devil but your own heart and passions. To follow your passion is horrible advice if it is not tethered to the will of God for your life that you can only know and discern through His word and prayer. Conclusion Every time Abraham trusted his own heart or caved to his own fears, he was carried away and enticed by his own lust. The same can be said about Adam and Eve, the Hebrews in the wilderness, King David, and every other person we read about in the Bible. It wasnt until Abraham trusted in a good and sovereign God to lead him that he experienced the blessing God wanted for him. For Abraham, that blessing did not come when he wanted, but arrived when God knew Abraham was ready for it. All sin comes by way of trusting what you think is right, instead of believing God and trusting Him for what He has declared is right. So, how do we face the trials of life and at the same time resist the temptation to sin? James offers us some help in verses 16-17. Dont be deceived. Instead of trusting in what you desire, trust in the goodness of God and what He had declared to be good. Every good thing given and every perfect gift is from above... (v. 17a), so trust the One who is good and wants good for you. Focus on Gods unchanging character instead of your desires. James tells us that all that is good comes from, the Father of lights, with whom there is no variation or shifting shadow (v. 17b). We change all the time, our emotions ebb and flow, what we think is right one day may change the next day, but God does not change!His character remains the same. Instead of being carried away by your sin, turn to the God who does not change and trust Him. Trust Gods Word. It is because of His word that you have been born again when you heard the gospel. Tony Evens put it this way: For many, the Bible is like the queen of England. Its held in high esteem but wields no power over them personally. What Scripture accomplished for your salvation, though, it can accomplish for your sanctification.[3] When faced by temptation, Jesus used the Word of God to combat the devil; you can and ought to do the same. Know that God loves you. God called you by the word of truth, and He did it because He loves you. According to James 1:18, God gave you a new birth for the purpose of being His first fruits among His creatures. God instructed His people to give the first fruits of their possessions back to Him; for the Hebrew people, the first fruits were the best and first from their harvest. To be Gods first fruits among His creatures means that you are loved and treasured by Him! What He is doing in your life today, is for the purpose of something greater tomorrow that will ultimately lead to your sanctification and then glorification as His son/daughter. His no from His Word is for your good, your joy, and ultimately your thriving. [1] John Piper, The Hidden Smile of God (Wheaton, IL: Crossway Books; 2001), 65. [2] Robert L. Plummer, James, in HebrewsRevelation, ed. Iain M. Duguid, James M. Hamilton Jr., and Jay Sklar, vol. XII, ESV Expository Commentary (Wheaton, IL: Crossway, 2018), 234. [3] Tony Evans, The Tony Evans Bible Commentary (Nashville, TN: Holman Bible Publishers, 2019), 1339.

There are two quotes that have stuck with me that have helped me over the years: The first is from AW Tozer who said, It is doubtful whether God can bless a man greatly until he has hurt him deeply. The second is from John Bunyan who said, Conversion is not the smooth, easy-going process some men seem to think... It is wounding work, this breaking of the hearts, but without wounding there is no saving... Where there is grafting there will always be a cutting, the graft must be let in with a wound; to stick it onto the outside or to tie it on with a string would be of no use. Heart must be set to heart and back to back or there will be no sap from root to branch. And this, I say, must be done by a wound, by a cut.[1] Throughout the Bible, I see the wisdom of Tozer and Bunyans counsel as it relates to the hard stuff we experience in life. As much as God has used AW Tozer and John Bunyan, the real question is this: What has God said about the trials that will come and do we trust and believe Him enough to turn to Him even when we do not understand how He will work it out of our good? It is to James that we now turn our attention to discover what God has said about it. Gods Will for the Christians Life is to Finish Well Gods will for the life of the Christian is to receive the crown of life. What is the crown of life you ask? Ironically, it is a type of victors crown that the Christian will receive after he/she has died. During the Isthmian games a crown in the form of a wreath would be awarded the victor who finished whatever event a Greek male athlete participated in. Like the Olympics of today, only the best of the best would compete after training harder than anything else in their lives in the hope that they could receive the coveted crown. Borrowing language from the games, Paul wrote of the Christian life: Everyone who competes in the games exercises self-control in all things. So they do it to obtain a perishable wreath, but we an imperishable. Therefore I run in such a way as not to run aimlessly; I box in such a way, as to avoid hitting air; but I strictly discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified (1 Cor 9:2527). Just before he was executed, Paul wrote to Timothy: I have fought the good fight, I have finished the course, I have kept the faith; in the future there is reserved for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing (2 Tim. 4:7-8). The crown of life is eternal life with Jesus. At first glance, it sounds like James is telling us that in order to receive the crown of life, we have got to dig deep and persevere. This makes our salvation sound like we have to work for our salvation. This is not what James is saying at all, and we know this because of verse 18, which states: In the exercise of His will He gave us birth by the word of truth... The word of truth is the gospel of Jesus Christ that saves. It is of this gospel that Paul wrote in Romans, For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes... (Rom. 1:16). It was because of Gods will that we went from spiritual death to spiritual life, and the evidence that we are now spiritually alive is with the life we are living today. Listen to what Jesus said in John 1:12-13, But as many as received Him, to them He gave the right to become children of God, to those who believe in His name, who were born, not of blood, nor of the will of the flesh, nor of the will of a man, but of God. In John 10:16, Jesus said that the evidence of those who belong to Him is in how they respond to Him: And I have other sheep that are not of this fold; I must bring them also, and they will listen to My voice; and they will become one flock, with one shepherd (John 10:16). So here is the rub that is very important that you not only hear me say, but that you take it to heart. The one who perseveres to the end... even under and through various trials, is the one who was truly born again when they heard the gospel of Jesus Christ; it was in the moment that you were born again that you went from being spiritually dead to being alive with Christ! The crown of life is given not based on your merit, but because of your relationship with Jesus. It was His sinless life, His sacrificial death, and His victory over death that secured, secures, and will secure your salvation. The crown of life is awarded on the basis of your relationship with Jesus with the understanding that His merit is all that you need! The crown of life is not given to those who have good intentions, it is not given to those who are religious, it is not given because of some prayer you said, it is not given because you started out well, for it is given because you have been born again! Here is what the apostle John said of those who do not persevere until the end: They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be evident that they all are not of us (1 John 2:19). If you are wondering how you can know that you belong to Jesus and that you are indeed born again, James provides us with four words: ...those who love Him. The evidence that you have been born again besides the fact that you will persevere under trial, is that you love Him. This is why Paul wrote to the Corinthian church, If anyone does not love the Lord, he is to be accursed (1 Cor. 16:22). If you have heard the gospel of Jesus Christ and have been born again as a result, you will love Jesus... which is evidence that God first loved you (1 John 4:9-19). Now, when it comes to the trials in life (v. 12) and the temptation(s) we all face, what purpose do they serve in the Christian life? James seems to indicate that trials are both allowed and designed by God while temptation comes from within and is used by the devil and his demons. What you cannot see in your English Bible is that the root of the Greek word for trial (peirasmos) and the root for temptation (peirazō) comes from the same Greek root and both words can be translated test or tempt. Trials are Designed by God to Ultimately Bless the Christian (vv. 12-13) So how do we make sense of these verses? Permit me to offer you an alternate translation of verse 13 that I think will open these verses up for you in a way that ought to help. Here is what I think is a better and more helpful way to translate James 1:13, No one is to say when he is tested, I am being tempted by God; for God cannot be tempted by evil, and He Himself does not tempt anyone. How do we know that God does not tempt us? We know because He is a God of love, we know because He is good, and we know because He is holy! Because God is infinitely good, James states in verse 17, Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. Not only is God good, but because He is God, He has not, does not, and will not change. Because God is good, every trial that God brings or allows into your life is designed to strengthen your faith... not destroy your it. This is why James can say in verse 12 that when the trials do come, you can receive them knowing that such trials will ultimately serve for your blessing. How do I know that? For starters, it is the pattern we see with God in the way that He has always dealt with His people. Consider Abraham as one example of how God will use and bring trials into the lives of His people to do the kind of thing that needs to happen in the life of the one who belongs to Him. After Issac was born and old enough to know better, God told Abraham to take his only son and to offer him as a burnt offering (Gen. 22). What was the purpose of the testing? For starters, to show Abraham that his identity was not to be found in the son he and Sarah had longed for and prayed for their entire lives. Did God make Abraham go through with the slaughtering of his only son? Nope. Abraham would have done it, but God stopped him and then said to him: For now I know that you fear God, since you have not withheld your son, your only son, from Me (v. 12). For most of Abrahams life, he struggled to trust God. All throughout Abrahams life God used the various trials in Abraham and Sarahs lives that God brought, allowed, and even the trials Abraham brought upon himself to temper his faith to the point that by the time we come to Genesis 22, he knew he could trust God even when doing so did not make sense, such as Gods instructions to sacrifice Isaac. How do I know this, besides the fact that Abraham was so committed to obeying God that God had to stop him from following through with sacrificing Isaac? Here is how I know: When Abraham, Isaac, and his servants arrived at the mountain where Abraham was to follow through with Gods instructions, Abraham said to his servants something that reveals that something had changed in his heart; here is what he said: Abraham said to his young men, Stay here with the donkey, and I and the boy will go over there; and we will worship and return to you (Gen. 22:5). God told him to sacrifice Isaac, and the reason why Abraham was willing to go through with it was because over the years God was tempering Abrahams faith to the point that he knew God well enough to know that the God who told him to kill his son was both good and able to raise the dead. Abrahams action was the evidence that his faith in God was not just lip service (see Jas. 2:20-23). Temptation to Sin Comes from Within and Is Used by Satan to Destroy the Christian When the trials come, the primary danger we face in such moments is from within. Suffering can serve as a catalyst to deepen your relationship with God, or it can cause you to doubt the wisdom, goodness, and sovereignty of God. To be tempted is not sin, but it is what you do with the temptation. Notice what James says in verses 14-15, But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and sin, when it has run its course, brings forth death (Jas. 1:1415). God does not tempt, but He does test. His testing often comes in the form of trials that serve to temper our faith for the purpose of making it stronger. Sin comes from within us, and whatever forms the temptation is that we are faced gives birth to sin when we are carried away and enticed by our own sin nature. Facing the temptation is not the sin, but giving into the temptation is. James tells us that when temptation comes (and it will), the downward progression leading to the act of sinning begins with a decision that involves both the mind and the heart. Giving into the temptation to sin begins when you decide to dwell on the temptation instead of run from it. The next step is to be carried away and enticed by your own lust (this is when both your heart and mind are lured by your own lust). Our lust comes from the sin nature that is within all of us, and when left unchecked... it gives birth to sin. Robert Plummer put it this way in his commentary on James: ...just as conception leads naturally to childbirth, giving free rein to sinful inclinations naturally results in discrete moral transgressions. Just as water runs downhill, so evil desire, if allowed to pursue its gravitational inclination, runs down into sinful activity.[2] Where does unchecked sin inevitably lead? It leads to death. Listen, most of the temptation we face comes by way of our own doing because of our own lustful desires. The devil is just one person and can only be at one place at a time. His demons are many, but they are also limited by their number and ability. However, Satan is also known as the Tempter for a reason. He is real and he wants to use temptation as a way to destroy your faith. The greater threat you face through is not the devil but your own heart and passions. To follow your passion is horrible advice if it is not tethered to the will of God for your life that you can only know and discern through His word and prayer. Conclusion Every time Abraham trusted his own heart or caved to his own fears, he was carried away and enticed by his own lust. The same can be said about Adam and Eve, the Hebrews in the wilderness, King David, and every other person we read about in the Bible. It wasnt until Abraham trusted in a good and sovereign God to lead him that he experienced the blessing God wanted for him. For Abraham, that blessing did not come when he wanted, but arrived when God knew Abraham was ready for it. All sin comes by way of trusting what you think is right, instead of believing God and trusting Him for what He has declared is right. So, how do we face the trials of life and at the same time resist the temptation to sin? James offers us some help in verses 16-17. Dont be deceived. Instead of trusting in what you desire, trust in the goodness of God and what He had declared to be good. Every good thing given and every perfect gift is from above... (v. 17a), so trust the One who is good and wants good for you. Focus on Gods unchanging character instead of your desires. James tells us that all that is good comes from, the Father of lights, with whom there is no variation or shifting shadow (v. 17b). We change all the time, our emotions ebb and flow, what we think is right one day may change the next day, but God does not change!His character remains the same. Instead of being carried away by your sin, turn to the God who does not change and trust Him. Trust Gods Word. It is because of His word that you have been born again when you heard the gospel. Tony Evens put it this way: For many, the Bible is like the queen of England. Its held in high esteem but wields no power over them personally. What Scripture accomplished for your salvation, though, it can accomplish for your sanctification.[3] When faced by temptation, Jesus used the Word of God to combat the devil; you can and ought to do the same. Know that God loves you. God called you by the word of truth, and He did it because He loves you. According to James 1:18, God gave you a new birth for the purpose of being His first fruits among His creatures. God instructed His people to give the first fruits of their possessions back to Him; for the Hebrew people, the first fruits were the best and first from their harvest. To be Gods first fruits among His creatures means that you are loved and treasured by Him! What He is doing in your life today, is for the purpose of something greater tomorrow that will ultimately lead to your sanctification and then glorification as His son/daughter. His no from His Word is for your good, your joy, and ultimately your thriving. [1] John Piper, The Hidden Smile of God (Wheaton, IL: Crossway Books; 2001), 65. [2] Robert L. Plummer, James, in HebrewsRevelation, ed. Iain M. Duguid, James M. Hamilton Jr., and Jay Sklar, vol. XII, ESV Expository Commentary (Wheaton, IL: Crossway, 2018), 234. [3] Tony Evans, The Tony Evans Bible Commentary (Nashville, TN: Holman Bible Publishers, 2019), 1339.

Photos and notes - https://www.generationword.com/notes/Framework_NOTES_2025/09-New_Testament_Greek_Manuscripts_and_History_of_English_Bible.pdf

January 18, 1604: King James, a Protestant, announces that he will commission an English translation of the Bible.January 16, 1605: Miguel de Cervantes' Don Quixote is published in Spain. It is considered to be the first modern novel. Every sophisticated storytelling device used by the best writers today made its initial debut in Don Quixote.February 28, 1605: A 41-year-old Italian named Galileo publishes an astronomical text written as an imagined conversation. A pair of Paduan peasants talk about Kepler's Supernova.One says, “A very bright star shines at night like an owl's eye.”And the other replies, “And it can still be seen in the morning when it is time to prune the grapevines!”The observations of the peasants clearly disprove the widely held belief that the earth is the center of the universe. The authorities take note. Uh-oh for Galileo.November 1, 1605: Shakespeare's Othello is first performed for King James in the banqueting hall at Whitehall Palace in London.Meanwhile, a group of English Roman Catholics stack 36 barrels of gunpowder under the floor of the Palace of Westminster. Their plan is to blow up the king, his family, and the entire legislature on November 5, 1605.The Gunpowder Plot is discovered by a night watchman just a few hours before Guy Fawkes was to have lit the fuse.Shakespeare immediately begins writing a new play. In it, a ruler gives enormous power to those who flatter him, but his insanity goes unnoticed by society. “King Lear” is regularly cited as one of the greatest works of literature ever written.May 13, 1607: One hundred and four English men and boys arrive in North America to start a settlement in what is now Virginia. They name it “Jamestown” after King James. The American Experiment has begun.Don Quixote, Galileo, Shakespeare, the crisis of King James, and the founding of Jamestown in the New World…All of this happens within a span of just 28 months. Flash forward…May 2, 1611: The English Bible that will be known as the King James Version is published.April 23, 1616: Shakespeare and Cervantes – the great voices of England and Spain – die just a few hours apart. (Galileo continues until 1642.)July 4, 1776: The 13 colonies of the American Experiment light a fuse of their own and the Revolutionary War engulfs the Atlantic coast.November 19, 1863: Abraham Lincoln looks out over a field of 6,000 acres. He says,“Four score and seven years ago our fathers brought forth on this continent a new nation, conceived in liberty, and dedicated to the proposition that all men are created equal. Now we are engaged in a great civil war, testing whether that nation, or any nation so conceived and so dedicated, can long endure.”Lincoln ends his speech one minute later. His hope is that “government of the people, by the people, for the people, shall not perish from the earth.”Lincoln's fear is that “the people” will not remain firmly united enough to resist the takeover of a tyrant. We know this because he opens his speech by referring to our 1776 Declaration which rejected crazy King George. America had escaped George's heavy-handed leadership just –”four...

A brief history of the English Bible is given from a bible-beliving perspective. John Wycliffe, Johannes Gutenburg, Desiderius Erasmus, William Tyndale, Miles Coverdale, John Rogers/Thomas Matthews, and king James are discussed. The Tyndale Bible, Gutenburg Bible, Coverdale Bible, Matthews Bible, Great Bible/Chain Bible, Geneva Bible, Bishops Bible, and the Authorized Version of 1611 (King James Bible) are all covered. The catholic Douay-Rheims is also discussed.

Today on the Christian History Almanac, we remember one of the first names in modern English Bible translations: James Moffatt. Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: Preorder Sinner Saint by Luke Kjolhaug: https://shop.1517.org/products/9781964419152-sinner-saint The Impossible Prize: A Theology of Addiction by Donavan Riley: https://shop.1517.org/products/9781962654708-the-impossible-prize Ditching the Checklist by Mark Mattes: https://shop.1517.org/products/9781962654791-ditching-the-checklist Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi: https://www.amazon.com/dp/1962654753?ref_=cm_sw_r_cp_ud_dp_FCNEEK60MVNVPCEGKBD8_5&starsLeft=1  More from the hosts: Dan van Voorhis SHOW TRANSCRIPTS are available: https://www.1517.org/podcasts/the-christian-history-almanac CONTACT: CHA@1517.org SUBSCRIBE: Apple Podcasts Spotify Stitcher Overcast Google Play FOLLOW US: Facebook Twitter Audio production by Christopher Gillespie (outerrimterritories.com).

Could some of my favorite Bible verses mean something entirely different in their original Hebrew, Greek, or Aramaic contexts?Are there common verses I've memorized or displayed—on signs, tattoos, or devotionals—that don't actually say what I think they say? How much do English Bible translations reflect the theological debates and historical agendas of the translators' time periods?Where do modern Bible translations diverge from ancient manuscripts like the Septuagint or the Dead Sea Scrolls—and why does it matter?Support this show!! : https://www.bibspeak.com/#donateGrab your free gift: the top 10 most misunderstood Biblical verses https://info.bibspeak.com/10-verses-c...Join the newsletter (I only send 2 emails a week): https://www.bibspeak.com/#newsletterShop Dwell L'abel 15% off using the discount code BIBSPEAK15 https://go.dwell-label.com/bibspeakDownload Logos Bible Software for your own personal study: http://logos.com/biblicallyspeakingSign up for Riverside: https://www.riverside.fm/?utm_campaig...Build your Skool Community: https://www.skool.com/refer?ref=91448...Join the Biblically Heard Community: https://www.skool.com/biblically-spea...Support this show!! : https://www.bibspeak.com/#donate James E. Sedlacek received his BA from God's Bible School & College, Masters from MDiv Cincinnati Christian University and PhD from Nazarene Theological College. James is currently Professor of Biblical Languages at Israel Institute of Biblical Studies, teaching several levels of Greek and Hebrew and developing exegesis courses. Additionally, James is examining special syntax of infinitives, certain patterns of repeating conditional clauses, and the lexical meaning of hapax legomena. His interests include examining texts of various languages using linguistic methods along with critiquing interpretations of those texts.Follow Biblically Speaking on Instagram and Spotify! / thisisbiblicallyspeaking https://open.spotify.com/show/1OBPaQj...Buy Dr. Sedlacek's book here: https://www.peterlang.com/document/12...Learn more here: https://sedlacekj6.wixsite.com/mysite#bible #podcast #scripture #apologetics

The Lord's Supper or Communion has been one of the most historically debated practices in all of Christianity. For Baptists, this ordinance is a solemn, symbolic remembrance of Christ's death and a testimony of His promised return. But in contrast, the Roman Catholic Church teaches that the Eucharist is not merely symbolic—it is the literal body and blood of Christ through the miracle of transubstantiation. These two views are not simply liturgical preferences; they reflect deep theological convictions about grace, salvation, the nature of the Church, and the role of religious ritual.In this episode, we'll explore why traditional Baptists reject the Catholic doctrine of the Eucharist. Whether you're a student of theology or just curious about the differences between Baptists and Catholic views, today's discussion will help clarify what's at stake in how the Church remembers the cross.For this conversation we have invited Jim Alter, pastor of Grace Baptist Church of Sidney, Ohio. Jim is co-founder and editor of the Ancient Baptist Press. Jim is also the founder, curator and lecturer for a traveling exhibition called “Purified Seven Times” which is devoted to educating people about the history of the English Bible. Jim is also co-author of the book “Why Baptist? The Significance of Baptist Principles in an Ecumenical Age.”Notes to reference for this episodeVisit https://www.lfbi.org/learnmore

The term “faith” in our English Bibles could often better be translated as allegiance—or so argues Matthew Bates. The term “allegiance” better captures both the authentic relational import of faith and its relationship to the royal gospel of Jesus, who is Christ the King. Taking seriously both the nature of the Gospel as a proclamation of kingship, and faith as a response of trusting loyalty, is a step toward the Christian unity for which Jesus prays.Matthew W. Bates (PhD, Notre Dame) is Professor of New Testament at Northern Seminary with expertise on the gospel and salvation.Matthew Bates' books on salvation themes:Salvation by Allegiance Alone (2017) Gospel Allegiance (2019) The Gospel Precisely (2021) Why the Gospel (2023) Beyond the Salvation Wars (2025) Also referenced: Caesar and the Sacrament by Alan Streett This is the 272nd episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

A spiritual crisis lies at the heart of America's deepest challenges. In this revealing episode, Jesse Cope explores the profound connection between our national identity, personal relationships, and spiritual foundations.The modern struggle begins in our homes, where digital distractions and endless entertainment options compete fiercely for attention that should be directed toward God and family. "I struggle at night to pick up the Bible," Jesse confesses, acknowledging the daily battle many face against the magnetic pull of screens. This same pattern of neglect extends beyond our personal devotions into our marriages, where treating our spouse as "an appendage or accessory" eventually erodes the relationship beyond repair.Drawing from Revelation's message to the church at Ephesus about leaving their "first love," Jesse reveals a powerful truth: "Remember from where you have fallen and repent and do the deeds you did at first." The key insight isn't just acknowledging wrongdoing but actually changing behavior—"If you don't really change, then you're not really sorry."This principle applies equally to our national condition. Quoting Franklin D. Roosevelt's 1935 statement commemorating the 400th anniversary of the English Bible, Jesse reminds listeners that America has prospered most when adhering to biblical principles and faltered when moving away from them. "Where we've been truest and most consistent in obeying God and Jesus Christ and the Bible, we've obtained the greatest measure of contentment and prosperity."The latter half of the episode examines Harvard President Samuel Langdon's remarkable 1775 sermon to the Congress of Massachusetts Bay, which declared that liberty and Christian virtue are inseparable—a "package deal." This historical wisdom directly challenges today's notion of "values-neutral" institutions and the supposed middle ground in politics and morality.What's the path forward? Jesse argues that only another Great Awakening, led by courageous spiritual leaders willing to speak truth from the pulpit, can restore America's foundations. Both our personal relationships and our national identity depend on genuine repentance and reformation—turning back to God not just in word but in deed.Discover why the spiritual choices we make today will determine whether we preserve American liberty for generations to come. Subscribe now and join the movement to reclaim America's soul.Support the showThe American Soul Podcasthttps://www.buzzsprout.com/1791934/subscribe

Send us a textWhat does it really mean when Scripture uses the word "everlasting"? This question strikes at the heart of Christian theology, especially regarding eternal life and eternal punishment. Unfortunately, a growing movement of teachers—even from Christian pulpits—are attempting to redefine this crucial term, suggesting that hell is merely temporary or that all souls will eventually be saved.The Greek word "ionius," translated as "everlasting" in our English Bibles, unambiguously means eternal, forever, without end. This same word is used consistently when describing both heaven and hell, creating a troubling logical problem for those who accept heaven's eternity while rejecting hell's: if the same word describes both states, how can one be temporary while the other is permanent?When we die, we step out of the realm of time altogether. Our temporal existence is specifically designed by God to provide opportunity for repentance and reconciliation. Once we cross the threshold of death, no further remedial relationship with God is possible. This is precisely why the gospel message carries such urgency—salvation must be secured within our finite lifespan.Those advocating for annihilationism misunderstand the biblical concept of separation. True separation requires both parties to continue existing. Death in biblical terms isn't non-existence but eternal existence apart from God. As one panelist profoundly noted, "You don't need Jesus Christ to have eternal existence. You already have that. The question becomes where you're going to spend that existence when death comes to the body."The implications are sobering: if hell is not eternal, there would be no compelling reason to preach salvation at all. The gospel's urgency would be fundamentally misplaced. Yet Scripture consistently presents salvation as rescue from genuine, eternal consequences. Don't let false teachers rob you of this vital truth. Examine the Scriptures for yourself and recognize what "everlasting" truly means before your time runs out.Support the show

The English Bible is a translation of manuscripts in Hebrew, Greek, and Aramaic. How did we get the manuscripts that Bible translations use? Why do we see differences between different translations of the Bible, and should this concern us? Andrew Lamicela pulls from his experience as a teacher of biblical Greek to explore why biblical languages matter to us today.NET Bible: Biblical Language Center: biblingo: The Polis Institute: Episode on Bible Study: This is the 266th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought. Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

March 2rd-5th of 2025, I preached the third annual King James Bible Seminar at Blessed Hope Baptist Church in Tahlequah, Oklahoma. This is PART FIVE! I show the history of Spanish Bibles and how that ties in with the modern English Bible perversions.

March 2rd-5th of 2025, I preached the third annual King James Bible Seminar at Blessed Hope Baptist Church in Tahlequah, Oklahoma. This is PART FOUR! I show the history of English Bibles.

We say that Jesus died "on Calvary" but it is not a word that is in our English Bibles. Why is that? The term is ominous and terrifying, particularly if you knew that was your next stop.Join me for a rain interrupted 5.5 minutes as we return to the place of Jesus' crucifixion. like and subscribe, not to the crucifixion but to the podcast.https://youtu.be/GygxWysqDX0

This Crosstalk featured guest Dr. David Brown. Dr. Brown is Pastor Emeritus of the First Baptist Church in Oak Creek, Wisconsin. He has a Masters in Theology and a Ph.D in History specializing in the history of the English Bible.The United States Supreme Court has upheld that the Second Amendment to the Constitution is an individual right, yet there are many questions that people have. So if you're wondering, for example, if you can be pro-gun and pro-life, you'll want to review this important edition of Crosstalk as Dr. Brown brings clarity on these and other points of concern. For example:-Was Jesus a pacifist?-How do we deal with "Thou shalt not kill"? According to the Bible, when is killing not murder?-Does Romans 12:19-21 mean that we're to just leave things up to God for vengeance every time? What is the place of law enforcement in this?-What is the difference between self-defense and vengeance?-Does carrying a gun show a lack of trust in God?Listeners had Dr. Brown answer additional questions to round out the broadcast.