Podcasts about Godhead

For those who know the true identity and deity of the Christ, it may seem a little unfair to describe Him as the preeminent man. As Charles Wesley wrote, to look at Christ was view the Godhead veiled in flesh: "Christ, the everlasting Lord, late in time behold him come, offspring of the Virgin's womb: veiled in flesh the Godhead see; hail th'incarnate Deity, pleased with us in flesh to dwell" But as we shall see, when Christ became incarnate, he really was a one-hundred-percent human man, who was tempted in every way a man could be tempted. In 451, the Ecumenical Church Council in Chalcedon considered Christ's incarnation. They affirmed the biblical revelation of Christ being incarnation (made of flesh) as 100% God and 100% human. The incarnation of Christ resulted in Him have a soul that was both eternally divine and forever human. Find out more here: https://www.findingtruthmatters.org/articles/gentlemen-please-part-3-old-testament-examples-of-a-good-man/ For more Biblical teaching via podcast subscribe to Messages That Matters with Dr. Andrew Corbett on iTunes, Soundcloud or Spotify: https://podcasts.apple.com/au/podcast/messages-that-matter-by-dr-andrew-corbett/id1059252114 Spotify: https://open.spotify.com/show/3GuYKpgiAyKiF56LCekRSS Soundcloud: https://www.soundcloud.com/DrAndrewC Google Podcasts: https://podcasts.google.com/u/0/feed/aHR0cHM6Ly9mZWVkcy5zb3VuZGNsb3VkLmNvbS91c2Vycy9zb3VuZGNsb3VkOnVzZXJzOjY5NjkzNjY5L3NvdW5kcy5yc3M For Biblical Thinking Resources - https://www.andrewcorbett.net/ Read “The Most Embarrassing Book in the Bible -understanding the Book of Revelation” on Kindle https://www.amazon.com/MOST-EMBARRASSING-BOOK-BIBLE-ebook/dp/B0081RZ91O/ Read “Authentic Apostolic Leadership - Structure For the Church” https://www.amazon.com/Authentic-Apostolic-Leadership-Structure-Church-ebook/dp/B003GIRESO/

Our Awesome God -- Part 3: Trinity; Jesus, the Christ MESSAGE SUMMARY: We pray and sing to the Father, the Son, and the Holy Spirit – the Trinity: one God and yet three persons in the one God. All analogies fall shot in explaining an incomprehensible God and the Trinity. The Trinity is a mystery, and the word Trinity is not found in the Bible – the Bible has inferences to the Word Trinity and each of its component persons without naming the overarching word “Trinity”. However, the authority of speaking about the Trinity comes from the Bible. During the first few centuries of the Church, Christians wrestled with how to describe and communicate God in writings and teachings. These early Christians, in their study of the Scriptures, saw that the Father, Son, and Holy Spirit were all Devine; however, they knew that God was one. Therefore, these early Christians concluded that the Scriptures taught that there was only one God; but that the Father is God, the Son is God, and that the Holy Spirit is God – what we now call the Trinity. Today, we will look at the second person of the Trinity – Jesus. Jesus is the rock upon which Christianity is built. Typically, we refer to “Jesus Christ”; however, “Christ “is not Jesus last name. “Christ” is a title that means Messiah. Jesus, the second person of the Trinity, is viewed from three perspectives: 1) the pre-incarnate Christ; the incarnate Christ (God man); and the post-incarnate Christ. In John 1:1-5, the Apostle John tells us that the pre-incarnate Christ was the Word (Logos) and in the beginning. Also, the pre-incarnate Christ was a person, but He was: with God, a deity (God), and a participant in the Creation. Also, the pre-incarnate Christ, in the Old Testament, is referred to as “The Angel of the Lord” (Exodus 3:1-18). Whenever The Angel of the Lord appears in the Old Testament, God ends up being referenced as the person speaking. In John 8:58, Jesus removes all doubt that He was God, The Angel of the Lord, speaking to Abraham in Exodus 3: “Jesus said to them, ‘Truly, truly, I say to you, before Abraham was, I am.'". In John 1:14, the Apostle John identifies the God-man Jesus, the incarnate Christ, as God: “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.". Jesus was the person of God's Son and He was Devine. In the year 325, leaders from all over the Church met in Nicaea to debate and understand who Jesus was. These Church leaders came out of this meeting saying that Jesus was co-equal and co-eternal with God the Father. In the Incarnation, Jesus remained God; but, also, Jesus became fully a sinless human – Son of Man and Son of God. The incarnate Christ was crucified, and He was resurrected; and He is living today as the post-incarnate Christ. As the post-incarnate Christ, Jesus is the reigning and redeeming Christ. Also, we are told that the post-incarnate Christ will return. Therefore, Jesus is the visible expression of the invisible God. It is because of Jesus, the second person of the Trinity, that we are able to have access to the first person of the Trinity – God the Father. God the Father, Jesus the Son, and the Holy Spirit are inseparable because they are one God together in the Trinity. We are God's children; but God, our Father, has no grandchildren. Jesus tells us in John 14:6-7: “Jesus said to him, ‘I am the way, and the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also. From now on you do know him and have seen him.'". The understanding of the Godhead and the Trinity are a gift to us through our Salvation brought to us by Jesus.   TODAY'S PRAYER: Keeping the Sabbath, Lord, will require a lot of changes in the way I am living life. Teach me, Lord, how to take the next step with this in a way that fits my unique personality and situation. Help me to trust you with all that will remain unfinished and to enjoy my humble place in your very large world. In Jesus' name, amen. Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 129). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, I affirm that because of what God has done for me in His Son, Jesus, I AM A CHILD OF GOD. Yet to all who received Him, to those who believed in His Name, He gave the right to become children of God-- children born not of natural descent, nor of human decision or a husband's will, but born of God. John 1:12f SCRIPTURE REFERENCE (ESV): John 1:1-5; Exodus 3:1-18; John 8:58; Exodus 17:1-6; 1 Corinthians 10:4; John 1:14; Luke 1:35; John 14:6-12; 1 Corinthians 15:3-11; Ephesians 1:7; Ephesians 1:19-24; Revelation 19:1-21; Hebrews 1:3; Colossians 1:15; Ephesians 2:18. A WORD FROM THE LORD WEBSITE: www.AWFTL.org WEBSITE LINK TO DR. BEACH'S DAILY DEVOTIONAL – “Our Relationship with God Is Based Solely on Our Relationship with God, and He Desires to Have a Relationship with Each of Us”: https://awordfromthelord.org/devotional/ DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

“The primary potencies of the Absolute Truth are mentioned to be three: internal, external and marginal. By the acts of His internal potency, the Personality of Godhead in His original form exhibits the spiritual cosmic manifestations known as the eternal Vaikunthalokas, which exist eternally, even after the destruction of the material cosmic manifestation. By His marginal potency the Lord expands Himself as living beings who are part of Him, just as the sun distributes its rays in all directions. By His external potency the Lord manifests the material creation, just as the sun with its rays creates fog. The material creation is but a perverse reflection of the eternal Vaikuntha nature.” (Shrila Prabhupada, Chaitanya Charitamrita, Adi 2.96 Purport)

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Are you tired of feeling powerless? In this eye-opening teaching, Dr. Edith Davis breaks down the essential revelation that the full Godhead dwells within every born-again believer. True authority is not something we chase; it is something we establish through the righteousness of Christ Jesus and the knowledge of His Word. When we align our thoughts, emotions, and actions with God, we unlock the miracle-working power required to overcome sickness, poverty, and depression. -- We must acknowledge that the full Godhead—Father, Son, and Holy Spirit—resides within every believer, granting us access to complete authority and power. -- Believers often live in defeat, sickness, and lack because of a lack of knowledge, as stated in Hosea 4:6. -- Establishing yourself in the righteousness of Christ is the prerequisite for walking in true power and authority; righteousness is a gift to be received, not earned. -- The fruits of the Spirit, particularly love, joy, and peace, are not merely personality traits but are, in fact, powerful weapons of supernatural warfare that the enemy cannot withstand. -- God is calling His people to "get tough" and be spiritually prepared, much like the men and women of God in the Bible, as spiritual climates heat up in the nation. Scriptures for Further Study -- Hosea 4:6 -- Romans 10:9 This is episode 404. +++++++ Check out my new website: https://www.enterthegloryzone.org/ MY AUDIO BOOK IS NOW AVAILABLE FOR PURCHASE You can Divorce Proof Your Marriage by understanding the Secret Keys of Love. You will come to understand that your Marriage has an enemy. You will come to understand that you are dating your future spouse representative. You will come to understand that your Marriage has the gift of Supernatural Sex. For more information about purchasing this audio book, click here: https://personalbuy.com/shopsite_sc/store/html/product8702.html

Not only does the Supreme Personality of Godhead enjoy the company of His devotees, but because He is unlimited, He wants to increase His devotees unlimitedly. Thus, He descends to the material world to induce the non-devotees and rebellious living entities to return home, back to Godhead. He requests them to surrender unto Him, because, unlimited as He is, He wants to increase His devotees unlimitedly." The Kṛṣṇa Consciousness movement is an attempt to increase the number of pure devotees of the Supreme Lord more and more. It is certain that a devotee who helps in this endeavor to satisfy the Supreme Personality of Godhead becomes indirectly a controller of the Supreme Lord. Although the Supreme Lord is full in six opulences, He does not feel transcendental bliss without His devotees. An example that may be cited in this regard is that if a very rich man does not have sons in a family, he does not feel happiness. Indeed, sometimes a rich man adopts a son to complete his happiness. The science of transcendental bliss is known to the pure devotee. Therefore, the pure devotee is always engaged in increasing the transcendental happiness of the Lord. (SB 9.4.64) In crafting the purposes of ISKCON, Śrīla Prabhupāda writes in the seventh purpose: "By publishing books, magazines, booklets, and distributing them, we will fulfill the aforementioned seven purposes of ISKCON." There is a way in which saṅkīrtana gives life to an entire community, where we have growing numbers of devotees coming to sincerely hear, chant, and serve the Lord. When they are given the opportunity to participate—even in the smallest ways—in distributing books, reaching out to others, and presenting them, they become closer to Kṛṣṇa. It is an intimate service, and it brings life to the entire community. Without that experience, and without us inculcating in them the spirit of saṅkīrtana—and the spirit I have just expressed that Prabhupāda mentions in his purports—people remain in the basic condition of devotional service, kaniṣṭha-adhikārī, but they need to come to the madhyama-adhikārī platform by engaging in outreach and saṅkīrtana, and especially book distribution, it is the most practical. So for Bhādra, it is a perfect time to express that this is not a divisions of labor. There are some people who distribute books, there are some people who don't. It is a call to everyone to get involved. Everyone in the community can get involved—even if people have pets. The pets should be involved! They should sit down and preach to their poochie: "Dear poochie, you are going to come out with us for book distribution." Make them a backpack. Kids can go out, old people can go out, people in wheelchairs can go out. If you are blind, you can go out. If you are happy, unhappy—everyone should devise a means through which to expand the distribution of Śrīmad-Bhāgavatam. It is an outrageously fun activity. It brings life to the temple. It fulfills all the aforementioned principles, the six that Prabhupāda put forward. We are the lucky ones, because somehow or other this service has landed on our heads, and somehow or other, we have got this number of 100,008. I don't know how it happened. It just happened by chance, just like the universe all came together by chance. So, here we are, and this is it. And now it is go time, because we only have a few months left, and if we lean into this, it is going to happen. ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://vaisesikadasayatra.blogspot.com/ ------------------------------------------------------------ Add to your wisdom literature collection: https://iskconsv.com/book-store/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://www.bbtacademic.com/books/?

Lord Caitanya has said that in this age no one needs to change his position, but one should give up the endeavor to understand the Absolute Truth by speculative reasoning. One should learn to become the servant of those who are in knowledge of the Supreme Lord. If one is fortunate enough to take shelter of a pure devotee, hear from him about self-realization and follow in his footsteps, one will be gradually elevated to the position of a pure devotee. In this verse particularly, the process of hearing is strongly recommended, and this is very appropriate. Although the common man is often not as capable as so-called philosophers, faithful hearing from an authoritative person will help one transcend this material existence and go back to Godhead, back to home. (BG 13.26,purport) And, of course, in the purport, Prabhupāda is referring to Lord Brahmā, who in the Tenth Canto, 14th Chapter, says: jñāne prayāsam udapāsya namanta eva jīvanti san-mukharitāṁ bhavadīya-vārtām sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir ye prāyaśo 'jita jito 'py asi tais tri-lokyām This verse was spoken by Lord Brahmā, who is an intellectual. In fact he studied the Vedas three times. How many here have studied all the Vedas three times, or the Bhagavad-gītā, for that matter? So, he had studied them three times. He is smart enough to take on the duties of recreating the material world when it comes into being. Of course, he is a devotee. He met Kṛṣṇa in Vṛndāvana. We know the pastime of how Kṛṣṇa had bewildered him—the Brahmā-vimohana-līlā. He was bewildered by the mystic power of Kṛṣṇa. When Brahmā had stolen away the calves and cowherd friends, Kṛṣṇa re-manifested them exactly as they were before. So, there were two sets: one that Brahmā had stolen, and the ones that were now marching around town. After seeing that all of them were emanations from Kṛṣṇa, and realizing that this little cowherd boy, who was eating with His left hand, was not to be trifled with—that He was the Supreme Personality of Godhead—he offered these prayers. Near the beginning of his prayers, jñāne prayāsam udapāsya namanta eva, says: "Give up trying to understand God by your own power." And sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir says: "Submissively hear in the association of devotees about Kṛṣṇa." From that, one will come to this superior form of devotional service, which means that Kṛṣṇa is conquered by your love and submission. Ajita jito —the Ajita (the unconquerable) becomes jita (conquered); it means He is conquered by love. So, how can one come to that position? Not by erudite scholarship, but by humbly and submissively hearing from those who have knowledge, as Prabhupāda points out here, and being submissive in one's service to the Supreme Personality of Godhead. So, there is such a thing as submissive hearing. There is also an argumentative state of mind. Of course it doesn't mean that we can't discuss the siddhānta thoroughly, threadbare. ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://vaisesikadasayatra.blogspot.com/ ------------------------------------------------------------ Add to your wisdom literature collection: https://iskconsv.com/book-store/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://www.bbtacademic.com/books/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://thefourquestionsbook.com/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 ------------------------------------------------------------

Anugraha, which we translate oftentimes as mercy, literally means someone who grabs you and takes you in the right direction—brings you along, doesn't leave you behind. Śrī Caitanya Mahāprabhu taught that Kṛṣṇa not only can become known, or that He reveals Himself through the process of bhakti, but He also takes us by the hand and brings us to our eternal position in the spiritual world. So, chanting is a communion with Kṛṣṇa, because He is non-different from His name. Therefore, when we're chanting Kṛṣṇa's names, we're worshiping Him by our tongue—āsyenedam upāsya (Śrī Nāmāṣṭaka verse 6), which means āsya means the mouth or the opening of the mouth, and āsyenedam is in the instrumental case, which means that we're using our mouth to upāsya, which means to worship Kṛṣṇa. By that process, Kṛṣṇa extends Himself to us, reveals Himself to us, and brings us along—anugraha. So, chanting is a very natural process, because if anyone has had any experience here in the material world and has at any time felt helpless, confused, or—I'm thinking of a third, anyone want to offer? Disturbed?—then there's a natural sense of calling out: "Please help me." So, we can take it that this is a very personal connection with the Supreme Personality of Godhead, Kṛṣṇa, by repeating His names and the mantra: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare refers to Kṛṣṇa, the Supreme Personality of God, and also His eternal consort, His female counterpart. The two go together, Rādhā and Kṛṣṇa; they're the perfect whole in two, and so everything's complete within the mantra. All perfection can be achieved by chanting the mantra, and here we are, in the middle of Silicon Valley, practicing the age-old process of chanting Hare Kṛṣṇa so feel free to call out to Kṛṣṇa when you chant. "Please engage me in your service, and please save me from this ocean of material existence."

Send us Fan MailA Trinity Sunday exposition of John 14 from Good Shepherd Church. The sermon centers on the profound revelation of God as Trinity—Father, Son, and Holy Spirit—unveiled through Jesus' words in John 14, where He declares Himself the way, truth, and life, and affirms that to see Him is to see the Father. It emphasizes that God's eternal nature, expressed in the divine name 'I am who I am,' is not solitary but a self-sufficient, mutual indwelling of three distinct persons in perfect unity, revealed not through abstract theology but through God's historical self-revelation in Christ. The passage confronts human attempts to compartmentalize or reduce the Trinity to mere metaphors or mathematical equations, affirming instead that the Father, Son, and Spirit are inseparable in essence and action, with the Holy Spirit dwelling in believers as the guarantee of God's presence and unity. Jesus' promise to return and to make His home with those who love Him underscores the intimate, eternal fellowship within the Godhead, which is now accessible to believers through faith in Christ and the Spirit's indwelling, fulfilling the ultimate purpose of redemption: that humanity may know the one true God and Jesus Christ, whom He sent.Bible Insights with  Wayne ConradContact: 8441 Hunnicut Rd Dallas, Texas 75228email: Att. Bible Insights Wayne Conradgsccdallas@gmail.com (Good Shepherd Church) Donation   https://gsccdallas.orghttps://www.youtube.com/channel/UCJTZX6qasIrPmC1wQpben9ghttps://www.facebook.com/waconrad or gscchttps://www.sermonaudio.com/gsccSpirit, Truth and Grace MinistriesPhone # 214-324-9915 leave message with number for call backPsalms 119:105 Your word is a lamp for my feet, a light on my path.

Our Awesome God -- Part 2: Trinity; Our Father MESSAGE SUMMARY: We worship an awesome, majestic, exalted God. We worship our God with extreme wonder. Our awesome God has revealed Himself as Trinity – three persons of the Godhead comprising one God – Father, Son, and Holy Spirit, all coequal. We worship Him in extreme reverence, fear, and wonder. All analogies fall shot in explaining an incomprehensible God and the Trinity. The Trinity is a mystery, and the word Trinity is not found in the Bible – the Bible has inferences to the Word Trinity and each of its component persons without naming the overarching word “Trinity”. Today, we are going to look at the Fatherhood of God – the first person of the Trinity. God is beyond gender, but He has revealed Himself as Father in the Bible. In the Old Testament, God is constantly referred to as Father. In the New Testament teachings of Jesus, we are presented with a new level intimacy with God the Father. As in Jesus' “Parable of the Prodigal Son” in Luke 15:11-32, the father gave his son his independence and freedom of will when requested by the son so that he could stray, but the father was always looking for the return of his son, just as God, as our Father, looks for our return to Him from our sinful lives. The father in Jesus' parable exhibited both “mercy” and “grace”, just as God our Father provides us “mercy” and “grace” through the Cross and the Resurrection. Jesus, through His parable, wants us to know that God loves us and God desires a relationship with us. Today, the implications of God our Father to us are: 1) we are adopted into God's family; 2) the Father makes us Spiritual persons – God gives the Holy Spirit; and 3) God the Father allows us to become “Spiritual Heirs” – including an inheritance of eternal life. It is because of Jesus that we can have access to this loving Father. We cannot rely on someone else for our relationship with God – we are God's children; but God, our Father, has no grandchildren. Jesus tells us in John 14:6-7: “Jesus said to him, ‘I am the way, and the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also. From now on you do know him and have seen him.'". The understanding of the Godhead and the Trinity are a gift to us through our Salvation brought to us by Jesus.   TODAY'S PRAYER: Keeping the Sabbath, Lord, will require a lot of changes in the way I am living life. Teach me, Lord, how to take the next step with this in a way that fits my unique personality and situation. Help me to trust you with all that will remain unfinished and to enjoy my humble place in your very large world. In Jesus' name, amen. Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 129). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, I affirm that because of what God has done for me in His Son, Jesus, I AM RIGHTEOUS IN GOD'S EYES. God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God. 2 Corinthians 5:21 SCRIPTURE REFERENCE (ESV): Psalms 68:5; Deuteronomy 32:6; Isaiah 64:8; Malachi 2:10; John 14:23; John 20:17; Matthew 6:9; Ephesians 4:6; Romans 8:15; Luke 15:11-32; John 1:12; 2 Corinthians 6:8; Galatians 4:6; Romans 8:16; Romans 8:17; Ephesians 2:18; John 14:6-7. A WORD FROM THE LORD WEBSITE: www.AWFTL.org WEBSITE LINK TO DR. BEACH'S DAILY DEVOTIONAL – “As a Jesus Follower, the Greatest Witness for the Gospel that You Can Give Is for Others to See Jesus IN You”: https://awordfromthelord.org/devotional/ DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

Title: “Let No One Deceive You” Part 2 Text: 2 Thessalonians 2:6-8 FCF: We often struggle fearing the uncertainty of the end times. Prop: Because God will cause the man of lawlessness to be revealed and to be destroyed, we must not let anyone deceive us. Scripture Intro: [Slide 1] Turn in your bible to 2 Thessalonians chapter 2. In a moment we'll begin reading in verse 3 and read through verse 12 again. You can follow along in the pew bible or in whatever version you prefer. Last week we spoke at length about the coming of the man of lawlessness both who he is and what he is going to do. We approached this topic from each eschatological framework within Christendom by trying to understand each framework itself and how they view end times prophesy. The oldest beliefs concerning the end times conclude that things will get much worse for Christians prior to the Lord Jesus returning. It seems that the Thessalonians assumed this as well as they saw their persecution level rise steeply. But Paul corrects them by telling them that the Day of the Lord has not come. He then goes on to describing the man of lawlessness and apostasy that must precede Christ's coming. This event and the man is so blasphemous that no human has ever been so bold as to claim to be over all other gods, sit in God's temple, and claim to be Yahweh Himself. But this man of lawlessness will. That is why it cannot be the Day of the Lord yet. Today, Paul will continue his discussion of the man of lawlessness and the sequence of end times events leading up to the return of Christ. Let's get back to his discussion. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: Sovereign King of Kings, we come to You today as Your humble people whom you have called out of darkness with a divinely given faith. We hold fast to Christ's work with a rope that was made by Your hands. Such a rope will endure all the lies of the evil one. But this does not mean we can be complacent or passive. We must actively cling to the rope of faith in Christ. Our anchor holds through the fiercest storms. And our faith, if it is saving, will hold to Him. So, Lord, help us to cling to what you have revealed. That we might trust fully in your sovereign hand to uphold us and to bring about these terrible things in their due time. That we might trust Your promise that a New Kingdom comes and that we might hold fast to Christ until it does. We pray this in His name… Amen. Transition: [Slide 2] “If the Lord will not suffer it, neither men nor devils can do it.” C.H. Spurgeon “God is working out His eternal purpose, not only in spite of human and satanic opposition but by means of them.” A.W. Pink [Slide 3] “Satan can do nothing without the command of God to whose dominion he is subject.” John Calvin The devil's way of extinguishing goodness is God's way of advancing it.” George Barlow [Slide 4] “The hands of the wicked cannot stir one moment before God allows them to begin and cannot stir one moment after God commands them to stop.” “The wickedest enemies of God are only axes and saws and hammers in His hands and are ignorantly His instruments for doing His work in the world.” J.C. Ryle [Slide 5] “The whole history of the world is discovered to be but a contest between the wisdom of God and the cunning of Satan and fallen men. The outcome of the contest is not in doubt.” “God's plan will continue on God's schedule.” A.W. Tozer “To know that nothing happens in God's world apart from God's will may frighten the godless, but it stabilizes the saints.” J. I. Packer Let these words sharpen your mind to understand the text this morning. I.) God will determine when the man of lawlessness is revealed, we must not let anyone deceive us. (6-8a) a. [Slide 6] 6 - And you know what restrains him now, so that in his time he will be revealed. i. After Paul calls to their attention that he has taught all this to them before, he once again uses the phrase “you know.” ii. We saw this phrase come up repeatedly in 1 Thessalonians. But this is the first time Paul banks on their previous knowledge to make his point in this letter. iii. What do they know? iv. They know what restrains the man of lawlessness now. v. Well, Paul, it is all well and good that they know what restrains this man – but WE DON'T! vi. This gives us one of the most perplexing questions regarding end times prophesy that we have. vii. Who or what is restraining the Man of Lawlessness? viii. Who or what is keeping the Man of Lawlessness from committing his blasphemies and leading this global apostasy? ix. [Slide 7] The uncertainty is centered on four concepts. 1. First, that Paul refers to this restrainer as an impersonal force here in verse 6 and then later as a personal being in verse 7. Yet it does not appear that he is referring to two things. So how can something be both impersonal (neuter gendered participle) and then personal (masculine gendered participle)? 2. Second, the restrainer could be seen either positively or negatively. Is it a good thing or bad thing that the man of lawlessness is held back? Even as a Christian that is hard to answer. Especially since the Lord's return happens after he comes. 3. Third, what does it mean that the restrainer is taken out of the way? Is this by force? Is it violent? 4. Finally, that Paul does not name the restrainer raises the question, why? Why would Paul not name it? a. That question is actually easy to answer. Because the Thessalonians already knew who or what he was talking about. b. But the follow up question is much harder. c. Since this letter is breathed out by God, why is God being unclear? Why didn't God move Paul to write the name of the restrainer, or at least spell it out more clearly? i. Is it held in mystery intentionally to prevent someone or something from stopping, avoiding, or hindering the work of the restrainer? ii. Would Paul or the Thessalonians be harmed or in danger if the restrainer was named? iii. Is God keeping Paul from inadvertent praise or worship of the restrainer? iv. Has God included enough hints within the text to deduce the restrainer's identity already? x. [Slide 8] Because of these aspects of uncertainty, there have been several options put forward which arrange themselves into 4 general categories. 1. Humans a. The Roman Empire and the Emperor – As agents preventing the rise of lawlessness. i. This answers why Paul would not have named it but it raises other issues. ii. Is Paul placing the coming of the Man of lawlessness necessarily AFTER the fall of Rome? Did Paul expect Rome to fall soon? If he did, this is the only place in all his writings that he assumes so. b. Human government – i. In that things haven't quite been aligned for such a man to step onto the scene, and humans generally standing for moral goodness by punishing the wicked and helping the innocent is what is preventing this from occurring. ii. This is a more general version of the first one, which sheds the problem of Rome falling but inherits the same problems in that it is much less likely that all human government topples? c. The Jewish State – The fall of apostate Judaism. Although one wonders how and why this is preventing the man of lawlessness from coming. This would be a postmil position in reference to seeing the events described here having nothing to do with the end times and everything to do with AD 70. 2. [Slide 9] Christians a. The preaching of the gospel and Paul the apostle– God's Kingdom is still advancing. i. It is difficult to understand how Paul might see himself or the work of the gospel as being the thing preventing the coming of the man of lawlessness. ii. This is linked to both the Amil and Postmil position although Postmil still sees this as not talking about end times at all. b. The church – Being salt and light. i. The Mid-Tribulational Premillennial camp believes this. ii. Once the rapture happens half way through the tribulation, this makes way for the Man of Lawlessness to utter his blasphemies and there is none to rebuke him. iii. But why would Paul not mention it? Why keep this mystery from the church? And even though the church is salt and light – it is hard to see or imagine how we are preventing such a powerful man from coming just by existing. c. Generally speaking, I tend to see every human answer, believer or unbeliever, as severely underestimating the power of his man and his apostasy. So what about some non-human categories. 3. [Slide 10] Angels a. The Angel from heaven with the key to the Abyss and a great chain - The binding of Satan – i. During the Millennial reign an unnamed angel who comes down and does not fall down from heaven, has the key to the abyss and binds Satan for 1000 years. ii. Later Satan is released for a time and leads an army to battle against Christ's people. iii. Amillennialism would say that the restrainer then is this angel and that Satan is currently bound which is why the man of lawlessness has not come yet. iv. This answers the secrecy with the need to hide truth from the forces of darkness. However, taking this view forces us to take Revelation 19 and 20's description of these events not as a chronological record of events but as the order in which John saw the visions. b. Demonic infighting i. Another view espouses that the forces of darkness are not united and as long as this is so, the man of lawlessness will not come. ii. Paul keeps this hidden to keep them from being united. iii. However, the New Testament in no way suggests or hints at the forces of darkness being disunited. iv. If anything, it seems that Satan has rallied them and leads them. The New Testament says it is the Devil and his angels. This seems to speak of unity not disunity. c. Angelic Warfare i. When the man of lawlessness is mentioned in Daniel, in close proximity we have this report that Michael the archangel is battling against other fallen angelic creatures and holding them at bay. ii. One interpretation then is that this is talking about angelic entities fighting demonic entities and holding things the way they are until they are removed. iii. Secrecy then is to prevent Paul or the Thessalonians from worshipping these entities or praying to them instead of to God. iv. One wonders how simply suggesting angelic warfare would tempt them to worship angels though? Certainly, other parts of scripture mention this. And Paul has touted the growth and endurance of their faith. d. Michael the Arch Angel – i. This is a more specific interpretation of the last one. ii. And bears the same evidence. iii. Again we might wonder what the real danger would be that they would worship these entities by simply stating that they restrain the man of lawlessness from coming. iv. Other passages in the New Testament name Michael and Gabriel. 4. [Slide 11] God Himself a. The providence of God – i. Which summarizes everything we've just said so far. ii. In the end, God's providence is His working in normal and creaturely agency as well as intervening in supernatural ways to bring about His will. iii. Of course we might wonder why Paul doesn't simply say it. iv. Perhaps the Lord led him to include enough clues in the text itself for us to determine that this is so. b. The Holy Spirit - i. By this it is meant that the Holy Spirit does powerfully and intentionally intercede to prevent this man from stepping onto the scene. ii. The word Spirit in Greek is neuter gendered and when the adjective “holy” is used to describe the third person of the Godhead, it too is neuter in gender. iii. But when the Scriptures substitute a pronoun for the Holy Spirit, they do not use “it” but “He.” Thus, this could explain why Paul uses a neuter and then a masculine participle to describe the restrainer. iv. But why not call out the work of the Spirit here? v. Although quite uncertain, Paul has not spoken much about the Spirit of God in either 1 or 2 Thessalonians. 1. Not speaking of this text, commentators have remarked on the absence of the third person of the Godhead suggesting that perhaps there was some connection between the Spirit's Work and the accusation of the Jews in Thessalonica that Paul was an insurrectionist. 2. So perhaps Paul keeps his references to the Spirit to a minimum and certainly never in a context suggesting that He is actively opposing some human power from rising, in order to spare the Thessalonians more grief from local Jews should this teaching fall into the wrong hands. xi. Some of you may recognize that I do not normally include so much detail when we discuss uncertain things in the scripture. xii. [Slide 12] Here is my protocol when dealing with interpretational discrepancies in a sermon. 1. If I am reasonably convinced of a specific interpretation, I won't usually even bring up other options. I will present it as the only interpretation. I usually do this when I thought the passage said something and most if not all the commentators I consulted say the same or similar things. 2. If I am somewhat convinced of a specific interpretation, I will usually give other options but present my interpretation as the best without a deep analysis of the others. 3. If I am convinced but without any assurance, I'll give all the options and state pros and cons to both before arriving on my conclusion. 4. If I remain uncertain… I am going to give you every option and their problems and probably not pick a conclusion. xiii. Can you guess which one we are on today?

“The Upanishadic verse runs as follows: nityo nityanam chetanash chetananam. The purport is that amongst all the living entities, both conditioned and liberated, there is one supreme living personality, the Supreme Personality of Godhead, who maintains them and gives them all the facility of enjoyment according to different work.” (Shrila Prabhupada, Bhagavad-gita, 15.17 Purport)

When it comes to wasps, you can just forget everything you learned about sexual reproduction in biology 101. There are male and female wasps. But that has very little to do with wasp reproduction.For starters, male wasps can only reproduce female offspring. After mating, the female wasp stores the male's seed in a sac in her reproductive tract. It will only be used when the female lays her eggs on the pupa of a fly, and then only if she wants daughters. The female can control how many of her offspring will be female and how many will be male. She can squeeze the sac to fertilize an egg when it is laid. That egg will produce a female. If she decides not to fertilize the egg, it will develop into a male.As scientists have studied this unusual system of reproduction, they have found that the story becomes even stranger. Some females produce only male offspring. Further research shows that this is due to factors inherited through the male line. The mystery is that there is no male line. Males can only produce females. Even worse, for those who believe that wasps evolved instead of being created by God, this system offers so many disadvantages to the wasp that it should never have evolved.While the wasp is at a disadvantage in this arrangement, God has arranged things so that the wasp can survive. That survival appears to serve another of God's purposes. It challenges those who think that there is no Creator and God of the universe.Acts 17:29"Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.”Prayer: I thank You, Lord, that You care for the universe and its creatures. I also thank You that You desire a relationship with us so much that You use what You have made as a witness to Yourself. And I thank You that You cared so much for me that You gave Your life on the cross so that my sins could be forgiven. Amen.REF.: L. Davis. "Waspish Son-Killers and Sex-Switchers." Science News, Vol. 129. To support this ministry financially, visit: https://www.oneplace.com/donate/1232/29?v=20251111

Pastor Colins Nwosu continued our teaching series The Trinity of the Godhead, diving into God The Father Part 2 to reveal the intimacy and accessibility of our Heavenly Father. Anchored in 1 Corinthians 8:6 (AMPC) and 1 John 5:7, we were reminded that through Christ, believers now have confident access to the Father. The teaching explored the heart of God as a loving Father who desires relationship, closeness, and fellowship with His children. Through the finished work of Jesus on the cross in Matthew 27:50–53, we saw that humanity's separation from God was broken, granting us direct access into His presence. The message emphasised that our relationship with God is no longer built on fear or distance, but on grace, mercy, and sonship. Drawing from Hebrews 4:14–16 and Romans 8:15, we learned that we no longer approach God with trembling, slave like fear. We see that the Holy Spirit has adopted us into God's family, empowering us to cry out, “Abba, Father,” an intimate and tender expression of a loving Dad. Through the beautiful illustration of the prodigal son in Luke 15:17–24, Pastor Colins highlighted the Fatherhood of God as compassionate, welcoming, and restorative. The sermon concluded by showcasing the heart of the Father: a God who does not wait for us to perform, but runs to embrace, kiss, and restore us the moment we turn back to Him. Confession: Lord, I thank You that the veil has been torn and I have direct access to Your throne of grace. I cast away all slave like fear and fully embrace my identity as Your child. I cry “Abba, Father” today, knowing that You run to meet me in my weakness, cover me with Your mercy, and celebrate my restoration. Amen!

“For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.” (Romans 1:20)... More...

John 15:11 These things I have spoken to you so that My joy may be in you, and that your joy may be made full. Here the disciples receive the reason for all that Jesus had said and done that evening, recorded in John 13:4 to now. The glory of God is His love revealed in His Son. And how is that love most glorified and revealed? That the love the Father has for His Son and the Son has for the Father is given so freely and so generously to their offspring that they experience the same fullness of joy that the Godhead enjoys together. What word best describes such revealed love and purpose? The word “Glory” comes to mind. Do we realize the glorious, generous, life-changing, joy-producing love of God revealed in the new commandment given to Jesus by the Father and then lovingly given to the disciples and thus to us, “Love one another as I have loved you.”? Jesus said He gave us the commandment so we might experience His joy. When we see His joy in our obedience, our joy will become full. That is the fruit the vine exists for and the fruit for which the Father planted the vineyard. We exist for the joy of the vinedresser and that joy will explode when the fruit is harvested. What amazing grace, that God has purposed that the branches enter into the joy of the vinedresser and the vine. And all we did was obey the command to live to love with Jesus, ask Him for the life giving power to love, and He did it! He did loved His own for us, so that His joy would be in us and our joy made full. How do you respond to these words? Acknowledgment: Music from “Carried by the Father” by Eric Terlizzi. www.ericterlizzi.com

"The living entity, because he is transcendental, has nothing to do with this material nature. Still, because he has become conditioned by the material world, he is acting under the spell of the three modes of material nature. Because living entities have different kinds of bodies in terms of the different aspects of nature, they are induced to act according to that nature. This is the cause of the varieties of happiness and distress." (BG 14.5, purport https://vedabase.io/en/library/bg/14/5/) We are under a spell of the material nature, but that spell can easily be broken by hearing the holy name of the Lord. That's why Bhaktivinoda Ṭhākura, giving us the voice of Śrī Caitanya Mahāprabhu, who says, "jīv jāgo"—come out of the spell and come under the spell of the holy name. "Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ"—take shelter of that transcendental realm, the holy name, and the Supreme Personality of Godhead. That's what we're doing. It's a very high-minded purpose. So, feel free to give your full attention to the chanting. Just listen to the mantra and practice being present for the mantra, having your mind hold on to that vibration for a long time—as long as possible. When it goes away, bring it back again. That's the practice. Keep doing it again and again and again. Soon you'll catch the holy name, or the holy name will catch you, and you'll be wise and happy. ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://vaisesikadasayatra.blogspot.com/ ------------------------------------------------------------ Add to your wisdom literature collection: https://iskconsv.com/book-store/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://www.bbtacademic.com/books/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://thefourquestionsbook.com/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #japajolt #makejapagreatagain #mantrameditation #chantharekrishnaandbehapy #spiritualawakening #soul #spiritualexperience #spiritualpurposeoflife #spiritualgrowthlessons #secretsofspirituality #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark #spiritualpowerofmeditation #spiritualteachersonyoutube #spiritualhabits #spiritualclarity #bhagavadgita #srimadbhagavatam #spiritualbeings #kttvg #keepthetranscendentalvibrationgoing #spiritualpurpose

Chapter Twelve Devotional Service TEXT 1: Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested? TEXT 2: The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect. TEXTS 3-4: But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable – the impersonal conception of the Absolute Truth – by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me. TEXT 5: For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied. TEXTS 6-7: But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pṛthā – for them I am the swift deliverer from the ocean of birth and death. TEXT 8: Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt. TEXT 9: My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me. TEXT 10: If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage. TEXT 11: If, however, you are unable to work in this consciousness of Me, then try to act giving up all results of your work and try to be self-situated. TEXT 12: If you cannot take to this practice, then engage yourself in the cultivation of knowledge. Better than knowledge, however, is meditation, and better than meditation is renunciation of the fruits of action, for by such renunciation one can attain peace of mind. TEXTS 13-14: One who is not envious but is a kind friend to all living entities, who does not think himself a proprietor and is free from false ego, who is equal in both happiness and distress, who is tolerant, always satisfied, self-controlled, and engaged in devotional service with determination, his mind and intelligence fixed on Me – such a devotee of Mine is very dear to Me. TEXT 15: He by whom no one is put into difficulty and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me. TEXT 16: My devotee who is not dependent on the ordinary course of activities, who is pure, expert, without cares, free from all pains, and not striving for some result, is very dear to Me. TEXT 17: One who neither rejoices nor grieves, who neither laments nor desires, and who renounces both auspicious and inauspicious things – such a devotee is very dear to Me. TEXTS 18-19: One who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from contaminating association, always silent and satisfied with anything, who doesn't care for any residence, who is fixed in knowledge and who is engaged in devotional service – such a person is very dear to Me. TEXT 20: Those who follow this imperishable path of devotional service and who completely engage themselves with faith, making Me the supreme goal, are very, very dear to Me.

Pastor Colins Nwosu continued our teaching series The Trinity of the Godhead, with today's focus centred on God The Father. Reading from 1 Corinthians 8:6 (AMPC) and Genesis 1:1, we established that all things originate from God and exist through His sovereign power and purpose. The teaching explored the nature and character of God the Father as Creator, Sustainer, and eternal ruler over all creation. From the very beginning in Genesis 1:1, we see God as the source of life, order, and existence, while Genesis 1:26 further revealed the divine counsel and unity within the Godhead during creation. Drawing from Exodus 3:14 and Exodus 20:5, we reflected on His self existent name, “I AM WHO I AM,” revealing a Father who is entirely self sufficient, yet deeply personal and protective of His relationship with us. Through Psalm 139:7–12, we marvelled at His omnipresence, realising that there is nowhere we can flee from His Spirit, as His dark nights shine as bright as the day to Him. The message concluded with a beautiful meditation on Exodus 34:6–7, reminding us that while He is a just Judge, our Father is compassionate, gracious, slow to anger, and abounding in love. Pastor Colins encouraged us to deepen our reverence for God the Father, trust His nature completely, and grow in our understanding of His love, authority, and faithfulness. Confession: Lord, thank You for being my Father, Creator, and Sustainer. Help me to know You more deeply, trust You more completely, and walk daily in the confidence of Your love, mercy, and unfailing presence.

“It is said in the Vedic literature that innumerable universes issue forth when Maha-Vishnu exhales in His yoga-nidra, and innumerable universes enter His body when He again inhales. We have to imagine that these universes, which, according to our limited knowledge, are expanded unlimitedly, are so great that the gross ingredients, the five elements of the cosmic manifestation, namely earth, water, fire, air and sky, are not only within the universe, but are covering the universe in seven layers, each layer ten times bigger than the previous one.” (Krishna, The Supreme Personality of Godhead, Volume 2, Chapter 32)

“In Him dwelleth all the fulness of the Godhead bodily. And ye are complete in Him.” — Colossians 2:9, 10 All the attributes of Christ, as God and man, are at our disposal. All the fulness of the Godhead, whatever that marvellous term may comprehend, is ours to make us complete. He cannot endow us […]

ŚB 11.5.32 kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions. https://vedabase.io/en/library/sb/11/5/32/ Add to your wisdom literature collection: https://iskconsv.com/book-store/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://www.bbtacademic.com/books/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://thefourquestionsbook.com/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #successsadhana #spiritualawakening #soul #spiritualexperience #spiritualpurposeoflife #spiritualgrowthlessons #secretsofspirituality #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark #spiritualpowerofmeditation #spiritualteachersonyoutube #spiritualhabits #spiritualclarity #bhagavadgita #srimadbhagavatam #spiritualbeings #kttvg #keepthetranscendentalvibrationgoing #spiritualpurpose

Pastor Colins Nwosu began a new teaching series titled The Trinity of the Godhead, leading the church into a deeper and more enriching understanding of our relationship with the Triune God. Drawing from several scriptures, we explored the biblical foundation of the Father, the Son, and the Holy Spirit existing distinctly yet perfectly united as One God. From the baptism of Jesus in Matthew 3, we saw all three persons of the Godhead revealed together: the Father speaking from heaven, the Son being baptised, and the Spirit descending like a dove. This teaching emphasised that the Trinity is not merely a theological concept, but a revelation of God's nature and His desire for relationship with humanity. From the absolute unity of creation in Genesis 1:1–3 and John 1:1–5, to the ongoing ministry of the Comforter in John 14:26 and John 16:5–11, we see the perfect harmony and cooperation of the Godhead at work. Pastor Colins explained that understanding the Trinity strengthens our faith, deepens our worship, and enriches our walk with God because we are invited into fellowship with the fullness of who He is. The message also pointed us toward unity, reminding us from John 17:21 that just as the Godhead exists in perfect oneness, believers are also called into unity and communion with God and with one another. Confession: Lord, thank You for revealing Yourself to me as Father, Son, and Holy Spirit. Deepen my understanding of who You are, strengthen my walk with You, and help me live daily in fellowship with the fullness of Your presence and love.

Did Latter-day Saints get the Protestant Reformation wrong? In this eye-opening episode of Ward Radio, Luke Hansen from Doctrine & Governance joins Cardon Ellis to challenge common LDS narratives about Martin Luther and the Reformers.Using a detailed doctrinal comparison chart, they explore surprising alignments between LDS theology and Catholicism — and major disagreements with Evangelical Protestantism — on topics like the Godhead, priesthood authority, one true church, faith & works, and more.Is the Reformation a "massive leap for mankind" or a continuation of the Great Apostasy? Should we celebrate Reformation Day? This is must-watch for anyone interested in church history, apologetics, and deeper gospel understanding.Featuring humor, charts, and thought-provoking discussion as always.#WardRadio #LatterDaySaints #Reformation #MartinLuther #LDS #Catholic #Protestant #GreatApostasy #BookOfMormon #Christianity #ChurchHistoryVideo Chapters:

Is the Church of Jesus Christ of Latter-day Saints trying too hard to fit in with mainstream Christianity? In this fiery and hilarious Ward Radio episode, Cardon Ellis and the crew (including Jonah Barnes, Dalton Williams @unashamedtruth116, Braden @gospelguardianlds, and Devin Barnes @latterdaylogic) tackle the rising theological divide between “philosophers” and “revelationists” over Social Trinitarianism.They discuss:• Whether Latter-day Saints should call themselves “Social Trinitarians” to build bridges• The dangers of compromising core doctrine (God the Father has a body of flesh and bone)• Cade Alvey, Baylor Johnson, Michael Mirano & Blake Osler's recent comments• Why the Church was designed to stand out, not blend in• Ammon's missionary approach in the Book of Mormon as the perfect exampleExpect sharp debate, strong opinions, plenty of laughs (including an unexpected Minky Kotor vs Lola blanket showdown), and a passionate defense of restored truth.If you've been confused by the recent online debates about the Trinity, the Godhead, and ecumenical dialogue — this episode is for you.#WardRadio #LDS #SocialTrinitarianism #Godhead #LatterDaySaints #TheologicalDebate #StandOut #RestoredGospel #MormonChapter Markers (Timestamps):00:00 Intro & Minky Couture vs Lola Blankets Debate lol.01:04 The Growing Theological Schism in the Church03:45 What Is Social Trinitarianism?07:20 Building Bridges vs Compromising Doctrine12:10 Ammon & King Lamoni: The Missionary Example16:40 “We're Social Trinitarians Too” – The Controversy Explained22:30 The Trojan Horse Problem & Confusion with Other Christians28:15 Diplomacy vs Boldly Standing Out34:40 Philosophy vs Revelation – Can Both Be True?41:20 Final Thoughts: The Church Was Designed to Stand Out46:00 Closing & OutroJoin this channel to get access to perks:https://www.youtube.com/channel/UCnmsAFGrFuGe0obW6tkEY6w/joinAmazon Wish List: https://www.amazon.com/hz/wishlist/ls/1AQLMTSMBM4DC?ref_=wl_shareVisit us for this and more at: WardRadio.comTo subscribe to "The Women of Ward Radio" Youtube Channel, please visit: https://www.youtube.com/channel/UCbu-wpRztV-8TYXClhUZhhwTo Subscribe to Cardon Ellis' Adventure Channel, please visit: http://www.youtube.com/@CardonEllisAdventuresThe following authors and/or sponsors are generously offering discounts on their gospel-related publication to Ward Radio listeners.⚡For free trial of Scripture Notes please visit the following link!: https://scripturenotes.com/?via=wardradio⚡For a discount on Tiny 3D Temples, Save 15% with code WARDRADIO at checkout or visit tiny3dtemples.com/wardradio⚡Family: A Rhyming Proclamation for Kids book visit the following linkhttps://plainandpreciouspublishing.com/products/family-a-rhyming-proclamation-for-kids . Use the code "Ward Radio" for 10% off. ⚡To Order Jonah's Book, “Lost Gems of Genesis” visit the following link and use coupon Code: WARDRADIO https://plainandpreciouspublishing.com/products/coming-soon-the-lost-gems-of-genesis-how-apocryphal-texts-prove-joseph-smith-fixed-the-bibleFor 10% off Plain and Precious Publishing Books, visit plainandpreciouspublishing.com and use Coupon Code: WARDRADIOFor a 5% discount on Go and Do Travel, visit goanddotravel.com and use the promo code WARDRADIO5#christian #mormon #exmormon #latter-daysaints #latterdaysaints #latterdays #bible #bookofmormon #archaeology #BYU #midnightmormons #jesus #jesuschrist #scriptures #sundayschool #biblestudy #christiancomedy #cardonellis #kwakuel #bradwitbeckTo support the channel:Venmo @WardRadio or visit: https://account.venmo.com/u/MidnightMormonsPaypal: paypal.me/@midnightmedia CashApp: $WardRadioFollow us at:Instagram: @cardonellis @kwakuel @braderico @boho.birdyFacebook: @WardRadioWorldwideTwitter: WardRadioShowTikTok: WardRadioWorldwide

Send us Fan MailIn this episode, Pastor Dom teaches us about the old and new covenants. He helps us understand that Jesus is enough. Ephesians 2:8-98 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast.Colossians 2:9-109 For in Him dwells all the fullness of the Godhead bodily; 10 and you are complete in Him, who is the head of all principality and power.Colossians 2:16-1716 So let no one judge you in food or in drink, or regarding a festival  or a new moon or sabbaths, 17 which are a shadow of things to come, but the substance is of Christ.Ephesians 2:8-98 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast.Mark 7:13making the word of God of no effect through your tradition which you have handed down. And many such things you do.” Galatians 3:23-2423 But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. Romans 6:1414 For sin shall not have dominion over you, for you are not under law but under grace.Matthew 5:17“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.Matthew 22:37-3937 Jesus said to him, “‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.' 38 This is the first and great commandment. 39 And the second is like it: ‘You shall love your neighbor as yourself.'Matthew 6:3333 But seek first the kingdom of God and His righteousness,…

If someone comes to us with an offer, saying, "I will take care of all your affairs"—for instance, I have an app, and this app will take care of all your other apps, and that includes accounting and all your emails—something like Notion, where you just put it all in one place and then you don't have to worry about it, only much better. Yes, this person will take care of your financial situation. If you're lacking somewhere, that person will make up for it and pay all your debts. You might then ask, "Well, how much is it going to cost per month or per year to pay for this app you're offering me?" You might also think there's a learning curve to figure out how to work this app that's going to solve all my problems. You might also think, "Maybe you're taking my information and selling it to somebody else," or you may think, "What happens when the app becomes obsolete and then all my information is out there?" You may have many doubts, but if one suspends one's disbelief at the very beginning of reading the Bhagavad-gītā, to accept that there is a Supreme Person who controls everything, who is within everyone's heart, and who is our well-wisher. In that suspended disbelief—the idea that there could be such a person—we accept that He is offering us an opportunity that if we give Him all our information and "take the app," He'll take care of everything. And then, at the end: mā śucaḥ—"Don't worry, I'll deal with it." Such an offer we might consider. If we consider that, taking advantage of such an offer is all that's necessary for a successful life. Because there is a Supreme Personality of Godhead. He's within our hearts. We established that last week (if you were here for the class) beyond a shadow of a doubt. If we had a jury, we would have gotten a verdict of "Yes, there is a Supreme Personality of Godhead within everyone's heart." If we understand the definition of the Supreme Personality of Godhead—that He's benevolent and He's all-powerful—and then we take heed of the offer that He gives, "Just surrender unto Me," then what could be the problem? There would be no problem. That's why Kṛṣṇa says, "mā śucaḥ." To encourage us, and anyone who is practicing on the path trying to connect to Kṛṣṇa, in verse BG 6.40, Kṛṣṇa very sweetly says to Arjuna: 'durgatiṁ tāta gacchati'. I say "sweetly" because the word tāta means "Oh, my dear one," or "Oh, my son." He is saying it in a very tender way with an open heart: "Don't worry. If you're trying, if you're sincere, and you try on this path, then you'll never be overcome by evil." Pārtha naiveha nāmutra—in this world or in the next world, vināśas tasya vidyate—you'll never be vanquished. Na hi kalyāṇa-kṛt kaścit—because if you're the kalyāṇa-kṛt, if you're doing the right thing—which only means you're sincerely trying to surrender to Kṛṣṇa, even if you're not completely successful, durgatiṁ tāta gacchati—you'll never have an inauspicious destination, anywhere: this world, next world. The conclusion is that if we're sincere, it's infallible. ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://vaisesikadasayatra.blogspot.com/

In this powerful episode of The Reformed Brotherhood, Tony and Jesse dive deep into Matthew 21:33-46, examining Jesus's parable of the wicked tenants. The hosts unpack how Christ masterfully draws the Pharisees into pronouncing their own condemnation, revealing not merely theological error but intentional usurpation of God's authority. Through careful exegesis, they explore the shocking setup of the parable—where the landowner does all the work while the tenants contribute nothing—and how this mirrors God's sovereign initiative in salvation. The discussion touches on confession, the value of full-time ministry, and the scandal of rejecting the Messiah despite recognizing His authority. This episode challenges listeners to examine whether they, like the Pharisees, attempt to claim God's work as their own. Key Takeaways God Does All the Verbs: The parable emphasizes that the landowner planted, built, protected, and prepared everything—the tenants contributed nothing yet claimed ownership of the fruit. Self-Pronounced Condemnation: Jesus draws the Pharisees into declaring their own judgment, demonstrating that even the unregenerate conscience bears witness to divine justice (Romans 2). Intentional Usurpation, Not Mere Error: The Pharisees weren't well-intentioned but misguided; they recognized Christ's authority as the heir and deliberately murdered Him to seize His inheritance. The Scandal of Grace: The parable's shocking element is that the landowner prepared everything before leasing the land—far exceeding normal agricultural arrangements and illustrating God's unmerited favor. Ecclesial Support for Ministry: The OPC presbytery's decision to fund a full-time call demonstrates how church structure can honor the ministry of Word and sacrament by freeing ministers from worldly distractions. Particular Repentance Matters: Westminster Confession 15.5 teaches that believers should not content themselves with general repentance but "endeavor to repent of his particular sins, particularly." The Stone Rejected Becomes Chief: Christ's citation of Psalm 118 reveals that the very rejection by the builders (religious leaders) was God's plan to establish the cornerstone of salvation. Key Concepts God Does All the Verbs The concentration of action verbs attributed solely to the landowner in Matthew 21:33 is theologically significant. The landowner plants, builds, digs, and rents—creating a fully functional, productive vineyard before the tenants ever arrive. This arrangement differs radically from typical first-century agricultural practices, where tenants would lease raw land and develop it themselves, sharing profits with the landowner. Jesus deliberately presents an extraordinary scenario where the tenants receive everything prepared and ready, requiring only stewardship of what already exists. This parallels God's sovereign initiative in election and salvation: believers contribute nothing to their standing before God, receiving instead a fully accomplished redemption. The Pharisees' rebellion wasn't against burdensome requirements but against simply acknowledging God's rightful ownership of what He alone created. Intentional Usurpation, Not Mere Error The hosts challenge the common sympathetic reading of the Pharisees as well-intentioned legalists who simply got sidetracked. Instead, verse 38 reveals the tenants explicitly recognize the son as heir and plot to murder him to "seize his inheritance." This isn't accidental rejection but calculated rebellion. The Pharisees weren't confused about Jesus's identity or authority—they understood precisely who He claimed to be and deliberately chose to destroy Him rather than submit. This interpretation carries significant weight for understanding the nature of unbelief: it's not primarily intellectual confusion but volitional rebellion. The religious leaders didn't need more evidence or clearer teaching; they needed transformed hearts. This same dynamic appears whenever humans recognize divine truth yet choose self-sovereignty over submission to God's rightful claim on their lives. The Scandal of Grace The parable begins with a scandalous premise that would have startled Jesus's original audience. Unlike normal tenant farming arrangements where landowners simply provided land in exchange for a share of whatever the tenants produced through their own labor, this landowner invests everything. He doesn't just own the property—he plants the vineyard, constructs the protective wall, digs the wine press for production, and builds the watchtower for defense. The tenants receive a turnkey operation requiring minimal effort. This extravagant preparation mirrors God's unmerited favor toward Israel and, by extension, the church. God didn't merely create humanity and wait to see what we would produce; He established covenants, sent prophets, preserved His Word, and ultimately sent His Son—all before requiring any response. The only "payment" demanded is acknowledging His ownership of what He created. The parable thus exposes the absurdity and ingratitude of claiming God's work as our own achievement. Memorable Quotes God does all the verbs. All of the verbs are done by the landowner. There is nothing expected of these tenants—they really add nothing to the landowner's land. Christ is not painting the Pharisees as well-intentioned but ultimately wrong. He's painting them as usurpers who recognize the proper authority and rather than submitting to it, they're going to reject that authority and try to take it for their own. Men ought not to content themselves with a general repentance, but it is every man's duty to endeavor to repent of his particular sins, particularly. (Westminster Confession 15.5) Transcript Welcome to episode 491 of the Reformed Brotherhood. I'm Jesse.  [00:01:12] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.  [00:01:17] Jesse Schwamb: Hey brother.  [00:01:18] Parable of Tenants [00:01:18] Jesse Schwamb: So picture this, Tony, your landlord. You've built the perfect vineyard. We're talking wall watchtower, wine, press, the works like what everybody says. Everybody knows you need all those things. You've got it all set up, and then you hand the keys to some tenants. You take a long trip, you go enjoy yourself. And when the harvest rolls around, you send your servants to collect the rent. And shockingly, your tenants, they beat. Stone. Another, the kill a third. So naturally you think, you know what? I'll fix this. Lemme just send more people. That's obviously the problem. There's some kind of just profound misunderstanding about what's going on here and about our relationship in this business. And then when that doesn't work, you send your son now loved ones. If this were a business strategy, we would already be calling hr. But of course it's not a business strategy, it's a parable. And Jesus is telling it to the very people about to prove the parable true. So welcome back to the Reformed Brotherhood because we're in Matthew Chapter 21 and we're gonna be actually getting all the way into the parable of the Vine growers where the patience of God looks, I would say, to almost anybody else, to humanize at least almost reckless until you realize that's exactly the point. So yeah, grab your beverage of choice, grab your Bible, pull the car over, will you? Because this is gonna get real and we're going to reason together. But before we do all of that, let's do a little affirming with or denying against, what do you got?  [00:02:41] Inside Baseball Affirmation [00:02:41] Tony Arsenal: So this is a sort of inside baseball, uh, affirmation. Um, I'm not sharing anything, although it may feel like I'm sharing something that is private and like, uh, like confidential. It's not No, this is good. Um, so I had the opportunity to visit. Um, my presbytery, um, for those who are listeners of the show or people who like, have been with us a long time, um, I was part of a Baptist church. Uh, I've always kind of been a Presbyterian at heart, but, um, our church closed, uh, a little over a year and a half ago now. And, um, uh, I've joined an OPC congregation in membership now. We've been members there for about a year. And, um, so I've been visiting Presbytery, which is the, the meeting of all of the leadership of all of the churches. So we won't do a polity breakdown here, but basically like, it's, it's the regional meeting. It's the regional business meeting or church meeting for a group of churches in the OPC, the Orthodox Presbyterian Church. And so a lot of the meetings, you know, have the normal kind of business type stuff. You have reports from different committee committees and stuff. Um.  [00:03:48] Presbytery Call Debate [00:03:48] Tony Arsenal: Where this is affirmation is coming in here is at this most recent presbytery meeting, um, was pretty heavy on, um, licensing or, or, uh, not licensing on approving men who had received a call to formal ministry within the presbytery. And so in the OPC, and I would imagine that other Presbyterian bodies are not like super different, although I'm sure there's some variation in the OPC. Um, when a church intends to extend a call to a pastor, to a teaching elder, um, to a minister, they must have the call, which is. Is both theological but is also eminently practical. Like the call is a physical piece of paper that details, you know, what the pay is, how much vacation time. So it's kind of a combination between like a theological call and also a contract. Um, the presbytery has to approve that call. And so at this most recent one, there was a couple calls that were more or less uncontroversial. There was no question about them, and they were approved pretty quickly. But there was one call, um, one call to ministry that took, I, I, I didn't time it, but it was probably like four or five hours of debate and discussion in various fashion in order to get to a point where the presbytery could approve the call. So this was a call to a minister who is being called part-time, which is unusual in the Orthodox Presbyterian Church. Um, the OPC uh, acknowledges the fact that bivocational tent making ministry is sometimes a necessity, but really views the ministry of the word in sacrament as something that should not have. Distractions. And actually our book of church order talks about, doesn't use the word distraction, I think, but it talks about a, a properly ordered call to a full-time minister includes phrasing that the congregation promises to compensate them in a way that allows them to be free of worldly burdens and cares. And I might have not, not have gotten that wording exactly right. But that's the idea. And so this call was. Explicitly, um, not a full-time call it, they actually took the language out of promising to pay him in a way that he's able to ignore or to not be distracted by worldly care. And that was intentional, but there was a lot of question in discussion at presbytery level about the fact that the call did not include the phrase or the wording of part-time or bivocational. So the conversation started out of like, can this call be modified to include that? So it's explicitly known in this man's call that his calling is part-time, which is both theological, to make sure that the call is properly formatted, but also like very practical that the congregation should acknowledge explicitly that they recognize that this person is not, not going to be putting, you know, 40 hours a week or 50 hours a week towards this position. [00:06:34] Jesse Schwamb: Right.  [00:06:34] Tony Arsenal: Um. What I'm affirming is where it got to, right? So there was lots of discussion about that. There was some finagling about the retirement package. The OPC recommends that a, a minister be given a retirement contribution of no less than 5% a year of his salaried package. Um, which there's a couple line items that go into that, but 5%, and this was a little bit less than that. And this is what I'm affirming and this, I, I don't know that this is a super widespread thing that would happen all across the, um, the OPC, but it happened in the presbytery of New York and New England this past week, and it's just amazing. And I just, I just want to lay it out there and then I want to hear your reaction. [00:07:13] Funding Full Time Ministry [00:07:13] Tony Arsenal: And I, I wanna hear your reaction as the son of a minister who labored his entire adult, more or less, his entire adult career in ministry, working two or three additional jobs on top of his ministry, the presbytery decided. That because it did not like the idea of a part-time minister. They didn't think that was appropriate. They didn't think that that was good or that that was really the right goal. The presbytery allocated, I'm not gonna say the figures 'cause they're not super germane, but allocated a significant amount of money to be dis to be dispersed to the church for the next three years in order to take what was a part-time call and enable it to become a full-time call. [00:07:54] Jesse Schwamb: Wow.  [00:07:54] Tony Arsenal: And so there are a lot of, there are a lot of church bodies that would say, yeah, we don't love the idea of bi-vocational ministry. You know, we really think it's ideal that a minister could be full-time. Um, they may even put some, some theological freight behind that. Um, I have never encountered a body, um. That was willing to put a sizable amount of money towards essentially supplementing a part-time call to make it full-time. Um, this was just amazing to me, and the candidate was there. I didn't get a chance to talk to him, but I would love to talk to him about what he felt. I, I can just imagine the phone call to his wife who was not, not at presbytery, but to his wife, following the outcome of this to be like, you are never gonna believe what just happened. Right? This is a family who was intending to move across country. Right. He's currently a student at Westminster, California in seminary, uh, California, Westminster Seminary in California, finishing his M Div. They're planning a cross country move into a part-time position where she's probably gonna have to find a job, and then also he's gonna have to find a part-time job. He had the ability to call her on the break and be like, you're never gonna guess what just happened? You're never gonna,  [00:09:09] Jesse Schwamb: it's wild.  [00:09:09] Tony Arsenal: Uh, sorry, I'm getting a little emotional here. You're never going to. Believe how faithful God is in this. Right. So I'm interested to hear your reaction to that as the son of a, of a try and quad at times Quad vocational. Yeah,  [00:09:23] Jesse Schwamb: for sure.  [00:09:23] Tony Arsenal: Minister who labored his entire, more or less, his entire adult career, um, working full-time in a call as a part-time, part-time minister. You know, like that's a, that's a crazy situation. So I'm just affirming that again, I don't know how common that kind of thing is in the OPC. I don't wanna make it seem like that's the norm. Um, I actually get the sense that this is probably not the norm, but it was amazing to see and it made me in intensely like. Proud in the right way of being a part of this broader body that would, would so emphasize and so value the ministry of the word and the sacrament, and the importance of a man being able to dedicate himself to that without distraction. That they would put forward this amount of money and this kind of money. They had no reason to do so. And there's no real direct benefit to the presbytery for doing this. I mean, there's an indirect benefit of like not having a church with a part-time minister, but like there's no direct benefit to this. There's no direct return on investments that's gonna come out of this. Um, it was pretty amazing to see. It was, it was, it was super encouraging.  [00:10:28] Jesse Schwamb: That is really encouraging. I, I think it's, there's no doubt that for the called pastor, their heart is in the ministry of the word. That's what they want to be doing. They wanna be doing it all the time and as much time as they possibly can, and they wanna be able to have all of their intentional focus on it. So I. I'm excited for that guy. I mean, that's just an incredible blessing to go in hoping for funding, essentially for a part-time role and to basically be told, no, no, no, no, that's, that's not enough. We want you to be committed to this fully as we know your heart is committed. As we validated that call.  [00:11:00] Why Structure Matters [00:11:00] Jesse Schwamb: I do love being a part of churches, well, lemme say it this way. There is, I think, a benefit of being part of congregations that have like a wide resource network that has like appropriate hierarchy and structure and that can be one of them. I've seen something similar in the Christian Missionary Alliance, which is the church that I'm in, not exactly the same, but I've seen some surprising allocations of resources where they basically said, you know, this is important. Like, it even trumps we're, we're gonna. Allocate or resource something so that this can move forward because it is important in a way that was like better than the person who was bringing it before them could have hoped for. Yeah. And uh, suddenly it's as if everything aligned. And it was really in part because there was this structure to come alongside, to validate as you're saying, and then to authenticate and then again to resource assets that could be used. There's, there's something to be said for that interdependency where there is kind of this hierarchical structure in which all that's happening at a level where things are codified. And again, like there's a structure and a way in which we move through those decisions to make sure that they suit the objective of the entire movement. So I guess there's nothing I'll say, but that's a beautiful thing, isn't it?  [00:12:14] Tony Arsenal: Yeah. Yeah.  [00:12:15] Generosity in Action [00:12:15] Tony Arsenal: It was, it was, it was cool because it was like this, it was like this real. Actualization of the principle of outdoing one another and showing honor. Yeah, sure. Because you know, like the initial debate was like, Hey, you know, I'm not sure we can approve this call because the, the OPCs guidelines tell us not to approve a call that has less than 5% of the retirement benefit. And there was a lot of discussion of like, well, the presbytery can't modify the call, but we don't wanna delay this guy coming in and like, we don't wanna delay his ordination, his installation. And so the initial proposal was a, a. What feels like a large amount of money to me. But after I understood more about the, the budget of what's going on in, in the presbytery was actually a very small amount of money. Started with a very tiny, very modest proposal of basically like supplementing the retirement fund to make sure that like we could, they, I say we, like, I was part of this, I was just observing, but to supplement the retirement fund in a way that allowed the church to still proceed with the call as written, but still also make sure that this person had the appropriate retirement fund. And then that just basically was like, there would be some instruction given to the church that like, you've gotta bump this up in the next budget cycle. Like you've gotta get to the 5%. That's, that's the expectation. It went from that. And like I said, I won't give you the specific numbers, but one of the presbyters and I, I'm, I, um, I, I've known this presbyter from a distance for quite a long time and, and I have an immense amount of respect for him. He stood up and he's like, well, if we're gonna give X, why don't we just give 10 times X instead? And then actually, like the discussion was like, well, is, are we sure that 10 times X is even the right amount? Why don't we have this particular group meet over the lunch break and figure out whether that's the right number and then come back after lunch and we'll vote on it. And then they came back after lunch and it was actually a number that was even greater than 10 times X. So it was like this exercise in like. This very small proposal that was still imminently generous, right? The presbytery has no obligation to do this. There's no obligation from any of the presbyters to stand up and say like, we should. We should supplement this fund. They would've been well within their right, and no one would've looked, I think. I think some people would've been frustrated by it, but I don't think anyone would've looked sideways at it or thought it was sinful. If the presbytery just said like, we can't approve this call. You guys are gonna have to come back with it and we'll vote on it at the next presbytery. Like that would've been problematic. This, this kind of poor guy who's coming outta seminary, his call and his beginning of employment would've been delayed, but like. That would've been good and orderly, but instead they were like, one, we don't want this pulpit to stay empty longer. We don't wanna disadvantage this guy who's just getting done with seminary. We want him to get started. We don't wanna discourage him. So here's a small proposal, a very modest amount of money that we can put forward for this purpose. And then it was like, let's just keep seeing how much closer to a real full-time call we can get. And they finally came back and said like, we're gonna do this. We're gonna do this in a wise fashion. They structured it. So like the first year he gets more, the second year he gets a little bit less. The third year the church gets a little bit less with the idea that like each year the church should be adjusting their budget to compensate and get this guy to that with the, the hope that like with a full-time minister, they're able to grow their congregation to the point where they can support a full-time minister. So it was just this really cool, super encouraging exercise. And what I loved about it is the only real debate that was going on was about do we need to do more? There was no one being like, wait a second, why are we, why are we putting more money to this? The whole thing was like, is this actually enough to accomplish what we think God wants to do with this person's call? Because if, if God is truly calling this man to this, this particular church, and we believe that he is. Then what do we as a, as a people of God need to do to enable that call to look like what we actually believe calls to ministry are supposed to look like, which is a full-time call to ministry that is undistracted by the cares of the world. What do we need to do? The answer in this case was like, I think we need to put a sizable amount of money to it. Um, it's a, I mean, and again. I'm not gonna say it on the air. It was not a small chunk of change. Um, it was, it was a, it was a large amount of money that was devoted to this cause and that just goes to show how much this body values the importance of a full-time minister of the word, so. [00:16:50] Jesse Schwamb: Right.  [00:16:51] OPC Love and Recommendation [00:16:51] Tony Arsenal: That's enough about that. I, I could gush about how proud I am to be a part of this body and how encouraged I am and how amazing it was and how awesome this, this guy, how, how much this guy must be thanking God for the providence and like, this is the last thing. I'll say this, this young man younger than me, I think he's graduating seminary. I saw him across the room. He looks like he's probably in his mid twenties, right? Young guy. He's got a wife doesn't have kids yet coming into this ministry, not only is he coming into this ministry, but as a Presbyterian minister, when he's installed as the minister of this church. He will be joining this body of presbyters as the, as his brothers like. He is not a member of the local church. He's a member of the presbytery, which is the regional church. So now he's coming into this fully supported by his brothers in the presbytery that he saw go to the mat to make sure he was properly taken care of, that the congregation was not unintentionally taking advantage of his labor, but also that he knows that all of these men are willing to do what they need to do to make sure that his ministry is successful and edifies the church like that is. Uh, I don't want to gush on Presbyterianism too much, but like that is Presbyterianism at peak form, right? This is the body of elders making sure that every church in the region, even the ones they're not directly ministering in, has what it needs to succeed and to honor God and to do what needs to happen. So I'm affirming the presbytery of New York and New England and the Orthodox Presbyterian Church. Um, I have been so blessed by knowing many of these presbyters. I've been so blessed by being a part of the congregation that I am. There are lots of really great churches and really great denominations out there. If you are looking for a church and there is an OPC congregation in your area, absolutely go check it out. I know it feels stuffy sometimes, and I will admit, like sometimes it feels a little bit overly traditional in terms of like just the vibe of the congregation,  [00:18:52] Jesse Schwamb: right?  [00:18:52] Tony Arsenal: But press past that because I don't think, I don't think you will find, um. You may find lots of congregations that are as faithful. I don't think you're gonna find many that are more faithful than your average OPC congregation. So I could be wrong. I just, I just love the OPC. I just really, really love it. So that's my affirmation. What do you got for us, Jesse?  [00:19:18] Denial Catholic Confession Math [00:19:18] Jesse Schwamb: I think I got denial, which is maybe a little bit unusual for me. [00:19:21] Tony Arsenal: As long as you're not denying the OPCI think we're fine.  [00:19:23] Jesse Schwamb: No, it's, it's not, it is church related and I, I'll try to keep it short 'cause I think I can make this way longer than it, it probably should be, but lemme think how to phrase this. So, I don't know with a devil negative, I guess when I'm a denying against is maybe not enough confession by your own standard. So the, I'm gonna try to make this so brief. I, I just happened to be out with my wife this afternoon and we had to run errands. We got stuck in traffic and this gave me longer than usual to sit in front of our. Very local and very large Catholic church. So I happen to be looking at their sign. It's a very large congregation. I've been actually been in this one on a couple of occasions for funerals. So not only do I know its size and scope, but again, if you get, if you get on this road at the wrong time on the Lord's day, you're gonna be stuck for a long time because there are so many people that attend. I say that because I noticed on the sign that there were three times for mass on the Lord's Day. So that also says something about the number of people coming through. And then on the sign though, underneath it said for confessions, go to our website. Mm-hmm. So I was like, man, I gotta lick this up because I can't tell if they're telling me I can confess on the website or if it's go to the website for the times. And I said to my wife, only half jokingly, if I can confess online, I'm gonna confess something. So I went to, I went to the website and, and sure enough it was almost disappointingly. It was just the times.  [00:20:45] Tony Arsenal: Yeah.  [00:20:46] Jesse Schwamb: Here's what I've found interesting, which just launched me into this like deep rabbit hole. There were three times for confession. Two of those times were just a half an hour, and the third time was an hour. So, uh, what I did was I went through, actually, I think what they had on there was, was three full hours a week. It was a little bit confusing, but I think it was three full hours. Now I think about it. So I went back, I just couldn't help myself, Tony. So I started to think, alright, let's say. I think it's fair to assume  [00:21:15] Tony Arsenal: math, Jesse is kicking in right now. Yes. You're gonna calculate how many minutes per, per person is what you're doing. I'm thinking, ah,  [00:21:22] Jesse Schwamb: yeah, it's something like that. So what I thought was, I don't think it's, uh, I was gonna be conservative. I wanna be fair. I wanna be fair. So, and now we should say like, I think most people realize that the Catholic understanding of confession and the Protestant one is, is very different. The Catholic sacrament of confession is the right through which Catholics are gonna confess their sins to a priest receive absolution, and it's gonna restore the relationship with God in the church. And, and they're gonna believe that the priest acts as a person of Christ and is bound by the seal of confession and an absolute kind of obligation. Uh, of course never to reveal what was disclosed during that process. So, by the way, the website that I went to, lovely instructions. I mean, I was like, wow. I was reading it to my wife who was, uh, not familiar with this at all, and she was like, they can make you do stuff. And I was like, well, yeah. I mean, obviously like there's, there's a portion of this where there's contrition or penant penance. It could be a prayer, it could be act of charity, like all kinds of stuff. So I went back and I thought. I don't think it's unreasonable that there's 350 persons that would say, let's say an average, uh, that would wanna take part of confession. Now, let's say that they did that at, at least monthly, just once a month. And, and I don't know how people's conviction is on that, but I'm gonna say conservatively once a month. Let's say that, and I don't think this is unreasonable, Tony, but you tell me. Let's say you're, you're trucking, you're moving through confession. Let's say it's five minutes a piece. So we're up to 1,750 minutes, uh, per month. That's the demand on the priest because I was, I was looking at this time and I was thinking something is strange here to me, so. That was the demand then, and I'll spare you the other math, which could be very long and un uninteresting. I'm coming up with, you'd need 2.24, two and a quarter priests, which of course you can't have a quarter priests or a quarter person for any reason. So you'd hire, you'd hire three priests, which satisfy the demand if, and the major assumptions here, that is like everybody can't show up at the same time. Obviously, I'm assuming that like everybody has their own time, they're spreading it out. So everybody gets the confession, but it's just five minutes. And I, I have no idea. I mean, if you're a Luther, that's certainly not sufficient time.  [00:23:20] Tony Arsenal: Yeah.  [00:23:20] Jesse Schwamb: And you would need three priests. Now here's the thing that I just kind of backed into that, besides like three being like, okay, that, that's, you would need three priests just to satisfy this congregation. If they're confessing for five minutes, once per month. Uh, by the way, if you said, well, half the congregation is going to go weekly, uh, then you, you would double the number of priests you need to 5.98 or six. But here's, here's the bottom line for me. This is why the denial comes in about maybe not enough, is. If you were just to distill that down to like, if you could have one priest cover that time, that there's a demand for like 779.4 hours, or excuse me, minutes of confession, that priest would only be allocating approximately like seven and a half percent of their working hours, their work toward handling confession. This seems like not enough confession given the standards of confession in the Catholic church. And again, I know that I'm, I'm now allocating that to one priest and I just told everybody you need three. That's true. So if you had these three now, if you hired three just to meet the demand, that would only be about like three and a half or a little under three and a half percent of their combined time. So the denial is Catholics, I think, unless I'm way off in some of my assumptions here, you might not be confessing enough by your own standards because  [00:24:33] Tony Arsenal: Yeah.  [00:24:34] Jesse Schwamb: Uh, that seems like not enough time.  [00:24:38] Tony Arsenal: Yeah. Yeah.  [00:24:39] Ritual Faithfulness Explained [00:24:39] Tony Arsenal: I mean, I think, um. I don't want to be too bombastic here, but I think,  [00:24:46] Jesse Schwamb: I think I already started this on this  [00:24:48] Tony Arsenal: path. Maybe this, maybe this isn't all that bombastic. Um, because this is so much about ritual and actually I say this is gonna sound really, we, we go, but trying to think from the Roman Catholic perspective, it's actually not, and I'll I'll tell you a brief story, uh, to explain it. Um, a lot of Roman Catholics are just going through the motions. [00:25:13] Jesse Schwamb: That's true.  [00:25:14] Tony Arsenal: But the point, the, the, the point of contention actually is that going through the motions is valuable for the Roman Catholic, right? So I, I knew this, uh, this young woman when I was in college who was a Roman Catholic, and we had many discussions about, about the differences between Protestantism and and Roman Catholicism. And what I came to understand is that going to mass for her. Itself was an act of faith. And so for the Roman Catholic, the concept of, of faith is different than the concept that Protestants operate under. So for the Roman Catholic who, um, goes to mass, even when they feel like they're, like, when they think they're just going through the motions, going through the motions is itself the act of faith. And that's because for most of Roman Catholics, most of Roman Catholicism, faith really equals faithfulness, right? So, so doing the act is the act of faithfulness. Doing the act is faith. Where for the Protestant, like faith is about belief and trust and knowledge. Like it's, it's an. Not entirely intellectual, but it's, it's an inward thing for the Roman Catholic faith is an out is primarily an outward thing. It's what you do, it's how you act. It's faith formed in love. It's faith formed in charity.  [00:26:36] Jesse Schwamb: Right.  [00:26:37] Tony Arsenal: So I think most Roman Catholics going to obligatory confession first. I think once a month is probably like, probably more frequent than most Roman Catholics go to mass or go to confession. Um, I thought I read a stat that it was like every six months is, is pretty average and I think that's what's required by the church maybe even once a year is, is required by the church. Um, I think like most Roman Catholics go into the, the confessional booth and like father forgive me for I've sinned. It's been such and such a number of days since my last confession. Right. And they may bring up a couple particular things that they've done and, and then I think the priest commonly absolves them of all of their sins. Like, almost like in an omnibus fashion and then prescribes their acts of penance, which is it, it like, honestly, it's probably things they should already be doing as a faithful Catholic saying Hail Marys and doing our fathers and acts of charity and things like that. So I think your math is probably right. [00:27:39] Protestant Repentance Particular [00:27:39] Tony Arsenal: I think your, your theory that more confession is probably like, I'm gonna read this from, uh, the Westminster confession, just to, just to say it here, is, this is chapter 15, which is titled of Repentance Under Life. And this is, uh, this is section five or paragraph five. It says, men ought not to content themselves with a general repentance, but is every man's duty to endeavor, to repent of his particular sins, particularly. And I think that's just such a beautifully phrased sentence like. Not only is it like potent theologically, but like, it just, it just feels good, like in terms of like the English language to repent of your particular sins, particularly. And like the idea is yes, Protestant reform, Christians affirm a general repentance from sin, right? We repent of our sin before the father, uh, as a result of our, of our coming to faith in Christ. And as part of our sanctification, we mortify our sin and we, Viv we are vivified by the spirit and repentance falls in that ongoing sanctification process. And there is this general repentance of like, I repent of the fact that I'm a sinner and that I commit sins, but there is this element in the reformed faith of like, I should be confessing to God. And I think by extension, like we should be confessing to our fellow Christians, our particular sins, our individual sins, and we should be doing that on particular occasion. And I think like. The Luther style confession of like going into the confessor and confessing like every particular sin. Particularly I think most Roman Catholic priests would, priests. Priests would probably have the same reaction Tobits did where he was like, get outta here. Like, come on dude. Like just go live your life and like deal with it. I think that's probably the reaction most Catholic priests would have. But yeah, I think you're right. Like if we're really talking about like. Five, five minutes of confession once a month and that somehow having some sort of spiritual efficacy. I'm not sure I buy that math. Like I think you're, you're probably spot on.  [00:29:47] Jesse Schwamb: Yeah.  [00:29:47] Confession Hours Oddities [00:29:47] Jesse Schwamb: I just was curious about how many priests would be required and then the allocation of the duties. By the way, you are right. So I, because I had to check on this, the, the fourth letter in council of 1215 does say that the church requires confession of any grave or mortal sins at least once a year. But the church, yeah, strongly encourages more frequent confession as a spiritual practice, even for, of course, like the venial or the less serious sins in their eyes. So yeah, my thought here was just that. I think it's actually undervalued by way of the math. Like the, as the kids say, the math just isn't math thing for me on this one. But I was more curious about, since this is one of the seven sacraments, even if you just said like, well, it should have at least one seven of the allocation. That's like, what? Like something like 14%. And so this is, um, almost half of that. I just found it a little bit, a little bit odd and yeah, I think you'd have to be, uh, so in other words, when I looked at the, basically, here's the bottom line. When I looked at the hours for confession one, there were weird times and uh, two, I was like, that doesn't seem like enough hours. Like, it was just more like that. Like how that's like saying like, Hey, the post office is open three hours a week, and by the way, one of those hours is from seven to eight o'clock on Friday. Like they had some hours. One hour just on Friday was like, I guess that's the way you wanna start your weekend is like, let's get all of this off my chest. Yeah. And, and do it. Right. And the last thing I'll say by the way, is you're correct. When you look at the instruction they give you, and this is common of course, toward the end, when they say like, here's how you like wrap up your part. Actually everybody should go read, go to the local, local Catholic church website and read the instructions. 'cause in some ways they're just interesting and kind of, um, I don't wanna say funny 'cause I'm not making fun. I'm just saying like, they have to give you instruction if you've never done it before. And so most of us are not really probably familiar with the process and they give you explicit instruction and toward the end it's like, here's how you kinda like hang up the call with the priest. And it's like you said, you know, these are my sins and all others, would you be willing to forgive? So you're right. Right. They just kinda wrap them all up because it's sins of omission, sense of commission, it's all to be together. But I, I wonder, you gotta think there's people in there that are like. The priests are like, okay, man, just yeah. Wrap, come on, wrap, wrap it up.  [00:31:55] Confession Timing Talk [00:31:55] Jesse Schwamb: And other people that come in are just like, you know, forgive me father. And uh, lastly to your point, when they give you instruction about how you should start, of course you're always to signify how long it's been since your last confession. Right. Confession. And they say parenthetically, like, reference the days, weeks, months, or years. So you're right. There are gonna be people that probably do it very frequently and probably people who do it infrequently still, I would say I just couldn't believe for a church this large, that there was just three hours a week.  [00:32:21] Tony Arsenal: Yeah.  [00:32:21] Jesse Schwamb: For everybody else.  [00:32:22] Tony Arsenal: Yeah.  [00:32:23] Vance and Papal Authority [00:32:23] Tony Arsenal: This leads me to two very brief sub, uh, denials slash affirmations. Uh, I don't know if you saw this, um, this is not a political statement, right? I, I have lots of feelings and thoughts about the current administration and I think most of my feelings and thoughts would surprise. Everybody. But I thought it was hilarious because JD Vance, who is a Roman Catholic, uh, confessed Roman Catholic part of the Roman Catholic Church, uh, he ha I, I'm not sure if I'm affirming or denying this, there was this funny, uh, funny exchange. I think he was at doing like a, doing like a TPU, I don't know, speech. He was doing a speech at some conservative event and he said something like, I think that the Pope should be more careful when he makes theological statements. I'm wanna be like, do you understand what the pope is in your religion? That was one of my sub denials. Uh, I don't remember what the other one is, so it must not have been that important. It'll come back to me at the worst possible moment and I will try very hard not to interrupt our show for it, but I probably will fail.  [00:33:25] Jesse Schwamb: Yeah.  [00:33:25] Reading Matthew 21 [00:33:25] Jesse Schwamb: Listen, we, we gotta get to some scripture because. We're, we're doing this old school style where we take like half the time and just talk about affirmations. It's true in house. It's true. Which is great fun. But let's, let's get back to Matthew 21. And I, I know we did this last time, but I am gonna rock through the passage 'cause of course, that's the best part of any of our discussion, is actually hearing from, from the Holy Spirit through the scripture, uh, which he's given to us. So this is, uh, Matthew 21, starting in verse 33. And you're gonna hear the, the whole thing right here. Uh, this is Jesus speaking. Listen to another parable. There was a landowner who planted a vineyard and put a wall around it and dug a wine press in it and built a tower and rented it out to vine growers and went on a journey. Now, when the high risk time approached, he sent his slaves to the vine growers to receive his fruit, and the vine growers took his slaves and beat one, killed another, and stoned a third. Again, he sent another group of slaves larger than the first, and they did the same thing to them. But afterward he sent his son to them saying they will respect my son. But when the vine growers saw the sun, they said among themselves, this is the heir. Come let us kill him and seize his inheritance, and they took him and threw him out of the vineyard and killed him. Therefore, when the owner of the vineyard comes, what will he do to those vine growers? They said to him, he will bring those wretches to a wretched end and will rent out the vineyard to other vine growers who will pay him the proceeds at the proper seasons. Jesus said to them, did you ever read in the scriptures the stone, which the builders rejected? This has become the chief cornerstone. This came about from the Lord, and it is marvelous in our eyes. Therefore, I say to you, the kingdom of God will be taken away from you and given to a nation producing the fruit of it. And he who falls in the stone will be broken to pieces, but on whomever it falls, it will scatter him like dust. And when the chief priests and the Pharisees heard his parables, they understood that he was speaking about them. And although they were seeking to seize him, they feared the crowds because they're regarding him to be a prophet. [00:35:28] Tony Arsenal: Yeah. Yeah.  [00:35:30] Pharisees Condemn Themselves [00:35:30] Tony Arsenal: This is like a super heavy parable. Right. And we talked a lot last week about how like the point of this parable is not necessarily to try to instruct the Pharisees or the Sadducees. Like it's not to instruct the people who were going to reject Christ, uh, the, the builders who would reject the cornerstone. It's really a parable to teach those. Who are observing this process happening. But I think it's, I, I think it's really interesting just listening to you read this and reading through it, and I guess this is a question I haven't asked and I, I need to study a little bit more. It's crazy to me in verse 41, um, Christ seems the, the, the, um, Matthew seems to say here, and maybe I need to do a little bit more Greek study, so bear with me and, and have grace if I'm wrong here. Matthew seems to say that like Christ asks the people he's speaking to, the Pharisees he's speaking to, what is he gonna do to these people? And the Pharisees answer, he's gonna put those wretches to a miserable death.  [00:36:36] Jesse Schwamb: Right?  [00:36:37] Tony Arsenal: Like the people listening to this parable understand the outcome, like they understand the. The consequence that the, the, the vineyard owner or the vineyard tenant tenants are facing based on their lack of faithfulness to the covenant. To me, that is like a really striking part of this parable. And, and it's not even like the parable proper, but like the striking element of the context of this is that nobody listening to this parable, including the Pharisees that this parable has basically spoken against, nobody fails to see the gravity of the consequence of rejecting God's emissary, like rejecting the Messiah. That to me is like a really, I dunno, paradigmatic. Portion of this that I think we need to grapple with. This is not an unclear, an unclear outcome. This is not, this is not masked or vague or OPA opaque. Like everybody understands, the people who reject the Messiah are going to face dire and eternal consequences for that act. [00:37:48] Jesse Schwamb: That does make this really interesting, doesn't it? Because it's not just entirely like Romans one adventures or even Romans two. It's that this is what Jesus does and he does it in a profound way that's not trickery like I think kinda like you're saying like the lead up to this isn't as if he's even leading the witness. He's making it very clear, all like the parameters of the story and the characters involved and what should be the proper judgment. And it's not as if like they start saying, they're like, oh, we shouldn't say anything more like we, we plead the fifth because it's gonna condemn ourselves. He draws his audience in to producing and pronouncing like their own sentence. It's very much like, I think I mentioned this last time, the prophet Nathan and David, isn't it? It's the exact same. Yeah. And the verdict is unanswerable, like even in its own terms. These other, like these other vine growers, prefigures of course like the inclusion of the Gentiles and the apostolic office. But I like that what Jesus does here, even before he gets to that point, is he extorts from them an acknowledgement of the punishment which awaited them. And so in this way there's like, I think the Puritans use this passage a lot actually to demonstrate that the natural conscience even of like the unregenerate, still bears witness to divine justice. That's Romans two. Like they, they can't get out from underneath it and Jesus isn't using any trickery on them to get them to say this thing. They are compelled in their own way, even being unregenerate to, like you said, even as they're rejecting the Messiah to recognize that punishment is due these characters in the story, even as they perceive at the end that they are those characters. [00:39:21] Tony Arsenal: Yeah.  [00:39:22] Jesse Schwamb: Saying we'll receive the judgment.  [00:39:24] Tony Arsenal: Yeah.  [00:39:25] Usurpers Not Misguided [00:39:25] Tony Arsenal: And I think too, like, um, this is kind of one of those chicken or the egg scenarios, right? Like Christ is both recognizing the intention of their heart as well as prophesying. And, and not just prophesying, but like inception level prophesying the, the outcome of the intention of their heart. And so like, again, like we've, we spent a whole week kind of like leading into the parable and now we spent a whole week, we're gonna spend a whole week again kind of leading into the parable. This is such a deep parable, and that like Christ is not just laying bare. The fact that the, the people who were going to reject him were doing so out of this sort of like attempt and intention of usurping the kingdom of God for their own purposes. I think that brings a layer to this that we don't often appreciate in. Christ's interaction with the Pharisees. I think sometimes, and maybe this is because I just listened to an episode of where Matt Whitman on the 10 minute Bible hour talked about this. I think sometimes we actually have a tendency to sort of be sympathetic to the Pharisees where we think, you know, they were, they were just trying to obey God's law and they got a little sideways on it and you know, they were putting these boundaries in place, but they were doing it in this sort of like misguided attempt to protect the people. Christ actually here seems to contradict that in that the comparison he's making is not to a, a well-intentioned group of people who just get it wrong, but he's painting the Pharisees, the, the religious leaders, the Sadducees, the chief priests. He's painting them as these usurpers who recognize the proper authority of right. The master and his emissaries and ultimately of his son, they recognize this proper authority and rather than submitting to it and submitting to the covenant obligations that they, they already actually agreed to, instead of doing that, they're going to reject that authority and try to take it for their own right. It's not just that they do the wrong thing, it's that they recognize the heir, which is Christ. They recognize this heir and they kill him to try to take his place. That is a really heavy element of this parable. Christ is not painting. Um, the, the, the Pharisees here, the, the religious leaders. He's not painting them as um, well-intentioned, but ultimately wrong, which is I think a lot of times, and I think there's reason to do this right. I'm not being overly critical and I've done this, I've actually done this myself, and I think there's some. Space for it. Like the Pharisees were wrong, but they were wrong, kind of in the right direction sometimes. Um, Christ is not really on board with that, at least in this parable. Right. This isn't about them thinking that the heir was a threat, and so killing the threat in, you know, inadvertently this is them absolutely seeing who the hair, who the heir is, and intentionally deciding to reject that heir and to murder him and to try to take his inheritance. Mm-hmm. That's an affront to not only the heir who they murder, but an affront to the owner of the vineyard himself, which of course in this parable is figured to be God the father primarily. But God in sort of general terms, like the whole Godhead, um, with Christ as the second Adam has, as his representative, as his heir. This is a really heavy parable and I think where this comes into play for us in our own Christian life is. Are there times where we. Sort of do the same thing in refusing to, maybe it's tie into your denial a little bit. Like refusing to acknowledge our own sinfulness, refusing to acknowledge the ways that God has provided for us. Um, do we at times look at what we have and lay claim to it as though it is our own inheritance that we've taken? Um, right. Do we kind of crucify the son of God anew in, in refusing to repent of our sins particularly? I dunno. I think those are some open questions for us to kind of explore as we dig into this a bit more. [00:43:54] Jesse Schwamb: And that may relate as well to, well eventually at some point, I dunno, like 2040, get to like the parable of the talents. There's some similarity there with a little bit, right? You're saying? I think you're right.  [00:44:06] God Does All the Verbs [00:44:06] Jesse Schwamb: And where I think we can anchor some of that is in those first couple of verses. I'm really always impressed by really the number of action verbs that are packed within, like that just initial statement of Jesus explaining the situation. [00:44:19] Tony Arsenal: Yeah.  [00:44:19] Jesse Schwamb: So he sets it all up and he's saying there's a planting that goes on, this landowner puts up a wall, digs a wine press. Builds a tower and then RINs it. So there's all these like amazing things being done, all this action verb. And I, I think in part why he comes against the Pharisees so hard in the same way that we're looking at like the parable that, uh, the, uh, talents for instance of saying like, what did you do with that was entrusted to you was like this great treasure which Christ has entrusted or God has entrusted to his people, which is, is the gospel essentially is, is all a prophetic witness, is like the truth of who God is and his revelation of himself. And so I think. The first thing we gotta see in those verbs is that there's this emphasis that the vineyard was God's sovereign creation. You know, he plants it, he chose it, he established it. Israel didn't plant herself. She was planted. And that sovereign initiative is foundational, I think in, like you're saying, the parables indictment, because these vine growers, they don't possess anything that they did not receive. Right. You know, they did not find a vineyard already planted, but God himself made it from the wilderness that all his glory, all the glory might be his. So. I think it's helpful for us to observe that the church is always the planting of the Lord and that no congregation flourishes that is not first planted by God. And so there is a major offense here when those who are to care for it, who know, like you're saying, that they ought to care for it, who understand something about the hierarchy and the way it has been entrusted to them. Not to only break that covenant, but then seek to try to usurp the power in the roles of those whom they should be, quite frankly, in our own language, like under shepherds too. And so it starts with all, all those verbs. Like I think we could probably spend a. A lot of times just speaking about what does it mean? Why? Why is there all this explicit in particular language about the fact that there's a hedge and there's a press besides just these are part in piece mail or part and parcel of what it means to have a vineyard, apparently, but that they're all part of this narrative of God talking about how he protects and cares for his people and sets them in a place and chooses them and is particular about the construction and does so with great volition and authority and care and concern and creative ability. And then again, you have those who are meant there to do the very job that he's entrusted them with. And not only are they not doing that, and of course you're right. Jesus elsewhere, comes in, comes in hot, right, with a Pharisees saying like, listen, you set burdens on people's backs that you yourselves cannot lift. You're twice as in the hell as anybody else, and that's who you are. Yeah. It's not just hypocrisy, but you're literally setting people up to fail in this. So you can see how you're right. It's not just like, guys, I appreciate that. Like you wanted to set up some additional boundaries and maybe you took it a little bit too far. This parable is just scorched earth. It's, it's nuclear. Yeah.  [00:47:10] Tony Arsenal: Yeah.  [00:47:11] Scandalous Vineyard Setup [00:47:11] Tony Arsenal: And you know, I think, um, we are obviously gonna spend another week on this 'cause we still have not really addressed a single verse in this parable. I, I think like a lot of ink has been spilled on explaining sort of like the feal agricultural arrangements of this passage. What it represents. M my understanding is. A typical arrangement would be that a, a landowner would basically just lease out land and the tenants would be responsible for the planting, for the development. Right. And the, the, the landowner would essentially just collect a portion of whatever they produce. Right. This parable is actually taking this a step further. Exactly. That it's not as though the landowner just says like, all right, you can use this land. Right. And I own the land, so I get a portion of the pro, the profit. He's actually done all the work. Yes. And all that. The, all that the, the tenants need to do essentially is reap the harvest and then provide the portion of the harvest that belongs to the landowner, and so there is a greater investment. Of the landowner into this land than would be expected. We've commented in the past about how a lot of times the, the parables start on sort of a premise of shock. Like there's a, there's an element of the setup of the, of the parable where the audience would kind of like sit back and gasp or kind of be like, wait a second. Like that's not normal. Right. In the parable of the, the, um, lost son, it was the idea that like the son demanded his inheritance. And that wasn't the shocking part. The shocking part was that the father just granted it. Right. Or, um, the lost sheep, like the, there's actually a sort of a shocking element to the fact that like the, the land, the like sheep owner would just go get this other sheep. So we've, we've commented on there's kind of like. There's sort of like a scandalous setup. The scandalous setup in this is not that the land has been leased to tenants, right? It's that the land has been prepared for the tenants before it was leased out in the first place. And I think that's something we might miss if we read over this too quickly, is. The landowner has prepared everything for these, these tenants.  [00:49:30] Jesse Schwamb: That's right.  [00:49:31] Tony Arsenal: So the, the, at the, the punchline of the parable where they refuse to acknowledge the sovereignty of, um, sovereignty and maybe a lowercase s in the, in the context of the parable, they refuse to acknowledge the sovereignty and the rightful claim of the tenant or of the landowner on the, the profit of the land. And sort of like highlighter emphasized by the fact that they actually didn't do any of the work. There's a certain kind of like Amer, like American rugged individualism where we're kind of like, yeah, like if I planted all the crops, then it's kind of lame that this guy's coming in expecting to take a portion of it, right? Like, yeah, I guess he owns the land, so maybe he gets a little piece of it, but like, who does he think he is? All of that already is already short circuited. Like I. The, these tenants are not actually, um, portrayed as doing anything in this parable. That's right. Like they just lease the land. They, they, um, and leased is not really like the right. The right word, the, the Greek word is omi, which is like he gave over the land to them. Um, when we say leased, we have this idea that like the tenants pay to use the land and then like part of their contract is that whatever profits they reap, uh, off the land goes back to the, to the landowner. This is really more like the landowner graciously allowed them to live on this land, and the only payment he required was that they would eventually provide him part of the profit back. Like he's planted the land, he's put up the fence around it. He dug the wine press so that they could make a product out of it. He built the tower so it would be defended. Yes. And he gave it over to them essentially just to like live on until it was time for the harvest. And all he is asking for is basically like, alright, so this is my land. I've planted the vineyards, the profit is mine to have. And so when the time came for him to come claim that that's where they have now rejected him. Yes. That's where they've now said like, I know you did all the work and really graciously allowed us to live in this land, but we're gonna keep all of it for ourselves. That's the scandal of this. That's what I think like the original audience would've set up and like, wait a second here. Like, hold on. They didn't even plant the vineyards themselves. They didn't even build the tower themselves. That's really the force of this that I think we miss when we, when we overemphasize, trying to think through like what the original agricultural arrangements were. 'cause this is painted. Very different than what the original arrangements would've been typical for. Like this is a different scenario and I think intentionally so,  [00:52:09] Jesse Schwamb: and we need those words like rented, at least in English, to help us understand that it didn't belong to them. It wasn't a gift, right? It wasn't as if like it was just turned over in the sense that it belongs to you now do with it what you will. And it's very clear in the passage one, like you said, that the landowner does all those things. So it was a, you know, he completely set it up. I mean, this is just such a beautiful, I think, depiction of the hold of prophetic, you know, understanding of God's word here, but it's very clear that says the, he sent his slaves to the vine growers to receive his fruit. So you're right. The scandal is that they're like, well, obviously. They need to give him his fruits, like  [00:52:48] Tony Arsenal: right.  [00:52:48] Jesse Schwamb: It was all set up before he left on this long journey. He then turned it over to them to care for, and that was really all that they were supposed to do. They had no role in this. And so it does like lead us in into this weird space where it's like, well, well what, what did the Pharisees think they were trying to do themselves? What does actually Jesus commenting on, on their own, like licit on their own initiative here, is he basically saying that not only are they not respecting his sovereignty, but they were trying to claim for themselves what only rightly belongs to God that even their position right. Society in culture as their representatives, God himself, they wanted to take that over for themselves, which he does bring that condemnation upon them in other parts of the scripture. So again, this is really hot. I think it's a, it's both heat and light, but there's no doubt that there's fire to this, right? Because it's a direct indictment that God the father set all of this up. You yourselves are on rented property, but guess what? Even the property that you've rented, I'm not exacting a tax from you as if like you have put forward and grown or supplied or created some kind of profitable outcome here. And I just want a piece of that. He's not even talking about tithing in that sense. What he's basically saying is, none of this belongs to you. Like how? Right? How dare you? None of this is yours. I set all of this up and in fact, because you've done so poor poorly at this, I'm gonna take it away from you and give it to those who actually produce fruit and guess what's gonna be the Gentiles? So it's, there's a wild. Amounts of condemnation packed into a very small story.  [00:54:19] Tony Arsenal: Yeah. Yeah. It really is.  [00:54:22] Tenants Add Nothing [00:54:22] Tony Arsenal: Um, there is nothing expected of these tenants. Right. There's no contract, like there's no terms, they, they really add nothing to the, the landowner's land, except I guess maybe they're the ones harvesting these, this fruit. Right. But even that's not explicit in the parable.  [00:54:43] Jesse Schwamb: Exactly.  [00:54:43] Tony Arsenal: Right. Right. He, he does all just to steal your thunder, like he does all the verbs. Yes. All of the ves are done by the landowner.  [00:54:50] Jesse Schwamb: Yes. Right  [00:54:51] Tony Arsenal: on. There is an implication that the, the tenants are somehow like the ones harvesting this, or they're the ones producing the wine, I guess, in the wine vat or the wine press. But at the end of the day. A normal tenant landowner agreement would be, I'm, you're, first of all, you're probably gonna pay me to use this land, right? You're paying me to use this land, and the way you pay me is you're gonna plant the, the gr the crop. You're gonna harvest it. You're gonna make the produce, and all I'm gonna do is let you live on this land. I'm gonna take the pro, like the profit, you're gonna pay me outta that profit. There is nothing asked or expected of these, th

In this powerful episode of The Reformed Brotherhood, Tony and Jesse dive deep into Matthew 21:33-46, examining Jesus's parable of the wicked tenants. The hosts unpack how Christ masterfully draws the Pharisees into pronouncing their own condemnation, revealing not merely theological error but intentional usurpation of God's authority. Through careful exegesis, they explore the shocking setup of the parable—where the landowner does all the work while the tenants contribute nothing—and how this mirrors God's sovereign initiative in salvation. The discussion touches on confession, the value of full-time ministry, and the scandal of rejecting the Messiah despite recognizing His authority. This episode challenges listeners to examine whether they, like the Pharisees, attempt to claim God's work as their own. Key Takeaways God Does All the Verbs: The parable emphasizes that the landowner planted, built, protected, and prepared everything—the tenants contributed nothing yet claimed ownership of the fruit. Self-Pronounced Condemnation: Jesus draws the Pharisees into declaring their own judgment, demonstrating that even the unregenerate conscience bears witness to divine justice (Romans 2). Intentional Usurpation, Not Mere Error: The Pharisees weren't well-intentioned but misguided; they recognized Christ's authority as the heir and deliberately murdered Him to seize His inheritance. The Scandal of Grace: The parable's shocking element is that the landowner prepared everything before leasing the land—far exceeding normal agricultural arrangements and illustrating God's unmerited favor. Ecclesial Support for Ministry: The OPC presbytery's decision to fund a full-time call demonstrates how church structure can honor the ministry of Word and sacrament by freeing ministers from worldly distractions. Particular Repentance Matters: Westminster Confession 15.5 teaches that believers should not content themselves with general repentance but "endeavor to repent of his particular sins, particularly." The Stone Rejected Becomes Chief: Christ's citation of Psalm 118 reveals that the very rejection by the builders (religious leaders) was God's plan to establish the cornerstone of salvation. Key Concepts God Does All the Verbs The concentration of action verbs attributed solely to the landowner in Matthew 21:33 is theologically significant. The landowner plants, builds, digs, and rents—creating a fully functional, productive vineyard before the tenants ever arrive. This arrangement differs radically from typical first-century agricultural practices, where tenants would lease raw land and develop it themselves, sharing profits with the landowner. Jesus deliberately presents an extraordinary scenario where the tenants receive everything prepared and ready, requiring only stewardship of what already exists. This parallels God's sovereign initiative in election and salvation: believers contribute nothing to their standing before God, receiving instead a fully accomplished redemption. The Pharisees' rebellion wasn't against burdensome requirements but against simply acknowledging God's rightful ownership of what He alone created. Intentional Usurpation, Not Mere Error The hosts challenge the common sympathetic reading of the Pharisees as well-intentioned legalists who simply got sidetracked. Instead, verse 38 reveals the tenants explicitly recognize the son as heir and plot to murder him to "seize his inheritance." This isn't accidental rejection but calculated rebellion. The Pharisees weren't confused about Jesus's identity or authority—they understood precisely who He claimed to be and deliberately chose to destroy Him rather than submit. This interpretation carries significant weight for understanding the nature of unbelief: it's not primarily intellectual confusion but volitional rebellion. The religious leaders didn't need more evidence or clearer teaching; they needed transformed hearts. This same dynamic appears whenever humans recognize divine truth yet choose self-sovereignty over submission to God's rightful claim on their lives. The Scandal of Grace The parable begins with a scandalous premise that would have startled Jesus's original audience. Unlike normal tenant farming arrangements where landowners simply provided land in exchange for a share of whatever the tenants produced through their own labor, this landowner invests everything. He doesn't just own the property—he plants the vineyard, constructs the protective wall, digs the wine press for production, and builds the watchtower for defense. The tenants receive a turnkey operation requiring minimal effort. This extravagant preparation mirrors God's unmerited favor toward Israel and, by extension, the church. God didn't merely create humanity and wait to see what we would produce; He established covenants, sent prophets, preserved His Word, and ultimately sent His Son—all before requiring any response. The only "payment" demanded is acknowledging His ownership of what He created. The parable thus exposes the absurdity and ingratitude of claiming God's work as our own achievement. Memorable Quotes God does all the verbs. All of the verbs are done by the landowner. There is nothing expected of these tenants—they really add nothing to the landowner's land. Christ is not painting the Pharisees as well-intentioned but ultimately wrong. He's painting them as usurpers who recognize the proper authority and rather than submitting to it, they're going to reject that authority and try to take it for their own. Men ought not to content themselves with a general repentance, but it is every man's duty to endeavor to repent of his particular sins, particularly. (Westminster Confession 15.5) Transcript Welcome to episode 491 of the Reformed Brotherhood. I'm Jesse.  [00:01:12] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.  [00:01:17] Jesse Schwamb: Hey brother.  [00:01:18] Parable of Tenants [00:01:18] Jesse Schwamb: So picture this, Tony, your landlord. You've built the perfect vineyard. We're talking wall watchtower, wine, press, the works like what everybody says. Everybody knows you need all those things. You've got it all set up, and then you hand the keys to some tenants. You take a long trip, you go enjoy yourself. And when the harvest rolls around, you send your servants to collect the rent. And shockingly, your tenants, they beat. Stone. Another, the kill a third. So naturally you think, you know what? I'll fix this. Lemme just send more people. That's obviously the problem. There's some kind of just profound misunderstanding about what's going on here and about our relationship in this business. And then when that doesn't work, you send your son now loved ones. If this were a business strategy, we would already be calling hr. But of course it's not a business strategy, it's a parable. And Jesus is telling it to the very people about to prove the parable true. So welcome back to the Reformed Brotherhood because we're in Matthew Chapter 21 and we're gonna be actually getting all the way into the parable of the Vine growers where the patience of God looks, I would say, to almost anybody else, to humanize at least almost reckless until you realize that's exactly the point. So yeah, grab your beverage of choice, grab your Bible, pull the car over, will you? Because this is gonna get real and we're going to reason together. But before we do all of that, let's do a little affirming with or denying against, what do you got?  [00:02:41] Inside Baseball Affirmation [00:02:41] Tony Arsenal: So this is a sort of inside baseball, uh, affirmation. Um, I'm not sharing anything, although it may feel like I'm sharing something that is private and like, uh, like confidential. It's not No, this is good. Um, so I had the opportunity to visit. Um, my presbytery, um, for those who are listeners of the show or people who like, have been with us a long time, um, I was part of a Baptist church. Uh, I've always kind of been a Presbyterian at heart, but, um, our church closed, uh, a little over a year and a half ago now. And, um, uh, I've joined an OPC congregation in membership now. We've been members there for about a year. And, um, so I've been visiting Presbytery, which is the, the meeting of all of the leadership of all of the churches. So we won't do a polity breakdown here, but basically like, it's, it's the regional meeting. It's the regional business meeting or church meeting for a group of churches in the OPC, the Orthodox Presbyterian Church. And so a lot of the meetings, you know, have the normal kind of business type stuff. You have reports from different committee committees and stuff. Um.  [00:03:48] Presbytery Call Debate [00:03:48] Tony Arsenal: Where this is affirmation is coming in here is at this most recent presbytery meeting, um, was pretty heavy on, um, licensing or, or, uh, not licensing on approving men who had received a call to formal ministry within the presbytery. And so in the OPC, and I would imagine that other Presbyterian bodies are not like super different, although I'm sure there's some variation in the OPC. Um, when a church intends to extend a call to a pastor, to a teaching elder, um, to a minister, they must have the call, which is. Is both theological but is also eminently practical. Like the call is a physical piece of paper that details, you know, what the pay is, how much vacation time. So it's kind of a combination between like a theological call and also a contract. Um, the presbytery has to approve that call. And so at this most recent one, there was a couple calls that were more or less uncontroversial. There was no question about them, and they were approved pretty quickly. But there was one call, um, one call to ministry that took, I, I, I didn't time it, but it was probably like four or five hours of debate and discussion in various fashion in order to get to a point where the presbytery could approve the call. So this was a call to a minister who is being called part-time, which is unusual in the Orthodox Presbyterian Church. Um, the OPC uh, acknowledges the fact that bivocational tent making ministry is sometimes a necessity, but really views the ministry of the word in sacrament as something that should not have. Distractions. And actually our book of church order talks about, doesn't use the word distraction, I think, but it talks about a, a properly ordered call to a full-time minister includes phrasing that the congregation promises to compensate them in a way that allows them to be free of worldly burdens and cares. And I might have not, not have gotten that wording exactly right. But that's the idea. And so this call was. Explicitly, um, not a full-time call it, they actually took the language out of promising to pay him in a way that he's able to ignore or to not be distracted by worldly care. And that was intentional, but there was a lot of question in discussion at presbytery level about the fact that the call did not include the phrase or the wording of part-time or bivocational. So the conversation started out of like, can this call be modified to include that? So it's explicitly known in this man's call that his calling is part-time, which is both theological, to make sure that the call is properly formatted, but also like very practical that the congregation should acknowledge explicitly that they recognize that this person is not, not going to be putting, you know, 40 hours a week or 50 hours a week towards this position. [00:06:34] Jesse Schwamb: Right.  [00:06:34] Tony Arsenal: Um. What I'm affirming is where it got to, right? So there was lots of discussion about that. There was some finagling about the retirement package. The OPC recommends that a, a minister be given a retirement contribution of no less than 5% a year of his salaried package. Um, which there's a couple line items that go into that, but 5%, and this was a little bit less than that. And this is what I'm affirming and this, I, I don't know that this is a super widespread thing that would happen all across the, um, the OPC, but it happened in the presbytery of New York and New England this past week, and it's just amazing. And I just, I just want to lay it out there and then I want to hear your reaction. [00:07:13] Funding Full Time Ministry [00:07:13] Tony Arsenal: And I, I wanna hear your reaction as the son of a minister who labored his entire adult, more or less, his entire adult career in ministry, working two or three additional jobs on top of his ministry, the presbytery decided. That because it did not like the idea of a part-time minister. They didn't think that was appropriate. They didn't think that that was good or that that was really the right goal. The presbytery allocated, I'm not gonna say the figures 'cause they're not super germane, but allocated a significant amount of money to be dis to be dispersed to the church for the next three years in order to take what was a part-time call and enable it to become a full-time call. [00:07:54] Jesse Schwamb: Wow.  [00:07:54] Tony Arsenal: And so there are a lot of, there are a lot of church bodies that would say, yeah, we don't love the idea of bi-vocational ministry. You know, we really think it's ideal that a minister could be full-time. Um, they may even put some, some theological freight behind that. Um, I have never encountered a body, um. That was willing to put a sizable amount of money towards essentially supplementing a part-time call to make it full-time. Um, this was just amazing to me, and the candidate was there. I didn't get a chance to talk to him, but I would love to talk to him about what he felt. I, I can just imagine the phone call to his wife who was not, not at presbytery, but to his wife, following the outcome of this to be like, you are never gonna believe what just happened. Right? This is a family who was intending to move across country. Right. He's currently a student at Westminster, California in seminary, uh, California, Westminster Seminary in California, finishing his M Div. They're planning a cross country move into a part-time position where she's probably gonna have to find a job, and then also he's gonna have to find a part-time job. He had the ability to call her on the break and be like, you're never gonna guess what just happened? You're never gonna,  [00:09:09] Jesse Schwamb: it's wild.  [00:09:09] Tony Arsenal: Uh, sorry, I'm getting a little emotional here. You're never going to. Believe how faithful God is in this. Right. So I'm interested to hear your reaction to that as the son of a, of a try and quad at times Quad vocational. Yeah,  [00:09:23] Jesse Schwamb: for sure.  [00:09:23] Tony Arsenal: Minister who labored his entire, more or less, his entire adult career, um, working full-time in a call as a part-time, part-time minister. You know, like that's a, that's a crazy situation. So I'm just affirming that again, I don't know how common that kind of thing is in the OPC. I don't wanna make it seem like that's the norm. Um, I actually get the sense that this is probably not the norm, but it was amazing to see and it made me in intensely like. Proud in the right way of being a part of this broader body that would, would so emphasize and so value the ministry of the word and the sacrament, and the importance of a man being able to dedicate himself to that without distraction. That they would put forward this amount of money and this kind of money. They had no reason to do so. And there's no real direct benefit to the presbytery for doing this. I mean, there's an indirect benefit of like not having a church with a part-time minister, but like there's no direct benefit to this. There's no direct return on investments that's gonna come out of this. Um, it was pretty amazing to see. It was, it was, it was super encouraging.  [00:10:28] Jesse Schwamb: That is really encouraging. I, I think it's, there's no doubt that for the called pastor, their heart is in the ministry of the word. That's what they want to be doing. They wanna be doing it all the time and as much time as they possibly can, and they wanna be able to have all of their intentional focus on it. So I. I'm excited for that guy. I mean, that's just an incredible blessing to go in hoping for funding, essentially for a part-time role and to basically be told, no, no, no, no, that's, that's not enough. We want you to be committed to this fully as we know your heart is committed. As we validated that call.  [00:11:00] Why Structure Matters [00:11:00] Jesse Schwamb: I do love being a part of churches, well, lemme say it this way. There is, I think, a benefit of being part of congregations that have like a wide resource network that has like appropriate hierarchy and structure and that can be one of them. I've seen something similar in the Christian Missionary Alliance, which is the church that I'm in, not exactly the same, but I've seen some surprising allocations of resources where they basically said, you know, this is important. Like, it even trumps we're, we're gonna. Allocate or resource something so that this can move forward because it is important in a way that was like better than the person who was bringing it before them could have hoped for. Yeah. And uh, suddenly it's as if everything aligned. And it was really in part because there was this structure to come alongside, to validate as you're saying, and then to authenticate and then again to resource assets that could be used. There's, there's something to be said for that interdependency where there is kind of this hierarchical structure in which all that's happening at a level where things are codified. And again, like there's a structure and a way in which we move through those decisions to make sure that they suit the objective of the entire movement. So I guess there's nothing I'll say, but that's a beautiful thing, isn't it?  [00:12:14] Tony Arsenal: Yeah. Yeah.  [00:12:15] Generosity in Action [00:12:15] Tony Arsenal: It was, it was, it was cool because it was like this, it was like this real. Actualization of the principle of outdoing one another and showing honor. Yeah, sure. Because you know, like the initial debate was like, Hey, you know, I'm not sure we can approve this call because the, the OPCs guidelines tell us not to approve a call that has less than 5% of the retirement benefit. And there was a lot of discussion of like, well, the presbytery can't modify the call, but we don't wanna delay this guy coming in and like, we don't wanna delay his ordination, his installation. And so the initial proposal was a, a. What feels like a large amount of money to me. But after I understood more about the, the budget of what's going on in, in the presbytery was actually a very small amount of money. Started with a very tiny, very modest proposal of basically like supplementing the retirement fund to make sure that like we could, they, I say we, like, I was part of this, I was just observing, but to supplement the retirement fund in a way that allowed the church to still proceed with the call as written, but still also make sure that this person had the appropriate retirement fund. And then that just basically was like, there would be some instruction given to the church that like, you've gotta bump this up in the next budget cycle. Like you've gotta get to the 5%. That's, that's the expectation. It went from that. And like I said, I won't give you the specific numbers, but one of the presbyters and I, I'm, I, um, I, I've known this presbyter from a distance for quite a long time and, and I have an immense amount of respect for him. He stood up and he's like, well, if we're gonna give X, why don't we just give 10 times X instead? And then actually, like the discussion was like, well, is, are we sure that 10 times X is even the right amount? Why don't we have this particular group meet over the lunch break and figure out whether that's the right number and then come back after lunch and we'll vote on it. And then they came back after lunch and it was actually a number that was even greater than 10 times X. So it was like this exercise in like. This very small proposal that was still imminently generous, right? The presbytery has no obligation to do this. There's no obligation from any of the presbyters to stand up and say like, we should. We should supplement this fund. They would've been well within their right, and no one would've looked, I think. I think some people would've been frustrated by it, but I don't think anyone would've looked sideways at it or thought it was sinful. If the presbytery just said like, we can't approve this call. You guys are gonna have to come back with it and we'll vote on it at the next presbytery. Like that would've been problematic. This, this kind of poor guy who's coming outta seminary, his call and his beginning of employment would've been delayed, but like. That would've been good and orderly, but instead they were like, one, we don't want this pulpit to stay empty longer. We don't wanna disadvantage this guy who's just getting done with seminary. We want him to get started. We don't wanna discourage him. So here's a small proposal, a very modest amount of money that we can put forward for this purpose. And then it was like, let's just keep seeing how much closer to a real full-time call we can get. And they finally came back and said like, we're gonna do this. We're gonna do this in a wise fashion. They structured it. So like the first year he gets more, the second year he gets a little bit less. The third year the church gets a little bit less with the idea that like each year the church should be adjusting their budget to compensate and get this guy to that with the, the hope that like with a full-time minister, they're able to grow their congregation to the point where they can support a full-time minister. So it was just this really cool, super encouraging exercise. And what I loved about it is the only real debate that was going on was about do we need to do more? There was no one being like, wait a second, why are we, why are we putting more money to this? The whole thing was like, is this actually enough to accomplish what we think God wants to do with this person's call? Because if, if God is truly calling this man to this, this particular church, and we believe that he is. Then what do we as a, as a people of God need to do to enable that call to look like what we actually believe calls to ministry are supposed to look like, which is a full-time call to ministry that is undistracted by the cares of the world. What do we need to do? The answer in this case was like, I think we need to put a sizable amount of money to it. Um, it's a, I mean, and again. I'm not gonna say it on the air. It was not a small chunk of change. Um, it was, it was a, it was a large amount of money that was devoted to this cause and that just goes to show how much this body values the importance of a full-time minister of the word, so. [00:16:50] Jesse Schwamb: Right.  [00:16:51] OPC Love and Recommendation [00:16:51] Tony Arsenal: That's enough about that. I, I could gush about how proud I am to be a part of this body and how encouraged I am and how amazing it was and how awesome this, this guy, how, how much this guy must be thanking God for the providence and like, this is the last thing. I'll say this, this young man younger than me, I think he's graduating seminary. I saw him across the room. He looks like he's probably in his mid twenties, right? Young guy. He's got a wife doesn't have kids yet coming into this ministry, not only is he coming into this ministry, but as a Presbyterian minister, when he's installed as the minister of this church. He will be joining this body of presbyters as the, as his brothers like. He is not a member of the local church. He's a member of the presbytery, which is the regional church. So now he's coming into this fully supported by his brothers in the presbytery that he saw go to the mat to make sure he was properly taken care of, that the congregation was not unintentionally taking advantage of his labor, but also that he knows that all of these men are willing to do what they need to do to make sure that his ministry is successful and edifies the church like that is. Uh, I don't want to gush on Presbyterianism too much, but like that is Presbyterianism at peak form, right? This is the body of elders making sure that every church in the region, even the ones they're not directly ministering in, has what it needs to succeed and to honor God and to do what needs to happen. So I'm affirming the presbytery of New York and New England and the Orthodox Presbyterian Church. Um, I have been so blessed by knowing many of these presbyters. I've been so blessed by being a part of the congregation that I am. There are lots of really great churches and really great denominations out there. If you are looking for a church and there is an OPC congregation in your area, absolutely go check it out. I know it feels stuffy sometimes, and I will admit, like sometimes it feels a little bit overly traditional in terms of like just the vibe of the congregation,  [00:18:52] Jesse Schwamb: right?  [00:18:52] Tony Arsenal: But press past that because I don't think, I don't think you will find, um. You may find lots of congregations that are as faithful. I don't think you're gonna find many that are more faithful than your average OPC congregation. So I could be wrong. I just, I just love the OPC. I just really, really love it. So that's my affirmation. What do you got for us, Jesse?  [00:19:18] Denial Catholic Confession Math [00:19:18] Jesse Schwamb: I think I got denial, which is maybe a little bit unusual for me. [00:19:21] Tony Arsenal: As long as you're not denying the OPCI think we're fine.  [00:19:23] Jesse Schwamb: No, it's, it's not, it is church related and I, I'll try to keep it short 'cause I think I can make this way longer than it, it probably should be, but lemme think how to phrase this. So, I don't know with a devil negative, I guess when I'm a denying against is maybe not enough confession by your own standard. So the, I'm gonna try to make this so brief. I, I just happened to be out with my wife this afternoon and we had to run errands. We got stuck in traffic and this gave me longer than usual to sit in front of our. Very local and very large Catholic church. So I happen to be looking at their sign. It's a very large congregation. I've been actually been in this one on a couple of occasions for funerals. So not only do I know its size and scope, but again, if you get, if you get on this road at the wrong time on the Lord's day, you're gonna be stuck for a long time because there are so many people that attend. I say that because I noticed on the sign that there were three times for mass on the Lord's Day. So that also says something about the number of people coming through. And then on the sign though, underneath it said for confessions, go to our website. Mm-hmm. So I was like, man, I gotta lick this up because I can't tell if they're telling me I can confess on the website or if it's go to the website for the times. And I said to my wife, only half jokingly, if I can confess online, I'm gonna confess something. So I went to, I went to the website and, and sure enough it was almost disappointingly. It was just the times.  [00:20:45] Tony Arsenal: Yeah.  [00:20:46] Jesse Schwamb: Here's what I've found interesting, which just launched me into this like deep rabbit hole. There were three times for confession. Two of those times were just a half an hour, and the third time was an hour. So, uh, what I did was I went through, actually, I think what they had on there was, was three full hours a week. It was a little bit confusing, but I think it was three full hours. Now I think about it. So I went back, I just couldn't help myself, Tony. So I started to think, alright, let's say. I think it's fair to assume  [00:21:15] Tony Arsenal: math, Jesse is kicking in right now. Yes. You're gonna calculate how many minutes per, per person is what you're doing. I'm thinking, ah,  [00:21:22] Jesse Schwamb: yeah, it's something like that. So what I thought was, I don't think it's, uh, I was gonna be conservative. I wanna be fair. I wanna be fair. So, and now we should say like, I think most people realize that the Catholic understanding of confession and the Protestant one is, is very different. The Catholic sacrament of confession is the right through which Catholics are gonna confess their sins to a priest receive absolution, and it's gonna restore the relationship with God in the church. And, and they're gonna believe that the priest acts as a person of Christ and is bound by the seal of confession and an absolute kind of obligation. Uh, of course never to reveal what was disclosed during that process. So, by the way, the website that I went to, lovely instructions. I mean, I was like, wow. I was reading it to my wife who was, uh, not familiar with this at all, and she was like, they can make you do stuff. And I was like, well, yeah. I mean, obviously like there's, there's a portion of this where there's contrition or penant penance. It could be a prayer, it could be act of charity, like all kinds of stuff. So I went back and I thought. I don't think it's unreasonable that there's 350 persons that would say, let's say an average, uh, that would wanna take part of confession. Now, let's say that they did that at, at least monthly, just once a month. And, and I don't know how people's conviction is on that, but I'm gonna say conservatively once a month. Let's say that, and I don't think this is unreasonable, Tony, but you tell me. Let's say you're, you're trucking, you're moving through confession. Let's say it's five minutes a piece. So we're up to 1,750 minutes, uh, per month. That's the demand on the priest because I was, I was looking at this time and I was thinking something is strange here to me, so. That was the demand then, and I'll spare you the other math, which could be very long and un uninteresting. I'm coming up with, you'd need 2.24, two and a quarter priests, which of course you can't have a quarter priests or a quarter person for any reason. So you'd hire, you'd hire three priests, which satisfy the demand if, and the major assumptions here, that is like everybody can't show up at the same time. Obviously, I'm assuming that like everybody has their own time, they're spreading it out. So everybody gets the confession, but it's just five minutes. And I, I have no idea. I mean, if you're a Luther, that's certainly not sufficient time.  [00:23:20] Tony Arsenal: Yeah.  [00:23:20] Jesse Schwamb: And you would need three priests. Now here's the thing that I just kind of backed into that, besides like three being like, okay, that, that's, you would need three priests just to satisfy this congregation. If they're confessing for five minutes, once per month. Uh, by the way, if you said, well, half the congregation is going to go weekly, uh, then you, you would double the number of priests you need to 5.98 or six. But here's, here's the bottom line for me. This is why the denial comes in about maybe not enough, is. If you were just to distill that down to like, if you could have one priest cover that time, that there's a demand for like 779.4 hours, or excuse me, minutes of confession, that priest would only be allocating approximately like seven and a half percent of their working hours, their work toward handling confession. This seems like not enough confession given the standards of confession in the Catholic church. And again, I know that I'm, I'm now allocating that to one priest and I just told everybody you need three. That's true. So if you had these three now, if you hired three just to meet the demand, that would only be about like three and a half or a little under three and a half percent of their combined time. So the denial is Catholics, I think, unless I'm way off in some of my assumptions here, you might not be confessing enough by your own standards because  [00:24:33] Tony Arsenal: Yeah.  [00:24:34] Jesse Schwamb: Uh, that seems like not enough time.  [00:24:38] Tony Arsenal: Yeah. Yeah.  [00:24:39] Ritual Faithfulness Explained [00:24:39] Tony Arsenal: I mean, I think, um. I don't want to be too bombastic here, but I think,  [00:24:46] Jesse Schwamb: I think I already started this on this  [00:24:48] Tony Arsenal: path. Maybe this, maybe this isn't all that bombastic. Um, because this is so much about ritual and actually I say this is gonna sound really, we, we go, but trying to think from the Roman Catholic perspective, it's actually not, and I'll I'll tell you a brief story, uh, to explain it. Um, a lot of Roman Catholics are just going through the motions. [00:25:13] Jesse Schwamb: That's true.  [00:25:14] Tony Arsenal: But the point, the, the, the point of contention actually is that going through the motions is valuable for the Roman Catholic, right? So I, I knew this, uh, this young woman when I was in college who was a Roman Catholic, and we had many discussions about, about the differences between Protestantism and and Roman Catholicism. And what I came to understand is that going to mass for her. Itself was an act of faith. And so for the Roman Catholic, the concept of, of faith is different than the concept that Protestants operate under. So for the Roman Catholic who, um, goes to mass, even when they feel like they're, like, when they think they're just going through the motions, going through the motions is itself the act of faith. And that's because for most of Roman Catholics, most of Roman Catholicism, faith really equals faithfulness, right? So, so doing the act is the act of faithfulness. Doing the act is faith. Where for the Protestant, like faith is about belief and trust and knowledge. Like it's, it's an. Not entirely intellectual, but it's, it's an inward thing for the Roman Catholic faith is an out is primarily an outward thing. It's what you do, it's how you act. It's faith formed in love. It's faith formed in charity.  [00:26:36] Jesse Schwamb: Right.  [00:26:37] Tony Arsenal: So I think most Roman Catholics going to obligatory confession first. I think once a month is probably like, probably more frequent than most Roman Catholics go to mass or go to confession. Um, I thought I read a stat that it was like every six months is, is pretty average and I think that's what's required by the church maybe even once a year is, is required by the church. Um, I think like most Roman Catholics go into the, the confessional booth and like father forgive me for I've sinned. It's been such and such a number of days since my last confession. Right. And they may bring up a couple particular things that they've done and, and then I think the priest commonly absolves them of all of their sins. Like, almost like in an omnibus fashion and then prescribes their acts of penance, which is it, it like, honestly, it's probably things they should already be doing as a faithful Catholic saying Hail Marys and doing our fathers and acts of charity and things like that. So I think your math is probably right. [00:27:39] Protestant Repentance Particular [00:27:39] Tony Arsenal: I think your, your theory that more confession is probably like, I'm gonna read this from, uh, the Westminster confession, just to, just to say it here, is, this is chapter 15, which is titled of Repentance Under Life. And this is, uh, this is section five or paragraph five. It says, men ought not to content themselves with a general repentance, but is every man's duty to endeavor, to repent of his particular sins, particularly. And I think that's just such a beautifully phrased sentence like. Not only is it like potent theologically, but like, it just, it just feels good, like in terms of like the English language to repent of your particular sins, particularly. And like the idea is yes, Protestant reform, Christians affirm a general repentance from sin, right? We repent of our sin before the father, uh, as a result of our, of our coming to faith in Christ. And as part of our sanctification, we mortify our sin and we, Viv we are vivified by the spirit and repentance falls in that ongoing sanctification process. And there is this general repentance of like, I repent of the fact that I'm a sinner and that I commit sins, but there is this element in the reformed faith of like, I should be confessing to God. And I think by extension, like we should be confessing to our fellow Christians, our particular sins, our individual sins, and we should be doing that on particular occasion. And I think like. The Luther style confession of like going into the confessor and confessing like every particular sin. Particularly I think most Roman Catholic priests would, priests. Priests would probably have the same reaction Tobits did where he was like, get outta here. Like, come on dude. Like just go live your life and like deal with it. I think that's probably the reaction most Catholic priests would have. But yeah, I think you're right. Like if we're really talking about like. Five, five minutes of confession once a month and that somehow having some sort of spiritual efficacy. I'm not sure I buy that math. Like I think you're, you're probably spot on.  [00:29:47] Jesse Schwamb: Yeah.  [00:29:47] Confession Hours Oddities [00:29:47] Jesse Schwamb: I just was curious about how many priests would be required and then the allocation of the duties. By the way, you are right. So I, because I had to check on this, the, the fourth letter in council of 1215 does say that the church requires confession of any grave or mortal sins at least once a year. But the church, yeah, strongly encourages more frequent confession as a spiritual practice, even for, of course, like the venial or the less serious sins in their eyes. So yeah, my thought here was just that. I think it's actually undervalued by way of the math. Like the, as the kids say, the math just isn't math thing for me on this one. But I was more curious about, since this is one of the seven sacraments, even if you just said like, well, it should have at least one seven of the allocation. That's like, what? Like something like 14%. And so this is, um, almost half of that. I just found it a little bit, a little bit odd and yeah, I think you'd have to be, uh, so in other words, when I looked at the, basically, here's the bottom line. When I looked at the hours for confession one, there were weird times and uh, two, I was like, that doesn't seem like enough hours. Like, it was just more like that. Like how that's like saying like, Hey, the post office is open three hours a week, and by the way, one of those hours is from seven to eight o'clock on Friday. Like they had some hours. One hour just on Friday was like, I guess that's the way you wanna start your weekend is like, let's get all of this off my chest. Yeah. And, and do it. Right. And the last thing I'll say by the way, is you're correct. When you look at the instruction they give you, and this is common of course, toward the end, when they say like, here's how you like wrap up your part. Actually everybody should go read, go to the local, local Catholic church website and read the instructions. 'cause in some ways they're just interesting and kind of, um, I don't wanna say funny 'cause I'm not making fun. I'm just saying like, they have to give you instruction if you've never done it before. And so most of us are not really probably familiar with the process and they give you explicit instruction and toward the end it's like, here's how you kinda like hang up the call with the priest. And it's like you said, you know, these are my sins and all others, would you be willing to forgive? So you're right. Right. They just kinda wrap them all up because it's sins of omission, sense of commission, it's all to be together. But I, I wonder, you gotta think there's people in there that are like. The priests are like, okay, man, just yeah. Wrap, come on, wrap, wrap it up.  [00:31:55] Confession Timing Talk [00:31:55] Jesse Schwamb: And other people that come in are just like, you know, forgive me father. And uh, lastly to your point, when they give you instruction about how you should start, of course you're always to signify how long it's been since your last confession. Right. Confession. And they say parenthetically, like, reference the days, weeks, months, or years. So you're right. There are gonna be people that probably do it very frequently and probably people who do it infrequently still, I would say I just couldn't believe for a church this large, that there was just three hours a week.  [00:32:21] Tony Arsenal: Yeah.  [00:32:21] Jesse Schwamb: For everybody else.  [00:32:22] Tony Arsenal: Yeah.  [00:32:23] Vance and Papal Authority [00:32:23] Tony Arsenal: This leads me to two very brief sub, uh, denials slash affirmations. Uh, I don't know if you saw this, um, this is not a political statement, right? I, I have lots of feelings and thoughts about the current administration and I think most of my feelings and thoughts would surprise. Everybody. But I thought it was hilarious because JD Vance, who is a Roman Catholic, uh, confessed Roman Catholic part of the Roman Catholic Church, uh, he ha I, I'm not sure if I'm affirming or denying this, there was this funny, uh, funny exchange. I think he was at doing like a, doing like a TPU, I don't know, speech. He was doing a speech at some conservative event and he said something like, I think that the Pope should be more careful when he makes theological statements. I'm wanna be like, do you understand what the pope is in your religion? That was one of my sub denials. Uh, I don't remember what the other one is, so it must not have been that important. It'll come back to me at the worst possible moment and I will try very hard not to interrupt our show for it, but I probably will fail.  [00:33:25] Jesse Schwamb: Yeah.  [00:33:25] Reading Matthew 21 [00:33:25] Jesse Schwamb: Listen, we, we gotta get to some scripture because. We're, we're doing this old school style where we take like half the time and just talk about affirmations. It's true in house. It's true. Which is great fun. But let's, let's get back to Matthew 21. And I, I know we did this last time, but I am gonna rock through the passage 'cause of course, that's the best part of any of our discussion, is actually hearing from, from the Holy Spirit through the scripture, uh, which he's given to us. So this is, uh, Matthew 21, starting in verse 33. And you're gonna hear the, the whole thing right here. Uh, this is Jesus speaking. Listen to another parable. There was a landowner who planted a vineyard and put a wall around it and dug a wine press in it and built a tower and rented it out to vine growers and went on a journey. Now, when the high risk time approached, he sent his slaves to the vine growers to receive his fruit, and the vine growers took his slaves and beat one, killed another, and stoned a third. Again, he sent another group of slaves larger than the first, and they did the same thing to them. But afterward he sent his son to them saying they will respect my son. But when the vine growers saw the sun, they said among themselves, this is the heir. Come let us kill him and seize his inheritance, and they took him and threw him out of the vineyard and killed him. Therefore, when the owner of the vineyard comes, what will he do to those vine growers? They said to him, he will bring those wretches to a wretched end and will rent out the vineyard to other vine growers who will pay him the proceeds at the proper seasons. Jesus said to them, did you ever read in the scriptures the stone, which the builders rejected? This has become the chief cornerstone. This came about from the Lord, and it is marvelous in our eyes. Therefore, I say to you, the kingdom of God will be taken away from you and given to a nation producing the fruit of it. And he who falls in the stone will be broken to pieces, but on whomever it falls, it will scatter him like dust. And when the chief priests and the Pharisees heard his parables, they understood that he was speaking about them. And although they were seeking to seize him, they feared the crowds because they're regarding him to be a prophet. [00:35:28] Tony Arsenal: Yeah. Yeah.  [00:35:30] Pharisees Condemn Themselves [00:35:30] Tony Arsenal: This is like a super heavy parable. Right. And we talked a lot last week about how like the point of this parable is not necessarily to try to instruct the Pharisees or the Sadducees. Like it's not to instruct the people who were going to reject Christ, uh, the, the builders who would reject the cornerstone. It's really a parable to teach those. Who are observing this process happening. But I think it's, I, I think it's really interesting just listening to you read this and reading through it, and I guess this is a question I haven't asked and I, I need to study a little bit more. It's crazy to me in verse 41, um, Christ seems the, the, the, um, Matthew seems to say here, and maybe I need to do a little bit more Greek study, so bear with me and, and have grace if I'm wrong here. Matthew seems to say that like Christ asks the people he's speaking to, the Pharisees he's speaking to, what is he gonna do to these people? And the Pharisees answer, he's gonna put those wretches to a miserable death.  [00:36:36] Jesse Schwamb: Right?  [00:36:37] Tony Arsenal: Like the people listening to this parable understand the outcome, like they understand the. The consequence that the, the, the vineyard owner or the vineyard tenant tenants are facing based on their lack of faithfulness to the covenant. To me, that is like a really striking part of this parable. And, and it's not even like the parable proper, but like the striking element of the context of this is that nobody listening to this parable, including the Pharisees that this parable has basically spoken against, nobody fails to see the gravity of the consequence of rejecting God's emissary, like rejecting the Messiah. That to me is like a really, I dunno, paradigmatic. Portion of this that I think we need to grapple with. This is not an unclear, an unclear outcome. This is not, this is not masked or vague or OPA opaque. Like everybody understands, the people who reject the Messiah are going to face dire and eternal consequences for that act. [00:37:48] Jesse Schwamb: That does make this really interesting, doesn't it? Because it's not just entirely like Romans one adventures or even Romans two. It's that this is what Jesus does and he does it in a profound way that's not trickery like I think kinda like you're saying like the lead up to this isn't as if he's even leading the witness. He's making it very clear, all like the parameters of the story and the characters involved and what should be the proper judgment. And it's not as if like they start saying, they're like, oh, we shouldn't say anything more like we, we plead the fifth because it's gonna condemn ourselves. He draws his audience in to producing and pronouncing like their own sentence. It's very much like, I think I mentioned this last time, the prophet Nathan and David, isn't it? It's the exact same. Yeah. And the verdict is unanswerable, like even in its own terms. These other, like these other vine growers, prefigures of course like the inclusion of the Gentiles and the apostolic office. But I like that what Jesus does here, even before he gets to that point, is he extorts from them an acknowledgement of the punishment which awaited them. And so in this way there's like, I think the Puritans use this passage a lot actually to demonstrate that the natural conscience even of like the unregenerate, still bears witness to divine justice. That's Romans two. Like they, they can't get out from underneath it and Jesus isn't using any trickery on them to get them to say this thing. They are compelled in their own way, even being unregenerate to, like you said, even as they're rejecting the Messiah to recognize that punishment is due these characters in the story, even as they perceive at the end that they are those characters. [00:39:21] Tony Arsenal: Yeah.  [00:39:22] Jesse Schwamb: Saying we'll receive the judgment.  [00:39:24] Tony Arsenal: Yeah.  [00:39:25] Usurpers Not Misguided [00:39:25] Tony Arsenal: And I think too, like, um, this is kind of one of those chicken or the egg scenarios, right? Like Christ is both recognizing the intention of their heart as well as prophesying. And, and not just prophesying, but like inception level prophesying the, the outcome of the intention of their heart. And so like, again, like we've, we spent a whole week kind of like leading into the parable and now we spent a whole week, we're gonna spend a whole week again kind of leading into the parable. This is such a deep parable, and that like Christ is not just laying bare. The fact that the, the people who were going to reject him were doing so out of this sort of like attempt and intention of usurping the kingdom of God for their own purposes. I think that brings a layer to this that we don't often appreciate in. Christ's interaction with the Pharisees. I think sometimes, and maybe this is because I just listened to an episode of where Matt Whitman on the 10 minute Bible hour talked about this. I think sometimes we actually have a tendency to sort of be sympathetic to the Pharisees where we think, you know, they were, they were just trying to obey God's law and they got a little sideways on it and you know, they were putting these boundaries in place, but they were doing it in this sort of like misguided attempt to protect the people. Christ actually here seems to contradict that in that the comparison he's making is not to a, a well-intentioned group of people who just get it wrong, but he's painting the Pharisees, the, the religious leaders, the Sadducees, the chief priests. He's painting them as these usurpers who recognize the proper authority of right. The master and his emissaries and ultimately of his son, they recognize this proper authority and rather than submitting to it and submitting to the covenant obligations that they, they already actually agreed to, instead of doing that, they're going to reject that authority and try to take it for their own right. It's not just that they do the wrong thing, it's that they recognize the heir, which is Christ. They recognize this heir and they kill him to try to take his place. That is a really heavy element of this parable. Christ is not painting. Um, the, the, the Pharisees here, the, the religious leaders. He's not painting them as um, well-intentioned, but ultimately wrong, which is I think a lot of times, and I think there's reason to do this right. I'm not being overly critical and I've done this, I've actually done this myself, and I think there's some. Space for it. Like the Pharisees were wrong, but they were wrong, kind of in the right direction sometimes. Um, Christ is not really on board with that, at least in this parable. Right. This isn't about them thinking that the heir was a threat, and so killing the threat in, you know, inadvertently this is them absolutely seeing who the hair, who the heir is, and intentionally deciding to reject that heir and to murder him and to try to take his inheritance. Mm-hmm. That's an affront to not only the heir who they murder, but an affront to the owner of the vineyard himself, which of course in this parable is figured to be God the father primarily. But God in sort of general terms, like the whole Godhead, um, with Christ as the second Adam has, as his representative, as his heir. This is a really heavy parable and I think where this comes into play for us in our own Christian life is. Are there times where we. Sort of do the same thing in refusing to, maybe it's tie into your denial a little bit. Like refusing to acknowledge our own sinfulness, refusing to acknowledge the ways that God has provided for us. Um, do we at times look at what we have and lay claim to it as though it is our own inheritance that we've taken? Um, right. Do we kind of crucify the son of God anew in, in refusing to repent of our sins particularly? I dunno. I think those are some open questions for us to kind of explore as we dig into this a bit more. [00:43:54] Jesse Schwamb: And that may relate as well to, well eventually at some point, I dunno, like 2040, get to like the parable of the talents. There's some similarity there with a little bit, right? You're saying? I think you're right.  [00:44:06] God Does All the Verbs [00:44:06] Jesse Schwamb: And where I think we can anchor some of that is in those first couple of verses. I'm really always impressed by really the number of action verbs that are packed within, like that just initial statement of Jesus explaining the situation. [00:44:19] Tony Arsenal: Yeah.  [00:44:19] Jesse Schwamb: So he sets it all up and he's saying there's a planting that goes on, this landowner puts up a wall, digs a wine press. Builds a tower and then RINs it. So there's all these like amazing things being done, all this action verb. And I, I think in part why he comes against the Pharisees so hard in the same way that we're looking at like the parable that, uh, the, uh, talents for instance of saying like, what did you do with that was entrusted to you was like this great treasure which Christ has entrusted or God has entrusted to his people, which is, is the gospel essentially is, is all a prophetic witness, is like the truth of who God is and his revelation of himself. And so I think. The first thing we gotta see in those verbs is that there's this emphasis that the vineyard was God's sovereign creation. You know, he plants it, he chose it, he established it. Israel didn't plant herself. She was planted. And that sovereign initiative is foundational, I think in, like you're saying, the parables indictment, because these vine growers, they don't possess anything that they did not receive. Right. You know, they did not find a vineyard already planted, but God himself made it from the wilderness that all his glory, all the glory might be his. So. I think it's helpful for us to observe that the church is always the planting of the Lord and that no congregation flourishes that is not first planted by God. And so there is a major offense here when those who are to care for it, who know, like you're saying, that they ought to care for it, who understand something about the hierarchy and the way it has been entrusted to them. Not to only break that covenant, but then seek to try to usurp the power in the roles of those whom they should be, quite frankly, in our own language, like under shepherds too. And so it starts with all, all those verbs. Like I think we could probably spend a. A lot of times just speaking about what does it mean? Why? Why is there all this explicit in particular language about the fact that there's a hedge and there's a press besides just these are part in piece mail or part and parcel of what it means to have a vineyard, apparently, but that they're all part of this narrative of God talking about how he protects and cares for his people and sets them in a place and chooses them and is particular about the construction and does so with great volition and authority and care and concern and creative ability. And then again, you have those who are meant there to do the very job that he's entrusted them with. And not only are they not doing that, and of course you're right. Jesus elsewhere, comes in, comes in hot, right, with a Pharisees saying like, listen, you set burdens on people's backs that you yourselves cannot lift. You're twice as in the hell as anybody else, and that's who you are. Yeah. It's not just hypocrisy, but you're literally setting people up to fail in this. So you can see how you're right. It's not just like, guys, I appreciate that. Like you wanted to set up some additional boundaries and maybe you took it a little bit too far. This parable is just scorched earth. It's, it's nuclear. Yeah.  [00:47:10] Tony Arsenal: Yeah.  [00:47:11] Scandalous Vineyard Setup [00:47:11] Tony Arsenal: And you know, I think, um, we are obviously gonna spend another week on this 'cause we still have not really addressed a single verse in this parable. I, I think like a lot of ink has been spilled on explaining sort of like the feal agricultural arrangements of this passage. What it represents. M my understanding is. A typical arrangement would be that a, a landowner would basically just lease out land and the tenants would be responsible for the planting, for the development. Right. And the, the, the landowner would essentially just collect a portion of whatever they produce. Right. This parable is actually taking this a step further. Exactly. That it's not as though the landowner just says like, all right, you can use this land. Right. And I own the land, so I get a portion of the pro, the profit. He's actually done all the work. Yes. And all that. The, all that the, the tenants need to do essentially is reap the harvest and then provide the portion of the harvest that belongs to the landowner, and so there is a greater investment. Of the landowner into this land than would be expected. We've commented in the past about how a lot of times the, the parables start on sort of a premise of shock. Like there's a, there's an element of the setup of the, of the parable where the audience would kind of like sit back and gasp or kind of be like, wait a second. Like that's not normal. Right. In the parable of the, the, um, lost son, it was the idea that like the son demanded his inheritance. And that wasn't the shocking part. The shocking part was that the father just granted it. Right. Or, um, the lost sheep, like the, there's actually a sort of a shocking element to the fact that like the, the land, the like sheep owner would just go get this other sheep. So we've, we've commented on there's kind of like. There's sort of like a scandalous setup. The scandalous setup in this is not that the land has been leased to tenants, right? It's that the land has been prepared for the tenants before it was leased out in the first place. And I think that's something we might miss if we read over this too quickly, is. The landowner has prepared everything for these, these tenants.  [00:49:30] Jesse Schwamb: That's right.  [00:49:31] Tony Arsenal: So the, the, at the, the punchline of the parable where they refuse to acknowledge the sovereignty of, um, sovereignty and maybe a lowercase s in the, in the context of the parable, they refuse to acknowledge the sovereignty and the rightful claim of the tenant or of the landowner on the, the profit of the land. And sort of like highlighter emphasized by the fact that they actually didn't do any of the work. There's a certain kind of like Amer, like American rugged individualism where we're kind of like, yeah, like if I planted all the crops, then it's kind of lame that this guy's coming in expecting to take a portion of it, right? Like, yeah, I guess he owns the land, so maybe he gets a little piece of it, but like, who does he think he is? All of that already is already short circuited. Like I. The, these tenants are not actually, um, portrayed as doing anything in this parable. That's right. Like they just lease the land. They, they, um, and leased is not really like the right. The right word, the, the Greek word is omi, which is like he gave over the land to them. Um, when we say leased, we have this idea that like the tenants pay to use the land and then like part of their contract is that whatever profits they reap, uh, off the land goes back to the, to the landowner. This is really more like the landowner graciously allowed them to live on this land, and the only payment he required was that they would eventually provide him part of the profit back. Like he's planted the land, he's put up the fence around it. He dug the wine press so that they could make a product out of it. He built the tower so it would be defended. Yes. And he gave it over to them essentially just to like live on until it was time for the harvest. And all he is asking for is basically like, alright, so this is my land. I've planted the vineyards, the profit is mine to have. And so when the time came for him to come claim that that's where they have now rejected him. Yes. That's where they've now said like, I know you did all the work and really graciously allowed us to live in this land, but we're gonna keep all of it for ourselves. That's the scandal of this. That's what I think like the original audience would've set up and like, wait a second here. Like, hold on. They didn't even plant the vineyards themselves. They didn't even build the tower themselves. That's really the force of this that I think we miss when we, when we overemphasize, trying to think through like what the original agricultural arrangements were. 'cause this is painted. Very different than what the original arrangements would've been typical for. Like this is a different scenario and I think intentionally so,  [00:52:09] Jesse Schwamb: and we need those words like rented, at least in English, to help us understand that it didn't belong to them. It wasn't a gift, right? It wasn't as if like it was just turned over in the sense that it belongs to you now do with it what you will. And it's very clear in the passage one, like you said, that the landowner does all those things. So it was a, you know, he completely set it up. I mean, this is just such a beautiful, I think, depiction of the hold of prophetic, you know, understanding of God's word here, but it's very clear that says the, he sent his slaves to the vine growers to receive his fruit. So you're right. The scandal is that they're like, well, obviously. They need to give him his fruits, like  [00:52:48] Tony Arsenal: right.  [00:52:48] Jesse Schwamb: It was all set up before he left on this long journey. He then turned it over to them to care for, and that was really all that they were supposed to do. They had no role in this. And so it does like lead us in into this weird space where it's like, well, well what, what did the Pharisees think they were trying to do themselves? What does actually Jesus commenting on, on their own, like licit on their own initiative here, is he basically saying that not only are they not respecting his sovereignty, but they were trying to claim for themselves what only rightly belongs to God that even their position right. Society in culture as their representatives, God himself, they wanted to take that over for themselves, which he does bring that condemnation upon them in other parts of the scripture. So again, this is really hot. I think it's a, it's both heat and light, but there's no doubt that there's fire to this, right? Because it's a direct indictment that God the father set all of this up. You yourselves are on rented property, but guess what? Even the property that you've rented, I'm not exacting a tax from you as if like you have put forward and grown or supplied or created some kind of profitable outcome here. And I just want a piece of that. He's not even talking about tithing in that sense. What he's basically saying is, none of this belongs to you. Like how? Right? How dare you? None of this is yours. I set all of this up and in fact, because you've done so poor poorly at this, I'm gonna take it away from you and give it to those who actually produce fruit and guess what's gonna be the Gentiles? So it's, there's a wild. Amounts of condemnation packed into a very small story.  [00:54:19] Tony Arsenal: Yeah. Yeah. It really is.  [00:54:22] Tenants Add Nothing [00:54:22] Tony Arsenal: Um, there is nothing expected of these tenants. Right. There's no contract, like there's no terms, they, they really add nothing to the, the landowner's land, except I guess maybe they're the ones harvesting these, this fruit. Right. But even that's not explicit in the parable.  [00:54:43] Jesse Schwamb: Exactly.  [00:54:43] Tony Arsenal: Right. Right. He, he does all just to steal your thunder, like he does all the verbs. Yes. All of the ves are done by the landowner.  [00:54:50] Jesse Schwamb: Yes. Right  [00:54:51] Tony Arsenal: on. There is an implication that the, the tenants are somehow like the ones harvesting this, or they're the ones producing the wine, I guess, in the wine vat or the wine press. But at the end of the day. A normal tenant landowner agreement would be, I'm, you're, first of all, you're probably gonna pay me to use this land, right? You're paying me to use this land, and the way you pay me is you're gonna plant the, the gr the crop. You're gonna harvest it. You're gonna make the produce, and all I'm gonna do is let you live on this land. I'm gonna take the pro, like the profit, you're gonna pay me outta that profit. There is nothing asked or expected of these, th

In S7E21 I sit down with scholar of ancient Mediterranean religions and early Christianity Dr. M. David Litwa go discuss his upcoming Hermetica I Live Seminar and the release of a beautiful edition of Hermetica I with Fount Ultd. See the links below to register/purchase Hermetica I.Hermetica I Live Seminar:https://mdavidlitwa.thrivecart.com/hermetica-i-live-seminar/Hermetica I Fount Ultd. Edition: https://www.fountultd.com/publications/p/hermetica-1Gnosis:https://www.youtube.com/@m.davidlitwaThe Gnostic Archives:https://mdavidlitwa.com/SUBSCRIBE to the ARCANVM Newsletter:⁠⁠https://ikebaker.com/newsletter⁠⁠For all things Ike be sure to visit/message him at: ⁠⁠https://ikebaker.com⁠⁠SUPPORT ARCANVM for $5/MONTH: ⁠https:patreon.com/arcanvm ⁠ FOLLOW on Facebook: ⁠https:facebook.com/arcanvvm ⁠ FOLLOW on Instagram: @a.r.c.a.n.v.m#hermeticphilosophy #gnosis #gnosticism #spirituality

Maranatha: Our Lord is Coming! The Rapture of the Church    In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. (John 14:1-3) The scene is etched forever in the sacred record of Scripture. It is the night of betrayal. The Passover supper has been eaten. The traitor has gone out into the darkness. The eleven remaining disciples sit in stunned silence as the weight of impending loss presses upon their souls.    Their Master has spoken plainly of His departure. He has washed their feet. He has given them the new commandment of love. And now, with the shadow of Gethsemane already falling across His face, the Lord Jesus Christ turns to address the deepest fear in their hearts. He does not offer vague religious platitudes. He does not speak in the language of uncertainty. Instead, He utters words that carry the full force of divine certainty, words that have echoed down through two thousand years of church history as the unbreakable promise of His personal return.   Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.   These verses stand as the cornerstone of the doctrine of the Rapture of the church, the blessed hope that has sustained persecuted saints, comforted grieving families, and ignited holy urgency in every generation of believers. Yet the full power of this promise is often missed in English translation.    The blazing heart of the passage lies in the Greek construction of the words “I will come again,” and it is there that the exposition must linger with scholarly precision and devotional weight. The verb translated “I will come again” is the present indicative active of the Greek word erchomai—literally, “I am coming.” It is not the simple future tense that one might expect for a distant event.  It is the present tense employed in a manner called the futuristic present tense. This is no grammatical accident. It is a deliberate choice by the Holy Spirit through the pen of the apostle John.    In classical and Koine Greek, the present tense can be used to describe a future action when that action is viewed by the speaker as so certain, so inevitable, and so imminent that it is as good as already unfolding before the eyes. The futuristic present tense does not weaken the promise; it intensifies it. It lifts the event out of the realm of mere prediction and plants it squarely in the realm of divine declaration. Jesus does not say, “I might come someday if conditions allow.”  He declares with the full authority of the Son of God, “I am coming.” The present tense shouts certainty. It breathes imminence.    It carries the weight of a future so fixed in the eternal counsels of the Godhead that the Speaker can speak of it as already in motion.   This futuristic present is not unique to this verse, but its placement here is profound.    The same construction appears elsewhere in the Gospel of John when Jesus describes events that are absolutely assured in the divine plan. The grammar itself becomes a theological hammer, driving home the truth that the return of Christ for His own is not a distant possibility but a present reality in the mind of the Savior.    He is even now, from the vantage point of eternity, in the act of coming. The promise is so certain that the tense of the verb collapses the future into the present. This is the grammatical foundation upon which the entire doctrine of the Rapture rests. The Rapture is not an afterthought in the plan of God.        It is the next great event on the divine calendar for the church of Jesus Christ, an event so fixed and so near that the Lord Himself can announce it in the present tense: “I am coming.”   The Rapture of the church is the personal, visible, and audible return of the Lord Jesus Christ in the clouds to receive unto Himself every believer, both living and dead, and to take them to the place He has prepared in the Father's house. It is distinct from the Second Coming, which will occur at the end of the Tribulation when Christ returns to earth in power and great glory to judge the nations and establish His millennial kingdom.  The Rapture is the moment when the Bridegroom comes for His bride before the wrath of the Lamb is poured out upon a Christ-rejecting world. It is sudden. It is secret to the world but glorious to the saints.    It is the fulfillment of the promise given in the Upper Room, and it stands as the great hope of every blood-bought child of God.   No passage of Scripture unfolds this event with greater clarity and comfort than the words of the apostle Paul in First Thessalonians chapter four, verses thirteen through eighteen.    These verses were written by divine revelation to correct the ignorance of the Thessalonian believers concerning those who had died in Christ. The apostle writes: But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words.   Consider the weight of each phrase. The apostle begins by lifting the veil of ignorance. Death is not the end for the believer; it is merely sleep for the body while the spirit is present with the Lord.    The sorrow of the Thessalonian Christians is real, but it is not hopeless sorrow. It is sorrow anchored in the resurrection of Jesus Christ. Because He died and rose, those who sleep in Jesus will God bring with Him. The dead in Christ are not left behind. They will not miss the Rapture.    Their spirits, already in the presence of the Lord, will be reunited with their resurrected bodies at this moment.   Then comes the heart of the revelation: “For this we say unto you by the word of the Lord.” This is not human speculation. This is not apostolic opinion. This is direct revelation from the ascended Christ Himself.  The Lord Himself shall descend from heaven. Notice the personal emphasis. It is not an angel. It is not a representative.    The Lord Himself— the same Jesus who walked the shores of Galilee, who hung upon the cross, who burst from the tomb, who ascended from the Mount of Olives—He Himself shall descend. And He shall descend with a shout.    The Greek word for “shout” is keleusma, a military command, a royal summons, a cry of authority that will pierce the heavens and shake the graves.    Accompanying that shout will be the voice of the archangel and the trump of God. The trumpet does not signal judgment here; it signals assembly. It is the signal for the final gathering of the redeemed.   The sequence is precise and powerful. The dead in Christ shall rise first. Their bodies, sown in corruption, will be raised in incorruption.    The graves will surrender their prey. Then—and only then—we which are alive and remain shall be caught up together with them. The word “caught up” is the Greek harpazo, a word that means to seize, to snatch away by force, to carry off suddenly. It is the same word used in Acts 8:39 when the Spirit caught away Philip, and in Revelation 12:5 when the man child is caught up to God.    It pictures a violent, irresistible removal from this earth. No believer will be left behind. No one who has trusted Christ will miss this moment. Living and resurrected saints will be caught up together in the clouds to meet the Lord in the air. The meeting place is not on the earth. It is in the air, in the clouds, the very atmosphere where the Lord will receive His own unto Himself exactly as He promised in John 14:3.   And then the final, glorious declaration: “and so shall we ever be with the Lord.” Not for a thousand years. Not for a million years. Forever. The Rapture is not a temporary event.    It is the beginning of an eternal union. The bride will be taken to the place prepared in the Father's house, and there she will remain with her Bridegroom throughout the ages of ages. This is the comfort with which the apostle commands believers to comfort one another. It is not a doctrine for debate. It is a doctrine for consolation in the face of death and for courage in the face of life.   The same apostle who received this revelation also unfolds the mystery of the bodily change that will occur at the Rapture.      In First Corinthians chapter fifteen, verses fifty-one and fifty-two, he writes: Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.   This is the mystery that was hidden in ages past but is now revealed. Not every believer will die. There will be a generation of Christians alive at the moment of the Rapture. Those believers will not sleep; they will be changed.      The change will be instantaneous—“in a moment, in the twinkling of an eye.” The Greek word for “moment” is atomos, from which we derive the English word “atom.”    It means an indivisible unit of time, the smallest possible fragment of a second. Faster than the eye can blink, faster than the mind can comprehend, the transformation will occur.  The corruptible will put on incorruption. The mortal will put on immortality. The bodies that have groaned under the weight of sin and sickness will be glorified, conformed to the image of the risen Christ.    The trumpet will sound, the dead will be raised, and the living will be changed. This is the power of the Rapture. It is not a gradual process. It is a sudden, sovereign act of God that will leave the world stunned and the saints transported.   The early church lived in the constant expectation of this event. They faced persecution, imprisonment, and death with the cry of “Maranatha” upon their lips. That single Aramaic word, preserved for us in First Corinthians chapter sixteen, verse twenty-two, carries the heartbeat of New Testament Christianity: If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.   “Maranatha” is not a curse. It is a prayer. It is a declaration. It means “Our Lord, come!” or more literally, “The Lord is coming!”    The persecuted believers of the first century did not merely believe in the return of Christ as a distant doctrine. They cried out for it as the solution to every trial. They lived every day with the expectation that before the sun set, the trumpet might sound and the Lord might appear. That same expectant cry has been the distinguishing mark of every faithful generation since. The futuristic present of John 14:3 fueled their hope. Jesus is not merely going to come.    He is coming. The present tense makes the future certain and the certain future near. Additional passages of Scripture reinforce this truth with unyielding clarity. The apostle Paul describes the Rapture as the believer's “blessed hope” in Titus chapter two, verse thirteen: Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. It is not the appearing of wrath. It is the appearing of the great God and our Savior. It is blessed because it delivers the church from the hour of trial that is coming upon the whole world.    It is glorious because it reveals Christ in His full majesty to those who love Him.   The apostle also writes in Philippians chapter three, verses twenty and twenty-one: For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.   The word “conversation” means citizenship.    The believer's true home is in heaven, and from that heavenly realm the Savior is expected at any moment. The transformation described here is the same as that in First Corinthians fifteen. The vile body—literally the body of humiliation—will be fashioned like unto His glorious body.  The power that will accomplish this is the same power that will one day subdue all things under His feet. Nothing is too hard for the One who spoke the universe into existence.   The doctrine of the Rapture is further confirmed in the closing words of the New Testament.    In Revelation chapter twenty-two, verse twenty, the ascended Lord Himself declares:   He which testifieth these things saith, Surely I come quickly. And the response of the apostle is immediate and fervent: Amen. Even so, come, Lord Jesus.   Once again the language of certainty and imminence rings out. “Surely I come quickly.”    The same Lord who used the futuristic present in the Upper Room now seals the entire canon of Scripture with the promise of His soon return.   This constellation of biblical texts forms an unbreakable chain of truth. The futuristic present of John 14:3 is the grammatical foundation.    The detailed revelation of First Thessalonians four is the doctrinal exposition. The mystery of First Corinthians fifteen is the physiological description. The cry of Maranatha is the devotional response. The blessed hope of Titus two is the purifying motivation. The citizenship of Philippians three is the practical orientation. And the final prayer of Revelation twenty-two is the expectant climax.   Taken together, these passages challenge every believer to live in the white-hot expectancy of the Lord's return. The Rapture is not a doctrine to be debated in academic halls while life drifts on in complacency. It is a command to holiness.  The apostle John makes this explicit in First John chapter three, verses two and three: Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure.   The hope of seeing Christ and being made like Him is not an abstract idea. It is a sanctifying force. The one who truly believes that Jesus may come at any moment will not toy with sin. He will not waste his days on the trivial and the temporal. He will purify his life with the same purity that characterizes the Lord Himself.    Expectancy produces urgency. It produces separation from the world. It produces devotion to the Word. It produces zeal for the gospel. It produces love for the brethren.  It produces a life lived with eyes fixed on the eastern sky.   The early church understood this. They did not build elaborate systems of prophecy to delay the return of Christ. They did not resign themselves to the idea that the Rapture was for some future generation. They lived as though today could be the day. That same spirit must characterize every generation of believers until the trumpet sounds.    The futuristic present tense in John 14:3 is not a curious footnote for Greek students.  It is a divine declaration that resounds through the corridors of time: “I am coming.” The Lord is coming. Maranatha.    The Bridegroom is on the way.   The Rapture will be a moment of indescribable glory. In one atom of time the graves of the righteous dead will burst open. Bodies long decayed will be reconstituted in splendor. The living saints will feel the sudden surge of immortal power coursing through their veins. Then, together, they will be caught up. The clouds will become their chariot. The air will become the meeting place.  The Lord Himself will receive them. No more sorrow. No more pain. No more death.    Only the eternal embrace of the One who loved them and gave Himself for them. The place prepared in the Father's house will at last be occupied by the redeemed of all ages.    The marriage supper of the Lamb will begin. The church will be presented faultless before the presence of His glory with exceeding joy.   Until that day, the Scriptures call every follower of Christ to live in the light of this imminence. The doctrine of the Rapture is not an escape clause for the lazy. It is a summons to vigilance. It is a call to watchfulness.    It is a mandate to occupy until He comes.    The believer who has fixed his hope on the appearing of Christ will order his life accordingly. He will speak the truth in love. He will labor while it is day. He will warn the wicked. He will strengthen the weak. He will lift up the hands that hang down. He will keep his garments unspotted from the world.  He will cry out with the saints of old, “Maranatha—Our Lord, come!”   The futuristic present tense of John 14:3 still echoes across the centuries. Jesus is not planning to come. He is coming.    The grammar itself testifies to the certainty. The supporting texts confirm the details. The early church embodied the expectancy. And the Holy Spirit today stirs the hearts of all who will listen with the same urgent cry: the Lord is coming. Maranatha. Even so, come, Lord Jesus.  The promise stands. The place is prepared. The trumpet is ready. The Bridegroom is at the door.   Let this truth sink deep into the soul. Let it shape every decision. Let it fuel every act of obedience. Let it purify every motive. The Lord Himself shall descend. The dead in Christ shall rise.    The living shall be changed. The redeemed shall be caught up. And so shall we ever be with the Lord. This is the Rapture. This is the blessed hope.    This is the promise of John 14:1-3, sealed by the futuristic present tense and proclaimed by the infallible Word of God.    Maranatha. Our Lord is coming. Amen.

Send us Fan Mail  In today's episode, we respond to a person who challenged the deity of Christ, and went as far as to attack Who Jesus is. He made several claims about Jesus' growth, obedience, temptation, suffering, and limitations in His flesh. We defend Christ's full divinity and full humanity, providing a Scriptural basis for the deity of Christ. We discuss His equality with the Father, His voluntary self‑emptying, and His sinlessness. We argue that whatever limitations He may have had in the flesh never diminished who He truly was and still is. We affirm the biblical doctrine of the Godhead, and give biblical reasons that everyone else should. We invite you to come study God's Word with us today!

Send us Fan MailForasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device - Acts 17:29 KJV.  Let's hear from you via email at Rlwmsmedia@gmail.com or visit our website at www.hisredeeminglove.com3 Ways to Support the Ministry:- GIVE ONLINE AT HISREDEEMINGLOVE.COM- GIVE VIA THE RLWM APP AT 'MY CHURCH HOME' IN THE GOOGLE/APPLE STORE- TEXT ‘GIVE' TO (336) 360-0443

“One who has not listened to the messages about the prowess and marvelous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord is to be considered to possess earholes like the holes of snakes and a tongue like the tongue of a frog.” (Shrimad Bhagavatam, 2.3.20)

"Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection. And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? For thou bringest certain strange things to our ears: we would know therefore what these things mean. (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.) Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, To The Unknown God. Whom therefore ye ignorantly worship, him declare I unto you. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. And the times of this ignorance God winked at; but now commandeth all men every where to repent: Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. So Paul departed from among them. Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them." Acts 17:16-34

Thursday, 23 April 2026   and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'? Matthew 19:5   “And He said, ‘For this, he will leave, a man, the father and the mother, and he will be glued to his wife, and they will become, the two, into one flesh.'” (CG)   In the previous verse, Jesus noted that from the commencement, God created humans male and female. Having said that, the narrative continues, “And He said, ‘For this, he will leave, a man, the father and the mother.'” Jesus cites Genesis 2:24 –   “Upon thus, he will leave, man, his father and his mother, and he impinged in his wife. And they were to flesh – one.” (CG)   The unstated force behind the thought is that a child is derived from a man and a woman. There is no other way for it to occur, something already seen in the Genesis 1 account, where everything breeds after its own kind. In the case of humans, the offspring are the issue of a union between a man and a woman.   Also, within that thought is the idea that a properly functioning home is where there is a father and a mother who are together as the child grows. These are logical deductions that can be made from thinking about these early words of Genesis, which are repeated by Jesus. Understanding these things, Jesus continues, saying, “and he will be glued to his wife.”   A new word is seen here. In some texts, it is rendered as kollaó, to glue. In other texts, it is similar but with more force, proskollaó, to glue to. The word proskollaó will be used in the comparable passage found in Mark 10:7, and also in Paul's citation of this Genesis account in Ephesians 5:31.   The model in many parts of the world, and that which is being pressed upon many “nuclear family” nations today, is that it is ok for children to be raised by one parent, usually the mother, who gets pregnant by whoever comes around. From there, the child is brought up in an environment lacking both parents.   Rather, there is to be an indissoluble union between the man and the woman who produce a child. That continues, and is confirmed, in the words, “and they will become, the two, into one flesh.”   The Hebrew word translated as “one” is ekhad. It can signify a plurality within a unity. For example, a cluster of grapes is one, and yet it has many grapes. The Godhead is one, and yet there are three Persons within it. These two humans have become one in flesh. From them issues a child. The bond of unity remains after the child is born.   There is nothing stated elsewhere in Scripture until the Law of Moses that qualifies this. Jesus will explain in a few verses why a provision ending such a union was set forth in the law. The explanation, however, will be seen to merely accommodate the people. However, accommodation does not necessarily equate to what is actually proper.   Life application: In the Western world, where the standard has been that a man marries a woman, has children, and remains with his wife throughout their lives, it was the bulwark upon which the society was established. Everything in the family, the community, and the society at large extended from that basic unit.   In order to undermine Western society, this concept has been under constant and increasing attack by those with left-leaning ideologies. The increasing attack is not merely in the number of voices, but in what the voices proclaim. First, the idea of divorce was brought into societal thinking.   Once that became acceptable, an increase in deviation was seen. It soon became acceptable for a woman to have a child without ever getting married. From there, other sexual perversions have entered what is considered a “family,” such as two men raising a child or two women raising a child.   After that, the idea of multiple partners all living together and raising a child was introduced. During all of this time, the idea of abortion has been introduced and pushed as a way of alleviating the burdens of these dysfunctional scenarios. With each next step of mental perversion being worked out in people's lives, increasing harm has come upon once well-established societies.   The force behind this is not “love,” as if that is the driving motivator. Rather, the force behind it is hate. There is a hate of God, a hate of accountability to God, a hate of moral discipline, etc. In order to push God out of the society, it first begins by pushing God out of the family.   The more families that take this step, leads to more districts accepting the premise. The more districts that accept it, leads to states or provinces accepting it. Soon, it becomes a national force. What is intolerable to God is what is praised. Those who refuse this “tolerant” lifestyle are, ironically, no longer considered tolerable. They must be dealt with accordingly.   Anyone who cannot see this logical progression going on in the world simply does not want to see it. After the rapture of the church, this mental degradation will rise to such an extent that the world will, literally, destroy itself. Religions, ethnicities, and nations will have no basis for moral governance.   The idea of “tolerance” is the death knell of a society. What is intolerable to God should not be tolerated. When it is, God – and what He expects – becomes what is intolerable.   Lord God, help us to faithfully endure this world of ever-increasing immorality, never waffling on our stand that Your word is right and that it is to be always upheld, in its proper context. May we be people morally grounded in Your word. Amen.  

Hey Ladies and Gentlemen! There's been a lot of talk recently about "traditional" Christian notions of "Trinity" vs. modern (and ancient) notions of "Godhead" in LDS doctrine.

The Holy Spirit is part of the Trinity.  The power of the Godhead.  When the Holy Spirit came over 2000 years ago on the day a Pentecost, He came to empower us to be the followers of Jesus that live with power and strength in the world, impacting and changing the world in the process.  He is still moving in the world today.  Amidst all the chaos and craziness He still moves.  Today we talk about the power of the Holy Spirit to convict us of sin and of righteousness.

The Holy Spirit is part of the Trinity.  The power of the Godhead.  When the Holy Spirit came over 2000 years ago on the day a Pentecost, He came to empower us to be the followers of Jesus that live with power and strength in the world, impacting and changing the world in the process.  He is still moving in the world today.  Amidst all the chaos and craziness He still moves.  Today we talk about the power of the Holy Spirit to convict us of sin and of righteousness.

The living legend David Icke once again appears on the Outer Limits of the Truth. Icke lays out his core thesis that human beings are fragments of an infinite consciousness trapped inside a simulated reality, which he calls the matrix. He argues the true self operates outside this simulation and is constantly trying to reconnect with the entrapped fragment, while a global cult and the non human forces it serves work to block that reunification. According to Icke, this is why the biological body functions as a sophisticated computer running psychological and perceptual programs, and why the elite push so aggressively toward AI human fusion. If artificial intelligence replaces authentic human thought, the dangerous questions (Who am I? Where did I come from? Who runs the world?) never get asked. He frames awakening not as recognizing a political conspiracy, which he considers a shallow layer, but as expanding identity beyond the matrix frequency band so one actually perceives reality from outside the cage. Icke then extends this framework into mass control mechanics and the afterlife. He argues religion, orthodox science, and left versus right politics all function identically: rigid belief systems that fracture the population into compartments so the few can rule the many. He points to COVID as a dry run that woke millions, which then triggered a strategic infiltration of alternative media by voices who redirect attention to politics, Trump, and religion while avoiding the deeper questions. On death, he describes the near death experience tunnel, the light, the elders, and the life review as part of a reincarnation trap, or Wheel of Samsara, engineered to recycle souls back into the simulation through a memory wipe and manufactured guilt. His escape route is simple but demanding: recognize the trap while still embodied, stop fearing judgment from others, and refuse to identify with any of the labels the system hands you. Key Takeaways include • Humans are fragments of infinite consciousness; the true self lives outside the simulation and is actively trying to reconnect. • The body is a biological computer running perceptual and psychological programs, not a purely natural organism in the way people assume. • AI human fusion is the endgame of the control system because merged consciousness stops asking existential questions. • Perception is a frequency. Low states (fear, hatred, depression) lock you inside the matrix band. Higher states (love, peace, expanded identity) move you beyond it. • Religion and orthodox science function as mirror prisons. Both demand rigid belief, both punish heretics, both keep the population compartmentalized. • Divide and rule requires fracturing the population into believers of competing stories. Left versus right is the current master wedge. • Trump, in Icke's view, was always a cult asset tasked with wrecking the old system and installing the AI dystopia, and the right is only now catching up to what the left already felt. • Post COVID, the alternative media was deliberately infiltrated and algorithmically elevated to keep the rabbit hole shallow, stopping inquiry at politics and Israel rather than at who controls both. • Near death experiences follow suspiciously common scripts (tunnel, light, elders, life review, guilt, return) which Icke interprets as a soul recycling mechanism, not a genuine reunion with source. • A memory wipe occurs at incarnation, which is why almost no one remembers previous lives and why the astral feels like a first time experience every single cycle. • Escape is possible: learn the mechanics of the trap while alive, stop identifying with human or religious or political labels, and when you leave the body refuse the tunnel and the elders. • Courage is the precondition for truth telling. Ridicule, bans, and condemnation are standard costs, and taking them personally is itself a program. About David Icke A former professional soccer player and sports broadcaster, David Icke is an English writer and public speaker, best known for his views on what he calls "who and what is really controlling the world." Self-described as the most controversial speaker in the world; he is the author of over 20 books and numerous DVDS. Through his lectures in over 25 countries, Icke has attracted a global following that cuts across the political spectrum. His book, "The Biggest Secret," has been described as "The Rosetta Stone for conspiracy junkies." After being told by a psychic that he was a healer who had been placed on earth for a particular purpose, Icke held a press conference to announce that he was a "Son of the Godhead." Through his writings, Icke has developed a worldview that combines new-age spiritualism with a denunciation of totalitarian trends. He believes that many prominent figures belong to the Babylonian Brotherhood, a secret group of shapeshifting reptilian humanoids that control humanity. Website Link: https://www.davidicke.com ---------------- The Road Map: Escaping the Maze of Madness Kindle Edition David Icke's 1998 book The Biggest Secret was dubbed the Rosetta Stone of conspiracy research for connecting the dots that allowed a much bigger picture to be seen. The Rosetta Stone, discovered in 1799, revealed the language codes that allowed Egyptian hieroglyphics to be understood. Now, The Road Map presents a massive extension and expansion with the benefit of a further three decades of full-time research. The depth and breadth of this book is astonishing as it reveals both the interdimensional panorama of the conspiracy for human control, and how we can break those chains to walk the road to freedom. Ever more people are looking at the Maze of Madness called 'human life' and asking the BIG questions: What is it all about? Who are we? Where are we? Why is the world as it is? BIG questions lead to BIG answers and David Icke has been asking them for much of his life and especially since his gigantic awakening after 1990. The Road Map is the latest instalment in his incredible journey to first expose the Maze and then the way out. SEO Keywords David Icke 2026 interview, Outer Limits of Inner Truth, infinite consciousness, matrix simulation, AI human fusion, reincarnation trap, near death experience, biological computer, global cult, awakening process, Wheel of Samsara

Click here for the DRB Daily Sign Up form! TODAY'S SCRIPTURE:  1 Samuel 18, 1 Chronicles 6, Psalm 11, Matthew 3 Click HERE to give! One Year Bible Podcast: Join Hunter and Heather Barnes on the Daily Radio Bible, a daily Bible‑in‑a‑year podcast with 20‑minute Scripture readings, Christ‑centered devotion, and guided prayer.This daily Bible reading and devotional invites you to live as a citizen of Jesus' kingdom, reconciled, renewed, and deeply loved. TODAY'S EPISODE: Episode Introduction Welcome to Daily Radio Bible for April 16th, 2026! Join Speaker A, your brother and Bible reading coach, and the team as we journey through day 107 of our year-long exploration of Scripture. Today's readings take us through 1 Samuel 18, 1 Chronicles 6, Psalm 11, and Matthew 3—uncovering stories of David's rise and Saul's jealousy, the lineage and responsibilities of the Levites, a psalm of trust amidst adversity, and the powerful beginning of Jesus' ministry through the baptism by John. Together, we'll reflect on God's unwavering love for all humanity, as proclaimed when Jesus is baptized: "This is my dearly loved Son, who brings me great joy." Through prayer and meditation, we'll set our intentions for the day, mindful of God's presence and the practices that root us in faith. Whether you're new or a returning listener, settle in and prepare to be encouraged, reminded, and inspired as we walk forward in God's joy—because you are loved. TODAY'S DEVOTION: This is my dearly loved son who brings me great joy. These are the first words we hear the Father speak over the Son, and through Christ, they are words that have been spoken over all people across the earth. God has declared his love for all humanity. He's declared his love for you. Here in this declaration, we see the heart of the Father for all people everywhere—broken, lost, sinner people like you and me. Jesus comes to do all that is needed, so that every man, woman, and child can be embraced into the triune love of Father, Son, and Holy Spirit; so all humanity can experience the love that is shared in the Godhead; so we can be one as they are one. Hear the declaration of what is. Hear the proclamation that you are loved by God. This is not a proposition. God's love and your position as daughter, as son, is not a great opportunity for you if you believe enough or you get your act together enough. It is a declaration of what is. You are loved. You are his. And that is great news. Let's hear this declaration well today and move out into the world learning, discovering how to live out who we have become. May God give us wisdom and may God give us joy as we live out this gospel in him. That's the prayer that I have for my own soul today. That's the prayer that I have for my family—for my wife, my daughters, and my son. And that's the prayer that I have for you. May it be so. TODAY'S PRAYERS: Lord God Almighty and everlasting father you have brought us in safety to this new day preserve us with your Mighty power that we might not fall into sin or be overcome by adversity. And in all we do, direct us to the fulfilling of your purpose  through Jesus Christ Our Lord amen.   Oh God you have made of one blood all the peoples of the earth and sent your blessed son to preach peace to those who are far and those who are near. Grant that people everywhere may seek after you, and find you. Bring the nations into your fold, pour out your Spirit on all flesh, and hasten the coming of your kingdom through Jesus Christ our Lord, Amen.   And now Lord,  make me an instrument of your peace.  Where there is hatred let me sow love. Where there is injury, pardon.  Where there is doubt, faith. Where there is despair, hope.  Where there is darkness, light.  And where there is sadness,  Joy.  Oh Lord grant that I might not seek to be consoled as to console. To be understood as to understand, to be loved as to love.  For it is in the giving that we receive, in the pardoning that we are pardoned, it is in the dying that we are born unto eternal life.  Amen And now as our Lord has taught us we are bold to pray... Our Father who art in heaven, hallowed be thy name, thy kingdom come thy will be done on earth as it is in heaven, give us this day our daily bread, and forgive us our tresspasses as we forgive those who trespass against us, and lead us not unto temptation, but deliver us from evil, for thine is the Kingdom and the power and the glory forever. Amen. Loving God, we give you thanks for restoring us in your image. And nourishing us with spiritual food, now send us forth as forgiven people, healed and renewed, that we may proclaim your love to the world, and continue in the risen life of Christ.  Amen.  OUR WEBSITE: www.dailyradiobible.com We are reading through the New Living Translation.   Leave us a voicemail HERE: https://www.speakpipe.com/dailyradiobible Subscribe to us at YouTube: https://www.youtube.com/@Dailyradiobible/featured OTHER PODCASTS: Listen with Apple Podcast DAILY BIBLE FOR KIDS DAILY PSALMS DAILY PROVERBS DAILY LECTIONARY DAILY CHRONOLOGICAL  

Thus although the subject matter is durvijñeyam, extremely difficult to understand, it becomes easy if one follows the prescribed method. Coming in touch with the Supreme Personality of Godhead is possible through pure devotional service, which begins with śravaṇaṁ kīrtanaṁ viṣṇoḥ. In this regard, Śrīla Viśvanātha Cakravartī Ṭhākura quotes a verse from Śrīmad-Bhāgavatam (2.8.5): praviṣṭaḥ karṇa-randhreṇa svānāṁ bhāva-saroruham. The process of hearing and chanting enters the core of the heart, and in this way one becomes a pure devotee. By continuing this process, one comes to the stage of transcendental love, and then he appreciates the transcendental name, form, qualities and pastimes of the Supreme Personality of Godhead. In other words, a pure devotee, by devotional service, is able to see the Supreme Personality of Godhead despite many material impediments, which are all various energies of the Supreme Personality of Godhead. Easily making his way through these impediments, a devotee comes directly in contact with the Supreme Personality of Godhead. After all, the material impediments described in these verses are but various energies of the Lord. When a devotee is eager to see the Supreme Personality of Godhead, he prays to the Lord: ayi nanda-tanuja kiṅkaraṁ patitaṁ māṁ viṣame bhavāmbudhau kṛpayā tava pāda-paṅkaja- sthita-dhūlī-sadṛśaṁ vicintaya “O son of Mahārāja Nanda [Kṛṣṇa], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.” Being pleased with the devotee, the Lord turns all his material impediments into spiritual service. In this connection Śrīla Viśvanātha Cakravartī Ṭhākura quotes a verse from the Viṣṇu Purāṇa: hlādinī sandhinī samvit tvayy ekā sarva-saṁsthitau hlāda-tāpa-karī miśrā tvayi no guṇa-varjite In the material world, the spiritual energy of the Supreme Personality of Godhead is manifested as tāpa-karī, which means “causing miseries.” Everyone hankers for happiness, but although happiness originally comes from the pleasure potency of the Supreme Personality of Godhead, in the material world, because of material activities, the pleasure potency of the Lord becomes a source of miseries (hlāda-tāpa-karī). False happiness in the material world is the source of distress, but when one's endeavors for happiness are redirected toward the satisfaction of the Supreme Personality of Godhead, this tāpa-karī element of misery is vanquished. An example given in this connection is that extracting fire from wood is certainly difficult, but when the fire comes out it burns the wood to ashes. In other words, experiencing the Supreme Personality of Godhead is extremely difficult for those devoid of devotional service, but everything becomes easier for a devotee, and thus he can very easily meet the Supreme Lord. (SB 6.4.27-28,purport; discussed in the session) ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://vaisesikadasayatra.blogspot.com/ ------------------------------------------------------------ Add to your wisdom literature collection: https://iskconsv.com/book-store/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://www.bbtacademic.com/books/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://thefourquestionsbook.com/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 ------------------------------------------------------------

The Holy Spirit is part of the Trinity.  The power of the Godhead.  When the Holy Spirit came over 2000 years ago on the day a Pentecost, He came to empower us to be the followers of Jesus that live with power and strength in the world, impacting and changing the world in the process.  He is still moving in the world today.  Amidst all the chaos and craziness He still moves.  Today we talk about the power of the Holy Spirit to convict us of sin and of righteousness.

The Holy Spirit is part of the Trinity.  The power of the Godhead.  When the Holy Spirit came over 2000 years ago on the day a Pentecost, He came to empower us to be the followers of Jesus that live with power and strength in the world, impacting and changing the world in the process.  He is still moving in the world today.  Amidst all the chaos and craziness He still moves.  Today we talk about the power of the Holy Spirit to convict us of sin and of righteousness.

The Supreme Personality of Godhead is situated as the Supersoul within the cores of the hearts of all living entities—whether moving or non-moving—including men, birds, animals, trees, and indeed, all living entities. Therefore, you should consider every body a residence or temple of the Lord. By such vision, you will satisfy the Lord. You should not angrily kill these living entities in the form of trees. (SB 6.4.13) I have to read this again because it's so nice; it really gets to the essence of our philosophy. In a verse in the Śrīmad-Bhāgavatam, it is mentioned that our main religious principle is to give up envy of other living entities. That's not a universally propagated idea. In fact, even in so-called religious culture, there are different forms of envy and enmity that arise. I'll say that many people are sensitive to those who have envy and sectarian tendencies. I remember after 9/11, Does anybody remember that? Many of you were just little babies. Anyway, it was a traumatic time. I went to New York City to distribute books, a little time after that. I remember that people were traumatized. Even on the street, some people broke into tears. It was so traumatizing for the whole country, what to speak of being in New York City. One day, I was giving a book distribution seminar at the Brooklyn temple, and during one of the breaks, I walked out the door with my friend and Godbrother, Mitrasena Prabhu. I remembered that we should grab a book before we went out for a walk, because I had just mentioned it in the semina. What if I was caught empty-handed? So, we reached inside the door, took a Śrī Īśopaniṣad, took a left, went straight, and took another right. Actually, it was State Street in New York, and just then we came across a very hefty-looking gentleman in a t-shirt and pants that he had obviously been working in. He was leaning against an enormous pickup truck. There was some demolition and reconstruction going on State Street—regentrification of the brownstone apartments there. He saw us come around the corner in our dhotīs and other Vaiṣṇava symbols as he was whiling away his time on his break. He looked at us both and goes, "What are you? Buddha?" In an instant, I knew that was who the Śrī Īśopaniṣad was meant for. I took it out and I said, "No, we're not Buddha, but we follow these various principles." I handed him the Śrī Īśopaniṣad and I read him two verses, the sixth and seventh: yas tu sarvāṇi bhūtāny ātmany evānupaśyati sarva-bhūteṣu cātmānaṁ tato na viju-gupsate yasmin sarvāṇi bhūtāny ātmaivābhūd vijānataḥ tatra ko mohaḥ kaḥ śoka ekatvam anupaśyataḥ These two verses are about how, when one sees every living being as a spiritual spark, qualitatively one with the Lord, becomes a true knower of things, what then can be illusion or anxiety for such a person? We should follow in the footsteps of those who have that vision. We shouldn't imitate; we should follow in the footsteps of those who have that vision and treat everyone with respect. In the post-9/11 atmosphere, where New Yorkers especially felt they were being assailed by outsiders who had sectarian views that caused them to hate, to want to kill, and to smash buildings and so forth., he was taken aback when he..(0:55:15) ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://vaisesikadasayatra.blogspot.com/

The main objective of varṇāśrama, is to surrender to Kṛṣṇa ultimately—but while we're practicing Kṛṣṇa consciousness, there are ways in which we can also make sure that we have, so to speak, "two feet on the ground." Consider the fact that chanting Hare Kṛṣṇa is sufficient for going back home, back to Godhead; nothing else is needed. That's proved in the last verse of the Śaraṇāgati by Bhaktivinoda Ṭhākura, where he describes how, by his chanting of the mahā-mantra, Lord Kṛṣṇa personally comes and takes him by the hand—or more accurately, the Holy Name comes and takes him by the hand—back to Godhead, and introduces him to his relationship with the Supreme Personality of Godhead in the spiritual world. However, you'll find in the Caitanya-caritāmṛta that although Lord Caitanya says there's no need for any initiation even for chanting the Holy Name of the Lord, the purport is specifically about (and it's written by Jīva Gosvāmī; Prabhupāda's transcription of his directions on this) that initiation is very much needed because, in order to purely chant Hare Kṛṣṇa, one also has to have the pāñcarātrika system. I'm making a parallel between this and the idea of varṇāśrama, because there's a way in which, when we come into the material world, we're prone to confusion. There are complexities and impurities. Therefore, when we have a regulation of the daivi-varṇāśrama—a way in which we can be properly situated at the various segments of our life when we have a particular psycho-physiological nature—then we can remain steady in the chanting of the Hare Kṛṣṇa mahā-mantra. So, we have a dual existence in this world: we have our body-mind and we are the ātmā. But the endeavor to continue chanting Hare Kṛṣṇa and be engaged is helped by the regulation that we get from the varṇāśrama system. Therefore, the two things complement one another in that sense. However, if somebody thinks that varṇāśrama is the ultimate goal and forgets about Kṛṣṇa, then it's useless and has no real purpose, because it's related to the three modes of material nature. ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://vaisesikadasayatra.blogspot.com/ ------------------------------------------------------------ Add to your wisdom literature collection: https://iskconsv.com/book-store/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://www.bbtacademic.com/books/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://thefourquestionsbook.com/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #spiritualawakening #soul #spiritualexperience #spiritualpurposeoflife #spiritualgrowthlessons #secretsofspirituality #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark #spiritualpowerofmeditation #spiritualteachersonyoutube #spiritualhabits #spiritualclarity #bhagavadgita #srimadbhagavatam #spiritualbeings #kttvg #keepthetranscendentalvibrationgoing #spiritualpurpose

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As Christians enter the most solemn stretch of the liturgical year, theologian David Ford — who spent over twenty years writing his commentary on the Gospel of John — makes the case that no other Gospel prepares you for the cross the way John does. "The right question is not so much what happened on the cross, as who happened on the cross. All through the gospel, every chapter, John is saying — who Jesus is is the most important thing." In this episode with Macie Bridge, Ford reflects on why John's Gospel resists rushing past darkness to get to Easter. Together they discuss what the foot washing reveals about power and humble service; how John's prologue frames the entire passion through the mystery of incarnation; Jesus before Pilate and the priority of truth over empire; the horrific interpretive legacy of antisemitism in Luther, Augustine, and centuries of Christian reading; how the Gospel universalizes identity by rooting it in God rather than lineage; the scene at the cross as the seed of the church; and what Ford calls the sheer superabundance of grace — loving "utterly, intimately, vulnerably, mutually." Episode Highlights "The one thing one mustn't do with these days is see the resurrection as just coming down off the cross a few days later. That trivializes the cross." "Jesus is portrayed as being utterly one with God and utterly one with us. He's mortal. He's flesh. He can weep. He suffers." "The right question is not so much what happened on the cross, as who happened on the cross." "We are invited into this extraordinary intensity of the divine glory — but it's a glory that is utterly, utterly realistic about darkness, sin, death, suffering, and evil." "The whole gospel, I think, is an education of desire." About David Ford David F. Ford, OBE, is Regius Professor of Divinity Emeritus at the University of Cambridge, where he held the chair from 1991 to 2014, and a Fellow of Selwyn College. He is the founding director of the Cambridge Inter-Faith Programme and a co-founder of the practice of Scriptural Reasoning. He has served as theological adviser to three Archbishops of Canterbury. His books include The Gospel of John: A Theological Commentary (Christianity Today 2023 Book Award Finalist), Theology: A Very Short Introduction, The Shape of Living, and most recently Meeting God in John. His commentary on John's Gospel took over twenty years to write and has been translated into Korean. He was awarded an OBE for services to theological scholarship and inter-faith relations in 2013. (Sources: University of Cambridge Faculty of Divinity page; Center of Theological Inquiry profile, Feb. 2026.) Ford does not appear to maintain a personal website or public social media. Helpful Links and Resources Meeting God in John: Inspiration and Encouragement from the Fourth Gospel, by David F. Ford https://www.amazon.com/Meeting-God-John-Inspiration-Encouragement/dp/1587437066 The Gospel of John: A Theological Commentary, by David F. Ford https://www.amazon.com/Gospel-John-Theological-Commentary/dp/1540964086 For the Life of the World Episode 224: How to Read the Gospel of John / David Ford https://faith.yale.edu/media/how-to-read-the-gospel-of-john Scriptural Reasoning http://www.scripturalreasoning.org/ Denise Levertov, "On a Theme from Julian's Chapter XX" — discussed at Image Journal https://imagejournal.org/article/denise-levertov-a-memoir-and-appreciation/ Show Notes Why John's Gospel is the "matured gospel" — distilled from years of meditation, eyewitness reports, and rewriting "From his fullness we've all received grace upon grace" — the theme of superabundance running through John John wrote for both beginners and the experienced — simple Greek, inexhaustible depth Ford's biggest hope after 20 years writing his commentary: that readers would become "habitual rereaders" of John The prologue as the most influential short text in the history of Christianity "In the beginning was the Word" — the only framework for understanding Jesus is God and the whole of reality "The Word was made flesh" — utterly one with God, utterly one with us The farewell discourses of chapters 13–17 as probably the most profound teaching in the New Testament Chapter 17 as the most profound chapter in the Bible — Jesus' final prayer before the passion The foot washing: "All things having been given into his hands — and then what the hands do is wash the feet of his disciples" "Loving utterly, intimately, vulnerably, mutually" — the heading Ford gave to Maundy Thursday; used as the title of the Korean translation of his commentary "If you want to be great, wash feet" The "as" in John's Gospel — love as Jesus loved, sent as the Father sent — requiring us to go deep and then endlessly improvise Jesus washing Judas's feet — the radicality of love extended even to the one who betrays John omits the Eucharist from the Last Supper — placing eucharistic theology in chapter 6 to keep the focus on who Jesus is "I think nobody is in favor of the real absence of Jesus" — Ford on disputes over the real presence The beloved disciple as the model disciple, Peter as "all the rest of us" — the one who tries, fails, and is restored "The anonymity allows us all to write our names there" — reading ourselves into the beloved disciple and the mother of Jesus The threefold "Who are you looking for?" and the threefold "I am" at the arrest — echoing Exodus 3:14, the very name of God Before Pilate, facing the most powerful empire in history, Jesus headlines one thing: truth The scene at the cross as the seed of the church — Jesus sending his mother and the beloved disciple to each other "Here is your mother, here is your son" — the Greek verb for "received her" is the same as "whoever receives the one I send, receives me" "The right question is not so much what happened on the cross, as who happened on the cross" Nelson Mandela as a distant analogy: "Apartheid happened to Mandela, but Mandela happened to apartheid" — likewise, sin happened to Jesus, but Jesus happened to sin Denise Levertov's poem on Julian of Norwich: "the oneing with the Godhead opened him utterly to the pain" "He handed over the spirit" — not "gave up his spirit"; a possible first breathing of the Holy Spirit from the cross Scriptural Reasoning: its origins with Jewish textual reasoning scholars working out what it means to be Jewish after the Shoah Peter Ochs and the founding of Scriptural Reasoning at Princeton Ford on reading John chapter 8 with Peter Ochs: facing the "appalling inheritance" of antisemitic interpretation Adele Reinhartz's reading: John isn't anti-Semitic — John is Semitic; the Gospel relativizes ethnic identity Dietrich Bonhoeffer on doing justice to incarnation, crucifixion, and resurrection — all three, not just one Receptive Ecumenism — looking at yourself first, asking how we can be better Christians rather than telling others to be like us "The light shines in the darkness, but the darkness does not overcome it. But it doesn't say the darkness disappeared." "The whole gospel, I think, is an education of desire" #GospelOfJohn #HolyWeek #GoodFriday #DavidFord #Lent #PassionNarrative #TheologyOfTheCross #FootWashing #ScripturalReasoning #ForTheLifeOfTheWorld Production Notes This podcast featured David Ford Interview by Macie Bridge Edited and Produced by Evan Rosa Hosted by Evan Rosa Production Assistance by Noah Senthil A Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/about Support For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Chapter Twelve Devotional Service TEXT 1: Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested? TEXT 2: The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect. TEXTS 3-4: But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable – the impersonal conception of the Absolute Truth – by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me. TEXT 5: For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied. TEXTS 6-7: But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pṛthā – for them I am the swift deliverer from the ocean of birth and death. TEXT 8: Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt. TEXT 9: My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me. TEXT 10: If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage. TEXT 11: If, however, you are unable to work in this consciousness of Me, then try to act giving up all results of your work and try to be self-situated. TEXT 12: If you cannot take to this practice, then engage yourself in the cultivation of knowledge. Better than knowledge, however, is meditation, and better than meditation is renunciation of the fruits of action, for by such renunciation one can attain peace of mind. TEXTS 13-14: One who is not envious but is a kind friend to all living entities, who does not think himself a proprietor and is free from false ego, who is equal in both happiness and distress, who is tolerant, always satisfied, self-controlled, and engaged in devotional service with determination, his mind and intelligence fixed on Me – such a devotee of Mine is very dear to Me. TEXT 15: He by whom no one is put into difficulty and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me. TEXT 16: My devotee who is not dependent on the ordinary course of activities, who is pure, expert, without cares, free from all pains, and not striving for some result, is very dear to Me. TEXT 17: One who neither rejoices nor grieves, who neither laments nor desires, and who renounces both auspicious and inauspicious things – such a devotee is very dear to Me. TEXTS 18-19: One who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from contaminating association, always silent and satisfied with anything, who doesn't care for any residence, who is fixed in knowledge and who is engaged in devotional service – such a person is very dear to Me. TEXT 20: Those who follow this imperishable path of devotional service and who completely engage themselves with faith, making Me the supreme goal, are very, very dear to Me. https://vedabase.io/en/library/bg/12/advanced-view/ readchad.org

What is the biblical relationship between the Father and the Son? In this episode of Apostolic Life in the 21st Century, Dr. David K. Bernard explains how Oneness Pentecostals understand this vital question. Drawing from his book The Oneness of God, he unpacks the statement, “Although we do not believe that the Father is the Son, we do believe that the Father is in the Son.”Looking at key passages in the Gospels, Dr. Bernard shows how Scripture reveals the Father working in and through Christ, upholding both the full deity and genuine humanity of Jesus.Visit PentecostalPublishing.com to shop Dr. Bernard's full catalog of published works. Enter promo code DKB10 at checkout to save 10 percent on your order.If you enjoy this podcast, leave a five-star rating and a review on iTunes or your preferred podcast platform. We also appreciate it when you share Apostolic Life in the 21st Century with family and friends.