Podcasts about in psalm

Send me a Text Message!One of the ways that my stream of Christianity likes to describe our faith is with the words, "A personal relationship with God." It's not about religion, it's about relationship, a personal relationship with God. But what in the world does it mean to have a personal relationship with God? In Psalm 46:10, it starts with these words, "Be still and know that I am God."Usually when we think of the stillness, we think of quiet; a lack of distractions and in our world today, the noise is part of our problem. I'm not saying we don't need quiet. But when God says in Psalm 46:10 "Be still and know that I am God." it's a far deeper call than just "be quiet." The Hebrew word means stop striving. Literally let your arms hang down and your hands go slack. Stop fighting. Relax. Quit trying to measure up. Give up. Hands up. Let it go. And watch me be God.  That's at the heart of this message in answer to the question, "Do you know God?"

Are you exhausted, anxious, or carrying burdens you were never meant to carry?In Psalm 23, David reveals the source of true peace. Written after a lifetime of battles, betrayal, hardship, and loss, this familiar passage is more than comforting poetry. It's a battle-tested guide for finding rest, security, and confidence in God's care.In this message, Pastor Matt Shackelford explores how Jesus, the Good Shepherd, provides for His people, walks with them through life's darkest valleys, and leads them safely home.You'll Discover: Why anxiety often grows when we try to shepherd ourselves  What it means that "The Lord is my Shepherd"  How God restores people who have fallen and can't get back up  Why the valley is often where we learn to trust God most  The difference between the absence of danger and the presence of the Shepherd  How God's goodness and mercy follow believers throughout their lives  Why Psalm 23 is ultimately a picture of the gospel No matter what valley you're facing, you do not walk through it alone. The Shepherd is with you. Scripture: Psalm 23

In Psalm 145 we hear the call of the Ekklesia is to share the Good News with all we encounter. To never let the Chain of Communication break 

In Psalm 17, Pastor Al Dagel has found that David's confidence in God's provision of salvation is the very same as our trust in God today.

In Psalm twenty-three verse five, King David says, “You prepare a table before me in the presence of my enemies.” Well, you don't have to be a foodie to know that if God's making dinner, it will be the best meal you've ever had. Coming your way next, Ron moves ahead in his teaching series, “Psalm Twenty-Three and Me: Living the Good Life with The Good Shepherd.” Along the way, he'll explain what King David meant when he wrote this passage, and how it applies to you and me.  

Life is full of mountains—fear, anxiety, loss, uncertainty, and challenges that remind us of our limitations. In Psalm 121, the psalmist asks a timeless question: “Where does my help come from?” The answer is clear: our help comes from the Lord, the Maker of heaven and earth.In this message from our series, The Lord My Shepherd, we explore God's faithful care, protection, and presence through every season of life. Discover what it means to trust the God who never sleeps, never abandons His people, and faithfully keeps those who belong to Him.Whether you're facing a difficult situation, carrying a heavy burden, or simply need encouragement on your journey of faith, this sermon will remind you that your ultimate help is found in Jesus Christ—the One who watches over your life and leads you safely home.

How to study the BIBLE: Jacob Moves to Bethel; God's Protection. In Psalm 23: The Psalmist knew that the Lord was his shepherd, his guide, hie protector and his everything. He recognize that he needed a shepherd. Do we recognize that today?Become a supporter of this podcast: https://www.spreaker.com/podcast/chatting-from-the-word-hosted-by-oscar--4081759/support.

Betrayal cuts deepest when it comes from those closest to us. In Psalm 109, David writes from the wreckage of Absalom's coup — and his words echo through history to Judas, to Christ, and to every Christian who has ever faced false accusation. Pastor Daniel walks through this raw, imprecatory psalm using a threefold framework: what it meant for David, how it was fulfilled in Christ, and what it means for the church today. When enemies surround you and accusers multiply, who stands at your right hand? The answer changes everything.

Have you ever heard people talk about meditation? We wonder what sort of picture you have of that. Meditation is often seen as an individual endeavor where you sit quietly and think about things. In Psalm 1, we are encouraged to meditate on the law of God day and night. But, this doesn't mean to simply think about God's law quietly. It actually means to be drawn into action. Our thinking directly affects our actions and therefore the entirety of our lives. How does one go about meditating on God's law, and what's even meant by "God's law?" That's what this conversation is all about. We hope that pondering these words from Psalm 1 will strengthen your faith so that you will be like a fruit-bearing tree planted by streams of water with your leaves nice and strong. As always, we hope you enjoy it! 

Are you ready for an explosion of faith and hope in your life? Did you know that your actions and your faith have the power to either let God loose to bless you, or completely hinder His activities in your life? In Psalm 78:41, we see a powerful warning: the people actually limited the Holy One of Israel. God wants to pour out His promises, but He is looking for a specific heart posture. In this message, Pastor Steven Hilton ministers a powerful word that will change the way you see your daily walk with God.Notes & Scriptures for this message are available in the Notes section of the Giving Light App.Visit our website at www.givinglight.org.Download the Giving Light App available for free on iOS and Android.

Have you had news you just had to share? Maybe you called a friend or told the next person you saw! Often, news we share has to do with something we really wanted, something we were hoping for, or something really good that happened. But how often is our salvation from sin the focus of our exciting news? In Psalm 107, the psalmist calls the reader to give thanks to the Lord for His steadfast love.

Some mornings we walk through the doors carrying the weight of the world — a struggling marriage, a prodigal child, financial pressure, grief, or simply the quiet exhaustion of living in a broken world.David felt it too. In Psalm 39:2, he writes: "I was speechless and quiet; I kept silent, even from speaking good, and my pain intensified."He was weary. Silent. Surrounded by wickedness. Sound familiar?But here's the beautiful truth — David's weariness didn't have the final word. A fire grew within him (Psalm 39:3), and that fire was the Holy Spirit cutting through his pain and giving him words where he had none.And we have something even greater than David had. We live on this side of the cross. When we come to know Jesus, the Holy Spirit doesn't just come upon us — He dwells within us. Fully. Permanently.That means the fire David experienced? We carry it in full.Whatever weight we're carrying today, we don't carry it alone. Cry out to the One who hears, who sees, and who never abandons His children. 

June 7th, 2026 Pastor Chad McDonald Life has been described as a beautiful cruise on a sea of icebergs. Life can become dangerous a very scary. In Psalm 121 the pilgrim has made the decision to go home. He has dwelt too long in Meschech (Psalm 120). He now leaves and as he begins the journey and sees the danger of the mountains ahead, he wonders, “Where will my help come from?” The answer is almost too good to be true. The God of all creation, the One who made the heavens and earth, loves him, cares for him, and will not only watch over him in the present journey but will also watch over him forever. I pray you will join us with weekend. Psalm 121 is my favorite psalm. Next week it might become Psalm 122, but today it is definitely Psalm 121! I believe that through this passage, God has a word for us all. Weekend worship is a Friday decision. Make plans today to worship with us. I know that all our weekends can quickly become full, but I don’t believe you will regret taking the time to join God’s people as we gather around the Word to worship Him and hear His voice. In Christ, Pastor Chad

This week, Pastor Nathan Wakefield begins our Kids Matter series. In Psalm 71, we learn that a life lived for God has moments of victory and moments of pain, but one thing should motivate us all: to see the next generation come to know the Lord.Sermon notes are available on YouVersion Events.Video of the worship service is available for replay.

June 7th, 2026 Pastor Chad McDonald Life has been described as a beautiful cruise on a sea of icebergs. Life can become dangerous a very scary. In Psalm 121 the pilgrim has made the decision to go home. He has dwelt too long in Meschech (Psalm 120). He now leaves and as he begins the journey and sees the danger of the mountains ahead, he wonders, “Where will my help come from?” The answer is almost too good to be true. The God of all creation, the One who made the heavens and earth, loves him, cares for him, and will not only watch over him in the present journey but will also watch over him forever. I pray you will join us with weekend. Psalm 121 is my favorite psalm. Next week it might become Psalm 122, but today it is definitely Psalm 121! I believe that through this passage, God has a word for us all. Weekend worship is a Friday decision. Make plans today to worship with us. I know that all our weekends can quickly become full, but I don’t believe you will regret taking the time to join God’s people as we gather around the Word to worship Him and hear His voice. In Christ, Pastor Chad

What does a biblical prayer actually look like? In Psalm 17, David's prayer reveals more than just requests, it shows a heart that has been examined by God, rests in God's protection, and finds ultimate satisfaction not in answered prayers, but in seeing the Lord face to face.

In Psalm 139, David celebrates a God who knows us completely and surrounds us with His presence. Join us as Helene Rosenberg explores what it means to trust the One who goes before us and behind us, and how saying yes to the Holy Spirit opens our hearts to His guidance, comfort, and direction.Watch “Saying Yes” on The Restoration App, Facebook, & YouTube or here: https://tinyurl.com/mv46p9dr#thehappyrabbi #restorationseattle #JewishinSeattle

June 6, 2026Today's Reading: Introit for Trinity 1 - Psalm 13:1-4; antiphon: Psalm 13:5-6Daily Lectionary: Proverbs 3:5-24; John 11:38-57“How long, O Lord? Will you forget me forever? How long will you hide your face from me? How long must I take counsel in my soul and have sorrow in my heart all the day? How long shall my enemy be exalted over me? Consider and answer me, O Lord my God; light up my eyes, lest I sleep the sleep of death, lest my enemy say, ‘I have prevailed over him,' lest my foes rejoice because I am shaken. But I have trusted in your steadfast love; my heart shall rejoice in your salvation. I will sing to the Lord, because he has dealt bountifully with me.” (Psalm 13:1-6)In the Name + of Jesus. Amen.If you read the Psalms carefully, you find some amazing things. For example, you find what praise is. You see that it is not just saying “I praise You!,” it is also talking about the good God that He is and the good things He has done. You also see the writers reflect the whole gamut of human emotion and experience. You find expressions of happiness. You find expressions of sorrow. You find expressions of dismay. In Psalm 13, we have this dismay. Obviously, the psalmist experienced the feeling that God wasn't still there. He felt like God was turning His face away from him and letting evil people take over. He felt like things were so bad, he was going to die. As a note, this psalmist is King David, so it seems this is one of those times where David is on the run, afraid that the person he's running from is going to catch up and kill him. Who? It doesn't matter. Why? Because the point is the worry that God isn't there. The worry is that death is at hand.  I can imagine you have been shaken as well. Maybe you haven't worried that you were going to die. Maybe you haven't been pursued by evil people, but you have been shaken. And in that moment, you felt like God had turned away from you. But He hasn't. I can promise you that. How? Because He promises it. He tells you in Hebrews 13:5, “Never will I leave you nor forsake you.” And you can be sure this is true because any forsaking you might deserve, Jesus took that for you on the cross when He cried out, “My God, My God, why have you forsaken me?” Your sin does deserve forsaking, but you have been washed in the blood of the lamb who was forsaken for you. Now God will not leave you or forsake you. Therefore, you can trust in God's steadfast love. You can rejoice in His salvation. You can sing to the Lord who has dealt bountifully with you, just like David in the Psalm. In the Name + of Jesus. Amen.Lord, in the midst of hardship, You promise never to leave me nor forsake me. Bless me to trust in your steadfast love for you have dealt bountifully with me in Jesus. Amen.Rev. Matthew Zickler, pastor at Grace Lutheran Church, Western Springs, IL.

Daily Evening Prayer (6/3/26): from Trinity Anglican Church (Connersville, IN) Psalm 18; Job 1; 2 Corinthians 1; Hymn 324If you find this ministry edifying, please consider making a one-time donation or becoming a regular contributor here: https://trinityconnersville.com/give/To read along, visit: https://ie.dailyoffice1662.com/To sing along with the Brady and Tate Metrical Psalter, visit: https://www.friendsofsabbath.org/cgmusic.com/workshop/newver_frame.htmTo own a Bible, visit: https://www.thomasnelsonbibles.com/product/kjv-center-column-reference-bible-with-apocrypha/

Daily Evening Prayer (6/3/26): from Trinity Anglican Church (Connersville, IN) Psalm 18; Job 1; 2 Corinthians 1; Hymn 324If you find this ministry edifying, please consider making a one-time donation or becoming a regular contributor here: https://trinityconnersville.com/give/To read along, visit: https://ie.dailyoffice1662.com/To sing along with the Brady and Tate Metrical Psalter, visit: https://www.friendsofsabbath.org/cgmusic.com/workshop/newver_frame.htmTo own a Bible, visit: https://www.thomasnelsonbibles.com/product/kjv-center-column-reference-bible-with-apocrypha/

What does it mean to live with awe of God and His Word? How does a proper view of God give us courage in the face of our enemies as the church? In Psalm 119 verses 161-168, we see the awe-inspiring nature of Scripture. The Word reveals the glorious God to us who equips us to stand firm and live for His glory!

Yesterday we studied the importance of becoming strong in the Lord before we try to armor up for battle against our enemy, the devil. Again, what good is the best armor in the world if the soldier has no strength to stand? God is strong and he wants his girl strong. God is strong and he's not raising weak daughters. Remember, how do you gain this strength? By supernatural infusion! It's our CONNECTION with Jesus that allows God's strength and power to flow in and through us. Now, the next 2 verses in Ephesians 6. Verses 11 & 12, “Put on all of God's armor so that you will be able to stand firm against all strategies of the devil. For we are not fighting against flesh-and-blood enemies, but against evil rulers and authorities of the unseen world, against mighty powers in this dark world, and against evil spirits in the heavenly places.” Spending time with Jesus and growing in your relationship with him through connection then makes us ready for God's armor. Piece by piece, we will put it all on. But don't miss this – you are in a battle you cannot see, but you absolutely feel. Some of the pain you're carrying didn't start with a person – it started with a battle you couldn't see. All those wounds you carry in this life of struggles, hardships, broken relationships … that's proof of the unseen battle. Hurt people hurt people – but behind a lot of hurt people is a deeper enemy who has been wounding them for a long time. The devil and his demons have created a whole lot of hurt people who are now making real messes in real life. You see that mess, but you haven't see the real battle happening creating those messes. Colossians 1:16 tells us, “God created everything in the heavenly realms and on earth. He made the things we can see and the things we can't see.” It's foolish for us to deny the reality of all things just because we can't see them. I'm a strong 7 on the enneagram. I avoid all things negative, all darkness and all threats. I have a tendency to stick my head in the sand and pretend everything is okay. That makes me an incredibly fun person to be around … and potentially oblivious to the true threats happening on the daily. But God has made me aware of these things through personal encounters with the miraculous as well as the darkness. I've witnessed the hand of God and I've experienced the presence of evil. I've spent over 2000 episodes of this podcast generally avoiding the topic of evil, but what good does that do you when you're in a real spiritual battle with the unseen? I've avoided talking about evil for a long time – but avoidance doesn't make it less real. Scripture doesn't just acknowledge a spiritual world – it shows us active engagement on all sides. With God and with the devil. With angels and with demons. The Bible makes it clear that there is a real interaction between us and God. God promises when we draw near to him, he will draw near to us. (James 4:8). God says, “Call to me and I will tell you great and unknown things.” (Jeremiah 33:3). God is literally working within you. (Philippians 2:13). On the contrast, the bible also makes it clear there is real interaction between us and Satan. One of Jesus disciples warns us that the “devil prowls around like a roaring lion, seeking someone to devour.” (1 Peter 5:8). Jesus tells Peter how “Satan has demanded to have you that he might sift you like wheat.” (Luke 22:31). That's real. He's here and he's roaming this earth actively. There are also real interactions between us and angels, God's agents sent on his behalf. In Psalm we read, “He will command his angels concerning you to guard you in all your ways.” (Psalm 91:11). Lot is visited by 2 angels. Abraham is visited by 3 angels. The angel Gabriel speaks to Mary. The angel Michael fights for Daniel. An angel rescues Peter from prison. Girl, you have no idea how many times God has sent help you never saw. But even so, there are interactions between us and demons. Demons are the fallen angels that chose to follow Satan in his rebellion. Many believe scriptures are describing 1/3 of the angels in Heaven became Satan's demonic warriors. Yes, fallen spiritual beings opposed to God – and therefore opposed to us, his girls. Nope, I don't like it, but it's foolish of me to pretend it's not real. How will you battle what you won't even acknowledge as real? Here's the thing about these spirit forces – God, the devil, angels and demons – they are invisible to human eyes, but look around – their fingerprints are all over our world. We see the beauty and we see the distraction. We see the miracles and we see the evil. The wounds from the spiritual battle are felt in our lives and in our families. What if it's time to stop just surviving your spiritual life – and start walking in the strength God is actually offering you? Don't you think it's time you learn how to be the warrior God created you to be, stand on his side, and join the forces of good against this evil? There's an old saying, “All that is required for evil to triumph is for good men to do nothing.” If we do nothing, darkness grows and consumes. Darkness grows not because it is stronger – but because light stays silent. We have a light within us that must be unveiled. DON'T HOLD BACK WHAT GOD HAS PUT WIHTIN YOU! Don't just walk by – shine your light. Don't settle for doing nothing – shine your light. Evil triumphs when God's girls do nothing about the darkness, the hurting, the suffering, and the evil around us. There was a time in my life where I did nothing about the darkness growing in my own family. I just made it look pretty on the outside and ignored the reality within. That darkness was given power because my light was silent. I played little. I don't do that anymore – how about you? Oh that God would open your eyes to see the real battle happening in the unseen places. May he make you SPIRITUALLY AWAKE AND AWARE. We've been sleeping, girls. Many of us have been spiritually dulled – distracted, overwhelmed, and constantly stimulated – while unaware of the deeper battles affecting our minds, our peace and our relationships. We've been hypnotized by our screens and lulled by TikTok. And you know what is happening … the enemy has been attacking our minds, making us depressed and anxious, making our families distant, twisting our desires to be all about our image and our imagined influence. Lord, WAKE US UP!!!!!!! In 2 Kings 6 there's a story of Elisha facing a battle where he and his soldiers are outmatched. Elisha's young servant boy was terrified at the sight of the enemy's great army with chariots and horses surrounding their city. But Elisha had such a connection with God, such an infusion of supernatural strength and power, that he knew about the UNSEEN. And this is what Elisha prays for his young servant who was afraid, “O Lord, open his eyes so that he may see.”. Then verse 17, “The LORD opened the young man's eyes, and then he looked up, he saw that the hillside around Elisha was filled with horses and chariots of fire.” The army of God was already there – Elisha just had the spiritual awareness to know it. Heaven's army was there, fighting for them. Battles in the unseen heavenly realms. What do we have to be afraid of when we understand Heaven is literally on our side when we stand with God? Oh that our eyes of faith may be opened. Dare to believe there's MORE happening all around you! Here's what you have to know, while the devil and his demons are real, they are already defeated. Jesus defeated them at the cross. But the defeated Satan and his demons are still present trying to do their damage. It's a whole lot like this story: A little girl was riding in the car with her father. She cries out, “There's a bumble bee in the car!” The father grabbed the bee, got stun in the hand, and released the bee. The little girl cries again, “There's a bumble bee in the car!” But the father answered, “No problem, I've got his stinger in my hand.” Yes, Satan roams around like a roaring lion looking to kill, steal and destroy, BUT HE HAS NO TEETH. A lion with no teeth. Your Heavenly Father took away his bite. Satan is defeated – but he is not silent. He still roars, still pressures, still intimidates. But he is a lion without authority over those who stand in Christ. But here's the problem … when we don't connect with Jesus for our infusion of supernatural strength, then put on the full armor of God for the battle, we end up being gummed to death by Satan. He just chews away at us. He can't bite, but he sure can chew. That's what he does – he just chews away at you. He discourages you and wears you out. He roars and scares you into settling for a little life. He keeps you cornered and makes you play little. Even a toothless Satan is stronger than us when we don't use our divine resources to defeat him. Every single believer and follower of Jesus is involved in spiritual warfare to some degree. Every believer is powerless in this battle unless they rely on the resources God has given them. But every believer can achieve victory over Satan if we receive strength in our connection with Jesus and then put on the full armor of God. Every piece of armor is important and every piece is effective. You may not even realize how spiritually tired you've become. May God awaken your spirit – not to fear the battle, but to finally see it clearly. Up next in our series, we will study each piece of the armor. Gear up, Sis. The battle is real … but remember, he's a toothless lion! Follow Pamela on Instagram – https://instagram.com/headmamapamela Or Facebook – https://www.facebook.com/pamela.crim Find out more about BIG Life – http://biglifehq.com

Last week we learned that God has a purpose in betrayal. This week we discover something even deeper: sometimes the greatest gift God gives us in our pain isn't an explanation—it's a closer relationship with Him. In Psalm 34, David teaches us how to experience God's presence when life hurts, trust His goodness when circumstances don't make sense, and find joy even in the middle of betrayal.

Fear reaches all of us. Fear of the unknown. Fear of failure. Fear of rejection. Fear of not being enough, not having enough, or not being able to change ourselves or others. And often, fear drives unhealthy responses in our lives—anxiety, anger, insecurity, passivity, escapism, and despair. In Psalm 27, David shows us a different response. Rather than running from fear or being ruled by it, David lets fear drive him into the presence of the Lord. And because we are united to Christ, we too can face fear by drawing near to the presence of God.

Whether it be graduation, tax day, or an important holiday, human beings intuitively understand what it means to live in light of a coming date on the calendar. In Psalm 75, God declares that he has appointed a day when he will judge with equity. In this sermon, we explore how living backward from the certainty of Judgment Day sets us free to walk in humility and hope.

In Psalm 27, we explore how biblical hope is more than wishful thinking—it's a confident trust in God's faithfulness. Even in the midst of fear, suffering, and uncertainty, we can stand firm because our hope is anchored in Jesus, who has never failed and never will.

This beloved psalm is a divinely prescribed antidepressant for the soul. We all get depressed at times and allow the circumstances of life to steal our joy. Rather than praising God and trusting Him, we question Him and complain about the troubles and difficulties He has ordained for our lives. In Psalm 42, the Psalmist honestly admitted he was discouraged and distressed and his heart was fluctuating between faith and doubt, hope and despair, and peace and distress. In light of the ups and downs of life, he modeled how not to be controlled by our feelings or let our joy be dictated by our circumstances. When we are sad because of our feelings, our enemies, and/or our trials, we have a simple choice to make. We can either throw ourselves a pity party or give ourselves a pep talk. What we choose makes all the difference in how we respond to the problems and pressures of life.

"What does it mean to be human in a universe so vast? In Psalm 8, David looks at the heavens—the moon, the stars, the work of God's fingers—and responds with awe, humility, and worship. This sermon explores the breathtaking reality that the Creator of the cosmos not only knows us, but crowns humanity with dignity and purpose. In a culture that often swings between pride and hopelessness, Psalm 8 calls us back to a biblical vision of identity rooted in the glory of God. Join us as we examine how God's majesty shapes our understanding of worship, humanity, and our place in creation. From the wonder of the night sky to the authority entrusted to mankind, this message points us to the greatness of God revealed through His care for people. Whether you are wrestling with purpose, searching for meaning, or simply longing to see God more clearly, Psalm 8 invites us to stand in awe of the Lord whose name is majestic in all the earth."

When life gets uncertain, our instinct is to analyze the damage and tackle it ourselves. In Psalm 25, David starts somewhere completely different… with God. His prayer offers us a posture for the in-between seasons: not more effort, but surrender to the God who sees the whole picture.

In Psalm 19:7–14, David describes Scripture as perfect, trustworthy, pure, and life-giving. God's Word restores and directs our lives, gives wisdom to the inexperienced, brings joy to the heart, and shines light on the path we should walk. Because the Bible reflects God's holy character, it is completely reliable and morally pure. The sermon emphasizes that God's Word is more valuable than gold and sweeter than honey because it helps us avoid sin, enjoy fellowship with God, and live within His blessing. It closes by challenging listeners to humbly place themselves under the authority of Scripture and respond with faith and obedience. 

Comparison is a subtle thief. In Psalm 73, Asaph takes us on a painfully honest journey from confidence in God to frustration, envy, and spiritual confusion. While looking at the success of the wicked, he began to lose sight of the goodness of God, and what started as comparison slowly became a slippery slope away from the Lord. Join us as we walk through Psalm 73 and rediscover this powerful truth: no matter how far our hearts may wander, it is always good to draw near to God.

Daily Morning Prayer and the Litany (5/22/26): from Trinity Anglican Church (Connersville, IN) Psalm 107; Ezra 1; Matthew 20; Metrical Psalms 24:7-10 7 Erect your heads, eternal gates, unfold to entertain The King of Glory; see, he comes with his celestial train. 8 Who is this King of glory? Who? The Lord for strength renowned; In battle mighty, o'er his foes eternal victor crowned. 9 Erect your heads, ye gates, unfold in state to entertain The King of glory; see, he comes with all his shining train. 10 Who is this King of glory? who? The Lord of hosts renowned; Of glory he alone is king, who is with glory crowned. If you find this ministry edifying, please consider making a one-time donation or becoming a regular contributor here: https://trinityconnersville.com/give/To read along, visit: https://ie.dailyoffice1662.com/To sing along with the Brady and Tate Metrical Psalter, visit: https://www.friendsofsabbath.org/cgmusic.com/workshop/newver_frame.htmTo own a Bible, visit: https://www.thomasnelsonbibles.com/product/kjv-center-column-reference-bible-with-apocrypha/

Psalm 143 — Hope for the Weary Soul Walking Through the Psalms | Dave Jenkins There are seasons in the Christian life when the soul feels weary, discouraged, and overwhelmed. In Psalm 143, David cries out to the Lord for mercy, guidance, and steadfast love in the middle of spiritual exhaustion and suffering. In this episode of Walking Through the Psalms, Dave Jenkins explains how Psalm 143 teaches believers to honestly bring their struggles before God, remember His faithfulness, seek His guidance, and rest in His steadfast love through Christ alone. Listen or Watch Audio: Video: Episode Summary Psalm 143 is the final penitential psalm and gives voice to the weary believer who brings sorrow, fear, weakness, and need honestly before the Lord. David does not hide his weakness from God. Instead, he cries out for mercy, remembers the works of the Lord, asks for guidance, and rests in the steadfast love of God. This psalm reminds Christians that God hears the prayers of weary believers, guides His people by His Word and Spirit, and preserves them by His mercy and faithfulness. Key Scripture Psalm 143 1 Peter 5:7 Galatians 6:1–2 2 Corinthians 5 Episode Highlights Why weary believers should cry out to God for mercy How Psalm 143 speaks to spiritual exhaustion and discouragement The importance of remembering God's faithfulness Why Christians need God's Word, Spirit, guidance, and people How Psalm 143 points us to the righteousness and mercy of Christ Main Points Crying Out for Mercy Before a Holy God — Psalm 143:1–2 When the Soul Feels Overwhelmed — Psalm 143:3–4 Remembering the Faithfulness of God — Psalm 143:5–6 Seeking the Lord's Guidance and Steadfast Love — Psalm 143:7–10 Resting in the Steadfast Love of God — Psalm 143:11–12 Why This Matters Psalm 143 reminds us that bringing weakness before God is not failure. It is faith. The Christian life includes seasons of sorrow, discouragement, and heaviness, but believers are never left without hope. The Lord hears His people, leads them by His Word, and upholds them by His steadfast love. Ultimately, Psalm 143 points us to Christ, the truly righteous One, who bore judgment for sinners and rose again so that His people might receive mercy, forgiveness, guidance, and everlasting hope. Reflection Questions Where do you feel weary, discouraged, or overwhelmed right now? Have you brought those burdens honestly before the Lord in prayer? How can remembering God's past faithfulness strengthen your faith today? Are you seeking the Lord's guidance through His Word and Spirit? Who are trusted, mature believers in your local church you can share burdens with? Call to Action If this episode encouraged you, please subscribe to the Servants of Grace Podcast, for our Psalm series or at our YouTube and share it with a friend, and visit Servants of Grace for more biblical teaching, theology, and discipleship resources.

Daily Evening Prayer (5/20/26): from Trinity Anglican Church (Connersville, IN) Psalm 104; 2 Kings 23; 1 Corinthians 3; Hymn 150If you find this ministry edifying, please consider making a one-time donation or becoming a regular contributor here: https://trinityconnersville.com/give/To read along, visit: https://ie.dailyoffice1662.com/To sing along with the Brady and Tate Metrical Psalter, visit: https://www.friendsofsabbath.org/cgmusic.com/workshop/newver_frame.htmTo own a Bible, visit: https://www.thomasnelsonbibles.com/product/kjv-center-column-reference-bible-with-apocrypha/

Daily Morning Prayer (5/21/26): from Trinity Anglican Church (Connersville, IN) Psalm 105; 2 Kings 24; Matthew 19; Metrical Psalms 24:1-4, and a brief reading from the Books of Homilies1 This spacious earth is all the Lord's, the Lord's her fullness is. The world, and they that dwell therein, by sov'reign right are his. 2 He framed and fixed it on the seas, and his Almighty hand Upon inconstant floods has made the stable fabric stand. 3 But for himself this Lord of all one chosen seat designed; O! who shall to that sacred hill desired admittance find! 4 The man whose hands and heart are pure, whose thoughts from pride are free; Who honest poverty prefers to gainful perjury. If you find this ministry edifying, please consider making a one-time donation or becoming a regular contributor here: https://trinityconnersville.com/give/To read along, visit: https://ie.dailyoffice1662.com/To sing along with the Brady and Tate Metrical Psalter, visit: https://www.friendsofsabbath.org/cgmusic.com/workshop/newver_frame.htmTo own a Bible, visit: https://www.thomasnelsonbibles.com/product/kjv-center-column-reference-bible-with-apocrypha/

Daily Evening Prayer (5/21/26): from Trinity Anglican Church (Connersville, IN) Psalm 106; 2 Kings 25; 1 Corinthians 4; Metrical Psalms 24:5-8, and a brief reading from the Books of Homilies5 This, this is he, on whom the Lord shall show'r his blessings down, Who God his Savior shall vouchsafe with righteousness to crown. 6 Such is the race of saints, by whom the sacred courts are trod; And such the proselytes that seek the face of Jacob's God. 7 Erect your heads, eternal gates, unfold to entertain The King of Glory; see, he comes with his celestial train. 8 Who is this King of glory? Who? The Lord for strength renowned; In battle mighty, o'er his foes eternal victor crowned.If you find this ministry edifying, please consider making a one-time donation or becoming a regular contributor here: https://trinityconnersville.com/give/To read along, visit: https://ie.dailyoffice1662.com/To sing along with the Brady and Tate Metrical Psalter, visit: https://www.friendsofsabbath.org/cgmusic.com/workshop/newver_frame.htmTo own a Bible, visit: https://www.thomasnelsonbibles.com/product/kjv-center-column-reference-bible-with-apocrypha/

In Psalm 71, we have a man in his middle years looking back, looking around, and looking forward. He is musing over some of his life lessons of faith and wisdom, seeking to finish strong. This is a good exercise for all of us… whatever age we are! To support this ministry financially, visit: https://www.oneplace.com/donate/1141/29?v=20251111

In this profound exploration of Matthew 21:40-46, Tony Arsenal and Jesse Schwamb unpack the Parable of the Wicked Tenants and its devastating indictment of Israel's religious leadership. The hosts navigate the complex theological terrain of kingdom transfer, covenant faithfulness, and the identity of God's people across redemptive history. With careful attention to the text's original context and its implications for the church today, they examine how Christ presents himself as the rejected cornerstone—the one upon whom people either fall in repentance or are crushed in judgment. This episode offers rich insights into supersessionism, the remnant theology of Romans 11, and the practical call for Christians to examine whether they're submitting to Christ as the true cornerstone or attempting to usurp his rightful place. Key Takeaways The Self-Condemning Verdict: The chief priests and Pharisees unknowingly pronounce judgment upon themselves when they declare the wicked tenants deserve destruction, demonstrating how the natural conscience can discern God's justice even when blind to personal complicity. Kingdom Transfer as Covenant Transition: The "taking away" of the kingdom represents not the abandonment of God's elect remnant but the historical-redemptive transition from the typological Old Covenant administration to the New Covenant church gathered from all nations. The Cornerstone's Double Judgment: Christ as the cornerstone presents two modes of encounter—those who fall upon him in repentance are broken but healed; those upon whom he falls in final judgment are ground to powder with no remedy. Visible vs. Invisible Church Distinction: The visible identification of God's people shifted from the geopolitical nation of Israel to the universal church, while the invisible elect have always been saved by grace through faith in the coming Messiah. Fear of Man vs. Fear of God: The Pharisees' restraint from seizing Jesus due to fear of the crowds (rather than fear of God) exemplifies how the wicked are dominated by human opinion rather than divine accountability. Infant Baptism and Covenant Community: The joyful inclusion of children in the visible covenant community through baptism reflects God's gracious promise sealed to those who contribute nothing to their own covenant status. Fruit-Bearing as Evidence: The "new tenants" are characterized not by works-righteousness but by evidential fruit—the genuine works that flow from "true and lively faith" worked by the Holy Spirit. Key Concepts The Irony of Self-Condemnation The theological and pastoral power of this parable reaches its climax when the religious leaders, failing to perceive themselves as the wicked tenants in Jesus's story, pronounce harsh judgment upon the hypothetical villains: "He will bring those wretches to a wretched end." This moment mirrors Nathan's confrontation of David after the Bathsheba affair, yet with a tragic difference—these leaders never experience David's repentance. Calvin observes that the natural conscience, even when blind to personal guilt, retains an "hidden impulse to identify with justice." The Pharisees demonstrate total depravity in high definition: they possess enough moral clarity to recognize egregious covenant-breaking in the abstract, yet remain entirely blind to their own embodiment of that very wickedness. This irony serves as both judgment and warning—we all possess an uncanny ability to see sin clearly everywhere except in the mirror. Kingdom Transfer: Covenant Continuity and Discontinuity The phrase "the kingdom of God will be taken away from you and given to a nation producing its fruit" requires careful theological handling to avoid both replacement theology (in its pejorative sense) and dispensational fragmentation. The Reformed understanding maintains covenant continuity: there has always been one people of God, defined not ethnically but by faith in the Messiah. What changes is the visible administration of the covenant. Under the Old Covenant, the visible church was largely coterminous with ethnic Israel—a geopolitical reality with boundaries, a zip code, and national identity. Under the New Covenant, the visible church explodes these ethnic and geographic boundaries, fulfilling God's promise to Abraham that "in your seed all nations will be blessed." This is not Plan B; it's the eschatological unveiling of what was always intended. The "breaking off of natural branches" (Romans 11) refers to covenant unfaithfulness resulting in exclusion from visible covenant privileges, while the faithful Jewish remnant—the apostles, early believers, and the ongoing elect from Israel—remain fully incorporated into the church. The vineyard hasn't been abandoned; it's been opened to "other tenants" who will render the proper fruit: Gentiles grafted in alongside believing Jews into the one olive tree of God's redemptive purposes. The Cornerstone: Salvation or Destruction Christ's invocation of Psalm 118:22—"the stone which the builders rejected has become the chief cornerstone"—followed by his dual judgment ("whoever falls on this stone will be broken...on whomever it falls, it will scatter him like dust") presents two exhaustive options for relating to Jesus. The cornerstone in ancient construction was the foundational stone by which all other stones found their proper alignment and orientation. To fall upon this stone willingly—in repentance, faith, and self-abandonment—is painful. It shatters pride, self-righteousness, and autonomy. But this breaking leads to healing, to being properly "squared" and aligned with reality as God has constructed it. The alternative is catastrophic: to have the cornerstone fall upon you in final eschatological judgment is to experience irreversible, total destruction—being "ground to powder" with no possibility of remedy. The practical application is urgent: we must examine ourselves continually to ensure we're not attempting to be our own cornerstone, measuring righteousness by our own standards, aligning the universe to ourselves rather than submitting to Christ as the measure of all things. Memorable Quotes "There's never a time where that righteousness is removed or unapplied, but we are constantly faced with a choice as to whether we want to be the kind of people who render our fruit unto the Lord, as the faithful tenants when the unfaithful tenants are replaced. Or do we wanna be the people that reap wicked fruit and keep for ourselves?" — Tony Arsenal "The vineyard of God is still let out, the fruit is still demanded, the cornerstone is still laid. Blessed are they who receive him—and also get those babies into church." — Jesse Schwamb "This is not a wall you're gonna run through. Like you're gonna smash into this wall and it's gonna crush you. And if you are not properly assigning the cornerstone its place... the whole thing is gonna crush you." — Tony Arsenal Full Episode Transcript [00:01:05] Jesse Schwamb: Welcome to episode 492 of The Reformed Brotherhood. I'm Jesse.  [00:01:14] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.  [00:01:18] Jesse Schwamb: Hey brother.  [00:01:19] Parable Recap [00:01:19] Jesse Schwamb: Well, the time has finally come for us to close out our discussion in Matthew 21. This is the Parable of the Vine growers, and everybody should just go back and list everything we said so far, but I think here's how we could sum it up. Jesus's authority gets challenged and he sets a trap so beautiful that we should put it into a museum. He tells basically the religious bigwigs, this whole story where tenants speed up servants, they kill the air. They generally behave like it's an HOA literally run by the devil. And then he asks them this question, so what should the owner of the vineyard do And the chief priest. Chest puffed up. Basically shout out the answers to their own indictment. Smoke 'em. Give the vineyard to somebody who isn't garbage. Listen fellas, you just preached your own funeral. So in this we get to see this total depravity in 4K. Sovereign grace skips the credential gatekeepers and it lands on the tax collectors and the gentiles. They elect the vineyard, the self-righteous, get the rock. And we're gonna close out what all of that means, including probably not a small amount of talk about the kingdom being transferred, whatever that means, and maybe a little engrafting. Aah, Romans 11 style. It's all there for us. And that is what is coming up. [00:02:34] Affirmations Setup [00:02:34] Jesse Schwamb: Of course before we can do any of that, we can't even get there. Tony, before we do affirmations, denials, you and I both know it's our contractual obligation. It's what the people want all over the world. If we skip this, there will be some kind of riot revolt. So we gotta start there. Let's not get too excited yet. So I'm curious as always, are you affirming with something or you not against something for this episode?  [00:02:58] Tony Arsenal: I am, I'm affirming, uh, this is gonna be like people are gonna grow and roll their eyes a little bit.  [00:03:04] Infant Baptism Joy [00:03:04] Tony Arsenal: I'm affirming infant baptism today. We had a lovely infant baptism at church, um, and a couple recently had a child. Um, there's been, this was a kind of a particularly, um, poignant baptism. Um, the, the mother was in the hospital for several weeks before the baby was born, um, with some medical challenges, so was in. In the hospital. In the hospital for like, I want to say probably four weeks, which is a long time. Um, they have several other children, which makes it even harder. Um, and then, uh, then the baby was in the hospital for quite some time. He came a little early and then had some other issues. Um, and so this family was out of church for quite some time dealing with these health issues, and we, we all miss them very much. So it was a very sweet moment. Um, and it's just a, a good reminder, right? And, and the way our church does it is, you know, the pastor, the family comes up, they do vows, they do the baptism, but he calls all the children forward and the children come and sit, uh, right in the front row and they watch this all happen. Um. Which is, is very sweet. And you know, I, I went up there with Augie, and Augie was sitting on my lap and he was very, he was like super locked into this, this whole thing, which is, uh, which was nice to see. So I'm affirming infant baptism. It's a beautiful, beautiful picture of the gospel. Um, it's, it's God's promise being sealed to someone who contributes nothing to, um, to that promise contributes nothing to, uh, their own, um, position in the church or status in the church. They contribute nothing. Um, in most cases they're not even aware of what's going on. So I know not all of our listeners are, uh, are covenant infant Baptists, uh, type people. Um, so yes, I get it. You disagree, but there is something just sweet and beautiful, uh, even I think even for people who aren't quite sold on infant baptism. Um, and I think even sometimes for people who are kind of opposed to infant baptism, I think we've commented in the PA past that there's kind of this impulse that I think all Christian parents have that their children should be. Treated in a certain way that's different than how a non-Christian family treats their children. Right. Um, so there is kind of this instinct that the, there's, whether it's a formal status or just sort of a, a way of thinking about things, there is this impulse that the children of believers are somehow set apart in different, and of course, the, the Presbyterian Covenant Baptist, um, position would, would formalize that through the rite of baptism, uh, at least in part. So I'm affirming infant baptism, both theologically, but also just experimentally today. Like it was just, it was just a balm to my soul to see this, um. And like I said, the congregation has been praying for a long time for the health, uh, and the, the welfare of this family, um, and been, you know, doing meal trains and all the stuff that churches do. But it was, it was a very sweet moment, um, to see the pastor scoop this little baby up in his arms and be able to sort of introduce him to the church as the newest covenant member of the congregation. Uh, it was just a very nice moment. [00:05:59] Baptism Dedication Common Ground [00:05:59] Jesse Schwamb: I think you're right. We can all agree that there's something really beautiful about God growing his church, at least the visible church, through just the multiplicative effect of. People having children, there's something beautiful about that, and then welcoming them in an official way into your congregation, into your midst. Interestingly, in my church, there was a baby dedication today and I was also equally moved though like I would say the promises that were invoked during that time, the equipment's made are very different than what you might hear during kind of pedo infant baptism. You're right in that the spirit of this that is like a representation kind of bringing forward of the child to say he or she is part of us and we're making a commitment to raise them in admonition of the Lord is a really lovely thing. It's like a public recognition that God is providing a manifest blessing in our midst, and that he is growing and working out his church and he's doing it by just bringing new people into it who are being, who are the subjects of procreation. Creation itself, but procreation and how can you not be like, just excited about that. And, and also a little bit like it's also, and I'm not trying to denigrate any practice here, but also just on the face also super adorable. Like when you, when you see a pastor scoop up, like you said, a little child, whether that's to pray with them and dedication or to baptize them. Either way, it's super just like lovely and just pulls in your heartstrings. Yeah. In like this very spiritual way, not just in kind of an emotional kind of way.  [00:07:26] Tony Arsenal: Yeah. Yeah. And I, you know, I don't, I think, um, when I think back, you know, Augie's, obviously you know this, but Augie was dedicated, um, Addie was not. Um, but when I think back to the vows we took, when we dedicated Augie, there are some differences, but there's also a lot that's not different like the sure close to like, raise up your child in the church and to like, pray for them and set a good example. And then, and then the sort of reciprocal vows that the congregation typically takes, that the congregation will do what they can to support the family as they, they raise this child and the Lord. Um, you know, even in, even in a lot of contexts, like in the Presbyterian church, I'm in like prayers that this, this child would come to know Jesus and would, would come to confess the faith for themselves and become a full, you know, full communicate member of the church. Like, those things are all present. So as much as I think, um. As much as I wanna acknowledge that infant baptism or, or covenant, I, I say covenant baptism versus, um, sort of like baptist theology writ, large credo Baptist theology, which is covenantal, but differently covenantal in most cases. Right. Um, even though that is a dividing line, and I think like it's a real dividing line. There's a real division that exists and that there's good theological historical reasons why those divisions exist. There still is so much that is the same. Um, in terms of how Baptists and, and Presbyterians or however formed, you know, PR Christians, um, re reflect on and think about their children. There's some differences, but in terms of like. We all want our children to come to know Jesus. We all want their first memory to be worshiping in the church and loving the Lord. We, we don't want them to ever remember a time where the name of Christ was not on their lips as their savior. Um, all those things are the same and even the, the way we promise before God and, and primarily before God, but before others, even the way we promise to nourish them in, in right doctrine and nourish them in good teaching and bring them into the church and, and set a faithful example. All of those things are the same. So I I I, I never want to diminish the fact that there are differences 'cause there are real differences and there are important differences. But I also think we often sort of like. I think because we've talked about this before, like Reformed Baptists and Presbyterians are so close that we have to bicker over the things that are different. It's like you're, it's like when you fight with your brother on whose side of the room it's on. Like you're so close that you have to find the little things to really bicker about and then you really, really bicker about them. And I think that kind of like describes the, the Presbyterian Baptist divide in a lot of ways. I know there's a lot of people that would say like, Lutherans are closer to Presbyterians and those people are just, I dunno, they're just wrong. Um, on, on, maybe on baptism, they're, they're not wrong. But in terms of general theological principles, like, you know, Westminster Confession, London Baptists, confession, like, it, it's 95% the same content. Sure. Um, and 95% like the same confession, not just the same like words, but the same meaning of the words. And, um, so yeah. Anyway, that's my affirmation. Infant baptism. It was a joy. I was happy to see it. Um, uh, we have a ton of little, little babies in the, the church. It's funny 'cause another, another, um. A couple announced today that they were expecting, and we've, we've had basically pregnant women in the church for, you know, obviously like at least nine months if someone is still pregnant. But like we've had, we've had this like rotation of, of women delivering babies for like, at least, probably, at least 16, 18 months of, of constantly having people who are, are expecting, which is really a great joy to see. So I, I love it. I love the church. I love the Presbyterian church. Um, and this was just another great example of, of the beauty of, uh, a robust confessionalism and a robust presbyterianism. [00:11:08] Jesse Schwamb: The way in which you said that made it sound like you're about to make like a grand historical statement. Like, we've had pregnant people in the church since the first century.  [00:11:18] Tony Arsenal: Well, I mean that's probably true, but  [00:11:19] Jesse Schwamb: yeah, it definitely  [00:11:20] Tony Arsenal: true. Not, not our church. Our church has only been around, our particular church has only been around for like 10 years, so I'm sure there have been times during that period where there were not pregnant people  [00:11:29] Jesse Schwamb: pregnant. It just sounded like we were going all the way back as if like to, again emphasize and maybe this isn't, this is as fair statement, like how faithful God has been like from the beginning. There's always been. Pregnant lady Church. Look, look at how faithful God is.  [00:11:42] Mic Grabbing Babies [00:11:42] Jesse Schwamb: And, and this is true, I like to play this game when there is a baby dedication. I'm not sure what the sound system is like in your church, but often our, our pastors wear like the tiny little like Backstreet Boys style. It's probably outdated reference, but microphone that comes over the ear and to the mouth and it's very discreet. But the game I like to play is like once, once he takes the child for a time of dedication or specifically prayer, the, the goal is to see like how long before that baby goes for the mic. Because as soon as like a baby sees a mic right there, it's like, oh yeah, this is the best thing that's happened to me in my tiny little life.  [00:12:20] Tony Arsenal: Yeah, it's like an angler fish is really what it is. Yes. It's like that glowing bulb that just sits in front of its face and it's, the baby's just gotta grab it. [00:12:27] Jesse Schwamb: It's just too tempting. It's just too tempting. And I, and I love, you can tell like our pastors are really adept at being able to keep the prayer going and like discreetly maneuver the child, keep the child happy. It's, it's really an amazing thing. So altogether, I'm totally with you on so many levels. It's so good to see that happen in the church. And I'm with you on that. We gotta take joy in that For sure.  [00:12:48] Tony Arsenal: Yeah. Jesse, what do you got for us tonight?  [00:12:50] Book Breath Pick [00:12:50] Jesse Schwamb: Yeah, something that's entirely unlike everything you just said. Certainly. Well, maybe, I guess there is a large spiritual component to this, but it's, I would say, for me, totally unexpected book recommendation and I came across this 'cause it was recommended to me and a while back, the keen or the listener who's been with us for a really long time, or a member that we talked about the book or why we sleep, this book became for me, like the equivalent of that in a totally different kind of topic or genre. It's called breath. The New Signs of a Lost Art by James Nestor and it explores how the way that humans breathe profoundly affects our health, our performance, our longevity. It's a book that is filled with both science and pseudoscience, which the author is really good at distinguishing and calling you to think about those things. But it's really totally changed how I understand like this little pattern in Habits of breathing. And it's a really interesting book of course. Like he draws from a lot of like religious influences, including of course the Judeo-Christian one. And I think that it even drew me back to understanding how God created us. And he did in a very specific way that text's giving some great description to the breadth that he gives us and how he gives us that breath. So if you're looking, I guess, for a little bit of a read, so that might surprise you about something that you might thought was automatic and simple in life and also that might. Be able to bring you some recommendations on how to better your health. Again, we're not doctors, but we are routinely considered among the top 50 healthcare podcasts. Then I would say this would be an interesting book for you to check out.  [00:14:19] Tony Arsenal: Yeah. Yeah. I haven't read it, but it's been recommended to me and one of the, one of the takeaways, actually, I think it might have been my doctor, my my PCP who mentioned this to me is like, if you wanna improve your health drastically, like just make it a practice of breathing through your nose. Yes. Like something that simple and straightforward has pretty significant health impacts of like. Like the way that your brain processes breath when it comes through your nose, the way that like, there's more filtering that happens with breath, so the air that gets to your lungs is cleaner. There's just a lot of, um, I haven't read it. I've, I think I actually have it somewhere, but I have not read it yet. Um, I, I should, I should take a look at it. I, I've heard good things about it.  [00:15:01] Jesse Schwamb: At the very least, if you're a Christian, it'll cause you to marvel again. That's how beautifully complex God has made the human body and how it seems entirely impossible that anyone could even logically reasonably conclude that somehow we are just time plus matter, plus chance, and that all these things got worked out. I don't wanna spoil some of the punchline. A part of the book is about this. Breathe through your nose, which you might think was just kind of an innocuous decision. Breathe through your nose, breathe your mouth. How, how different could it be? They actually do an experiment where they plug their noses, the author and somebody else for, uh, several, like 10 days straight. And do all these these things under medical supervision to see what the impact is. And I'll leave you to read it so you can hear that. There's also something fascinating, absolutely fascinating about carbon dioxide and a study that's done where they actually have people inhale a little bit of carbon dioxide and what it does to the body. In other words, like the system that God has put into play to ensure that the body gets the kind of right amount of oxygen that it needs and how it functions when it's given the warning side of carbon dioxide, even when. Your lung capacity and your oxygen, your blood doesn't change. There's a fascinating section on that. So I didn't expect to be this interested in the book and generally I take a little time before I recommend a book. I finished this a couple weeks ago and I'm still thinking about it. So, and I'm trying to put some things into practice, including I try to do some running and for the longest time I just thought, well, when you run, like even at any like moderate speed, like you have to breathe through your mouth, this book challenges some of that. So lo and behold, I went out and started to try just a little bit to see if I could just breathe through my nose. It turns out it's totally possible, like all this time I just thought that was impossible, like God didn't make us that way, and it's actually improving how I feel when I run and the running that I'm able to do. So I am surprised, I, I'm shocked by all this, and it's just as simple as understanding breath. Who would've guessed.  [00:16:56] Tony Arsenal: Yeah. I mean, I've heard it's a great book. I, I, I. It never ceases to amaze that the, the more we look at the human body, the more we look at God's creation, the more we see the fingerprints of our creators. So not, not  [00:17:07] Jesse Schwamb: right.  [00:17:07] Tony Arsenal: Sounds like a great book. I can't recommend it from personal experience, uh, although I've heard very good things.  [00:17:12] Reading Matthew 21 [00:17:12] Tony Arsenal: So, Jesse, I think we should probably just get into it because this is now week three of, uh, one week episode and, uh, we want to wanna dig in and we wanna wrap it up so we can move on to the next best thing out there, which is of course, the parables of Christ. [00:17:26] Jesse Schwamb: Let's get some. So I'm gonna read for us starting in verse 40 because if you've been tracking then you've already been with us through the first part of this parable, and it's notoriously or variously called parable the vine growers, or I kinda like the husband men, just because that's fun to say, and you don't get to drop husband men like very often. But vine dressers, vine growers, vine workers, it's all the same. But here's starting in verse 40. This is after Jesus has already explained the parable. He set it up for them and he's gonna bring for the indictment. So Jesus says, and therefore, when the owner of the vineyard comes, what will he do to these vine growers? They said to him, he will bring those wretches to a wretched end and he will rent out the vineyard to other vine growers who will pay him the proceeds at the proper seasons. Jesus said to them, did you never read in the scriptures the stone, which the builders rejected? This has become the chief cornerstone. This came about from the Lord in his, marvelous in our eyes. Therefore I say to you, the kingdom of God will be taken away from you and given to a nation producing the fruit of it. And he who falls on this stone will be broken to pieces, but on whomever it falls, it will scatter him like dust. And when the chief priests and the Pharisees heard his parables, they understood that he was speaking about them. And although they were seeking to seize him, they feared the crowds because they were guarding him to be a prophet.  [00:18:48] Irony Blind Leaders [00:18:48] Tony Arsenal: Yeah, that, that last little section here is just such, it's like dripping with such irony,  [00:18:53] Jesse Schwamb: so good  [00:18:54] Tony Arsenal: that like they, they are so blinded by their own, um, I dunno, ambition isn't, maybe isn't even the right word, but something in that, that neighborhood, they're so blinded by their desire to. Maintain their own status quo, their own uh, their own status. That they fear the crowds because the crowds hold them to be a prophet,  [00:19:15] Jesse Schwamb: right?  [00:19:16] Tony Arsenal: When in reality, like there is a prophet in their midst and much more than a prophet, uh, and they can't see it because of their own blindness. So I'm stoked to get into it. This is such, like we said, this is such a, like on the nose, paril, it's crazy. This is so much like, you know, Nathan's, you are the man kind of parable. Like yes, that's right, except there never is a, you are the man moment for them. They never get it, which is. Stunning. Like I, I, it just sort of is like, I don't even know what to make of that. [00:19:41] Jesse Schwamb: Yeah. There is like a wild blindness. I've been thinking about that a lot in our past conversations, but it culminates here. These chief priests and elders, I would say strangely, but I think that this is probably true of all of us, and maybe especially me, perhaps not yet, like perceiving themselves to be the vine growers here in view, they render this verdict of severe justice. It seems like you, you wanna say to them? Like, guys, guys, pull up, hold up a second. Yeah. Take a step back before you overreact here, because you're about to condemn yourselves and in the Greek here, this expression like, miserably destroy these wicked men. Or it gets like this double wretched in our translations. Mostly he will bring those wretches to a wretched end. It's this rhetorical intensification. It's incredible. And I, I think there's at least like two truths here. That come to my mind. One is, we've talked about before, but is in line with what you're saying, that the natural conscience, when not even aware of its own complicity, can still discern the justice of God's judgments. So here are these men who are so prone almost, I think what Calvin says elsewhere, like that we have this hidden impulse to identify with justice. Even when we can't see that we are the ones perpetrating something of injustice, still we can't help but cry out. We can't even help but identify it. And here they. Accurately identify it. And even though they're putting themselves exactly in the cross here, they cannot help but basically cry out that how egregious this behavior is of these vine growers that Jesus has basically, you know, created in this hypothetical environment, even still there, they're filled with rage and the rage gets turned on them. So the Pharisees here, of course, function as this unwitting witness to the righteousness of God's wrath against covenant breakers, even though they, they don't see it.  [00:21:29] Kingdom Transfer Talk [00:21:29] Jesse Schwamb: Uh, the second thing I think that comes to my mind, and maybe this is like more to the point, is that. The verse foreshadows this transfer of the kingdom from the Jewish nation to a new people that would bring forth its fruits, which I realize if I bring that up right now, that we've just committed to like six episodes just on that topic probably. But yeah, but like, we're gonna have to come to it because there's so much here. And the phrase of this, like, let out his vineyard unto other vine growers or husbandman, it does to me like anticipate this calling of the Gentiles and the formation of the Christian Church and in, in this way. It's not to me. The abandonment of the elect, remnant of Israel, but it is like the breaking off of the natural branches and then this engrafting of the wild olive shoots that come through like Allah, Romans 11. So it's, it's not like from one nation to another simply, but from like the carnal seed to a spiritual seed gathered out of all the nations, that that's wild. Right? I, I think that's all in view here. And it's like a kind of a crazy thing to say. It's certainly like a wild thing to say, no pun intended. And I imagine like, unexpected thing to say.  [00:22:38] Tony Arsenal: Yeah. Yeah.  [00:22:40] Supersessionism Clarified [00:22:40] Tony Arsenal: Let's think about that a little bit because I think too, there's, there's almost an element of, um. Man, I'm gonna get a lot of flack for saying this. You're, there's almost like a legitimate replacement theology here, right? Like replacement theology. I got covenant theology, you know, reformed, um, reformed theology often gets slandered as, you know, supersessionism or replacement theology, uh, with this idea that like, it's, it's interest. Uh, you have to have dispensational presuppositions for that phrase to even make sense because like the reformed paradigm is that there is one people of God full stop. And yes, like the identity of the one people of God seems to sort of like morph from the Jewish national people to now like Jews and Gentiles and actually predominantly Gentiles in the scope of like the whole history of the church. But what I mean by this is like, there's a visible church in the Old Testament, in the old, under the old Covenant, and the visible church under the old covenant is the national people of, of Israel. Right. By and large. Right. Um, and there are, there are sort of like Gentile, um, Clingons, not like the Star Trek people, but like gentile, like attachments to that throughout the history of, of Old Testament, um, theology. Um. That visible, that visible identification of this is the people of God being the Jewish people. Uh, these are the people that are the vineyard, the, they're the, the owner or the tenants of the vineyard or the, the visible Jewish people of the geopolitical nation of Israel under the old covenant that does sort of like get superseded by the church in the church age, in the new covenant,  right?  [00:24:24] Tony Arsenal: But where, where Supersessionism or the accusation of Supersessionism goes wrong is that there is this distinction between the visible and invisible church. And that distinction is what prevents us from being like, sort of like true replacement theologians in the way that the, the dispensationalist wanna paint us. So I, I think you're right that there is a lot to say here about the fact that, um, and, and this is where it gets, um. We have to be careful systematically. Right. God, God doesn't have to pivot. He doesn't have like a plan B. It's not like the Gentiles are the plan B, but there is a sense in almost in which the way that this is presented, the way that it appears in the scriptures is actually, yeah, there is almost like this plan B, like there is the geopolitical ethnic people of, of Israel, the Jewish people under the old covenant. And, and they don't do what they're supposed to do. They don't follow the terms of their covenant. They don't accept the kingdom that is bequeathed to them under the terms of the old covenant. And they, they reject that kingdom because of a disobedience. And, and I think what Christ here is narrowing in on is it's not just disobedience, right? It's not sort of like, um, accidental ancillary disobedience. It's not generalized disobedience. It is this sort of like usurpation of God's rightful status as the ruler and king of the nation. That's right. The the people, the, the Pharisees. And the chief priests and the scribes and the Sadducees, they want to be the rulers of the nation. They want to, they, they seem to wanna take the place of God, at least as far as Christ is presenting it. In this, they wanna usurp the kingdom. They want to take the heirs, uh, rightful inheritance, and they want to claim it for themselves. That is not a generalized disobedience, it's a special t type of covenant unfaithfulness that causes God to causes and kind of air quotes that causes God to hand over the kingdom to another people. Right. Partially, I think, uh, we don't need to get into Romans, the Romans 11 stuff, but partially I think because that's actually the way that he's going to ultimately save the Jewish people, right, is by sort of making, making them jealous of the Gentiles. Like there's a, there's a real element of that, that the salvation of the Gentiles is actually for, in some sense is for or unto the salvation of the Jewish people or the, the faithful Jewish remnant that's all here. And, and you can't really get past that in this parable. Um, this is why I think a, a lot of dispensationalist, um, uh, some of the classic dispensational sources would actually see like this, this is not for the Jewish church. This, this is for the Gentiles. This is actually part of the parentheses, um. You know, and, and again, dispensationalist divide all that stuff up differently, but this is a really interesting section for us to talk about that we can't, we can't just gloss over that. [00:27:11] Jesse Schwamb: I certainly don't mean to imply that it's wild because it's unexpected. I think it's wild because interestingly, the Pharisees, the teachers here, they challenge Jesus authority and his response to that is to challenge their covenant faithfulness.  [00:27:24] Tony Arsenal: Right?  [00:27:25] Jesse Schwamb: So it's not just if he turns it around, he uses this opportunity to explain what's going to happen to them as those who are, like you said, were supposed to be representative. And I think critically like the qualifying phrase. That that's using the text here, which shall render him the fruits in their seasons. That's like really important because these new vine growers are characterized by their fruitfulness. So this is not like a doctrine of works righteousness, but it's evidential fruit. And that's why, and I had to look this up and the Westminster Confession confession, chapter 16, good works are quote the fruits and evidences of true and lively faith, which I love. I was trying to find that language true and lively faith. So the visible church under that new administration is identified by the fruits of repentance, faith, and obedience worked out by the Holy Spirit. Again, I think that's all that is in view here, that that's a lot to say. But you know, famously, like you've kind of intimated, when we go back to the Old Testament, even we find when the Israelites leave triumphantly from Egypt, that they're accompanied by those outside of Israel. We find that other characters like Grh who continually want to identify with a Yahweh whom God is saving and drawing onto himself and here is kind. Him, Jesus, at least representing as the son of God. That kind of cli climactic view. Speaking from the prophet register again saying, this is what I was saying to Abraham. I said, like from your seed, all these nations in this spiritual sense will be gathered out. So there'll be a single nation as it were in Christ. And even now, I'm telling you, I'm breaking down those boundaries. But I think to your point, importantly Tony, in part because you have failed in the covenant promises and you who were to represent and to heed and to lead, have fallen down. And so now you're gonna trip over this stone and it's going to crush you. And as a result of that, the vine, the vine growers will be, or the vineyard itself will be turned over to those who bear this true and lively fruit.  [00:29:22] Tony Arsenal: Yeah. Yeah.  [00:29:23] Israel Failure Remnant [00:29:23] Tony Arsenal: There's an interesting, um. There's an interesting dynamic here that actually strikes me as kind of similar. It's a little bit more opaque, but similar to, uh, like Joseph in, uh, in Egypt, right when his brothers come and he says, you meant this for evil, but God meant it for good. Mm-hmm. There's a, there's an element of here, we've talked about the parables. That's sort of like systematic theology in story form. Um, there's a reality here that it's both true, that God always intended for the kingdom to be expansive and, and to expand beyond the nation of Israel. To be this universal, global lowercase c Catholic, universal church universal in the sense that it's not bound by any particular nation, by any particular geopolitical reality. Um. That's true, but it's also true that the reason, uh, on a sort of like horizontal level that that's true is that Israel failed. Right? It so God always intended for Israel to fail, yet Israel is responsible for the fact that they failed. Yes, that's right. Um, and, and, and again, we, we, we sort of commented on this before, like there are some in our broader reformed circles that turn this into a sort of antisemitism, like a sort of hatred for the Jewish people. And I don't think, I don't think that there's any warrant in scripture for that. In fact, I think scripture speaks strongly against that. Is that, um. Not necessarily because there's any particular unique special affection that God has for Israel, like, like the modern Jewish people, but, but that, like racism in general is prohibited by the Bible. But I think where we do need to be clear though, is that there is a real failure. It's a true, genuine failure on the part of the first century Jewish. Leaders and people, um, with a faithful remnant. Right? There was, um, we're, we're getting, you know, we're in the springtime and we've already had, uh, we've already had discussions about this. We've already done Easter, but like there is always conversations around Palm Sunday of like, are the crowds that are following Jesus into, into town screaming, you know, yelling, Hosanna? Is that the same crowds that are yelling crucify him a couple days later? Um, I tend to think like, no, like actually, like the people who are saying crucified, crucify Christ are probably like the Jews who live in Jerusalem or like the, primarily the religious leaders. There's a whole host of Jewish believers and kind of the hoy pallo, the, the people out in the country that absolutely follow Jesus. Like they follow him as the Messiah. They, they confess him in many cases. They convince him to be, um, they confess him to be God, to to be the savior, to be the, the figure from Daniel seven, the son of man. Um. There's a reality in which the Jewish remnant absolutely recognize Christ and they persist in the church, right? The earliest Christians were all Jews, and you know, there was a few Gentiles along the way, you know, and maybe not even Gentiles like Samaritans. I don't even know if you would call them gentiles. They're kind of this midway point, but in Jewish gentil. But there are people throughout Christ's ministry, right? Cornelius or not Cornelius, the Centurion recognizes that this is the son of God. Like there are people, the s Phoenician woman, there are people who are not part of Israel proper, who even in the, in the midst of Christ's ministry are recognizing him as God and as Messiah and as the savior of the world. But, but by and large, the earliest Christian movement was Jewish people. It was the faithful remnant of, of Israel who recognized that their Messiah had come. That is true. And at the same time. The, probably the majority, and especially the rulers and the leaders of the Israel, you know, the Jewish faith in the first century absolutely rejected him. And this is what I, this is what I think is wild, is I think sometimes we think that, um, the prophecies and the understanding of Christ and what the messiah, who the Messiah was to be and what to expect, we think of those as like super obscured and super hidden until Christ comes and then all of a sudden they're really obvious. Christ doesn't seem to treat them that way. Right? Right. He tells this parable and they rightly identify that, and this is a, this is such a thinly veiled parable. Like this is like, you killed the prophets. You're going to kill me. And there's going to be consequences. Like he practically says that outright. Um. He treats that as like they should obviously know this, right? The, have you never read in the scriptures, the stone, the builder rejected has become the cornerstone, right? This was the lord's doing. It is, and it is marvelous in their eyes that have you never read?  [00:34:06] Decree in Rejection [00:34:06] Tony Arsenal: That is a, that's a rhetorical question with the implied answer of, of course, you've read exactly like he's not, he's not teaching them something that he anticipated is new to them. He maybe is teaching them something that he anticipated they maybe you didn't recognize. But actually I think probably like, uh, there probably were many among them that were like, oh yeah, we are doing this. But then almost like we're powerless to stop themselves from moving forward in that.  [00:34:32] Jesse Schwamb: Right.  [00:34:32] Tony Arsenal: Sort of like wicked plan. [00:34:34] Jesse Schwamb: Right. Yeah. And I think we could extend that as well to say that this rejection of Christ by this Jewish leadership, which of course was a incredible failure, like you're saying, it wasn't an accident, it wasn't an unforeseen tragedy. So just like interestingly in Acts four in his sermon where Peter quotes from the same Old Testament passage about Christ being the cornerstone, you know, it was prophesied long before. And so the doctrine of God's eternal decree, I think finds v vivid illustration even here. This is all the Lord's doing. Yeah. And even the wicked rejection of the Messiah is serving this purpose, this sovereign purpose of God's great exaltation. And so it's fascinating, and we should marvel at the fact that, again, like God means what he says when he says like He uses what is weak to overcome that which is strong, or to embarrass the strong, he uses that which seems foolish. To make the wise themselves, the ones who are actually foolish in the same way.  [00:35:29] Cornerstone Unites Church [00:35:29] Jesse Schwamb: This very stone, which men in their malice cast aside on that day. God is in his wisdom setting as this chief cornerstone. And I love like that idea of this phrase, this head of the corner denoting that amazing preeminence of Christ, that Christ is not merely included in the building of the new Covenant church. He is its chief and constituent stone that joining together both like the Jew and the Gentile, finally into one structure. And that's really, I think to your point, that's the great mystery of the hidden ages from the past. That that's the thing which Christ is bringing to like this grand display, like out on the stage in the open, in front of everybody. He's drawing it up, he's calling it to account. And so in that way, the same Jesus that was rejected by men is in God's account of inestimable value. And that should be like, I think, familiar to most of us because like there a form tradition has always insisted that. The true theology always issues in doxology and the cross and exaltation of Christ are not merely these facts, which we give these intellectual ascent, but we, we confess them as mysteries which provoke us to adoration of who God is. It's the excellency of Christ expounding at length, like the wondrous conjunction of Christ's humiliation and his exaltation, which finds its pattern here, rejected by men, glorified by God.  [00:36:50] Tony Arsenal: Yeah. Yeah.  [00:36:52] Works Covenant Failures [00:36:52] Tony Arsenal: And, and this is, um, we, we commented in our first, uh, episode on this par ball. This is not isolated to just the rulers of Israel at the time of Christ, right? This is in reality, kind of like a reflection of every failure of the covenant of works. In some sense, every failure to hold the covenant of works boils down to an attempt to make oneself, God. Right. This was Adam's failure in the garden. Um, Eve, Eve was the first person to eat the fruit, but Adam, Adam was responsible for that and he, he also ate the fruit and they, they did so in part because they thought it was useful to make them like God and, and in an illegitimate fashion. And they knew it was an illegitimate fashion. It's not as though Adam and Eve suddenly were like, maybe we can eat the fruit. Maybe like we actually are fine to do it. Like they knew it was still forbidden. Right. They did it anyways. And the Pharisees here, um, are in a real attempt. Um, they are trying to take the role of Messiah for the people. They're trying to be the savior of the people in sort of shepherding and guiding them into this like. Ultra legalistic Puritan, like puritanical in the worst sense, um, kind of approach to the law. Um, this is the, the story of Old Testament Israel, right? What is the first thing that the Israelites do? Um, at Mount Sinai? The first thing they do is try to fashion gods so that they have a tame God that they can control and that they can actually be God's over. So I think this is really key and, and this is where it becomes practical for us, is that. I think we always are faced with a choice, right? There's, there's obviously those who are Christ, who the son is set free. He's set free indeed, and they will never not be his people. Like you never become not justified. If you were justified, you always forever more are justified. Justified is a final. It's, it's the future judgment of God's people dragged and dropped into the present and applied. It's the righteousness of Christ applied. So there, there's never a time where that righteousness is like removed or unapplied, but we are constantly faced with a choice as to whether we want to be the kind of people who render our fruit unto the Lord, uh, as the faithful, the sort of the implied faithful tenants that are going to be brought forward when the, the unfaithful tenants are replaced. Or do we wanna be the people that reap wicked fruit and keep for ourselves? And I think that's, that's really the thing. Like we're either gonna rep. Fruit of wickedness, or we're gonna reap fruit of righteousness. And the only thing to do with fruit of righteousness is surrender it to the Lord. But we often are faced with that choice, like, are we gonna reap our own wicked fruit and keep it all to ourselves right, uh, to our own detriment? Or are we gonna go ahead and be the faithful tenants that give the Lord what he deserves?  [00:39:46] Kingdom Transfer Explained [00:39:46] Jesse Schwamb: We're seeing so much of the simplicity of God here that like you and I have said so many times before that his loving kindness, his long suffering ness is his righteousness, is his justice, is his wrath. And so I think it's helpful, again, to remind ourselves that we're, we are talking, or he specifically is speaking of the kingdom of God here. And again referring to this visible administration of the covenant of grace, not to the inward and invisible kingdom of saving grace, which as you just said, can never be lost from those who possess it, which by the way is a really important distinctive of reform theology. There are many that would disagree with that statement, and I think really much to their harm in, in disagreement with the scriptures themselves, this one in particular, but it is this external administration, the privileges, the ordinances, the oracles of God. That is being transferred from the Jewish nation as a corporate body to a new and broader people of God. And because I know that sounds very extreme, I did look up Calvin and his commentary on this and let me read what he says because this is interesting. I think even this could possibly mis be misunderstood. But here's Calvin who can say it better than I. He says, quote by these words, he means that God would deprive the Jews of the honor and the privilege of being his peculiar people and would call the Gentiles that out of them he might form a church end quote. And going back to what you said earlier, I'm with you. I, I. I mean, this is not, I think as some have wrongly concluded, like replacement theology in like a wooden sense. I, I see this still as like this historical redemptive transition from the typological administration of the old covenant to the eschatological fulfillment of the new. And the elect remnant of Israel is not cast off, but the national like typological privileges are being transferred to the Catholic church, gathered from all nations. And in that, I really do see this wonderful confluence of God's loving kindness, his, his fidelity to the promises that he's made and his wrath being manifested all at once. And somehow Jesus, of course, in complete perfection, can bring that all to bear in this tiny little story.  [00:41:51] Tony Arsenal: Yeah. Yeah. And and isn't it just like the master teacher to like, put all of this baked into this? I mean, that's right. We think of this as like a long parable, like I think,  [00:42:02] Jesse Schwamb: right?  [00:42:02] Tony Arsenal: I think like it's, it's amazing how we think of parables as, you know, like this is a short one. A short one is a couple sentences, a long one is like a half a dozen sentences. Like, and of course like Christ is teaching broader than this. He's teaching more than this. Just, this is what's recorded by the inspiration of the Holy Spirit. This is what Matthews preserved for us.  [00:42:22] Stone Breaks or Crushes [00:42:22] Tony Arsenal: But you're right, there's so much baked into this little parable and I think, um, there's something to be said about this idea of like. Not only do those who smash against the, the rock, the, the cornerstone, those who smash against the rock, like those who who fall on the rock are broken to pieces, but also the rock falls on others and smashes them to pieces. Right? And, and there's something to be said about the fact that, and I'm not exactly sure how I wanna articulate this, but it's only those who like recognize the proper place of the rock and don't either let it fall on them or don't smash themselves against it. You know, we always joke about like running through a wall. Like this is not a wall you're gonna run through. Like you're gonna smash into this wall and it's gonna crush you. And if you are, if you're not properly assigning the cornerstone it's placed, right? The cornerstone is, is the stone that's placed in the foundation of a building that all the other stones find their orientation and their proper alignment based on. [00:43:26] Jesse Schwamb: Right.  [00:43:26] Tony Arsenal: You might think of this sometimes. I've heard this articulated as like the, the arch stone. I think it's a little bit different than that. Um, but it, the, the idea is the same, right? Like there's a stone in an arch. If you think of like a classic Roman arch, you have these piles of stones until you put the final arch stone in. That, in that stone is what makes the arch stable. Until that point, either side can fall, but if you don't properly set that arch stone where it's supposed to be, then the whole thing is gonna crush you. It's gonna fall down on top of you at some point. I think this is a little different. This is the cornerstone of a, this is more like the cornerstone of a building. This is the stone that the rest of the building, building is oriented against and is aligned with. If you get that wrong, then you have a, you have like a crooked wall, a wall that's not set, that's not straight. It's not stable. What this is saying and what this, this prophecy right from, from Psalm one 10, I think I should probably look it up, but I haven't yet. But this prophecy that Christ is referring to this, this prophetic statement in the Psalms that he's assuming the audience is familiar with, right? I think that's a really important point. Like he's not only assuming that they're familiar with it, there's rhetorical force of kind of like, of course you understand this principle that there is a cornerstone coming. There is something or someone who is coming that all other things will be measured against. And if you're either in alignment with this, with this person who is coming or you're out of alignment with reality, this thing is understood by them. It just is so critical and I think like the, the, a lot of the parables don't have explanations built into them. Some of them do. We've talked about some of them. A lot of them don't, this one does, but it's kind of like a really surprising way to explain it. And there's so much, um, the more that I look at this, the more we talk about it, this really is so similar to David and Nathan, right? Right. When with the, the affair with Bathsheba, he is saying to the Pharisees, look, you're the man. Like, you're the one here. You're the guy. You guys are the wicked tenants that are gonna, you've killed the prophets. Right? Um, I'm losing my, my timeline a little bit, but John the Baptist either had been executed or would be executed shortly at this point, right? So like the, the most recent prophet either was already killed or, or Christ knew of course he was going to be killed. Um, he's saying, look, you guys are the ones that are doing this and you're going to kill me. Right. And this is obviously what the prophecy is, that you think you're going to come against the cornerstone, but in reality you're going to shatter yourself upon me. You think you're gonna come against me, I'm going to crush you. And rather than say, you know, as ba, you know, as David does, where he repents, he, he fasts and he, he refuses to eat. He's, he's in mourning over both the loss of his infant, but, but more so over his own sin, I think is the picture the text gives us. Um, he's mourning trying to uh, sort of like reverse God's decision, but there's a genuine repentance to it, right? That's where we get Psalm 51, like creating, clean me a clean heart, oh God, renew a right spirit in me. There's none of that for the Pharisees, there's none of that for the sadist of the chief priests. They just continue to smash themselves against this rock, not recognizing that it's actually the rock that is crushing them. [00:47:05] Jesse Schwamb: Yeah, it's, it's a bit like, I'm gonna speak like a little maybe beyond my depth here, but there's a little bit of like that Nathan, like Strategem, and then this is where I'm outside my own experience. And then a little bit like maybe like WWE the rock in terms of like. If you want some come and get some, right? It's a little of both. And of course the passage ends very tragically, well ends humorously by them, you know, saying that at some point they were like, they understood in these parables, again, this is one of three of the same kind of topic of variety, but that Jesus was referring to them, which is funny. You wanna be like, yeah, it took a, took a long enough, I guess, guys, but you finally got it. But then that last sentence of like, they still sought to kill him. So to your point, even after all of this, there wasn't repentance. And we do get these, I think, two very distinct judgements that are depicted here, which you've already kinda led us into this first, like, whoever shall fall on the stone shall be broken. You know, to me, I think that's invoking this idea that in this life, there we are, we can be brought to brokenness through the gospel and to fall upon Christ. And repentance. And faith is to be broken in self, in pride and self-righteous. It's a breaking that does lead to healing. But this second judgment, you know the one, but on whomever it shall fall, it will grind him to powder, grind him to dust, I mean. Man, think about what a vivid image that is. I mean, that's like the more terrible of the two. That that's like the, yeah. Final Es logical judgment of those who persist in unbelief and it, it admits there's like no remedy. So there are only two ways to relate to Christ. You either fall upon him willingly in faith and repentance, which is painful, but it is saving, you know, to have him fall upon us in judgment is final in damning, and so that's what Christ presents here. [00:48:48] Psalm 118 in Context [00:48:48] Jesse Schwamb: It's, it's both of these things and you're right, it is brilliant that he goes to Psalm one 18 even that as a setup, because as you've kind of already said, I love to think, of course that's, can you manner the tone in which this was said to these scribes and Pharisees? Because of course the, the secondary indictment here is like, listen, you guys who like your great pride is that, you know, the scriptures really well. Have you read this part is familiar to you. Yeah. Can you tell me where that is? So like, we, we should go there just, just quickly. This is Psalm one 18 because I think that here again is, as I'm hearing it in context. There are some verses surrounding this that I think we might be surprised that they come right on the heels of this idea of the stone. So just a couple verses. In Psalm one 18 being in verse 22, the stone, which the builders rejected, has become the chief cornerstone. This is from Yahweh. It is marvelous in our eyes. Here's the verses that we might not recognize. Come right after it. This is the day which Yahweh has made. Let us rejoice and be glad in it. Oh, Yahweh, save. Oh, Yahweh, succeed. Blessed is the one who comes in the name of Yahweh. We have blessed you from the house of Yahweh. Yahweh is God, and he has given us light by the festival sacrifice with corns to the horns of the altar. You are my God, and I give thanks to you. You are my God, and I exalt you. Give thanks to Yahweh for his good, for his loving kindness endures forever. And so this idea that there's rejoicing in which day, I mean, usually we kinda say that it's like, well, it's a beautiful day out. It's the Lord's day. This is the day that Yahweh is like that. That's true. But also here in particular, it is this blessed day of Yahweh giving the stone, which the builders reject and which has become the chief cornerstone. And that stone is some will run headlong into and shipwreck their lives and others will be crushed underneath it. And guess what? This is the day which Yahweh has made and we're gonna rejoice and be glad in that.  [00:50:41] Tony Arsenal: Yeah. Yeah.  [00:50:43] Mark's Angle on Fear [00:50:43] Tony Arsenal: The other thing I think, you know, we. Should, um, maybe not spend any time on, 'cause we're at like, out, like minute 50 of a 60 minute podcast. But just going to, to Mark's version of this parable real quick. Um, starting in verse, uh, this is chapter 12, verse 12. It says, and they were seeking to arrest him, but feared the people for, they perceived that he had told the parable against them. So they left him and went away. And the, the main difference here, the reason I'm reading this is Mark chooses a d. Concerning them. The verb is, or the preposition is Perry. So it's kind of like this idea that he was, he was sort of speaking around them. He was talking about them. Mark uses the, the preposition, proce, which is not, um, not against, in like the same, uh, direct sense. We might use the word against. That would be something like Kada. Um, but he's, he's speaking this parable towards them or to them, um, against them. He's, he's directing the parable at them. And this is, this is, we, we commented on this a little bit in the, the first episode here. Um, he is speaking to the crowds. But he's telling the parable about or against or concerning the Pharisees and the scribes, and they perceive this, right. The, the gospels here don't say that the crowds perceive this. Right. And I think that's key. Like the Pharisees basically look at this and say, uh, we better get this under control because he's talking about us. Right, right. Like, I'm just picturing Paul Washer's. I'm not trying to say Paul Washer is a Pharisee, although some people would probably make that connection. But like I'm, I'm just hearing Paul Washer's voice saying like, I don't know why you're clapping. I'm talking about you. He's speaking to the Pharisees here. And it's interesting because Matthew associates the, the, uh, Pharisees. Cowardice in acting against Christ, uh, because they fear the crowds and because the crowds believe Christ is a parable or is a prophet Mark associates. And again, both of these things are true, right? This is holy scripture. This is inspired, these are not contradictory accounts. This is facets of the same diamond. Mark associates this with, they fear the crowds. Um, because they had taken him. They, they understood that the parable was being spoken against them, right? So there's this element that the Pharisees are not only understanding that the, the parable is about them, they feared them because the crowds believe that Christ is a prophet and that prophet is speaking this parable against them, right? So like they're, they're recognizing full on that it's only a matter of time before the, the general population, the general people that are listening to Christ recognize that he's overturning. Not only the Pharisees, the entire geopolitical nation of Israel, he's overturning the ethnic based reality, the geopolitical based reality, that God's people have a zip code and that zip code is Jerusalem. That zip code is this little si, this little tract of land the size of like Vermont and New Hampshire in the Mediterranean, like off the Mediterranean Sea. He's overturning that. And the, the Pharisees, the educated people, the, the Sadducees, the chief priests, the rulers, they recognize it's only a matter of time before the people understand what Christ is doing. They, they follow him as a prophet and this is what he's prophesying. And

Even though the prayers of David, son of Jesse, are said to have ended in Psalm 72, the Psalter records more Davidic psalms. In this way, the Psalter teaches us to look for the coming King who is both David's son and David's Lord. In Psalm 108, this Davidic king leads the people of God in rejoicing and giving thanks to the LORD for His steadfast love and faithfulness. He has shown His steadfast love and faithfulness to the King and all His people by giving victory to His people over their foes.  Rev. Dr. Adam Hensley, Associate Professor of Exegetical Theology at Concordia Seminary in St. Louis, MO, joins host Rev. Timothy Appel to study Psalm 108.  To learn more about Concordia Seminary, St. Louis, visit csl.edu. Join Sharper Iron this spring to study selected Psalms. In the Psalter, God speaks His Word to us and teaches us how to speak back to Him in prayer. Even in the great variety of the Psalms, each one points us to our Savior, Jesus Christ.  Sharper Iron, hosted by Rev. Timothy Appel, looks at the text of Holy Scripture both in its broad context and its narrow detail, all for the sake of proclaiming Christ crucified and risen for sinners. Two pastors engage with God's Word to sharpen not only their own faith and knowledge, but the faith and knowledge of all who listen. Submit comments or questions to: listener@kfuo.org

This guide covers the readings appointed in the Revised Common Lectionary for the Day of Pentecost, Year A, falling on May 24, 2026. Pentecost is the fiftieth day of the Easter season — the Sunday on which the church remembers the coming of the Holy Spirit. The lectionary offers several choices at three of the four reading positions this day, which can be confusing. The note below explains the options, and this guide covers all of them.A note on the options (just so you'll know): The lectionary for Pentecost offers these choices. (1) First Reading: Acts 2:1–21 or Numbers 11:24–30. (2) Epistle: 1 Corinthians 12:3b–13 or Acts 2:1–21 (Acts moves to the epistle slot when Numbers is used as the first reading, so Acts is read either way). (3) Gospel: John 20:19–23 or John 7:37–39. The Psalm (104:24–34, 35b) has no alternative. Most congregations will use Acts 2 as the first reading; this guide treats Acts 2 as primary and gives full coverage to all the alternatives.The ReadingsActs 2:1–21First Reading (Primary Option) — The Day of PentecostSummaryOn the day of Pentecost, the followers of Jesus are gathered together when the Spirit arrives with the sound of rushing wind and what looks like fire resting on each of them. They begin speaking in languages other than their own. A crowd gathers — devout Jewish pilgrims in Jerusalem for the festival from many different countries — and to their astonishment each person hears the disciples speaking in their own native language. Some are amazed; others mock the disciples as drunk. Peter stands up and addresses them, explaining that what they are seeing is the fulfillment of the prophet Joel's promise: in the last days God will pour out the Spirit on every kind of person, crossing the usual lines of age, gender, and social status, and everyone who calls on the name of the Lord will be saved.Pentecost by Kseniya LaptevaKey Ideas for Preaching1. The miracle at Pentecost is, very specifically, a miracle of communication across difference. The disciples do not all speak one universal language that everyone somehow understands. They speak many languages — the actual languages of the people standing in the crowd. The Spirit does not erase cultural and linguistic differences; it crosses them. What might it look like for your congregation to take this seriously? Real welcome is not everyone becoming the same. It is everyone being met in their own voice.2. Peter's quotation from the prophet Joel insists that the Spirit is poured out on everyone: sons and daughters, young and old, those at the top of the social order and those at the bottom. Every line that might limit who has access to God is named and crossed. Which of those lines does your congregation still tend to observe, even without meaning to? Where might the Spirit be inviting you to cross one?3. The crowd's first reaction is mockery. When the Spirit moves, it sometimes produces confusion and ridicule before it produces understanding. That is worth naming honestly for a congregation that might expect a movement of God to look tidy. What if your people's discomfort with something new is not a sign that God is absent, but a sign that something is actually happening?4. The text begins by saying the disciples were all together in one place. That gathering is named as the setting in which the Spirit arrives. The Spirit is not poured out on scattered individuals here — it comes upon a gathered community. What does this say about why it still matters to show up, to be present together, in a culture that often treats faith as a private matter?Significant Cautions• Pentecost is sometimes called the birthday of the church. That phrase can give the impression that God was not at work among people before this moment, or that the Jewish community from which the church grew has somehow been left behind. Neither is true. Peter grounds the whole event in Jewish prophecy. The church does not replace something old; it grows out of it.• The mockers in the crowd are easy to dismiss as villains or to use as a foil for the faithful. But they are not really villains — they are genuinely confused by something they have never seen before. Be careful about setting up a sharp us-versus-them dynamic between the believers and the skeptics.• The promise that everyone who calls on the Lord will be saved is a quotation Peter draws from Joel and applies to this specific moment. Be careful about lifting it out of the story and turning it into a simple formula that ignores the communal witness and the changed lives that surround it in the rest of Acts.Numbers 11:24–30First Reading (Alternative Option) — The Spirit Shared with the EldersSummaryMoses, worn down by the burden of leading Israel through the wilderness, has cried out to God for help. God tells him to gather seventy elders at the tent of meeting and shares some of the spirit resting on Moses with them, and they begin to prophesy — though only this one time. Two of the elders, Eldad and Medad, had stayed back in the camp rather than coming to the tent, and the spirit comes upon them there too. Joshua, Moses's assistant, is disturbed and asks Moses to stop them. Moses refuses, saying he wishes all of God's people were prophets and that God would put the Spirit on every one of them.Key Ideas for Preaching1. Moses's wish — that all the Lord's people would be prophets — is exactly what Pentecost finally delivers. If you are preaching both this text and Acts 2, you can draw that line clearly. What Moses longed for, the Spirit at Pentecost gives. The Spirit is no longer reserved for a few special leaders. What might change in your congregation if people actually believed that the Spirit had been given to all of them, not just to the clergy?2. Eldad and Medad receive the Spirit out in the camp, away from the official gathering, without having done the expected thing of showing up at the tent. The Spirit moves where it wants. Joshua wants to stop them; Moses refuses. Where in your congregation, or your community, is the Spirit clearly at work in places or people you would not have predicted? Are you paying attention, or are you trying to call them back to the tent?3. Moses's response to Joshua shows a kind of leadership that is not threatened by other people receiving what he has. He does not protect his role; he gladly shares it. Many leaders in church and elsewhere quietly fear that empowering other people will diminish them. What would it look like to lead the way Moses leads here?Significant Cautions• The seventy elders prophesy this one time and never again. It is a moment, not an ongoing gift. Be careful about treating Moses's story as a straight preview of Pentecost in a way that flattens out the genuine newness of what happens in Acts. The connection is real and worth drawing; the two events are not identical.• Joshua is not condemned for wanting to stop Eldad and Medad — he is acting out of loyalty to Moses. Be gentle in using him as a negative example. The instinct to protect structures and proper channels is not always wrong. It is just sometimes misapplied.Psalm 104:24–34, 35bThe Psalm — The Spirit That Renews the Face of the EarthSummaryThis part of the great creation psalm marvels at how varied and abundant God's creation is. Every living thing — from the countless creatures of the vast sea to all the rest — looks to God for food and receives what it needs in its time. When God withdraws, creatures are troubled; when God takes back their breath, they die and return to dust. But when God sends out the divine Spirit — the same word that means breath or wind — they are created again, and the face of the earth is made new. The psalm closes with a vow to sing to God for as long as the singer has life, and a prayer that God will be pleased with the song.Key Ideas for Preaching1. The word for Spirit in this psalm is the same word for breath and wind (ruach )— the same creative power that hovered over the waters at the beginning of Genesis. On Pentecost, this image reaches back across the whole Bible and grounds the coming of the Spirit in something much older than the upper room in Jerusalem. The breath of God has been animating creation from the beginning. (Genesis 1:2) What does it do for your congregation to hear that the Spirit who came at Pentecost is the same Spirit who breathed life into the first creatures?2. The line about God sending out the Spirit so that creatures are created and the face of the earth is renewed is one of the most hopeful sentences in the whole Bible. Renewal is what the Spirit does. How might this widen the frame of your Pentecost sermon beyond the church alone? The Spirit who renewed the earth is the same Spirit poured out on the disciples.3. The mood of the psalm is wonder — delight at what God has made. Could Pentecost be an occasion not just to explain the Spirit but to invite your congregation into that same posture: paying attention, giving thanks, being astonished at what God is doing?Significant Cautions• The psalm describes creatures dying when God withdraws breath. It is part of the rhythm of creation in the psalm, but it can land hard in a congregation where someone is grieving. Be careful not to use this image casually in a way that suggests God has withdrawn from a person's loved one.• The poetry of the psalm is expansive and imaginative. Resist the urge to flatten it into a proof text for a particular view of how creation happened or how it works scientifically. The purpose of the psalm is praise, not explanation.1 Corinthians 12:3b–13The Epistle (Primary Option) — Many Gifts, One SpiritSummaryPaul is writing to a church in Corinth that has been arguing about spiritual gifts — specifically, about who has the more impressive ones. He begins with a basic test of authenticity: only the Holy Spirit enables someone to say Jesus is Lord. Then he describes the wide variety of gifts in the church — wisdom, knowledge, faith, healing, miraculous works, prophecy, discernment, tongues, interpretation — insisting that all of them come from one and the same Spirit, who distributes them as the Spirit chooses, and all are given for the good of the whole community. Paul closes with the image of the body: just as a body is one but has many parts, so it is with Christ. We were all baptized by one Spirit into one body — Jews and Greeks, enslaved and free — and we all share in the one Spirit.Key Ideas for Preaching1. The gifts Paul lists are not awards for spiritual achievement. They are given by the Spirit, however the Spirit chooses, and they are given for the benefit of the whole community rather than the prestige of the recipient. This cuts both ways. It speaks to the person who quietly believes their gift makes them important. It also speaks to the person who quietly believes they have no gift at all. Neither of those positions matches the text. What might happen if your congregation actually believed that every person in the room had been given something for the good of everyone else?2. The body image at the end of the passage looks simple but carries real weight. Every part of the body is needed. No part can opt out, and no part can claim to be more important than another. What does the body of your congregation actually look like? Which members get treated as more important? Which members feel like they barely belong? What would change if everyone took Paul at his word here?3. Paul is not writing a peaceful, theoretical description of an ideal community. He is writing pastoral correction to a real church that is fighting about exactly this issue. That makes the passage more useful, not less. Where is your congregation tempted to rank one another — by gift, by giving, by visibility, by status — and what would Paul have to say about it?4. The last line of the passage says that the unity Paul is describing is already a reality. It happened in baptism. The congregation is not being asked to build unity from scratch; it is being asked to live into something that has already been given. How does it change the way you preach about unity when you stop treating it as a goal and start treating it as a gift to be received?Significant Cautions• Lists of spiritual gifts have sometimes been used to rank Christians, or to claim that one particular gift — often speaking in tongues — is the real sign that the Spirit is present. Paul's whole argument here runs against that use. The Spirit gives whatever the Spirit chooses to give. No person and no group gets to decide which gifts count the most.• Paul mentions the categories of “enslaved or free” alongside Jews and Greeks. He does not, in this letter, challenge slavery as an institution. Be honest about that. The image of being one body in Christ did not, on its own, end the social and economic injustices of the ancient world. Speaking of unity in Christ should not be used to suggest that hard questions of justice take care of themselves.• The unity Paul describes is not uniformity. The whole point of the body image is that the body has many different parts that do different things. Be careful not to use the language of one body to pressure a diverse congregation into one cultural or stylistic expression of worship.John 20:19–23The Gospel (Primary Option) — Peace and the Breath of the SpiritSummaryOn the evening of the first Easter Sunday, the disciples are huddled together behind locked doors because they are afraid. Jesus comes and stands among them and says, peace be with you. He shows them the wounds in his hands and his side, and they are overjoyed. He says it a second time: peace be with you. As the Father has sent me, so I am sending you. Then he breathes on them and tells them to receive the Holy Spirit. If they forgive anyone's sins, those sins are forgiven; if they hold them against someone, the sins remain.Key Ideas for Preaching1. Jesus breathes on the disciples and gives them the Spirit. The image deliberately echoes the moment in Genesis when God breathed life into the first human being. This is presented as a kind of new creation. How might it shift the meaning of Pentecost for your congregation to see it as part of God's long pattern of creating and renewing life, rather than as an isolated, one-time event?2. In John's telling, the Spirit is given on Easter evening — not fifty days later. That is a different account than the one in Acts 2. Rather than smoothing over the difference, what would it look like to be honest with your congregation that the two accounts are doing different theological work? John ties the Spirit directly to the resurrection. Acts ties it to the Jewish festival of Pentecost. Both are saying something true about who the Spirit is.3. The commission and the gift come together. As the Father has sent me, Jesus says, so I am sending you — and then he gives them the Spirit. The Spirit is not given for a private spiritual experience. It is given for a sending. What does it mean for your congregation to receive a gift that, from its very first moment, is pointed outward?4. Jesus places in the hands of this community the responsibility of forgiving sins, of releasing one another from what binds. This has caused real argument in the church about authority. But at the very least, what would it look like for your congregation to take seriously the practice of concrete, embodied forgiveness — not as an abstract idea but as something this community is actually called to do?Significant Cautions• The difference between John's account and Acts is real. John puts the Spirit on Easter evening, and Acts puts it fifty days later at Pentecost. Resist the temptation to harmonize them or explain the difference away. Sermons that name the difference honestly tend to land better than sermons that pretend it is not there.• Jesus says that if the disciples retain sins, those sins are retained. Throughout history, this line has been used to justify exclusion, punishment, and harsh church discipline. Be clear that the main direction of what Jesus says here is toward forgiveness — the releasing of what binds people — not toward the exercise of power over those who are kept out.• The locked doors and the fear of the disciples can be used to make the post-Easter community look like a failure. But these are still the people Jesus comes to and the people he sends. Their fear is the starting point of the story, not the verdict on them. Take care not to shame your congregation's own fear when you preach this scene.John 7:37–39The Gospel (Alternative Option) — Rivers of Living WaterSummaryOn the last and most important day of the Festival of Tabernacles, Jesus stands up in the temple courts and cries out, inviting anyone who is thirsty to come to him and drink. Whoever believes in him, he says, will have rivers of living water flowing from within. John then adds a note explaining that Jesus was speaking about the Spirit, who would be given to believers later — after Jesus had been glorified.Key Ideas for Preaching1. The image of rivers of living water flowing from inside a person is one of the most vivid pictures of the Spirit in any of the Gospels. It is not a trickle. It is not a reservoir you fill up once. It is an ongoing, outward flow. The Spirit is not given to be stored. What would it look like for your congregation to think of the Spirit not as something they have, but as something that flows through them on its way to someone else?2. Jesus makes this announcement on the last day of the Festival of Tabernacles, when water was being poured out as a ritual prayer for rain. The crowd would have felt the weight of the image right away. Could your congregation feel what it means to be genuinely thirsty — not mildly curious about God, but actually in need?3. John explains in a brief note that the Spirit had not yet been given because Jesus had not yet been glorified. The coming of the Spirit is tied directly to the cross and the resurrection. How does it deepen a Pentecost sermon to remind the congregation that the Spirit they celebrate today comes as the fruit of what happened at Easter?Significant Cautions• The phrase about living water flowing from within can sound as though the Spirit is essentially a private inner experience of abundance. But the setting here is a public festival, and Jesus is shouting in the middle of a crowd. The water flows outward, not just inward. Be careful with a reading that turns this into a purely personal experience.• Jesus says the scripture has said something about rivers of living water, but no single passage in the Hebrew Bible is a clear match. Different scholars suggest different texts. Avoid confidently pointing to one specific passage as the source without acknowledging that no one is sure.Thematic ConnectionsEvery text appointed for Pentecost points toward the same central claim: the Spirit of God is now given freely, widely, and without the restrictions that once limited who could receive it. * In Acts, the Spirit crosses every linguistic and cultural line in Jerusalem. * In Numbers, it escapes the official gathering and finds two men out in the camp. * In Psalm 104, it is the breath that renews the whole face of the earth. * In 1 Corinthians, it distributes gifts to every member of the body for the good of the whole community. * In John, it is given on Easter evening to a group of frightened disciples and turns them into a sent people — or it is the living water that flows outward from whoever believes.Acts 2 is the natural center for Pentecost preaching. It is the story the day is built around, and its images of wind and fire and languages are difficult to displace. But 1 Corinthians 12 offers a strong complementary angle for congregations that need to hear about the practical, community-shaping work of the Spirit rather than just its dramatic arrival. And for congregations that preached Acts 2 last year and want something different, either John 7:37–39 or John 20:19–23 opens a distinctive door. The psalm works best in worship as a spoken or sung response rather than as the main preaching text, though its image of the Spirit renewing the face of the earth is worth a sentence or two in almost any Pentecost sermon. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

This week's lie is that trusting God is trivial. In Psalm 73, Asaph shares his struggle to understand how remaining faithful has benefited him when the world around him seems to prosper despite its ungodliness. But everything changes when Asaph enters the sanctuary of God's presence and finds renewed relief, perspective, and hope of rescue. Trusting Is Trivial Josh Pruitt

In Psalm 119:159, the psalmist contrasts what he sees in others, which he mentioned in vs. 158, with what he is confident God will see in him. Yet that is not the basis on which he wants God to deal with him.Music Credit: Johann Sebastian Bach, Trio from Brandenburg Concerto, No. 1, Movement 4

No matter what storms and trials enter our lives, as Christians we believe that sooner or later, things will be made right. In Psalm 75, the Psalmist no longer expresses fear and anxiety over Israel's future and the plight of the God's people. Instead, he exhibits a quiet confidence that, in God's perfect plan, things will be made right. To support this ministry financially, visit: https://www.oneplace.com/donate/81/29?v=20251111

How does the righteousness of God's character, the truth of His Word, and the glory of His work impact believers in times of suffering and trial? In Psalm 119:137-144, we get to see the power of divine truth to tune our hearts as we live in a fallen world. May we be encouraged to faithfulness for the glory of our God!

In Psalm 133, King David explains that when brothers and sisters dwell together in unity, it is like precious anointing oil flowing down. The Psalm concludes with a powerful promise: "For there the Lord has commanded the blessing".God doesn't command the blessing everywhere; He commands it "There," at the coordinate of unity. When we stay unified in our giving, serving, and mission, we raise our sail for the new vision to move from the leadership into our families and into neighborhoods.

In Psalm 32, David reveals the difference between the misery of hidden sin and the joy of restored fellowship with God. This message explores how true happiness is not found in success, comfort, or self-denial, but in the forgiveness that comes through God's grace. Concealed sin drains the soul, but honest confession opens the door to mercy, healing, and lasting joy. Through Christ, God not only forgives our sin, He restores us to fellowship with Himself. Forgiven people are called to live joyfully, walk closely with God, and rest in Him as their refuge and hiding place.

Pain has a way of stripping life down to what truly matters. In Psalm 39, David teaches us that suffering can either harden our hearts or deepen our perspective. This message explores how seasons of pain should drive us closer to God, causing us to carefully consider our words, our time, and where we place our hope. Life is brief, fragile, and borrowed, so we must not waste our days chasing what is temporary while neglecting what is eternal. In times of pain, proper perspective is found not by looking inward, but by drawing near to God.

What does it really mean to crucify the flesh and follow Jesus daily? Romans 8:13 reminds believers that true spiritual life comes through surrendering sinful desires and living by the power of the Holy Spirit. In this devotional, Hannah Benson explores the biblical meaning of “taking up your cross,” showing how God leads us into deeper peace, freedom, and abundant life through daily surrender. Highlights Romans 8:13 teaches that living by the Spirit requires putting sinful desires to death. Jesus modeled surrender in Gethsemane by choosing the Father’s will over His own. Carrying your cross means daily surrendering control, pride, and self-centered desires. Honest prayer and dependence on God are essential in seasons of struggle. Abundant life is found in God’s presence, not in comfortable circumstances. God often asks us to release things we tightly cling to so He can fill us with peace. The Holy Spirit gives believers strength to walk in obedience and freedom. Have an idea for our newsletter? We want to hear from you! Take our survey below: Take Our Survey! Do you want to listen ad-free? When you join Crosswalk Plus, you gain access to exclusive, in-depth Bible study guides, devotionals, sound biblical advice, and daily encouragement from trusted pastors and authors—resources designed to strengthen your faith and equip you to live it out boldly. PLUS ad free podcasts! Sign Up Today! Full Transcript Below: What Does Crucifying the Flesh Really Mean? By Hannah Benson Bible Reading:“For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live” (Romans 8:13 ESV). What a way to start a devotional. Aren’t devotionals supposed to be uplifting and encouraging? Yes. Aren’t they also supposed to be challenging? Yes. What does this verse mean? Jesus tells us in the Gospels to take up our cross and follow Him (Matthew 16:24, Mark 8:34, Luke 9:23), but what does that actually mean? Most of us don’t have a physical cross we’re called to bear. Jesus’s cross was by no means easy for Him to carry, even though He is the Son of God. He had to humble Himself, even to the point of death. Death by a cross was not only humiliating but the most excruciating death imaginable in those days. Matthew 26:39 (ESV) says: “And going a little farther, he fell on his face and prayed, saying, ‘My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.’” Yes, Jesus wanted to save humanity and was willing to endure death on a cross if it was the only way. But Gethsemane shows us that as a man, if there had been any other way to accomplish the mission without the agony of the cross, He would have taken it. He chose the nails because there was no other way to save us. Matthew writes that His “soul was very sorrowful, even to death” (Matthew 26:38b). Luke 22:43, 44 (ESV) includes that as He prayed, “And there appeared to him an angel from heaven, strengthening him. And being in agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground.” Have you ever known anyone who has been so stressed or in such great agony that they sweat blood? We can’t even begin to imagine how much Jesus loves us to not only die for us, but to endure the most unimaginable death possible. If He bore the cross for us, can we not bear ours if He asks us? But that doesn’t mean we are called to carry a literal cross. So, what does it mean to “carry our cross” each day and to “put to death the deeds of the body”? It starts with honesty, with ourselves and with God. Like Jesus in the Garden of Gethsemane, it’s okay to admit we wish there was another way. Like David in many of the Psalms (Psalm 13 is a great example of this), it’s okay to tell God we’re struggling with anger towards Him. Second, we need to be willing to surrender. As Jesus prayed, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will” (Matthew 26:39b). Job is another example. He had to surrender everything he didn’t understand, his desire for answers, and recognize that God was in complete control (Job 42:2-3). What about Paul? He begged God to remove the thorn from his flesh, but God responded: “My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9). Just as the angel came to strengthen Jesus, we must rely on God’s strength to help us. We cannot rely on our own strength to carry us through. We may want to be angry, and maybe we even think we have a good reason for it. Our flesh will tell us we have a right to hold grudges, that we deserve what we want, and that we need to be the ones in control. Sound familiar? News flash. We were never meant to write the stories of our lives. We may think we want to hold the pen, but that is no way to live. Jesus came that we may have life and have it abundantly (John 10:10). Abundant life comes through death and surrender. He tells us in Matthew 16:25 (ESV): “Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it.” Jesus wasn’t just talking about physical death here. As believers, we need to die daily to our wants, desires, and even the things that may be good. Anything we desire more than God needs to be put in its proper place in our lives. Intersecting Faith & Life: Sometimes, dying to ourselves might mean sacrificing the very thing we hold dear, what we clench in our fists and refuse to yield. You know what I’m talking about? There have been seasons in my life where the Lord allows something I’d considered good to be removed from my life. Sometimes it’s shocking, and it hurts. Okay, let me rephrase that. Usually, it always hurts. We were never meant to hold the pen or be the director of our story. Only God can do that. In Psalm 81:10 (ESV), God tells the Israelites: “I am the Lord your God, who brought you up out of the land of Egypt. Open your mouth wide, and I will fill it.” If we want to experience the abundant life Jesus has for us, then we need to “open our mouths.” If we cling to the past and what we think we want, then we don’t have hearts open to what the Lord has planned. Don’t mistake the word “abundant” for “easy” or a life filled with material goods. The abundance Jesus promises isn’t found in our circumstances. If it were, Paul wouldn’t be able to write about overflowing joy while sitting in prison. While sometimes God does bless us circumstantially, the abundant life He promises us is found in His presence as we draw near to Him.When God gently pries our fingers open, it’s not to leave us empty-handed. It’s to make room for His peace, which is our portion, and His presence, which fills us to overflowing. We need to die to ourselves each and every day. Romans 8:13 tells us that if we put these things to death, we will live. Not merely survive, but truly live. Today, if you’re clenching your fists around something that God is asking you to yield, be honest. Tell Him you don’t want to let go. Tell Him it hurts. And then, by His strength, let it go. Whatever He asks you to surrender will pale in comparison to the abundant life He desires to give you. Pray with me: Dear Father, I’ll be honest. I’m tired of trying to hold the pen. I admit that I’ve been clenching my fists around my plans, my timing, and my “good” things, afraid to let go. Thank You for the unimaginable way You love me and for Your death on the cross so I may live. Please give me the strength I don’t have on my own to put my self-will to death today. I open my hands and my heart to You. Fill the empty spaces with Your peace and help me to trust Your presence is my greatest good. In Jesus’s Name, Amen. Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

In Psalm 53, David repeats much of his prayer from Psalm 14 as he speaks about the folly that infects all mankind. Even the smartest of people show their foolishness when they live in the practical atheism that acts without the fear of God. Such folly is the state of all mankind apart from the grace of God. In that grace, God's people cry out to him to deliver them from evil and bring His salvation through Jesus Christ, the Word dwelling in our flesh.  Rev. Kale Hanson, pastor at Zion Lutheran Church and School in Bethalto, IL, joins host Rev. Timothy Appel to study Psalm 53.  To learn more about Zion Lutheran, visit zionbethalto.org. Join Sharper Iron this spring to study selected Psalms. In the Psalter, God speaks His Word to us and teaches us how to speak back to Him in prayer. Even in the great variety of the Psalms, each one points us to our Savior, Jesus Christ.  Sharper Iron, hosted by Rev. Timothy Appel, looks at the text of Holy Scripture both in its broad context and its narrow detail, all for the sake of proclaiming Christ crucified and risen for sinners. Two pastors engage with God's Word to sharpen not only their own faith and knowledge, but the faith and knowledge of all who listen. Submit comments or questions to: listener@kfuo.org

In Psalm 139, King David comforts himself by reflecting on how God is present and sovereign everywhere—even in death! Does this mean God is everything, and everything is God? Study along as Alistair Begg walks us through the answer on Truth For Life. ----------------------------------------- • Click here and look for "FROM THE SERMON" to stream or read the full message. • This program is part of the series ‘The God Who Knows Me' • Learn more about our current resource, request your copy with a donation of any amount. • Download the compelling free audiobook Can Science Explain Everything? Oxford scientist and professor John Lennox addresses the misconception that modern science disproves the Bible. You'll learn how science and the Bible are actually in alignment! Download free at