Podcasts about Herman Bavinck

In this episode of The Reformed Brotherhood, Tony Arsenal and Jesse Schwamb bring their extended series on the parables of Matthew to a powerful climax with the passage most listeners have been waiting for: the Sheep and the Goats (Matthew 25:31–46). Far from a checklist of works required for salvation, this text is unpacked as the master parable of Christ's entire parabolic ministry — a sovereign declaration of divine election, not a merit-based audit of individual performance. Tony and Jesse explore why this passage has been chronically misread as a call to works righteousness, why the language of inheritance and predestination is front and center, and how a Reformed reading liberates rather than burdens the conscience. Along the way, they weigh in on Herman Bavinck's prescient warning about media distraction, and Jesse recommends a Puritan gem on anxiety worth picking up immediately. Key Takeaways The Sheep and Goats is best understood as a parable, or at minimum parable-adjacent. The Greek construction in verse 31 mirrors the same comparative language Christ uses throughout his parabolic ministry, placing this text firmly within that tradition rather than outside it. The kingdom was prepared before any works were done — this is election language. The phrase "inherit the kingdom prepared for you from the foundation of the world" (v. 34) is not a reward for performance; it is the language of sovereign predestination preceding all human action. The works of the sheep are diagnostic, not causative. What the righteous did reveals who they already were — sheep — rather than being the mechanism by which they became sheep. The beak doesn't make the bird. Both groups are surprised, and that surprise is the parabolic punchline. Neither the sheep nor the goats anticipated the verdict they received, which undermines any reading that frames this text as an encouragement to accumulate saving merit. This passage is a recapitulation of the wheat and tares parable. Sheep and goats co-mingled until the moment of final separation, just as wheat and tares grow together until the harvest — the judgment reveals what was always true. Any theology that requires a human contribution to activate or complete salvation misreads this text.Whether Roman Catholic, Arminian, or Mormon in flavor, every view that makes God's preparation of the kingdom contingent on foreseen human merit fundamentally inverts the logic of the passage. The scope of judgment — "all nations" (ta ethnos) — would have been scandalous to first-century Jewish ears. This language deliberately expands the kingdom beyond ethnic Israel, fulfilling the Abrahamic covenant promise and confounding the assumptions of the religious elite. Key Concepts The Kingdom Prepared Before Your Works: Sovereign Election, Not Merit When the King says to those on his right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world" (Matthew 25:34), the theological weight of that single sentence is staggering. The kingdom was not prepared in response to anything the sheep did. It was prepared before time, before works, before choice — which means the works that follow in the passage cannot be the grounds of that inheritance. Only a Calvinistic understanding of election can sustain this logic without remainder. Arminian views require God to foresee a qualifying human response; Roman Catholic and Eastern Orthodox views require some degree of meritorious participation; even certain Lutheran frameworks lean on non-resistance to grace. Reformed theology alone places the entire cause within God's sovereign, unconditional decree — and this passage, read plainly, says exactly that. Works as Evidence, Not Ground: The Diagnostic Function of This Parable The great pastoral error in preaching this passage is treating it as a performance rubric — a list of charitable acts that, if completed, qualify a person for eternal life. But Christ does not separate the sheep from the goats because of what they did or failed to do. He separates them, and then describes the activity that characterized each group. The works are revelatory. They surface what was already true of each person's nature, just as a bird's beak reveals its species rather than constituting it. This reframing is liberating precisely because it means assurance does not rest on tallying acts of charity. It rests on the sovereign act of a Father who prepared a kingdom and the regenerating work of the Spirit who produces, in those He has claimed, a life that looks like the one described here. "All Nations": The Scandal of an Ethnically Inclusive Kingdom The Greek phrase ta ethnē — translated "all nations" in most English Bibles — would have landed very differently on first-century Jewish ears, particularly those of the Pharisees and Sadducees who comprised a significant portion of Christ's audience throughout Matthew 24–25. To them, ta ethnē meant the Gentiles, the peoples out there, those outside the covenant. The implicit effect of Christ's language is to place every people group — including Israel — within a single undifferentiated mass standing before his throne, with no ethnic group receiving preferential standing at the bar of judgment. This is entirely consistent with the Abrahamic promise of blessing to all families of the earth (Genesis 12:3), the vision of Psalm 2, and the missionary thrust of the Great Commission. The scandal is not incidental — it is the point. The kingdom Christ is ushering in is not the ethnic-nationalist kingdom the religious establishment expected. Memorable Quotes The kingdom of heaven was prepared for those whom Christ has elected before the foundation of the world, and it was the preparation of that kingdom that brought you through this such that you did the good works that you did... That is caused by the fact that God prepared a kingdom for you in advance, not that you somehow caused this kingdom to be prepared for you. - Tony It's not the beak that makes it the sparrow, it's the sparrow that makes it the kind of beak it is. That's the kind of classification we're talking about in this parable. - Tony The best freedom is the one that turns over all things to God and takes him at his word when he says, 'In love you were predestined to inherit this as sons and daughters of the kingdom,' so that he does all the work, because we do not want to have any of that work our own. - Jesse Full Transcript [00:01:11] Jesse Schwamb: Welcome to episode 498 of the Reformed Brotherhood. I'm Jesse  [00:01:19] Tony Arsenal: And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  [00:01:24] Jesse Schwamb: Hey, brother. They said it couldn't be done. They said we couldn't come back. We wouldn't come back and continue in Matthew 25. But here we are, and we're ending this chapter in this whole section about sheep and goats. Everybody was clamoring for it. Everybody wanted to know, what about the sheep and the goats? And I think the last time we all chatted together, we prefaced it by saying it's parable adjacent. Or let's just say- Yes ... we just stacked up these three other parables, lots of things going on, and then Jesus resolves this or brings all these parables to a culmination by speaking about the end times, the end of all things, and the sheep and the goats. Yeah. And so we gotta go there  [00:02:06] Tony Arsenal: Yeah. Yeah, I'm stoked.  [00:02:07] What Counts Parable [00:02:07] Tony Arsenal: And y- you know, I, I was talking with a brother at, um, at church yesterday on the Lord's day, and he was asking how the podcast's going and what we're doing. And, you know, I was kind of thinking, like, I was talking about the parables and how we're kind of moving forward, and we were gonna do some of the I am sayings in John. And, and I was thinking, like, what is a parable anyways? And who decides what a parable is and what a parable isn't? Right. Um, some of the parables Christ calls a parable, others he doesn't. Uh, we'll probably talk a little bit about that when we get to, uh, some of the back half of Luke. But this, this episode I think is gonna be really, really the payoff and really the culmination of not just these, like, this trio of or trilogy of parables that we've talked about, but I think really, like, the payout of all of the parables in Matthew. It's really, like, the summary of all of Christ's parabolic teachings. So it's, it's a good place for us to round out Matthew, and then we'll, we'll dip into the parables in the other gospels, probably have a couple more months of, of, uh, parable talk before we move on to the next thing. But, uh, it's been great, and I'm super, super stoked for this. This is one of my favorite passages, actually, and there's so much to dig into. I, I, I'm just gonna say now, we probably won't make it through the whole thing- Right ... uh, because there's a lot there. But we'll see. We'll see how we do. Maybe Jesse and I will be super efficient tonight, uh, but we usually aren't, so. [00:03:27] Jesse Schwamb: Yeah, that's never happened. We, we take it low and slow. Not only that- ... it was reminding me as you spoke about that kind of proverb generally of if you wanna go build a wall, you assess what you need, how many stones, and then you go gather those stones. Yeah. You should double it, or if you're gonna go out and fight an army, take stock of that army. That's basically what we do, but in reverse. Anytime, like, you just... I just heard you say- ... like, "It'll probably take us a couple more months," you should double that. That's probably how long- Yeah ... it's actually gonna take us.  [00:03:50] Faith Works Assurance [00:03:50] Jesse Schwamb: Even in this- Yeah ... conversation, I think we're gonna get stuck in the best way possible speaking about things like faith, works, and assurance because there's a lot of language here- Yeah that could seem on the surface to sit in this tension with justification by faith alone. And I think the key to resolving all that tension, as I hopefully think we'll see, lies in the readings of works as the evidence of living faith rather than its ground, and I think that's what- Yes ... Christ is leading us through all of these parables, actually, whether it goes back. And you should listen to all those episodes. In fact, I gotta ask. Th- I mean, this brother you were talking to, it just strikes me as that question had already be answered for him if you were listening to the podcast. So-  [00:04:29] Tony Arsenal: Yeah, I don't think he does. No, I don't think he does- ... listen to the podcast. Uh, he knows that I do the podcast, and he's very gracious to ask me about it. Tom. And I think he's probably listened to the podcast before. Got it. Um, and he's, he's just a very kind, gracious brother who, who is concerned and wants to know what I'm doing. And, um, he has, he has his own sort of, like, production stuff that he does that he enjoys that I'm, I'm not super keyed into. But, uh, it was just nice. But, but it did get me thinking, like, I was trying to explain to him where we were in the progress of the parables, and I was like, "I can't really... I don't really know," because, like, it's hard to even understand and fully... There's no, like, full comprehensive universal list of what is a parable- Right ... and what's not. And I think what we've found as we've been going through this is sometimes, sometimes you come up against a portion of a text that is often taught sort of separate from the, the rest of it. Parables get taught discreet from other parables. But then you have these sort of, like, intervening texts, or this one's kind of a summary text, that's so integrated to what the parable means you really can't do a series on these parables without also treating this text. Which is gonna be interesting, 'cause I've never, I've never encountered somebody who really roots this teaching here of Christ in the context of the parables, despite its proximity. So it'll be fun. We're gonna figure it out in real time, and, and it'll be good.  [00:05:47] Jesse Schwamb: No, it's gonna be fun.  [00:05:48] Deny Doomscrolling Bavinck [00:05:48] Jesse Schwamb: And speaking of fun, we're so glad that you're listening, and we know that you're waiting with bated breath to hear about affirmations or denials. It's of course that part of the conversation where we either affirm with something that we think is fantastic, maybe by way of recommendation, or conversely, we deny against something that isn't that great. So Tony, as is our custom in the liturgy of the Reformed Brotherhood podcast, I ask you once again, are you affirming with or deny against? [00:06:15] Tony Arsenal: I am denying against something, and I'm gonna do that by affirming a Herman Bavinck quote. Uh, so I'm gonna read it for you. This, uh... Some of the guys in the Facebook group have put... or the Facebook group, the Telegram chat, have put together a, uh, like, a reading group to work through Bavinck's, uh, Wonderful Works of God, which is great, and I'm loving it. I haven't been able to participate in the conversation as much as I would like to, but just being part of a reading group, uh, sort of keeps you on schedule, which is great. So I've been reading through Wonderful Works of God, and on the Kindle edition, on page 34, uh, which I think is still the, I think is still the, uh, introduction, he says, quote, "The reading of daily and weekly newspapers, of magazines and brochures, devours our every blink. There's a lack of desire and opportunity for the investigation of scripture and the study of old theological works," end quote. And when I read that, it just really struck me as like- If that was true like 70 years ago, 80 years ago when Bavinck was writing this, right? And all there was was hard, hard copy media. There was no, uh, there was no digital media. There was radio, but there wasn't a lot of programming. Uh, I don't think that there was much in the way of television broadcasting. If there was, it was, it was very, very limited and very rudimentary. Um, even then he was saying the daily news cycle and all of this extra stuff that is out there is consuming our, quote, "Every blink," which I thought was a really interesting phrase. Um, it's basically like it's so ingrained in us, we're so invested and obsessed with the news cycle. Uh, or you might translate that to like to our Twitter feed or our Facebook feed or our Instagram reels or whatever it might be, and dare I say it, the podcasts we listen to.  [00:08:05] Jesse Schwamb: Right.  [00:08:05] Tony Arsenal: Um, that we don't save time for scripture and other theological works. And I think it's funny too is that the, the eternal, uh, the eternal contemporary statement of the Reformed world is like we don't read enough old theological works. Even Bavinck, who I'm reading as one of the old... I mean, not like super old, but like one of the old theological works, is saying, "Hey, we don't read enough old theological works." So I'm denying this sort of like obsession we have with the daily news cycle and with constantly being up to date and like constantly consuming all of that. Um, we've talked about how like our modern global news cycle sort of, uh, is built around the deception that we can be sort of pseudo omnipotent and know all things about everything. And, um- There's a lot of work that's been done to show that, like, the world's not really that much, not that much more of a violent place than it was 100 years ago. We just know a lot more about what's going on- Right ... in other parts of the world. And there's pros and cons to that. But I think the main con is, like, we, we feel suddenly that we have to be, you know, deeply involved in the goings on of a church on the other side of the country that we never would've even known existed otherwise. It- there's just a, there's a sense of omnipotence and omnipresence that's just not becoming for the creature that I think we try to take on. So Bavinck knew it. Uh, we've talked about it. Lots and lots of people have talked about it. This isn't new. I'm not, I'm not e- engineering anything new on this. But that quote really struck me when I was reading. I was like, "Dang, man, he, he got it right 100 years ago or, or 80 years ago, and we're still struggling with it." And I think probably, like, if you go back and you look at the, I don't know, more occasional writings of people like Martin Luther and John Calvin, um, as they're interacting with, like, people in the Reformed community or the Protestant community, I bet you would find statements like this too about how, like, we really spend a lot of time reading, like, silly things and not spending- Right our time studying the scripture or studying, um, theological works. So that's my denial. I'm sticking to it, and if that means you feel like you need to turn this podcast off and go read some John Calvin or some Herman Bavinck, then by all means. Uh, I think you're probably going to be edified by what we have to talk about. But, uh, th- the Bible's better, so if you gotta go do it, if you only got- That's true ... an hour today to study scripture or listen to this podcast, please go study scripture. Yeah. Uh, hopefully we can do a little bit of both with this podcast. But Herman Bavinck said it best. Our every blink is consumed with pamphlets and newspapers and it just is- It's true it's pretty silly.  [00:10:41] Jesse Schwamb: It's true.  [00:10:42] Meme Detour Reading Groups [00:10:42] Jesse Schwamb: I gotta take us all the way back to where you started there, and I'm going to betray, to nobody's surprise, my really strong naivete when it comes- ... to social media, and memes in particular. But this is what occurred to me, and I'm gonna try it. This is, like, what classically makes really good podcasting. Let me try to describe a meme to you that I'm not even sure I actually understand or know. So this will be great. I think, you tell me, Tony, 'cause you may have seen this. It's an old meme too, so I'm not even, like, on the cutting edge here. I think it's a meme of two panels showing, like, two pictures of Drake. In know one he's kinda, like, pushing away as if to say, like, "Get that outta here," and the other one's like, "Oh yeah, that's the stuff." Do you know what I'm talking about? Yeah. Is that accurate?  [00:11:21] Tony Arsenal: I do. I think you're gonna use it wrong, but yeah.  [00:11:23] Jesse Schwamb: Is that Drake? Okay, all  [00:11:24] Tony Arsenal: right. Yeah, that's, that's the meme.  [00:11:25] Jesse Schwamb: Okay, okay. And usually, if I understand it correctly, it's kind of like a faux juxtaposition of two things, right? Like, okay. So like here, let me try it. Uh, uh, let me just try it on everybody. Here we go. I'm gonna describe to you how I just interpret this based on what you said, 'cause something cracked me up that you said, Tony. If I were gonna make this meme just based on how you opened that up, the first panel would be like Drake pushing away the idea or being like, "That's no good," book club. The second one would be reading group, as in like, like the reading group is like the new cool way of like just kind of... Did I use it properly? Am I close?  [00:11:59] Tony Arsenal: I think the problem with this is that there's like a, there's like an ironic way to use it, and then there's like a more direct way to use it. Mm. Yeah. The direct way would be like some- like Drake's pushing away something that's bad, and he's- Yeah ... like accepting something that's good. That'd be like the direct way. Yes. The more ironic one is where like Drake is pushing away something that's actually pretty, actually pretty good, and he's- Yeah ... accepting the one that's pretty silly. Oh, okay. Um, there's a lot of memes that have that basic format. Never mind. There's one with like Jordi LaForge. I think there's a Michael Scott one. I tried. I tried. But yeah, no, I, I think yours is valid, it's just, I think it's an older usage of the meme. That's like the, that's like the middle English version of that meme. The Shakespearean use of that meme.  [00:12:36] Jesse Schwamb: Yeah. I'll take that. It's the old English style. I love a good book club or a reading group. A, a reading group just, it does have that sound like maybe somebody in the group has a monocle, or you guys have tea. Either way- Yeah ... I absolutely love it. And yes, what are our beautiful quotes. You kind of hear that general conception recapitulated among like theologians almost in every era. But it does make you think, what would Bavinck say about, like doom scrolling on the smartphone? Like- Yeah ... he's beside himself, right? It would just be beside himself. So I'm with you. I, it, there's gonna be a condemnation in every generation. Maybe I say this with some degree of like chronological snobbery, especially in ours, when it comes to not, like you said, I think kind of like not carving out or not prioritizing time in the scriptures. Yeah. There's not gonna be any excuse of like, "Well, I just didn't have time." Right. Or, "There were too many things to read." It's just, it's not gonna cut it. So I'm with you. I think you and I have talked about this at length, even just like the news media like you and I consume, like just s- set aside social media for a second. Just like how i- how much value is there in a lot of like what we cons- used to consider to be like well-informed reporting? How valuable is that to us? Yeah. And I'm certainly not saying like that everybody should be like unconcerned and uninterested in the world, but I think it's to what degree and what fascination we have with that, and how it fits into our priority as we consume information each day. That's the thing that's tricky, and there's no really-  [00:14:02] Tony Arsenal: Yeah ...  [00:14:02] Jesse Schwamb: good answer except to weigh out with the spiritual discernment- Yeah ... how we ought to consume that stuff. But certainly I think, without question, we need to be prioritizing time in prayer, time in the scriptures. I imagine if we were all doing that with a great deal of attention, that all of the other things would kind of find their way into the right place. Or let's say they would just find their way out of our lives in a significant way- Yeah ... that would remove us from distraction and anxiety, instead bring us back into the providence of God.  [00:14:31] Tony Arsenal: Yeah. And I'm not, I'm not gonna be the guy that tells you you can never s- you can never scroll Instagram or TikTok or whatever. Um, I, I think that's a decision that's between you and the Holy Spirit as far as how you spend your time. But I, I do think, um, I think you're right- We are accountable for the decisions we make and how- Right ... we choose to divide up our time. And I- God, I mean, God is the inventor of fun. He's the inventor of leisure, and he is, uh, I think he's pleased and honored when we, we make good use of our time f- for things that are restful and rejuvenating. Um, he doesn't expect us to just slavishly read scripture all day, every day, like every minute. That's not, that's not the biblical expectation. Um, and so I think it's fine if you wanna sit down and watch a fun show, or if you wanna watch some YouTube videos, or listen to a silly podcast, or listen to a serious podcast. Um, but I do, I agree. Like, we, we really need to be thoughtful. And I think where, where Bavinck's quote, uh, is strong is it's not so much about, "Don't read these things." Right. He, he's talking about these things consume our every blink. Like, m- he's treating blink... He's using the word blink as sort of a fill-in for like our, our finite resource of time and attention, and these things have consumed all of them. There's a very strong use of that word consume. Uh, and I, I think that's really the, the point that I'm trying to make is we often allow, either intentionally or unintentionally, we, we just let our time get all sucked up, uh, on things that maybe are good but are not pr- properly proportioned. Um- Like I said, it's, it's fine to spend some time on Twitter and to get into a debate once in a while, or to check in on your friends on Facebook, your old high school, college buddies or whatever, but we can definitely take it too far. So I think it's a good corrective for all of us to at least make a stop and think about how we're spending our time, and whether we are affording the appropriate amount of time to things like scripture, theological study, catechesis of our children, um, family worship, all of those good things. So we don't have to go much more into that. I think the point has been made. Uh, so Jesse, what are you affirming and/or denying tonight?  [00:16:43] Affirm Puritan Anxiety Cure [00:16:43] Jesse Schwamb: Perfect segue, because speaking of reading old things, you know me, I've always got some kind of Puritan work in the rotation, and the one I just finished is the one I'm affirming, which is called Special Providence for Anxious Souls by Obadiah Sedgwick, who I think is kinda... Like, people are sleeping on Sedgwick, you know? Mm-hmm. He's, he's kinda like, he's there in the wings, but we need to take him off the bench. And I came across this book and I thought, "Who doesn't want a title like that in their lives?" Like, we got some anxiety in all of our souls. And I'm affirming this because, uh, hi- his definitions, his writing is, are on point. But here's what I thought. I was embarrassed that I picked this up expecting one thing, and then in typical puritanical fashion, was delivered something else that was far better. And I was thinking about this title as you might see it, like, in your modern bookstore today, whether it's, like, in Barnes & Nobles or at any of the periodicals we were just kind of mentioning or implying that are out there. And I was expecting to get some kind of, I don't know, six or seven things, I mean, that's Puritan style, but six or seven things that would really help you diagnose the psychology, and then going back to the scripture in ways, all, all the ways we'd expect about how God loves us and cares for us, and all those things are true. And yet the only way I could describe how this book ministered to me is, like, how you might go to a physical therapist for some kind of ailment, which I have many as I get older, and have recently been to one. And the ailment I had was, um, basically like tarsal tunnel, which is like carpal tunnel for your foot. And so there was some nerves that were inflamed and causing some pain and some weirdness in my feet. And here's what I do know about physical therapy now that I think the Puritans also do for our souls, and that is the physical therapist gave me this full workup. They prodded me and poked me and rubbed things and made things hurt- And in the course of doing that, they clearly could figure out what was wrong with my foot. And so when he gave me the diagnosis, after, again, rubbing that part and, like, doing one of those things where he's like, you know, they tap on your hard and they're like, "Does that hurt?" I'm like, "Yes, it does hurt." And I presume that's because you know anatomy. And, you know, he's, he's ta- tapping on my ankle and it's causing my foot underneath to hurt. And after all that, you know, I run on a treadmill. He d- takes all this video, and this is what he says to me. He goes, "Yeah, so this is actually pretty straightforward." And I was like, "Great, so what are we talking about? Like exercises, uh, splints, like massage?" He's like, "You have a weak butt." And I was like- "I'm sorry, let's talk about that for a second." And this is what I've learned about physical therapy, is it's rarely about the thing that's actually bothering you or the thing that's hurt, right? It's something- Yeah ... far different. It's something almost seemingly, like, disjointed or removed or divorced from the very thing, maybe even non-contiguous, if only in our minds, maybe even logically. And so what I love about this is the first half of the book is just speaking about the province of God before it even gets into this idea of anxiety. And then the treatment on anxiety and worry is, he goes through, like, six or seven things in particular, are just absolutely glorious. So good that I want you to read it. I don't even want to talk about it. Uh, that, that's my admonishment to you, is that you should just go pick it up. So I'm affirming again that the Puritans in particular do this thing where there's, there's no cheap advice here. It's not even hide advice. It's really good advice, but it's the kind that says, "You have a weak butt" when you're concerned that your ankle- is messed up. Yeah. And that's sometimes what you need to hear. And in my case, after... Let's make this super weirdly spiritual. After doing a bunch of squats, I don't know what the spiritual equivalent is of that. After doing a bunch of squats, my ankle and my foot was so much better. And it, because I had somebody who cared enough for me to go through and actually diagnose the root of it, that was the reason that inevitably there was healing. So I've, this has given me so much to think about, this tiny little treatise. So much to put into practice. It's so rich, so good, so practical, and yet I think you'll find in many ways joyfully unexpected. So I highly affirm to everybody listening, and even those who aren't, Special Providence for Anxious Souls, Obadiah Sedgwick. You'll, you'll love it  [00:20:49] Tony Arsenal: Yeah.  [00:20:49] Physical Therapy Spiritual Practice [00:20:49] Tony Arsenal: So two thoughts. Uh, one, uh, I can confirm Jesse has a weak butt, um, flat as a board. So it's probably, probably better after, after doing some squats. Wow. Uh, two- Wow. ... uh, I can say I also am in some physical therapy right now, and I've been a little bit of a slacker. And what I will contribute to the conversation is just like in physical therapy, they can give you all of the exercises- Yeah uh, that you want. If you don't do the work, you're not going to get better. Yeah. And so whether it's Jesse doing squats or me not finding time to stretch and to do some, like, arm exercises with a, with a s- uh, like a TheraBand, uh, the same holds true. And, and maybe to unify our, uh, affir- our denials/affirmations into one mega, mega recommendation, um, the same holds true in that, one, we can take a book like this from, uh, Sedgwick, and we can turn it into the same thing we do with media where we're just... it's just devouring our blinks. Right. And we're just using it as a way to sort of, like, feed our eye hole Get better. You won't improve. Um, and that's actually the same with scripture. Like y-you can- Right ... turn scripture into, uh, into a snack food that you, you don't actually use to be nutritious. Um, I think there's probably more benefit to reading scripture sort of rote and, and almost mechanically than there is to reading anything else. But, um, but at the end of the day, you can also consume your blinks with scripture and not get a lot out of it if all you're doing is passing your eyes over text. So get in there. I think that's great. I haven't read that one. I mean, I think there's... I think there are probably many, I can't think of one off the top of my head, but I'm sure there are many, many Puritan treaties that- treatises that are similar in theme and tone and have the same kind of like spiritual antidote or spiritual medicine, um, prescribed by these guys that is good and wholesome. And again, like, like you're saying, like it's not that complicated. It's not that hard. Right. It just takes- Right ... you just actually have to do the work. Um, it's funny, my physical therapy thing is my, my shoulder has been really ba- really messed up, and I went in, I expected him to give me all these, all these shoulder exercises, and he's like, "Uh Really what you need to do is you fix your neck, uh, 'cause your shoulder is, is being in- injured because you're sleeping- Okay on that side because you're trying to stay off the other side. So, like, you really gotta fix your neck so you can sleep on the other side of your body. And I was like, "So I'm just, like, sleeping wrong?" Like, it's funny, there's a joke, it's like in your 20s you can do anything you want, in your 30s, like, you gotta be a little bit careful, and in your 40s, like, you hurt yourself just sleeping. Right. Just getting out of bed is dangerous.  [00:23:46] Jesse Schwamb: It's  [00:23:46] Tony Arsenal: true.  [00:23:47] Jesse Schwamb: It's true. So. It's a tough world. But  [00:23:48] Tony Arsenal: it's true. I feel like a really old man saying that.  [00:23:51] Read Matthew 25 Aloud [00:23:51] Jesse Schwamb: You know, it strikes me that you're right, of course, that there's so much here we always have to put into practice. There's so much here that we have to trust with God. There's a faith that works. And so I think actually that is the most lovely inroad into this final passage of Matthew, because there's a lot here for us to talk about with all of those things, and to understand it in this proper context. So as you've already set us up, Tony, the best part of our podcast is the scripture, for sure, 100%. So let's go there. So we're in Matthew 25 in case you're just joining us. And for some reason I went into, like, a full radio mode, as if this, like, this is being broadcast live, and you just came into the program. We're in Matthew 25, uh, starting in verse 31, and I'm gonna read until the end of the chapter. There's so much here that of course we're not gonna get to all of it, but in the spirit of literally having the full context of the scripture in front of us, and to hear it all, I think it's important. It w- b- better yet, you should go back and read the entire chapter and then tune in right now. But let me start at verse 31. "But when the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. And all the nations will be gathered before him, and he will separate them one from another as the shepherd separates the sheep from the goats. And he will put the sheep on his right and the goats on his left. Then the King will say to those on his right, 'Come, you who are blessed by my Father, inherit the kingdom which has been prepared for you from the foundation of the world. For I was hungry, and you gave me something to eat. I was thirsty, and you gave me something to drink. I was a stranger, and you invited me in, naked, and you clothed me. I was sick, and you visited me.  [00:25:32] Judgment Scene Read [00:25:32] Jesse Schwamb: I was in prison, and you came to me.' Then the righteous will answer him saying, "Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? And when did we see you a stranger and invite you in, or naked and clothe you? And when did we see you sick or in prison and come to you?" And the King will answer and say to them, "Truly I say to you, to the extent that you did it to one of these brothers of mine, even the least of them, you did it to me." Then he will say to those on his left, "Depart from me, accursed ones, into the eternal fire which has been prepared for the devil and his angers-- angels. For I was hungry and you gave me nothing to eat. I was thirsty and you gave me nothing to drink. I was a stranger and you did not invite me in, naked and you did not clothe me, sick and in prison and you did not visit me." Then they will themselves also answer saying, "Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison and did not take care of you?" Then he will answer them saying, "Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to me." And these will go away into eternal punishment, but the righteous into eternal life  [00:26:47] Tony Arsenal: Yeah.  [00:26:49] Parable Not Fear [00:26:49] Tony Arsenal: Yeah, it's, it's, um, it's a sobering passage. And just as I think we've seen in a lot of the other parables, um These eschatological parables and these eschatological sayings of Christ, uh, as you kind of alluded to earlier, I, I think they are really, really, um... They are not prone to being misinterpreted. Right. The church has been prone to misinterpreting and misapplying these, um, in a, in a way that's used to make, make the Christian fearful and to, uh, undermine their assurance rather than to call them to action or to accountability.  [00:27:33] Why It's A Parable [00:27:33] Tony Arsenal: Um, and I think a- as I've been reading through this and I've been sort of glancing at the Greek as we're reading, I actually think I'm on... I, I stumbled on much more better ground to treat this as a parable than I even originally thought I did. You know, I, I had this whole lead-up that this isn't technically a parable, but when you read here, when it says, in verse 31, it says, "When the Son of Man comes in glory and the angels with him, then he will sit on his glorious throne. Before him will be gathered all nations, and he will separate people one from another as a shepherd separates- Right ... the sheep from the goats." If you go back to verse 14, when it says, "For it will be like a man," uh, that, that first word of verse 14 in the Greek is the same word as is used when it says, um, uh, "He separates people one from another as a shepherd." That same word is used as there, it's just translated differently because of where it comes in the, um, in the text. So Christ is still making this comparison, so it would be as though he said, um, you know, like the common, most common, at least so far, most common kind of parabolic introduction is like, "The Kingdom of Heaven is like." Um, this is the same basic language he's using here to introduce what the eschaton will be like. Right? The ga- the nations will be gathered before him, and he will separate them. It says people in the ESV, but will separate them one from another. You could also say the, the nations or the peoples will be gathered before him. Right. He will separate them one from another as a shepherd separates the sheep. So the parable here is the s- the shepherd separating the sheep from the goats, this whole process of the separation and this, this, um, frankly, like it's, it feels and smells like a parable, right? It does. This, this, um, figure, this shepherd in the parable or the shepherd in the saying is saying these sort of like parabolic statements. He's using this language that's kind of like shocking punchline statement. Like we've talked about how in parables there's often this sort of unexpected turn of events, or there's this unexpected kind of shocking language, and this whole like twist at the end in both, sort of both s- chunks here, where like the sheep don't really understand, like they didn't really recognize that they were doing sheepy things, and the goats didn't really understand that they were being goats. That's like the parabolic twist or the parabolic punchline here. So the, the kingdom of heaven is like, basically it's like the Son of Man will come in his glory and it will be like this. It will be like a shepherd separating the sheep from the goats. That's the parabolic connection here. Mm-hmm. So I actually think that, that linguistically we're on, we're on pretty solid ground not just to treat this as a summary of all the parables, um- I think of for sure these three parables, but it, it really is like the master parable, and I think probably the master parable that kinda governs and constrains and explains all of the parabolic ministry of Christ. So I'm, I'm stoked for us to really dig into the details a little bit, but I think linguistically we're on super good ground to, to treat this as a parable. I agree. At the very least, it's stronger than just parable adjacent.  [00:30:44] Jesse Schwamb: Right.  [00:30:44] Tony Arsenal: It- but even if we aren't saying it's a parable proper, it's stronger than that. It still is using this kinda comparative ministry, comparative language that Christ has used throughout the parabolic, um, sayings of Christ.  [00:30:57] Jesse Schwamb: The construction seems a little bit less veiled because here we have Jesus implanting himself directly into the account.  [00:31:03] Tony Arsenal: Mm-hmm.  [00:31:04] Shepherd Imagery Stakes [00:31:04] Jesse Schwamb: At the same time, though, he's drawing on all the things you just said he does, especially with this allusion to shepherding, which would've been, of course, common throughout. So it seems to me a lovely bridge to all of the overt parables he's just told, but now he's bringing them all together and placing himself clearly as, like, the interpreter, as the identifier of all the things, as the one to seal up all of the edges, as it were. So it's clear that this is about the end times. All of these were all about the end times and about Jesus' role in them. And so of course here he identifies himself as the eschatological judge just to make it clear. He's the one who sits on his glorious throne, and that's significant, and that's why I think we sometimes feel like, well, this is not a parable because he's, he's being very, like, Christologically certain and direct here. You know, throughout scripture the final judgment is God's prerogative alone, but the Father has committed all that judgment to the Son, and here's Jesus affirming that. And so again, like Reformed theology, in all our conversations we've consistently emphasized that this text is in many ways, like, proof of Christ's full deity and his role as mediatorial king, and he's exercising his office as the judge at his return in glory. And though, like you said, at the same time, here's the cool parable kind of scent or flavor is you get all these nations, every person who has ever lived, not merely Israel or merely the church. And how does Jesus describe this? He goes back into parabolic language. And we got the shepherd imagery that- Yeah is, like, similar to Ezekiel 34 where God himself is judging between the sheep of his flock. And that separation, the shockingness of it, it's immediate, it's binary. There's no third category. There's only two eternal destinies. There's no purgatory, no middle ground, no post-mortem opportunity for repentance. So all that's at stake. And then again, the beauty of the language itself or the setup of the construction of the story as it unfolds is that both groups- Get the same speech with a change in do or do not, but they both ask the same question from, like, wildly different perspectives and standings. And that's the beautiful- Yeah thing to make reconciliation over is what does all this mean then? How is all this established and how is this final judgment come to be such that there are sheep and goats if, in fact, they're both doing the same things theoretically, or they're at least both asking the same questions of, well, when did this ever actually occur? That, that's what's for us to unpack either way.  [00:33:29] All Nations Gathered [00:33:29] Tony Arsenal: Yeah, and b- before we jump into, um, into the parable itself and start to unpack that, the other element that I think is worth, uh, and this just came to me so hopefully I'm not on too far of a, of a limb here. But the other element that I think is worth at least commenting on, um, we've, we've remarked, especially in these last three eschatological, um, parables, how much these are directed at the religious leaders, right? Right. The, the, the people are, um, the, the- the parables are told, um, in the context and sort of following up on these, this real directed, um, assault against the religious leaders who thought they were the ones, right? They're the ones that have a claim to the Kingdom of Heaven, they're the ones that, um, are the, you know, they're the ones that think they're doing the right thing, they're the ones that are ushering in God's kingdom. This little phrase here, "gathered all the nations," would also have really stuck in the craw of the religious leaders, right? Because the word for nations that's translated here is the same word that would el- elsewhere get translated as Gentiles, right? And the word people, when it says, "He will separate the people," that, that word people doesn't actually exist in the Greek. So if you translate this very literally, it'd say, "Before him will, will be gathered all nations, and he will separate them one from another as a shepherd separates the sheep from the goats." Now, I don't wanna go the route of saying, like, this is a parable about, like, which pe- people group will be brought into the kingdom and which won't, and I've read some that go that direction. I don't wanna go there. But this idea that, like, even in the final judgment, the people who are in view here are the Gentiles, right? Right. I think most Jewish, particularly the, the Pharisees and the Sadducees hearing this, would've, would've read this and would've read ta ethnos, and would not have thought nations the way we do. Certainly would not have thought of, like, modern nation states. They might have been thinking maybe, like, people groups in general, but they would be thinking more along the lines of, like, Psalm, Psalm 2, like, "Why do the nations rage?" kind of nations. Why do the Gentiles rage? Why do the peoples plot in vain? They would've been thinking th- this, this, uh, judgment almost, at least on the face of it, almost excludes the Jews entirely when you think about it this way. It's really now sort of, like, zooming out where at the very least, at the minimal least, the Jews are just another people group within this broader judgment of the people group. Right. So again, like, we've seen this theme that Christ is continually expanding the scope of what is considered to be the Kingdom of Heaven to include not just the Jewish people, um, but all nations, all people groups, all Gentiles and Jews alike. And in a very real sense, um, and I wanna be careful how I've said this, I know I've commented this in the past, there's a very real sense of anti-Semitism that is prominent in- reform, quote-unquote reformed circles right now that is just vile and disgusting and sinful, and has no place in any sort of Biblical Christianity. But there is a reality that the Jewish people, broadly speaking, um, rejected the Messiah, at least while he was here on Earth. Um, relatively speaking, very few Jewish people, especially in the Jewish elite, like the leadership class, accepted Christ for who he was while he was here. Many Jews came to faith through the ministry of Peter, uh, and, and even through the ministry of Paul, even though he was an apostle to the Gentiles. So it's not as though it remained the case, but at this point in Christ's ministry, the Jewish people were by and large were rejecting him as Messiah. And so this idea and, and sort of this like final culmination now saying like he gathered all the, all the Gentiles, all of the peoples, all of the nations. In Jewish, in Jewish language and, and when you look in the Old Testament, and even in some of the New Testament literature, the nations were those people out there. So even if we don't translate this as Gentiles, we don't, we don't take that more like restrictive sense, even then it still implies that Christ is talking about people out there, the non-Jewish nations- Right are being gathered before his throne. And so that's not to say, absolutely not to say that the Jewish people, that, that the Jewish people of his day or the, the... This is where it gets tricky too, 'cause like we think about modern Israel and we, we import our understandings of like nation states. That's not what was in view here. The, the idea of a modern nation state was not a concept that existed in the first century. Um, you might have something like city states, but even that is kind of like a little bit ethereal. The idea here is that all people groups, and maybe, maybe we conceptualize Israel now as one of these people groups, the Israeli Jewish people as one of these people groups. All of those people groups, Jews, Gentiles, Scythians, Athenians, Spartans, like, uh, Ethiopians, you know, all of these different people- Right ... groups that are mentioned in the, the New Testament, all of those peoples, all of those nations are gathered before the throne, and then he will separate them one from another in the same way that a shepherd sep- separates the goats. [00:38:35] Group Judgment Assurance [00:38:35] Tony Arsenal: And yes, I think there is an individualistic, um, judgment element, and this is where I think, um... And, and then I'll, I'll pause for a second. This is where I think we can go wrong reading this as a parable about the individual judgment of individuals in the future That's not really what the language here is supporting. This is supporting sort of a broader group-based judgment, and the grouping is there are those who are sheep and there are those who are goats. But it doesn't appear as though Christ is saying like, "I'm evaluating each individual person, and this person is a sheep, this person is a goat." It's, it's a broader picture that, yes, has some implications for individual personal judgment, but when we read too much of that individual personal judgment into this parable that doesn't seem to be there, that's where we start to, like, rob individual Christians of their assurance. We start to say, like, "Did you do enough? Did you feed enough poor people or did you not?" That's not really, not really what's at stake here, I don't think.  [00:39:40] Jesse Schwamb: No, it's definitely not. It's, it's important to remember just the beauty of, like, the consistent theological thread that runs all the way through the Old Testament, and then that we might expect, of course, to be manifest in Christ's teachings, which happen exactly here. So he is going all the way back to that covenantal promise seed through Abraham, single seed, many people groups, many ethnicities. In this way, the gospel is ethnic inclusive. And so it is, why wouldn't he say that in this way to express that this is exactly from all time what God wanted to do is gather all people groups to himself? Which means then by the time we get to the end of this chapter in verse 46, and there is this righteousness that... or the righteous that lead or go into eternal life, then of course we're led to believe here either directly or implicitly that that means that there would be some for whom the Pharisees would find it's, like, anathema to receive that kind of righteousness and eternal life are the ones in fact who are getting it. And so even that is scandalous. So the, the whole thing is very much a setup, and I think it's the confusion again of this is Jesus saying again to the Sadducees, like, "You are confused. You do not know the power of God. You, you search for it everywhere else but do not find it in front of you. It, it's he who speak to you. I am he. You think you search the scriptures, but you do not know." Everywhere it feels like he's saying that, and here also he's saying that again, but it's in the setup. And I'm with you. I think that there would've been a lot here that would've, like, just come right off his lips that would've been like, "Say what?" Uh, that would've been, like, offensive right off- Yeah ... the top.  [00:41:16] Tony Arsenal: Yeah.  [00:41:17] Sovereign Separation [00:41:17] Tony Arsenal: And the other, the other theme that plays out really loud and clear here, um, as we start to dig into this is, um, there's a sovereignty to this separation that is baked into, um, the king's right to decide who to keep and who to cast away. Right. So I think we, we, um, understandably read into this an assessment of the productivity or the profitability or somehow the, like, merit or worth of the sheep as contrasted to the worth of the goats. Um, and we read into it like the sheep have utility and the goats don't, so the goats get cast into the- Right outer darkness. That's not really, that's not really what's going on here, right? In a, in an agrarian society, like sheep and goats both have utility. It's not as though, like, sheep are worthless and goats aren't. There's a reason people have goats. Um, th- the, the issue here is that the king has decided that there are those on his right and there are those on his left, and the ones on his right he's gonna keep, and the ones on his left he's gonna cast away. And, and so, um, there's this sovereign election and determination that precedes the rest of this, right? It's not as though he's ... And this is where the personal, sort of personal assessment part comes in. He doesn't look at a person and go, "All right, you did a g- enough good works to qualify as a sheep, so you go ahead and go over-" Right and be a sheep. And you didn't do quite enough, so you're actually a goat, so you go over and you be a goat." He looks at, he says, "Y- sheep, goat. Goat, sheep." You know, he, he's separating them out, and then he describes what sheep do versus what goats do. And I, I, like I'm even drawing some of this language out. The sheep goats part of this is actually only, like, a verse and a half. He then flips out of this parabolic language to now go back to the sort of strictly predictive eschatological ex- like explanatory language. So this is what it's like when the Son of Man is on, on his kingdom. He separates sheep and goats. We read into, and maybe with some good reason, but we read into Uh, we read into the fact that the sheeps go to one side, the goats go to another. Then we sort of like attribute the characteristics of those who go to his right to sheep, and we attribute the characteristics... And I think we do this the wrong way. How many sermons have you heard where the whole sermon is about how sheep are obedient, and they're, they're affable, and they listen, and they, they, they are sweet and kind, and goats are stubborn, and they, they just wreck everything, and they don't listen, right? And how many s- how many sermons have you heard where they talk about, like, well, sheep and goats really look the same in the Middle Eastern context, and the only way you can tell them apart is what, by what they do? I think there's probably some, uh, benefit to thinking through those elements, but Christ does not make that point in this parable- Mm ... at least not directly, right? He said, "This is the activity. Imagine a man who has sheep and he has goats. He takes the sheep, he puts them on one side. He takes the goats on another side." That's what the separation at the end of the time, at the end of time will be like. Then he goes straight back out of the parable language into saying, "This is how the king will actually make the distinction.  [00:44:29] Predestination Before Works [00:44:29] Tony Arsenal: The ones on his left, or on his right, he will say, 'Come, you're blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world.'" Right? This is predestination language, not eschatological judgment language. The sheep were guaranteed a kingdom from before the foundation of the world. Before they did anything bad or didn't do anything good, they were guaranteed a kingdom from before the foundation of the world. Then he says, he explains to them, like the context that, as you said before, that reveals that they were sheep all along. [00:45:02] Jesse Schwamb: Right.  [00:45:02] Tony Arsenal: It shows them that they were already... Man, I just, just made this connection in my head. This is the parable of the wheat and of the tares- Yep ... coming to fruition- Exactly ... at the end of time. Right. Right? The sheep and the goats were allowed to mingle until the time came when they would be separated, just as the wheat and the tares were allowed to grow up until the time when they would be reaped and separated. This is what's going on. The sheep did things that sheep do. Those on the right did the things that the people on the right would do because they were part of God's blessed kingdom all along.  [00:45:34] Jesse Schwamb: Right.  [00:45:35] Tony Arsenal: And then he goes on to explain what the people on the left did not do, not because now they've been put on the left because they didn't do it, but they were shown to have always been a part of that, part of that population. They were always goats because of these things. This shows that they were goats all along, and they did these things or failed to do these things because they were goats all along.  [00:45:58] Jesse Schwamb: That's right.  [00:45:59] Works Righteousness Trap [00:45:59] Jesse Schwamb: Let me read another verse. "For we labor diligently to write, to persuade our children and also our brethren to believe in Christ and to be reconciled to God. For we know that it is by grace that we are saved after all we can do." My guess is everybody was with me- ... sounded kind of okay until that last part. And if you had that, like, as we say, like, that theological muscle memory that just made you flex or bristle there, or you had the Spidey Sense, as you say, Tony, good, because that's from 2 Nephi 25:23 from the Book of Mormon. And here's what I wanna say that's shocking, is if we read this passage of scripture that we're talking about as if there's something there that we need to do that proves that we've done enough and that somehow God will be pleased with that, even at the end of time in some small way, some modicum, then we're actually acting way more like Mormons than we are like Christians. That's just the bottom line. Yeah. Because Mormons, if you ask about this verse, rather than try to qualify that last statement by saying, "Well, that's misunderstood," or, "It's really not after all you can do," because of course it begs the question how do you know that you've done enough? How you don't- you've done all the things and that you're, you're exhausted. Their explanation of this is to double down on it and say, "Well, the context of that verse is following verse 23 actually does emphasize salvation only coming through Christ, but it also encourages continued observance of the law of Moses in order to be reconciled to God." Because that's all they could do until Christ fulfilled the law through his atonement. Even that is nonsense. So all of this to say, we have to be careful with this because I, I think you're right. We're aligning, we're running right up on this, and that is I would submit to you that we just get distracted because we always, of course, want to bring something to the party here. The, the salvation cake. We wanna, I don't know, we wanna make it, we wanna do. But God is doing all the things on our behalf. And so as a result of that, I think this parable is actually, it's about the divine prerogative and the agency of Christ in judgment at the end which belongs to him and him alone, and not about these actions. But we get caught up in the actions and we're missing this thri- divine prerogative. I also think that Christ gives this to us to reverse it on us and to show us that he sets about all things. It is in fact his foreordination and his providence. By grace we have been saved through faith, and that in providence being predestined is an act of his great love. And so this shows the extent of that love because those whom he has chosen himself are asking in disbelief as if to say, "When did I do the good works that you required?" And he said, "Well, you didn't because you could never do them apart from me."  [00:48:38] Tony Arsenal: Yeah.  [00:48:38] Jesse Schwamb: And so really that's the whole point. It's just so easy for us to get it twisted and say, "Well, doesn't it make sense that there are two groups?" Well, certainly there are in this passage. And doesn't it make good sense that because he said they did things or they didn't do things, then I just need to be about doing those things. And I think that is unfortunately the adventure in missing the point in this passage.  [00:48:58] Tony Arsenal: Yeah. Yeah, I, I agree 100%. And it's funny 'cause you were reading that and I was like What translation of J- of First John is it? It sound, I mean, it sounds like, it sounds like something you'd read in First John It sounds okay  [00:49:09] Jesse Schwamb: until  [00:49:10] Tony Arsenal: the end. Yeah. No, I mean, like, it literally sounds like First John until- Yeah ... you get to that last part.  [00:49:14] Jesse Schwamb: Yes.  [00:49:15] Tony Arsenal: And, and I think you're right that, um, we'll, we'll explore this more next week, but what has always struck me about this passage is that the, the p- the, the people on His right, I've gotta stop saying sheep, because that's... I just made the point that that's not really what's going on. The people on His right who are called into the kingdom because it was prepared for them before the foundation, because they were elected unto that kingdom. The people on His right, they're surprised at the fact that they did these things. And it, I, I think the works righteousness way of reading this is like, "You better earn your salvation. You better get at it because if you haven't fed Jesus in disguise, then you just aren't gonna make it. At the end of the day- Mm ... He's gonna say, 'I never knew you.'" And it, whether intentionally or unintentionally, sometimes I think intentionally, it implies that we, uh, that Jesus comes to know us because we've done good works, right? When we say, "If you don't do these things, then Jesus will say, 'I never knew you,'" then what you're saying is Jesus doesn't know you apart from your good works. Right. And what the Bible says, what this passage says, just right on the face of it, is that the Kingdom of Heaven was prepared for those whom Christ has elected before the foundation of the world, or who the Father has elected, who are blessed by the Father before the foundation of the world. Now, obviously the Father had to know those people in some sense-  [00:50:43] Jesse Schwamb: That's  [00:50:43] Tony Arsenal: right ... before the foundation of the world in order for them to be blessed by Him and for Him to prepare a kingdom. So then to come back to the end of it and say, "Well, there are some of those, uh, who the Father never knew because they didn't do enough work," well, the problem is that those who did the good work, the Father knew before they did the good works. They didn't merit the good works. I mean- Right ... it's funny you, you bring up the, the Mormons, and that's certainly true, but, like, you could substitute in, at least on this regard, right? There are meaningful, important differences between the groups I'm about to say and Mormons, that would be the dividing line between those who are possibly saved and those who are y- definitely not saved, right? You could substitute Arminians, who wanna say God looks down the corridor of time, and the reason He prepared a kingdom in advance for them from the foundation of the world is 'cause He saw that they would do these things that would merit salvation, or He saw that they would make the proper decision to receive His grace, right? Or Roman Catholics or Eastern Orthodoxes in a different sense, but similarly who would say like, "Well, yeah, God knows in advance that you're gonna merit salvation, so He prepared- Right ... this kingdom anticipating your merit that you would contribute or your participation or, or whatever." I think in a certain sense, um, you could even apply this to some Lutheran theology, right? Which would say, like, "Well, God prepared this kingdom for you from the foundation of the world because he looked down the corridor of time and he understood that you were not going to resist the grace he gave," right? You were not gonna reject his grace. Um, it really truly only is Reformed theology that can say, "No, God prepared this kingdom in advance for you, and it was the preparation of that kingdom that brought you through this such that you did the good works that you did, such that you made the wise decision to follow Christ that you did. That is caused by the fact that God prepared a kingdom for you in advance, not that you somehow caused this kingdom to be prepared for you." A- and aga- again, again, like, this is dicey. It gets into, like, logical ordering, but fundamentally, a- as far as I can understand it, every competing view besides sort of a Calvinistic understanding of predestination election has to say that in some sense God prepares the kingdom for you as a response to something you have done, or chose- Right to do or chose not to do. The reality is that this passage is saying, "No To those who are on the right. He didn't separate them based on the fact that they did these things. He just said, "You are on the right, and now to those who are on the right, I say to you, come into the kingdom that is blessed. You're blessed by my Father. Come into this kingdom prepared from the foundation of the world." So I think, you know, we're c

In this episode, James and Gray discuss the new book The Essential Herman Bavinck: A Reader and Commentary.Bavinck, Herman. The Essential Herman Bavinck: A Reader and Commentary. Edited by Gayle E. Doornbos and Nathaniel Gray Sutanto. Baker Academic, a division of Baker Publishing Group, 2026. https://bakeracademic.com/products/9781540968487_the-essential-herman-bavinckReach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

Ron Kubsch und Samuel Wiebe sprechen mit Dr. Hanniel Strebel über Leben und Werk des niederländischen Theologen Herman Bavinck, der derzeit international eine bemerkenswerte Renaissance erlebt.

Este teólogo, pastor y misionero dedicó su vida a pensar y practicar la misión cristiana desde una perspectiva reformada, combinando profundidad teológica, sensibilidad cultural y una firme convicción sobre la obra del Espíritu en las naciones.SÍGUENOSSitio web: http://biteproject.com​​​x: https://twitter.com/biteproject​​​Podcast: https://anchor.fm/biteprojectTikTok: https://www.tiktok.com/@biteprojectInstagram: https://www.instagram.com/biteproject/Facebook: https://www.facebook.com/biteproject/​​​Créditos:Producido por: Giovanny Gómez Pérez y Pilar PrietoMúsica: Envato Elements Generación de voces: Daniel ÁngelEdición de sonido y música: Jhon Montaña

Find the full text of this article at https://www.thegospelcoalition.org/article/orthodox-modern-bavinck-cultural-apologist/. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Recorded live at the Kuyper Conference in Grand Rapids, this episode features a conversation with Greg Parker Jr., a theologian and scholar of Herman Bavinck, reflecting on his academic journey, current work in theological education, and research in neo-Calvinism. Parker discusses his engagement with Abraham Kuyper's pastoral theology, particularly his exposition of the Heidelberg Catechism and the Lord's Prayer, highlighting themes of ascent and descent as a framework for understanding prayer, the Christian life, and communion with God. The conversation also explores the importance of translating and retrieving Bavinck's works for the church, the pastoral dimension of systematic theology, and the need for careful theological engagement with contemporary questions such as human identity, bioethics, and artificial intelligence. If you enjoy this episode, you can access tons of content just like this at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠wm.wts.edu⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. If you would like to join us in our mission to train specialists in the bible to proclaim the whole counsel of God for Christ and his global church, visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠wts.edu/donate⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Thanks for listening!

Recorded live at the Kuyper Conference at Calvin University, this episode features a conversation with Dr. Gray Sutanto, alumnus of Westminster Theological Seminary and professor of systematic theology at RTS Washington, D.C. Sutanto reflects on his academic work in neo-Calvinism, particularly his efforts to retrieve and clarify the theological legacy of figures like Abraham Kuyper and Herman Bavinck. He highlights the coherence between neo-Calvinism and confessional Reformed theology, emphasizing that neo-Calvinism is not reducible to cultural transformationalism or theonomy, but rather represents a historically rooted, theologically rich movement seeking to articulate Christianity as a comprehensive worldview in the modern age. The discussion also explores the nature of theological retrieval, arguing for a model that is both historically grounded and constructively forward-looking. Sutanto outlines how neo-Calvinism exemplifies this balance by drawing deeply from the Reformed tradition while addressing the intellectual and social challenges of modernity—particularly in its articulation of common grace, sphere sovereignty, and the relationship between church and state. The episode concludes with reflections on the reception of neo-Calvinism in English-speaking contexts, the importance of recovering Bavinck's broader corpus, and the ongoing task of cultivating a robust, confessionally rooted theology that speaks meaningfully to contemporary cultural and ecclesial life. If you enjoy this episode, you can access tons of content just like this at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠wm.wts.edu⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. If you would like to join us in our mission to train specialists in the bible to proclaim the whole counsel of God for Christ and his global church, visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠wts.edu/donate⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Thanks for listening!

Quer aprofundar seu conhecimento teológico?Conheça o Loop!Nosso Programa de Formação Personalizada em teologia,com mais de 1000 aulas disponíveis!https://theinvisiblecollege.com.br/loop/

n this episode, Marinus, Cory, James, and Gray, finish their series reading and discussing Herman Bavinck's Philosophy of Revelation. This week, they discuss the tenth chapter on “Revelation and the Future.”Read along with us as we walk through the chapters of this significant work.Works mentioned:Herman Bavinck, Philosophy of Revelation: A New Annotated Edition Adapted and Expanded from the 1908 Stone Lectures: Presented at Princeton Theological Seminary, A new annotated edition, ed. Cory Brock and Nathaniel Gray Sutanto, with Princeton Theological Seminary (Hendrickson Publishers, 2018).⁠https://www.amazon.com/Philosophy-Revelation-Annotated-Herman-Bavinck/dp/1683071360⁠James Eglinton, “Domination and Vulnerability: Herman Bavinck and Posthumanism in the Shadow of Friedrich Nietzsche,” in The Ethics of Generating Posthumans: Philosophical and Theological Reflections on Bringing New Persons into Existence, 1st ed., ed. Calum MacKellar (Bloomsbury Publishing Plc, 2022).Charles Taylor, Sources of the Self: The Making of the Modern Identity, 9. print (Harvard Univ. Pr, 2000).Nathaniel Gray Sutanto, God and Humanity: Herman Bavinck and Theological Anthropology, 1st ed, T&T Clark Explorations in Reformed Theology Series (Bloomsbury Publishing Plc, 2024).Ed. Gayle E. Doornbos and N. Gray Sutanto, The Essential Herman Bavinck: A Reader and Commentary, (Baker Academic, 2026). https://bakeracademic.com/products/9781540968487_the-essential-herman-bavinckReach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

In this episode, James and Gray, continue their series reading and discussing Herman Bavinck's Philosophy of Revelation. This week, they discuss the ninth chapter on “Revelation and Culture.”Read along with us as we walk through the chapters of this significant work.Works mentioned:Herman Bavinck, Philosophy of Revelation: A New Annotated Edition Adapted and Expanded from the 1908 Stone Lectures: Presented at Princeton Theological Seminary, A new annotated edition, ed. Cory Brock and Nathaniel Gray Sutanto, with Princeton Theological Seminary (Hendrickson Publishers, 2018).⁠https://www.amazon.com/Philosophy-Revelation-Annotated-Herman-Bavinck/dp/1683071360⁠Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

In this special crossover episode—recorded at Greenville Presbyterian Theological Seminary—Camden Bucey joins Jonathan Master, President of Greenville Seminary, for a conversation on the life, method, and enduring relevance of Geerhardus Vos (1862–1949). Vos stands as a remarkable bridge figure: Dutch by birth, deeply shaped by continental Reformed theology and close friendship with Herman Bavinck, yet firmly planted in the American confessional Presbyterian tradition as the first chair of biblical theology at Old Princeton Seminary alongside B. B. Warfield. Drs. Bucey and Master explore Vos's foundational distinction between biblical theology and systematic theology—and why both are indispensable for faithful exegesis and preaching. Biblical theology, which Vos himself preferred to call "the history of special revelation," reads Scripture as the organic, progressive unfolding of God's redemptive acts in history—from the protoevangelium in Genesis 3:15 to the consummation of all things in Christ. That redemptive-historical framework opens up notoriously difficult passages (Hebrews 6, the unforgivable sin) in ways systematics alone cannot. The conversation also covers Vos's two-age eschatology, his key works (Biblical Theology, The Pauline Eschatology, Grace and Glory, The Teaching of Jesus Concerning the Kingdom of God and the Church), and the question of why Vos remained at Princeton when Machen and others departed. Chapters 0:00 Introduction: Camden at Greenville Seminary 1:08 Greenville Seminary Launches Confessional.org 3:47 Geerhardus Vos: Bridge Figure Between Princeton and the Continent 9:03 What Is Biblical Theology? The History of Special Revelation 13:49 Why We Need Both Biblical Theology and Systematics 16:33 "You Cannot Do Either Without the Other" 22:19 Why Did Vos Remain at Princeton? 27:48 Vos's Key Works 31:39 The "Vibe of Vos": Redemptive History in Practice 37:44 The Two-Age Eschatology: Already and Not Yet 40:33 Closing Remarks Participants: Camden Bucey, Jonathan Master

In this special crossover episode—recorded at Greenville Presbyterian Theological Seminary—Camden Bucey joins Jonathan Master, President of Greenville Seminary, for a conversation on the life, method, and enduring relevance of Geerhardus Vos (1862–1949). Vos stands as a remarkable bridge figure: Dutch by birth, deeply shaped by continental Reformed theology and close friendship with Herman Bavinck, yet firmly planted in the American confessional Presbyterian tradition as the first chair of biblical theology at Old Princeton Seminary alongside B. B. Warfield. Drs. Bucey and Master explore Vos's foundational distinction between biblical theology and systematic theology—and why both are indispensable for faithful exegesis and preaching. Biblical theology, which Vos himself preferred to call "the history of special revelation," reads Scripture as the organic, progressive unfolding of God's redemptive acts in history—from the protoevangelium in Genesis 3:15 to the consummation of all things in Christ. That redemptive-historical framework opens up notoriously difficult passages (Hebrews 6, the unforgivable sin) in ways systematics alone cannot. The conversation also covers Vos's two-age eschatology, his key works (Biblical Theology, The Pauline Eschatology, Grace and Glory, The Teaching of Jesus Concerning the Kingdom of God and the Church), and the question of why Vos remained at Princeton when Machen and others departed. Chapters 0:00 Introduction: Camden at Greenville Seminary 1:08 Greenville Seminary Launches Confessional.org 3:47 Geerhardus Vos: Bridge Figure Between Princeton and the Continent 9:03 What Is Biblical Theology? The History of Special Revelation 13:49 Why We Need Both Biblical Theology and Systematics 16:33 "You Cannot Do Either Without the Other" 22:19 Why Did Vos Remain at Princeton? 27:48 Vos's Key Works 31:39 The "Vibe of Vos": Redemptive History in Practice 37:44 The Two-Age Eschatology: Already and Not Yet 40:33 Closing Remarks Participants: Camden Bucey, Jonathan Master

In this episode Pastor Raef considers the historic Biblical perspective on the government's responsibility when it comes to crime and punishment which aim to punish criminals, and compares it to modern progressive visions of criminology which seek to pity the criminal and punish the society that created the criminal.  The conversation is largely rooted in Herman Bavinck's work in his Reformed Dogmatics in which he directly tackles this question. For a treatment on this chapter from Bavinck see: https://raefchenery.com/2024/08/06/should-retribution-or-reformation-be-at-the-center-of-our-criminal-justice-system/

During Herman Bavinck's life and for many years afterward, he was well known mainly in the Netherlands, where he was born. But today, people around the world are discovering his writings and realizing their importance. Why is that? In part, it's because Bavinck faced new challenges with honesty and humility, without compromising his Christian beliefs. Today, as we face many new challenges, we can learn a lot from Bavinck. Join Linus, Leia, and Sean as they share their excitement about this great theologian with Dr. John Bolt, professor emeritus of Systematic Theology at Calvin Theological Seminary in Grand Rapids, Michigan. Thanks to the generosity of Reformed Fellowship, we are pleased to offer two copies of Herman Bavinck by Simonetta Carr. Enter here to win.   Show Notes: Dr. Bolt had some additional notes about Bavinck to share with our listeners: Bavinck frequently spoke of the gospel as a "pearl of great price" (or treasure) and as a "leaven." The gospel is the most important thing in the world; it brings us into fellowship with God in Christ. But, secondarily, it is also a leaven because it changes individuals and societies. Bavinck also frequently quotes James 1:21: "Every good and perfect gift is from above, coming down from the Father of lights in whom there is no changing."  

In this episode, James, Marinus, and Cory, continue their series reading and discussing Herman Bavinck's Philosophy of Revelation. This week, they discuss the eighth chapter on “Revelation and Religious Experience”Read along with us as we walk through the chapters of this significant work.Works mentioned:Herman Bavinck, Philosophy of Revelation: A New Annotated Edition Adapted and Expanded from the 1908 Stone Lectures: Presented at Princeton Theological Seminary, A new annotated edition, ed. Cory Brock and Nathaniel Gray Sutanto, with Princeton Theological Seminary (Hendrickson Publishers, 2018).⁠https://www.amazon.com/Philosophy-Revelation-Annotated-Herman-Bavinck/dp/1683071360⁠Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

Dr. David Garner, Westminster Theological Seminary, Philadelphia, talks about the relationship between seminary and church, focusing on how ruling elders and seminary professors can help the church thrive in godly knowledge and grace.You can read Dr. Garner's article “Strings Attached: The Church, The Seminary, and Abraham Kuyper's Animating Ecclesiology” in the most recent Westminster Theological Journal, WTJ 87 (2025): 123-48. A video of the Krahe Lecture from April 2025, is available to watch online here.Dr. Garner's recommended reading.The Wonderful Works of God by Herman Bavinck, Westminster Seminary Press, 2020.The Certainty of Faith by Herman Bavinck, Westminster Seminary Press, 2025.A Word Fitly Spoken, A Theology of Communication by Aaron Garriott, Ligonier, 2025.An Explication of the Shorter Catechism by John Thomson, Edited by S. A. Fix, Westminster Seminary Press, 2025.

In this episode, James and Gray, continue their series reading and discussing Herman Bavinck's Philosophy of Revelation. This week, they discuss the seventh chapter on “Revelation and Christianity.”Read along with us as we walk through the chapters of this significant work.Works mentioned:Herman Bavinck, Philosophy of Revelation: A New Annotated Edition Adapted and Expanded from the 1908 Stone Lectures: Presented at Princeton Theological Seminary, A new annotated edition, ed. Cory Brock and Nathaniel Gray Sutanto, with Princeton Theological Seminary (Hendrickson Publishers, 2018).⁠⁠https://www.amazon.com/Philosophy-Revelation-Annotated-Herman-Bavinck/dp/1683071360⁠⁠Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

Title: "A World Without Tears" - Revelation 21:1-4 Series: Heaven on Earth - Living in Light of Eternity (Week 1) Date: February 9, 2026 What do you actually believe about heaven? For many, the mental image is clouds, harps, and disembodied spirits floating in some ethereal realm. But what the Bible reveals about eternity is far more beautiful, more real, and more glorious than most of us imagine. This message launches a four-week series exploring what Scripture actually says about the world to come—and how understanding eternity changes how we live today. Using Revelation 21:1-4 as our foundation, we examined three beautiful truths about God's ultimate plan for His people and His creation. The passage begins with John's vision: "Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away...And I heard a loud voice from the throne saying, 'Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.'" First, God is making all things new. Notice carefully: John sees a new heaven AND a new earth—not just heaven. This is crucial. Most Christians think the hope of the gospel is escaping earth to live in heaven forever. But that's not what the Bible teaches. The Bible teaches restoration, not evacuation. God isn't abandoning His creation; He's redeeming it. He's making all things new. The Greek word for "new" here is kainos, which means renewed or made fresh, not neos (brand new, never existed before). God isn't starting from scratch—He's taking this creation, the one He called "very good" in Genesis, and renewing it, purifying it, perfecting it. We addressed an important theological question: How does this relate to 2 Peter 3:10, which speaks of the earth being destroyed by fire? There's a faithful debate among Bible-believing Christians on this point. Some teachers, like John MacArthur, believe God will completely destroy this earth and create an entirely brand new one from nothing—total replacement. Others, like Anthony Hoekema, Herman Bavinck, and many Reformed theologians, believe God will purify this earth by fire and renew it—restoration, not replacement. The renewal view seems supported by Romans 8:21 (creation itself will be "set free from bondage to corruption") and Acts 3:21 ("restoration of all things"). Either way, both views agree on what matters: whether God makes all NEW things or makes all things NEW, the result is the same—a perfect, physical world where God dwells with His people forever. We traced the story of Scripture from beginning to end: It starts in a garden (Genesis 1-2) where God creates a physical world and calls it "very good." Sin enters and creation is cursed, but God doesn't give up. The story ends (Revelation 21-22) in a garden-city, a new heaven and new earth where God's people live in physical, resurrected bodies in a restored creation. God is coming full circle: Creation → Fall → Redemption → Restoration. This means eternity won't be some strange, unfamiliar place. It will be this world—but healed. The mountains, oceans, beauty we see in creation will be there, but better, perfected, free from sin and death and decay. We'll have physical bodies like Jesus had after His resurrection. We'll eat, drink, work, create, explore, enjoy. Because God loves the physical world He created, and He's not throwing it away. Second, God will dwell with us forever. Verse 3 declares: "Behold, the dwelling place of God is with man." This is the heart of the gospel, what everything has been building toward. Not just that we go to heaven, but that God comes to dwell with us—permanently, fully, without barriers. This has been God's desire from the beginning. We traced the progression through Scripture: In the Garden of Eden, God walked with Adam and Eve in intimacy and fellowship. After the fall, God gave Israel the Tabernacle—a tent where His presence dwelt among them in the wilderness. Then came the Temple—a permanent structure where God's glory filled the Holy of Holies, but His presence was separated by a veil that only the high priest could pass once a year. Then Jesus—Immanuel, "God with us." John 1:14 says "The Word became flesh and dwelt among us" (literally "tabernacled" among us). Then the Holy Spirit—dwelling IN believers, making our bodies temples. And finally, the New Creation—Revelation 21:3, God dwelling with His people forever with no separation, no barriers, no veil, no limits. Do you see the progression? Garden → Tabernacle → Temple → Jesus → Spirit → New Creation. God has been moving closer and closer, until finally He dwells with us completely. This is what we were made for—to be with God, to know Him, to enjoy Him forever. The verse continues: "God himself will be with them as their God." Not just His blessings or gifts, but GOD HIMSELF. This is why heaven is heaven—because God is there. If heaven had everything—beauty, joy, peace, perfection—but God wasn't there, it wouldn't be heaven. But God will be there, fully, visibly, intimately. We will see Him face to face (1 John 3:2). Not through a veil, not from a distance, not in shadows or glimpses, but face to face, fully known and fully loved. The deepest longing of the human heart—for intimacy, connection, to be fully known and fully loved—will be satisfied. Not by stuff or experiences, but by God Himself. Every good thing we've ever experienced is just an echo, a preview, a shadow of what it will be like to be with God forever. C.S. Lewis said, "If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world." We were made for another world, and in that world, God will dwell with us forever. Third, God will wipe away every tear. Verse 4 gives us one of the most tender images in all of Scripture: "He will wipe away every tear from their eyes." Not that tears will just disappear or suffering will be forgotten, but that God Himself will wipe away every tear—personally, gently, completely. Picture the God of the universe, the Creator of all things, tenderly reaching down to wipe the tears from your eyes. Like a father comforting a child, like a mother soothing her baby. That's intimacy, that's love, that's the heart of God toward His people. Then comes the promise: "Death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away." Four things gone forever: Death—no more funerals, goodbyes, or loss (1 Corinthians 15:26 says death is the last enemy to be destroyed, and it will be, completely). Mourning—no more grief over broken relationships or heartache over what could have been. Crying—no more tears of pain, loneliness, rejection, or disappointment. Pain—no more chronic illness, suffering, or physical or emotional agony. The curse of Genesis 3 will be fully reversed. We heard encouragement for those living with chronic pain from fibromyalgia and migraines, some days barely able to function despite prayers for healing and every treatment attempted. The message concluded with three applications: First, let this change your perspective on suffering. 2 Corinthians 4:17-18 reminds us that our light momentary affliction is preparing for us an eternal weight of glory, as we look to what is unseen and eternal. Your suffering is real but temporary; what's coming is eternal. Second, let this fuel your longing for Christ's return. The early church prayed "Maranatha"—"Come, Lord Jesus." Do we long for His return, or are we too comfortable here? Third, let this shape how you live today. If God is making all things new, then your life has meaning, your work has value, your relationships matter, your suffering isn't wasted. Live in light of eternity. God is making all things new. He will dwell with us forever. He will wipe away every tear. That's the world to come, and it's more beautiful than we can imagine. Key Scriptures: Revelation 21:1-4, Revelation 21:5, Romans 8:21, Acts 3:21, 2 Peter 3:10, John 1:14, 1 John 3:2, 1 Corinthians 15:26, 2 Corinthians 4:17-18

In this episode, James and Gray, continue their series reading and discussing Herman Bavinck's Philosophy of Revelation. This week, they discuss the sixth chapter on “Revelation and Religion.”Read along with us as we walk through the chapters of this significant work.Works mentioned:Herman Bavinck, Philosophy of Revelation: A New Annotated Edition Adapted and Expanded from the 1908 Stone Lectures: Presented at Princeton Theological Seminary, A new annotated edition, ed. Cory Brock and Nathaniel Gray Sutanto, with Princeton Theological Seminary (Hendrickson Publishers, 2018).⁠https://www.amazon.com/Philosophy-Revelation-Annotated-Herman-Bavinck/dp/1683071360⁠Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

Jesus taught that the true measure of giving isn't the size of the gift but the heart behind it. Generosity begins long before anything leaves our hands. It starts with what we treasure, love, and worship.Few writers explore the inner life of faith as clearly as Pierce Taylor Hibbs, senior writer at Westminster Theological Seminary and the author of more than twenty books on Christian living. In today's episode, he joins us to invite believers to examine not just the act of giving but the spiritual forces beneath it.In a recent article for the latest issue of Faithful Steward magazine titled "Motive Is Everything," he draws from counselor David Powlison to explain that there's always a “sun” around which the planets of our lives turn. We're always pulled toward something—success, security, comfort, pleasure, affirmation, or money—because we're created to worship. The question isn't whether we worship, but what we worship.When the created things we enjoy begin to occupy the center, Scripture calls it idolatry. Money is especially powerful in this way because it overlaps with pleasure and power. It promises control over life and the ability to enjoy it—two desires that easily eclipse our devotion to God if left unchecked.To explore the heart behind generosity, Hibbs points to one of Scripture's most striking stories: the widow's offering in Mark 12. We don't know her name, but Jesus knew her heart. While others gave large sums, she dropped two small coins into the temple treasury—an amount no one else would have celebrated. Yet Jesus did. He saw not the amount but the motive.That's the point: Giving is never merely transactional. It's deeply spiritual. It reveals what we value most.Hibbs notes that Scripture treats the heart—the lebab—as the control center of our lives. The Dutch theologian Herman Bavinck wrote that the heart is the source of both our rational and volitional life. It shapes what we think, desire, choose, and pursue. Outward actions are merely the visible tip of an iceberg. Beneath them lies motive.Jesus makes the same point in Luke 6:45: “The good person out of the good treasure of his heart produces good…for out of the abundance of the heart his mouth speaks.” Our generosity flows from whatever we treasure most. If we treasure God, giving becomes worship. If we treasure self, giving becomes calculation, obligation, or strategy.This reframes generosity. It's not just about allocating money. It's about the posture of the soul. It includes time, attention, hospitality, compassion, and quiet acts of service—not only dollars in a plate.So how do we cultivate godly motives? Hibbs suggests beginning with Scripture—especially the Gospels—and watching how Jesus treats people. Jesus continually draws attention to what's happening beneath the surface: motives, desires, and loves.We don't wait for perfectly pure motives to give—we'll never act if we do. But we do allow the Spirit to search us, shape us, and re-center our hearts on Christ, the God who gives first so that we might become givers.On Today's Program, Rob Answers Listener Questions:My son owns a rental property in Baltimore, but the tenant hasn't paid rent for two months. This has happened before, and it's putting financial strain on his family. We're debating whether to sell the house, but it would need some work. If we keep it, are there any tax deductions or benefits since the tenant isn't paying? What should my son do?I'm 64 and still working full time, but I'd like to withdraw money from my 401(k). Since I'm over 59½, can I do that without the 10% penalty even though I'm still employed? What should I know about taxes and plan rules?My wife is retired and in her 60s, but I'm not yet at retirement age. We're both on the mortgage. Can we still get a reverse mortgage, or do both borrowers have to meet the age requirement?Resources Mentioned:Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner)Motive Is Everything by Pierce Taylor Hibbs (Faithful Steward Issue 4 Article)The Book of Giving: How the God Who Gives Can Make Us Givers by Pierce Taylor HibbsOur Ultimate Treasure: A 21-Day Journey to Faithful StewardshipWisdom Over Wealth: 12 Lessons from Ecclesiastes on MoneyLook At The Sparrows: A 21-Day Devotional on Financial Fear and AnxietyRich Toward God: A Study on the Parable of the Rich FoolFind a Certified Kingdom Advisor (CKA)FaithFi App Remember, you can call in to ask your questions every workday at (800) 525-7000. Faith & Finance is also available on Moody Radio Network and American Family Radio. You can also visit FaithFi.com to connect with our online community and partner with us as we help more people live as faithful stewards of God's resources. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

In this week's episode, Caleb is joined by Samuel Parkison (PhD, Midwestern Baptist Theological Seminary) Associate Professor of Theological Studies at Gulf Theological Seminary in the United Arab Emirates to discuss his new book The Fountain of Life: Contemplating the Aseity of God.Resources:The Fountain of Life: Contemplating the Aseity of God by Sam ParkisonThe Existence and Attributes of God by Stephen CharnockReformed Dogmatics, Vol. 2: God and Creation by Herman Bavinck

In this episode of The Westminster Podcast, Brandon McLean Smith is joined again by Brian Selby for a wide-ranging theological conversation on Herman Bavinck, Christology, and the enduring significance of the infralapsarian–supralapsarian debate. Selby explores recent developments in Bavinck scholarship, arguing that Bavinck is far more decisive than often assumed in ordering creation, fall, and redemption with a view to Christ as the telos of all things—while firmly rejecting problematic forms of “incarnation anyway.” Drawing on Bavinck's engagement with Scripture, the Reformed tradition, and his 19th-century theological context, the conversation situates Bavinck as a critical foil to later neo-orthodox developments, particularly Karl Barth. The discussion also broadens to consider theological retrieval and method. Selby and Smith reflect on how Bavinck models a distinctly Reformed approach to engaging modern questions without surrendering confessional commitments—retrieving the tradition without mere repristination, and advancing dogmatics in service of the church's witness in every age. Along the way, they address Christocentrism, revelation, apologetics, and the task of theology in a changing intellectual landscape, offering a compelling vision of how historic Reformed theology can remain faithful, catholic, and intellectually alive today. If you enjoy this episode, you can access tons of content just like this at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠wm.wts.edu⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. If you would like to join us in our mission to train specialists in the bible to proclaim the whole counsel of God for Christ and his global church, visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠wts.edu/donate⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Thanks for listening!

In this episode, Caleb is jonied by Kyle Claunch (PhD, The Southern Baptist Theological Seminary) Professor of Christian Theology at the Southern Baptist Theological Seminary and Michael Carlino (PhD, The Southern Baptist Theological Seminary) Operations Director for CBMW to discuss the topic of gender essetialism from a biblical and theological perspective. ResourcesGender Essentialism in Anthropological, Covenantal, and Christological Perspective by Claunch and CarlinoThe Necessity of a Male Savior: A Dogmatic Account of Gender Essentialism by Claunch and CarlinoSaving Masculinity and Femininity from the Morgue: A Defense of Gender Essentialism by Jordan SteffaniakThe Christian Family by Herman Bavinck

In this episode of Chasing Leviathan, host PJ Wehry sits down with Rev. Andrea Ferrari—Reformed pastor, theologian, and author of The Fall and Redemption of Conscience: A Reformed Biblical Theology—to explore one of the most neglected yet foundational topics in Christian thought: the nature of the human conscience. From John Calvin's sensus divinitatis to Thomas Aquinas' intellectual approach to moral reasoning, Rev. Ferrari uncovers how Scripture, church history, and theological tradition shape our understanding of what it means to be human before God.Together, PJ and Rev. Ferrari discuss how conscience functions not merely as a moral calculator but as a spiritual sense, an innate awareness of the presence, judgment, and goodness of God. The conversation ranges from the spiritual senses tradition of the early church and medieval theologians like Bonaventure, to modern debates about whether conscience existed before the Fall, engaging voices like Herman Bavinck, Dietrich Bonhoeffer, and John Webster. Along the way, they explore the implications of conscience for everyday moral experience, the universality of moral awareness in Romans 2, and the relationship between law, grace, and the human person in Reformed theology.If you're interested in biblical theology, Christian anthropology, Reformed doctrine, spiritual perception, Calvin vs. Aquinas, or the intersection of philosophy, psychology, and theology, this deep and accessible conversation sheds new light on the heart of what it means to perceive God and respond to Him. A rich and thoughtful dialogue for pastors, scholars, students, and anyone curious about how conscience shapes the Christian life.Make sure to check out Rev. Ferrari's book: The Fall and Redemption of Conscience: A Reformed Biblical Theology

This week, we're pausing our Intellectual Imprints series to feature a recent lecture hosted by RTS Washington on the Leiden Synopsis, a 17th-century symposium of theologians which deeply impacted thinkers such as Herman Bavinck. Hank van den Belt introduced us to the history of this historic gathering, and posed an interesting question: are angels members of the church? Want to continue this conversation in the classroom? Explore our degree programs and find one that's right for you: www.rts.edu/washington. Email admissions.washington@rts.edu to get started. Follow us on Instagram: www.instagram.com/rts.washington/ Facebook: www.facebook.com/RTSWashingtonDC X: x.com/rtswashington

In this episode, James, Gray, and Marinus continue their series reading and discussing Herman Bavinck's Philosophy of Revelation. This week, they discuss the fifth chapter on “Revelation and History.”Read along with us as we walk through the chapters of this significant work.Works mentioned:Herman Bavinck, Philosophy of Revelation: A New Annotated Edition Adapted and Expanded from the 1908 Stone Lectures: Presented at Princeton Theological Seminary, A new annotated edition, ed. Cory Brock and Nathaniel Gray Sutanto, with Princeton Theological Seminary (Hendrickson Publishers, 2018).⁠https://www.amazon.com/Philosophy-Revelation-Annotated-Herman-Bavinck/dp/1683071360⁠Cameron Clausing, Theology and History in the Methodology of Herman Bavinck: Revelation, Confession, and Christian Consciousness, Oxford Studies in Historical Theology Series (Oxford University Press, 2024). Carlos M. N. Eire, They Flew: A History of the Impossible (Yale University Press, 2025).The Rest is History Podcast: https://therestishistory.supportingcast.fm/Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

In this episode, James, Gray, and Marinus continue their series reading and discussing Herman Bavinck's Philosophy of Revelation. This week, they discuss the fourth chapter on “Revelation and Nature.”Read along with us as we walk through the chapters of this significant work.Works mentioned:Herman Bavinck, Philosophy of Revelation: A New Annotated Edition Adapted and Expanded from the 1908 Stone Lectures: Presented at Princeton Theological Seminary, A new annotated edition, ed. Cory Brock and Nathaniel Gray Sutanto, with Princeton Theological Seminary (Hendrickson Publishers, 2018).⁠https://www.amazon.com/Philosophy-Revelation-Annotated-Herman-Bavinck/dp/1683071360⁠J. H. Bavinck, Personality and Worldview, ed. James Perman Eglinton, with Timothy Keller (Crossway, 2023).Herman Bavinck, Christianity and Science, trans. Nathaniel Gray Sutanto et al. (Crossway, 2023). Marinus de Jong, “The Heart of the Academy: Herman Bavinck in Debate with Modernity on the Academy, Theology, and the Church,” in Church and Academy, ed. Gordon Graham, The Kuyper Center Review, volume 5 (William B. Eerdmans Publishing Company, 2015).Christopher Watkin, Biblical Critical Theory: How the Bible's Unfolding Story Makes Sense of Modern Life and Culture (Zondervan Academic, 2022).“Divine Providence's Wetenschappelijke Benefits: Retrieving a Bavinckian Model,” Divine Providence and Action, edited by Oliver Crisp and Fred Sanders (Zondervan, 2019), 96-114.Ximian Xu, Theology as the Science of God: Herman Bavinck's Wetenschappelijke Theology for the Modern World, 1st ed. (Vandenhoeck & Ruprecht, 2022).Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

In this episode, James, Gray, and Cory continue their series reading and discussing Herman Bavinck's Philosophy of Revelation. This week, they discuss the third chapter on “Revelation and Philosphy." Read along with us as we walk through the chapters of this significant work.Works mentioned:Herman Bavinck, Philosophy of Revelation: A New Annotated Edition Adapted and Expanded from the 1908 Stone Lectures: Presented at Princeton Theological Seminary, A new annotated edition, ed. Cory Brock and Nathaniel Gray Sutanto, with Princeton Theological Seminary (Hendrickson Publishers, 2018).⁠⁠https://www.amazon.com/Philosophy-Revelation-Annotated-Herman-Bavinck/dp/1683071360⁠⁠Cory C. Brock, Orthodox yet Modern: Herman Bavinck's Use of Friedrich Schleiermacher, Studies in Historical and Systematic Theology (Lexham Press, 2020).Nathaniel Gray Sutanto, God and Knowledge: Herman Bavinck's Theological Epistemology (Bloomsbury Academic, 2020).Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

Episode: 61Featuring: Emilio Ramos and Mike Theimann Description   We begin our journey through a new series as we cover The Wonderful Works of God, by Dutch theologian Herman Bavinck. This study group will be a slow and rich study through this immensely practical but profound volume by one of the Reformed church's most seminal theologians. In this […] The post An Introduction to the Wonderful Works of God by Herman Bavinck, a new theology series on Christ and Kingdom.  appeared first on Red Grace Media.

Por ep 2 lec 1In this episode, James, Gray, Cory, and Marinus continue their series reading and discussing Herman Bavinck's Philosophy of Revelation. This week, they discuss the second chapter on “Revelation and Philosphy." Read along with us as we walk through the chapters of this significant work.Works mentioned:Herman Bavinck, Philosophy of Revelation: A New Annotated Edition Adapted and Expanded from the 1908 Stone Lectures: Presented at Princeton Theological Seminary, A new annotated edition, ed. Cory Brock and Nathaniel Gray Sutanto, with Princeton Theological Seminary (Hendrickson Publishers, 2018).⁠https://www.amazon.com/Philosophy-Revelation-Annotated-Herman-Bavinck/dp/1683071360⁠J. H. Bavinck, Personality and Worldview, ed. James Perman Eglinton, with Timothy Keller (Crossway, 2023).Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

In today's episode, Abby, Mystie, and Brandy are discussing feminism and the view of women found in Herman Bavinck's book The Christian Family. You're going to love this conversation! *** Don't forget to register for our annual online local retreat! There are many possibilities: watch live in the comfort of your home and get access to our zoom room discussion groups for fruitful interaction, or host an in-person local group and enjoy discussion in real life with women from your local community. Either way, you'll find this year's topic inspiring! Just go to scholesisters.com/curriculum to register. *** The expected release date for Scholé Every Day is November 25th. That's right! It's just in time for Black Friday and Christmas gifts! Get on the waiting list and receive the first chapter free right now! Just go to scholesisters.com/book! *** Click here to access today's show notes. Click here to join the FREE area of the Sistership.

In this episode, James, Cory, and Marinus continue their series reading and discussing Herman Bavinck's Philosophy of Revelation. This week, they discuss the first chapter on “The Idea of a Philosophy of Revelation. Read along with us as we walk through the chapters of this significant work.Works mentioned:Herman Bavinck, Philosophy of Revelation: A New Annotated Edition Adapted and Expanded from the 1908 Stone Lectures: Presented at Princeton Theological Seminary, A new annotated edition, ed. Cory Brock and Nathaniel Gray Sutanto, with Princeton Theological Seminary (Hendrickson Publishers, 2018).⁠https://www.amazon.com/Philosophy-Revelation-Annotated-Herman-Bavinck/dp/1683071360⁠J. H. Bavinck, Personality and Worldview, ed. James Perman Eglinton, with Timothy Keller (Crossway, 2023).Tom Holland, Dominion: How the Christian Revolution Remade the World, First US edition (Basic Books, 2019).Oswald Spengler, The Decline of the West: Form and Actuality, Vol. I, (London Allen & Unwin, 1918)Oswald Spengler, The Decline of the West: Pespectives of World Hisotyr, Vol. II, (London Allen & Unwin, 1922) Charles Taylor, A Secular Age (Belknap Press of Harvard University Press, 2007).Carl R. Trueman, The Rise and Triumph of the Modern Self: Cultural Amnesia, Expressive Individualism, and the Road to Sexual Revolution (Crossway, 2020).Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

In this episode, James and Cory introduce a new series where they will be reading and discussing Herman Bavinck's Philosophy of Revelation. They discuss the significance of this work within the context of Neo-Calvinism and cultural apologetics. The conversation explores the intellectual landscape of Bavinck's time, including his engagement with Nietzsche, and offers insights into how readers can approach Bavinck's complex lectures. Read along with us as we walk through the chapters of this significant work.Works mentioned:Herman Bavinck, Philosophy of Revelation: A New Annotated Edition Adapted and Expanded from the 1908 Stone Lectures: Presented at Princeton Theological Seminary, A new annotated edition, ed. Cory Brock and Nathaniel Gray Sutanto, with Princeton Theological Seminary (Hendrickson Publishers, 2018).https://www.amazon.com/Philosophy-Revelation-Annotated-Herman-Bavinck/dp/1683071360James D. Bratt, “The Context of Herman Bavinck's Stone Lectures: Culture and Politics in 1908,” The Bavinck Review 1 (2010): 4–24.https://bavinckinstitute.org/wp-content/uploads/2010/04/Article-1-Bratt.pdfGeorge Harinck, “Why Was Bavinck in Need of a Philosophy of Revelation?,” in The Kuyper Center Review, ed. Gordon Graham, vol. 2, The Kuyper Center Review (William B. Eerdmans Publishing Company, 2010). Chapters00:00 Introduction to Philosophy of Revelation02:38 The Importance of Bavinck's Work05:35 Context of the Stone Lectures08:34 Challenges of Reading Bavinck's Stone Lectures11:47 Bavinck's Engagement with Culture14:37 Cultural Apologetics in Bavinck's Philosophy of Revelation17:36 The Personal Narrative Behind the Lectures20:32 Cultural Apologetics30:36 Why a Philosophy of Revelation?44:30 Historical Intellectual Background53:48 Reading TipsReach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

Mere Fidelity hosts Derek Rishmawy, Alastair Roberts, and James Wood interview Professor John Bolt about completing Herman Bavinck's Reformed Ethics translation project. Discussion covers Bavinck's methodology combining creation order and union with Christ, his engagement with contemporary scholarship, controversial applications on marriage/sexuality, and why Bavinck appeals across denominational boundaries. Chapters: 00:00 Welcome 01:05 Monumental Translation 04:49 The Bavinck Moment 07:53 Bavinck's Approach to Ethics 11:01 Union With and Imitation Of Christ 15:30 Anthropology 18:33 Topics Strange and Controversial 24:13 Casuistry 27:33 Extrabiblical Science 31:01 Divisions

Derek Rishmawy, Alastair Roberts, and Brad East discuss why so many Christians today feel stuck, anxious, or overwhelmed by the idea of “calling.” They examine how the biblical and Reformation doctrine of vocation has been reshaped by modern expectations of career, identity, and fulfillment—and how to recover a clearer, more grounded view of vocation rooted in community, providence, and everyday faithfulness. A Mere Orthodoxy Podcast Sponsor This episode is brought to you by Lexham Press, featuring The Foremost Problems in Contemporary Dogmatics by Herman Bavinck. These newly translated lectures explore faith in the modern world with Bavinck's signature depth and clarity. Mere Fidelity listeners receive 40% off at lexhampress.com/merefidelity. Key Idea Vocation isn't about finding the perfect, fulfilling job. It's about using your gifts to serve others and glorify God in the ordinary responsibilities of life. Chapters 0:00 Introduction and sponsor 2:00 Why calling feels confusing today 4:30 When vocation becomes careerism 6:30 Community and the biblical view of calling 8:30 The myth of the perfect job 11:00 Deep gladness and daily responsibility 13:00 The idol of work and career fulfillment 16:00 Gifts for the good of others 18:30 The human calling in Genesis 21:00 Male and female in shared vocation 24:00 Why we need a deflated view of calling 26:30 Dignity in ordinary work 29:00 Vocation for all kinds of people Resources Mentioned The Foremost Problems in Contemporary Dogmatics – Herman Bavinck (Lexham Press) Frederick Buechner: “The place God calls you to is the place where your deep gladness and the world's deep hunger meet.”  

READING THE BIBLE WITH THE DEAD/RBWD - Eps #05 [Herman Bavinck]: Siapakah Nama-Mu, Tuhan?Pdt. Jimmy Pardede, Denni Girsang, dan Samuel C. PantouMungkinkah manusia yang telah jatuh, dapat menghampiri dan mengenal Allah yang Kudus, Sang Pencipta yang Maha Mulia? Banyak orang memandang Allah sebagai misteri yang selamanya tak akan terpahami bagi manusia.Tetapi Alkitab menyatakan: Allah rela membuka Diri-Nya dan menyatakan Siapa Diri-Nya : "AKU ADALAH AKU."Saksikan juga dan nikmati diskusinya di:https://grii.to/rbwd-5

This week the U.S. Supreme Court considered the application of the Free Exercise Clause to certain books read to elementary aged children as part of Maryland's public school curriculum for "story time." The case itself should be a warning to Christians. In 1901, Herman Bavinck explained what was going on by which he predicated the predicatment these parents find themselves in. The prophet Jeremiah tell us what we should and should not be doing if we want to see the situation change.

This week the U.S. Supreme Court considered the application of the Free Exercise Clause to certain books read to elementary aged children as part of Maryland's public school curriculum for "story time." The case itself should be a warning to Christians. In 1901, Herman Bavinck explained what was going on by which he predicated the predicatment these parents find themselves in. The prophet Jeremiah tell us what we should and should not be doing if we want to see the situation change.

In this episode, we seek to show how as beautiful as general revelation truly is, it was never going to be enough. We needed God to specially reveal himself, and now that he has revealed himself primarily in Christ, we look to Christ and his word to define all things for us in thought and life.ResourcesThe Wonderful Works of God By Herman BavinckQuotes“When therefore, we review the whole terrain of general revelation, we discover, on the one hand, that it has been of great value and that it has borne rich fruits, and, on the other hand, that mankind has not found God by its light.”“In general revelation such objective teaching is adequate to its purpose. What God intends by it is to provoke man to seek Him, to feel Him out and find Him (Acts 17:27), and, not finding Him, yet be without excuse (Romans 1:20). But in His special revelation God has compassion upon man who strays about and cannot find Him. In it, God seeks man out and Himself tells man who and what He is.” p50“The central content of the special revelation is the person and work of Christ.” p50“Thus the whole revelation of the Old Testament converges upon Christ, not upon a new law, or doctrine, or institution, but upon the person of Christ. A person is the completed revelation of God.”  p77274 - The Beauty of General RevelationConnect With Usprovidenceomaha.orgInstagramFacebookEmail Usformation@providenceomaha.org

In this episode, Cory, James, and Gray discuss some of the research projects they are working on, including rethinking the Christian history of languages, the doctrines of sin and demons in the Reformed Tradition, the principles of Reformed retrieval, preaching, and worldview vs. wisdom.Exploring Neo-Calvinism: Foundations for Cultural Apologetics6-SESSION WEEKLY ONLINE COHORTMONDAYS, MAY 26 - JUNE 30, 2025https://www.thegospelcoalition.org/cohort/neo-calvinist-theology-for-apologetics-august-2025/Sources mentioned in this episode:Herman Bavinck, Christian Worldview, ed. Nathaniel Gray Sutanto, Cory C. Brock, and James Perman Eglinton (Wheaton, Illinois: Crossway, 2019).Herman Bavinck, “Foreword to the First Edition (Volume 1) of the Gereformeerde Dogmatiek,” trans. John Bolt, Calvin Theological Journal 45, no. 1 (2010): 9-10.J. H. Bavinck, Personality and Worldview, ed. James Perman Eglinton (Wheaton, Illinois: Crossway, 2023).Kevin J. Vanhoozer, Mere Christian Hermeneutics: Transfiguring What It Means to Read the Bible Theologically (Grand Rapids, Michigan: Zondervan Academic, 2024).Christopher Watkin, Biblical Critical Theory: How the Bible's Unfolding Story Makes Sense of Modern Life and Culture (Grand Rapids: Zondervan Academic, 2022).Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

In this episode we seek to define and display the beauty of general revelation. The hope is that this episode would help us understand what general revelation means, see God's grand design in his creation, and recognize God's kindness in revealing himself to us.ResourcesVersesRomans 1:18-23Psalm 19Acts 17:22-31Romans 1:18-23PodcastsThe Knowing God PodcastFurther ReadingWhat is general revelation and special revelation?What Is General Revelation?"Divine Revelation: God Making Himself Known"Quotes“As a matter of fact, all of the works of God, whether of word or deed, are constituent parts and elements of the one, great, comprehensive, and always continuing revelation of God.” - Bavinck“Revelation, therefore, cannot have its final purpose in man; in part it passes him by and soars on beyond him.” - Bavinck“In the general revelation God makes use of the usual run of phenomena and the usual course of events; in the special revelation He often employs unusual means, appearances, prophecy, and miracles to make himself known to man.”“When therefore, we review the whole terrain of general revelation, we discover, on the one hand, that it has been of great value and that it has borne rich fruits, and, on the other hand, that mankind has not found God by its light.” - BavinckConnect With Usprovidenceomaha.orgInstagramFacebookEmail Usformation@providenceomaha.org

Herman Bavinck sigue siendo una voz clave para la teología y la iglesia hoy. Su pensamiento une fe, cultura y sociedad, ofreciendo respuestas a los desafíos del secularismo, la globalización y la vida cristiana.No te pierdas esta entrevista exclusiva con el Dr. James Eglinton.SÍGUENOSSitio web: http://biteproject.com​​​x: https://twitter.com/biteproject​​​Podcast: https://anchor.fm/biteprojectTikTok: https://www.tiktok.com/@biteprojectInstagram: https://www.instagram.com/biteproject/Facebook: https://www.facebook.com/biteproject/​​​Créditos:Producido por: Giovanny Gómez Pérez y Pilar PrietoMúsica: Envato Elements.Generación de voces: Daniel Ángel.Edición de sonido y música: Jhon Montaña.

In this episode, Gray and James discuss medieval theology, the different assessments of it between the US and the UK, and how they have used it in their current research.Sources mentioned in this episode:Seb Falk, The Light Ages: A Medieval Journey of Discovery (London: Penguin Books, 2021).Herman Bavinck, Essays on Religion, Science, and Society, ed. John Bolt, trans. Harry Boonstra and Gerrit Sheeres (Grand Rapids, Mich: Baker Academic, 2008).Johannes Bonaventura and Dominic Monti, “Works of Saint Bonaventure. 9: Breviloquium / Introd., Transl. and Notes by Dominic V. Monti” (Saint Bonaventure, NY: Franciscan Institute Publ, 2005).Richard Cross, Communicatio Idiomatum: Reformation Christological Debates, Changing Paradigms in Historical and Systematic Theology (Oxford New York (N.Y.): Oxford University Press, 2019).Scott M. Williams, The Trinity, Cambridge Elements. Elements in the Problems of God (Cambridge: Cambridge University Press, 2024), https://doi.org/10.1017/9781009293105.N. Gray Sutanto, “Gevoel and Illumination: Bavinck, Augustine, and Bonaventure on Awareness of God,” Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 3 (August 2021): 265–78, https://doi.org/10.1177/10638512211016240.Nathaniel Gray Sutanto, “Questioning Bonaventure's Augustinianism?: On the Noetic Effects of Sin,” New Blackfriars 102, no. 1099 (May 2021): 401–17, https://doi.org/10.1111/nbfr.12537.Michael D. Hurley, Angels and Monotheism, 1st ed. (Cambridge University Press, 2024), https://doi.org/10.1017/9781009374644.Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

In this episode, Caleb is joined by Richard Phillips (DDiv, Greenville Presbyterian Theological Seminary) senior minister of Second Presbyterian Church in Greenville, SC to discuss lapsarian views. Together they discuss how theologians seek to understand the mind of God as revealed in Scripture with respect to the logical or conceptual relationships between God's eternal decrees.Resources Lapsarian Views by Richard Phillips Theological Primer: Supralapsarianism and Infralapsarianism by Kevin DeYoung Francis Turretin, Institutes of Elenctic Theology, 3 vols., trans. George Musgrave Giger (Phillipsburg, NJ: P&R, 1992), 1:417. Benjamin B. Warfield, The Plan of Salvation (Grand Rapids, Eerdmans, 1955), 23. Robert L. Reymond, A New Systematic Theology of the Christian Faith (Nashville, TN: Thomas Nelson, 1998), 476. Geerhardus Vos, Reformed Dogmatics, 4 vols., trans. Richard B. Gaffin, Jr. (Bellingham, WA: Lexham Press, 2014), 1:154. Herman Bavinck, Reformed Dogmatics, 4 vols., trans. John Vriend (Grand Rapids, MI: Baker, 2004), 2:391.

In this episode, Marinus and Gray discuss the legacy of Karl Barth, his relationship to the neo-Calvinist tradition, and how (and if) he can be a helpful resource. Sources discussed in this episode: Matthew Lee Anderson, Confidence in Life: A Barthian Account of Procreation, 1st ed, T&T Clark Enquiries in Theological Ethics Series (London: Bloomsbury Publishing Plc, 2024). Karl Barth and Edwyn Clement Hoskyns, The Epistle to the Romans (London: Oxford University Press, 1968). Karl Barth, Nein! Antwort an Emil Brunner, (Germany: C. Kaiser, 1934). Herman Bavinck, The Foremost Problems of Contemporary Dogmatics: On Faith, Knowledge, and the Christian Tradition (Bellingham, WA: Lexham Press, 2024). David Fergusson, “Karl Barth's Doctrine of Creation: Church‐bells beyond the Stars,” International Journal of Systematic Theology 18, no. 4 (October 2016): 414–31. George Harinck and D. van Keulen, eds., De receptie van Karl Barth in Nederland (Amersfoort: Uitgeverij De Vuurbaak, 2022). Paul T. Nimmo, Being in Action: The Theological Shape of Barth's Ethical Vision, Library of New Testament Studies (London: T&T Clark, 2007). Christiane Tietz and Victoria J. Barnett, Karl Barth: A Life in Conflict (Oxford New York (N.Y.): Oxford university press, 2021). Shao Kai Tseng, “Neo-Calvinism and the Theology of Karl Barth,” in  T&T Clark Handbook of Neo-Calvinism, Cory Brock and Nathaniel Gray Sutanto, eds., 1st ed (London: T&T Clark, 2024). John Visser, “Karl Barth's Appreciative Use of Herman Bavinck's Reformed Dogmatics,” Calvin Theological Journal 45, no. 1 (2010): 79–86. Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠ Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

In this episode, Marinus, Gray, and Cory sit down with Henk van den Belt, who is a pastor and Professor of Dogmatics at the Free University of Amsterdam and the Theological University in Apeldoorn. They discuss Henk's new book Geestspraak, which argues for a pneumatology of the Bible.   https://research.vu.nl/en/persons/henk-van-den-belt Sources discussed in this episode: Henk van den Belt, Geestspraak, (Uitgevers/Utrecht: KokBoekencentrum, 2024). https://www.kokboekencentrum.nl/boek/geestspraak/ Herman Bavinck, The Certainty of Faith (St. Catharines, Ont.: Paideia Press, 1980). Henk van den Belt, The Authority of Scripture in Reformed Theology: Truth and Trust, Studies in Reformed Theology, v. 17 (Leiden ; Boston, MA: Brill, 2008). Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠ Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

In this episode we're joined by Rev. Dr. N. Gray Sutanto, who is Associate Professor of Systematic Theology at Reformed Theological Seminary in Washington, DC, and the author or editor of several books on Neo-Calvinism and the theology of the Dutch theologian Herman Bavinck, including translating into English some of his previously untranslated works. Over the course of our conversation we talk about education, politics, and other elements related to the cultural mandate and the application of Reformed thought to culture. The episode is a bit of a hinge, functioning as a Protestant perspective on monasticism and asceticism, and as an entry point into our forthcoming episodes on politics and social life. Team members on the episode from The Two Cities include: Dr. John Anthony Dunne and Rev. Daniel Parham. Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.