Podcasts about Satan

In this week's main episode, Matthew and Keith bring on a returning panel of Brandy Anderson, Gil Stafford, and Gregory Smith to discuss demons, exorcisms, and the satan in light of our recent episode on Jung, the Tao, and mysticism. If you want to call in to the Bonus Show, leave a voicemail at (530) 332-8020. We'll get to your calls on next Friday's Bonus Show. Or, you can email Matthew at matthew@quoir.com. Join The Quollective today! Use code "matthew50" to save 50% off a yearly subscription. Check out Pink Beam Press at pinkbeampress.com Please consider signing up to financially support the Network: QuoirCast on Patreon If you want to be a guest on the show, email keith@quoir.com. LINKS QuoirCast on PatreonQuoirCast on Patheos Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

When Satan attempts to tempt Jesus at His weakest, will the Son of Man stand firm or fall like those before Him?In this episode, we delve into the powerful confrontation between Jesus and Satan during His 40-day fast in the wilderness, showcasing how Jesus overcame temptation through His unwavering connection with God. As the enemy attempts to exploit His weakness, Jesus stands firm, resisting Satan's deceptions and demonstrating His divine authority.Today's Bible verse is Hebrews 4:15, from the King James Version.Download the ⁠Pray.com⁠ app for more Christian content including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Pray.com is the digital destination for faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Today On The Eric Metaxas Show, Pastor Erwin Lutzer joins Eric to discuss his new book Marx and Moody: Two Contemporaries, Two Gospels, Two Tombstones. Lutzer explores Karl Marx's writings about Satan, hell, revolution, religion, family, private property, and the ideas behind the Communist Manifesto. He contrasts Marx with evangelist D.L. Moody, whose Christian preaching reached enormous audiences in Britain and America, and examines why the battle between Marxism and Christianity remains relevant today.⭐ ORDER NOW:Revolution: The Birth of the Greatest Nation in the History of the World

Welcome back to another episode of Stay True Podcast! You may know Cliffe and Stuart Knechtle from their viral conversations and debates on college campuses, where they take on some of the hardest questions about God, Christianity, and faith. This week, they're sitting down with Madi to bring those conversations to Stay True! Cliffe and Stuart help us understand not only WHAT we believe, but WHY we believe it. Whether you've followed Jesus your whole life, are wrestling with doubts, or simply want to be better equipped to defend your faith, this conversation is for you.   As always, stay you and stay true!   Topics we dive into: Is there 100% proof that God exists? How do we know Christianity is true? Does everyone have the gift of faith? How can a good God send people to Hell? Why does Satan have so much power? How can we trust the Bible? What can a Christian do that an atheist can't? What would God say to the American Church today?   Helpful Resources: Demolishing Doubt by Cliffe and Stuart Knechtle: https://a.co/d/0h01Cq2e REGISTER FOR BE HEALED CONFERENCE: https://brushfire.com/uniteus/BEHEALEDWOMENSCONFERENCE/633933 Dare To Be True by Madison Prewett Troutt: https://a.co/d/gdfpHX5 Stay True Website: https://www.staytruepodcast.com Stay True Merch: https://www.staytruepodcast.com/merch Up: Download the UP app and start scrolling happy® IOS: https://go.scrollhappy.com/madi Android: https://go.scrollhappy.com/madi. Apply to be a creator on UP: https://go.scrollhappy.com/apply GCU: Visit gcu.edu to learn more. Home Chef: Go to homechef.com/staytrue for 50% OFF your first box and free dessert for life!    Connect with Stay True!

On today's Bible Answer Man broadcast (08/31/26), Hank answers the following questions:What is the biblical perspective on universal healthcare? Isn't conservative Christian opposition to universal healthcare a contradiction? Kurt - Billings, MO (0:45)Can you explain Revelation 20:3-7 where Satan is bound for 1,000 years? Josh - Springfield, MO (8:24)What is a good approach for witnessing to an atheist? Good core study for new believers? Resources? Jerry - KS (15:11)In Genesis 3, it says “the serpent was more cunning than any beast of the field.” Could the other beasts talk like the serpent? Terri - TN (20:55)

Walter Sterling welcomes his fellow "Midnight Misfits" to another wacky, fast-paced hour of The Other Side of Midnight. In this episode, Wyatt Sharp, a 17-year-old Canadian broadcasting prodigy, breaks down the growing US-Canada trade war, tariffs, and Google's bizarre Lake Ontario identity crisis.Hollywood reporter Matias Boom Boom laments his shattered home-theater projector while celebrating Spider-Man's billion-dollar box office and reminiscing about life-changing cinema.Steve the Baker from JB Bakery serves up his legendary Biscoff Butter Brownie recipe.Retired Catholic priest and former top-40 rock DJ Father Jim Drucker discusses exorcisms and whether Satan is pulling the strings behind modern geopolitics and UFO cover-ups.

What does “teach us to number our days” really mean?In today's Psalms Bible study, we have left the dark valley of Psalms Book 3 behind with its ruined sanctuary and promises that feel broken. In Book 4, Psalms 90-99 take us down the wilderness road, reminding us that God has always been our true home, long before any building existed. In this episode, we explore what it actually means to count our limited time on earth so we can live with real intention. As we trace the oldest song in the Bible back to Moses, we see how God holds us even when our entire world feels displaced.In our Psalms 90-99 Bible study, we cover:[8:36] Numbering Our Days: Why Moses asks God to teach us to weigh the worth of our fleeting moments so we can gain true wisdom.[13:29] The Noonday Demon: How ancient desert monks fought midday spiritual apathy (acedia) and why modern screen time leaves us vulnerable to the exact same attack.[15:28] Twisted Scripture: Why Satan intentionally omitted "in all your ways" when quoting Psalm 91 to Jesus, and how Jesus shut down the distortion.[24:38] The Lord Reigns: How the "enthronement psalms" pull our attention from failed human kings to an unshakable God who rules over all creation.[32:00] Joy to the World: Why Isaac Watts originally wrote his famous song "Joy to the World" about the Second Coming.Psalms Show NotesPsalms RoadmapPsalms Prayer ListPsalms Playlist on Apple MusicPsalms Playlist on SpotifyPhil Wickham - Psalm 8 (Hallé) [Official Music Video]ACTS Prayer GuideScene from The ChosenGroup Discussion Questions for Psalms 90-99[9:21] Moses prayed, "Teach us to number our days, that we may gain a heart of wisdom." If you counted today as one of a limited number of days, what would you do differently?[14:23] In our modern times, the “noonday demon” comes at us not through desert heat but through electronics that pull us away from rest, leaving us tired and vulnerable to spiritual attack. What's one way you can fight the mindless scroll to protect yourself from the dangers of spiritual apathy?[16:04] Satan twisted God's promise of protection in Psalm 91 into an excuse to recklessly test God. In your own life, what is something good that Satan has tried to twist to tempt you?Contact Bible Book Club!Scripture quotations taken from The Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc. Used with permission of Zondervan. All rights reserved worldwide. www.zondervan.comSocial: Instagram or FacebookWebsite: Bible Book ClubReview Us: Apple Podcast or SpotifyJoin the Fun: DONATE or Buy merchThis episode is part of our ongoing Bible Book Club series, starting with Genesis and journeying all the way through the Bible. Thanks for listening!

The greatest weapon against Satan isn't your willpower, your discipline, or your best effort — it's something Jesus already used to shut him down every time. Pick it up, and you stop just surviving the enemy's attacks and start pushing him back.

We call out the dead things! We call out Satan!  On this episode, Bob Clark and Alan Ormsby's  "Children Shouldn't Play With Dead Things" is discussed live from a freshly dug grave! We call a curse down on Satan and talk about the first work of the legendary filmmakers Bob Clark and Alan Ormsby!  CHILDREN SHOULDN'T PLAY WITH DEAD THINGS (1972) : Six friends in a theatrical troupe dig up a corpse on an abandoned island to use in a mock Satanic rite. It backfires with deadly consequences.  If you're reading this I would like to thank you from the bottom of my heart for your support. Death By DVD has almost existed for 2 solid decades, please consider supporting Death By DVD directly on Patreon to secure the future of this very show. ★ Support this podcast on Patreon ★ Thank you for choosing Death. DEATH BY DVD FOREVER. FOREVER DEATH BY DVD. ★ Support this podcast on Patreon ★ Don't forget, Death By DVD has its very own all original audio drama voiced almost entirely by Death By DVD!DEATH BY DVD PRESENTS : WHO SHOT HANK?The first of its kind, (On this show, at least) an all original narrative audio drama exploring the murder of this shows very host, HANK THE WORLDS GREATEST! Explore WHO SHOT HANK, starting with the MURDER! A Death By DVD New Year Mystery WHO SHOT HANK : PART ONE WHO SHOT HANK : PART TWO WHO SHOT HANK : PART THREE WHO SHOT HANK : PART FOUR WHO SHOT HANK PART 5 : THE BEGINNING OF THE ENDWHO SHOT HANK PART 6 THE FINALE : EXEUNT OMNES CHECK OUT DEATH BY DVD ON YOUTUBE : https://www.youtube.com/@DeathByDVD****

ESV 7 So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. 8 Three times I pleaded with the Lord about this, that it should leave me. 9 But he said to me, "My grace is sufficient for you, for my power is made perfect in weakness." Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. 10 For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.

CLICK HERE TO WATCH VIDEO OF THIS REFLECTIONMatthew 16:21-27Jesus began to show his disciples that he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised. Then Peter took Jesus aside and began to rebuke him, "God forbid, Lord! No such thing shall ever happen to you." He turned and said to Peter, "Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do."Then Jesus said to his disciples, "Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it. What profit would there be for one to gain the whole world and forfeit his life? Or what can one give in exchange for his life? For the Son of Man will come with his angels in his Father's glory, and then he will repay all according to his conduct."

Jesus speaks to Peter and calls out Satan's temptation, inspiring us to engage in our own personal spiritual warfare, knowing that when we seek to follow Christ we will be tempted to stray.  In those moments, we call upon our faith in Christ! (Lectionary #124) August 29, 2026 - St. William Catholic Church - Foxboro, WI Fr. Andrew Ricci - www.studyprayserve.com  

Acts 19 reminds us that spiritual warfare is real. Satan and demons are actively working to deceive, tempt, and draw people away from God, but followers of Jesus do not need to live afraid. Jesus has already defeated the enemy, and through Christ we have everything we need to stand firm. The invitation is to live awake to the enemy's schemes, confident in Jesus's authority, and dependent on prayer, God's Word, and the power of the Holy Spirit.

In every war, strategy plays a role. Each side plans and makes movements in accordance to what it learns about the other side's tactics. If information is leaked, a counteroffensive can be launched. This can be seen in the grand and most profound war of the universe: The Invisible War. In this battle, Satan and his minions wage war against God, His angels, and His people. We'll consider it by looking again at one of the most enigmatic texts in the New Testament. Let's unravel it.

Spiritual warfare is real, but what does it actually look like, and how are we supposed to respond when we find ourselves in the middle of it?

We're in a war against Satan and his dark kingdom, and the Bible says we have an arsenal of weapons to bring to the fight!Find out more about NewSpring Church in Wichita, Kansas, at newspring.org.

When Jesus chose Saint Peter to be the first of many Popes of the Catholic Church, He knew that he was choosing a faithful, but fallible, human being to work in harmony with the Holy Spirit in leading the divinely instituted Universal Church. Nearly 2000 years later, the gates of Hell have still not prevailed against it.

Harsh words

The devil does not like you. He's doing everything in his power to sabotage your hope and your purpose, and these attacks come in different forms for every person. But here's the good news: God's already won the battle we keep trying to fight ourselves.In Week 5 of “Hope Beyond Today,” we study Peter's warnings in 1 Peter 5 about the dangers of isolation. Satan knows that you are the most vulnerable when you're alone, but Jesus is ready to carry your worry and burdens.

Acts 19 reminds us that spiritual warfare is real. Satan and demons are actively working to deceive, tempt, and draw people away from God, but followers of Jesus do not need to live afraid. Jesus has already defeated the enemy, and through Christ we have everything we need to stand firm. The invitation is to live awake to the enemy's schemes, confident in Jesus's authority, and dependent on prayer, God's Word, and the power of the Holy Spirit.

Matthew 16:21-28   Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. And Peter took him aside and began to rebuke him, saying, “God forbid it, Lord! This must never happen to you.” But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me; for you are setting your mind not on divine things but on human things.” Then Jesus told his disciples, “If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake will find it. For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life? “For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done. Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom.”

In Isaiah 36, a foreign voice named Rabshakeh stood at Jerusalem's gates and prophesied doom over a nation God was actually saving. Lance Wallnau says that exact same spirit just resurfaced — and three of conservative media's biggest voices are now carrying it. The bitter taste it leaves in your mouth after every podcast is the giveaway. What really happened to Tucker, Candace, and Kelly? Prophetic voice Lance Wallnau exposes the Sennacherib spirit — a 2,700-year-old lying voice that intimidates God's people, counterfeits wisdom, and robs you of the awareness of victory even while America is breaking through. In this episode: - The Isaiah 36 pattern repeating in conservative talk media right now - Why Jesus said discerning of spirits matters MORE than healing in the last days - Jane Hammond's revelation about the toxic vapor smothering America - The wine connoisseur secret to cleansing your spiritual palate - "Mind like water" — how to stop the enemy from amplifying every pebble into a boulder - Why the most capable Christians get quietly taken out of the battle - The hidden tactic Satan uses to rob you of breakthrough you already won - What David's own brothers teach us about being misjudged on the way to destiny - How walking in peace becomes the ultimate weapon of discernment If you've felt heavy, demoralized, or like nothing in this country is working — even while something deep inside you knows America is breaking through — this episode names the spirit doing it to you, and how to break its grip before it steals one more day of your victory. The Lance Wallnau Show 2226: What Happened to Tucker, Candace, and Kelly? | don't miss this! Listen to more episodes of the Lance Wallnau Show at lancewallnau.com/podcast

In this episode of Chronicles, Luca is joined by Nick Dixon to discuss Perelandra by C. S. Lewis. In the second novel of the Cosmic Trilogy they discuss Ransom's mission to Venus, his discovery of the planet's unfallen nature and his struggle against Satan.

Read OnlineA Stark Contrast“Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do.” Matthew 16:23This scene likely unfolds in or near Caesarea Philippi, a Gentile region steeped in pagan worship. There, at the mouth of a cave long associated with the entrance to the netherworld—believed by some pagans to be the very gate of Hades—Jesus had just questioned His disciples: “Who do people say that the Son of Man is?” and then more directly, “But who do you say that I am?” (cf. Matthew 16:13–15). Peter, speaking with conviction on behalf of the Twelve, boldly proclaimed, “You are the Messiah, the Son of the living God” (Matthew 16:16). Jesus responded by declaring him “Peter,” the rock upon which He would build His Church, promising that “the gates of hell shall not prevail against it.”Just moments later, Jesus issues one of the strongest rebukes recorded in the Gospels: “Get behind me, Satan!” The same Peter who had just spoken divine truth now speaks human fear and shortsightedness. In trying to dissuade Jesus from His suffering and death, Peter unknowingly opposes the very mission of the Messiah. Jesus calls this mindset not merely a mistake, but a diabolical temptation—echoing the same temptation He faced in the desert, when satan sought to lure Him away from the Cross with promises of worldly glory.What a stark contrast. Peter goes from being the rock of faith to an obstacle in the Lord's path. But why was Jesus so severe in His response?Because the stakes were eternal. The Cross is not optional. It is the means of salvation—not just for Jesus, but for all who would follow Him. To think otherwise, even with good intention, is to prefer human comfort over divine wisdom. Peter's protest reflects a natural aversion to suffering, but Jesus exposes it for what it truly is: a stumbling block to the will of the Father.This dramatic Gospel scene is recorded for a reason. By calling Peter “Satan,” Jesus wanted to warn him, and us, of the real and ever-present danger of rejecting the way of the Cross. Like Peter, we can easily fall into the trap of wishful thinking and misguided compassion by saying about ourselves or those close to us, “God forbid, Lord! No such thing shall ever happen…” We are saying, in essence: “Lord, please make sure that neither I nor anyone I love ever has to suffer!” But such a prayer, though well-meaning, is clearly mistaken, and Jesus wants that point to be clearly understood.Peter was troubled because “Jesus began to show his disciples that he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised.” But all that Jesus revealed about His suffering was good—very good. Though His suffering was inflicted by the sins of others, His free and loving embrace of that suffering was the greatest act of love the world has ever known. Peter was blinded to this truth. He could not yet see beyond the horror of suffering to the divine good that would come through Jesus' sacrificial embrace of it.Reflect today on Peter's and Jesus' words: “God forbid, Lord!” and “Get behind me, Satan!” In this exchange, Jesus is also speaking to each of us, saying, “Never run from the Cross!” We must never flee from a selfless and sacrificial embrace of suffering, even when that suffering is unjust. God can and will transform all freely embraced suffering into a means of His eternal glory and our sanctification. With our Lord, reject the evil one's false empathy. Reject the lie that suffering is meaningless. Choose instead to lay down your life in love with Christ, and in doing so, you will rise with Him, victorious over every sin and diabolical lie, overcoming even the sufferings of this life through your free and faithful embrace.My compassionate Lord, Your firm rebuke of Peter was direct, powerful, and loving. Rather than offering false comfort or misleading empathy, You spoke a hard truth to awaken Peter—and all of us—to the spiritual necessity of the Cross. Grant me the grace, dear Lord, to say “Yes” to the suffering I must face. May I embrace it not with fear or resistance, but with a heart filled with Your love and unwavering courage. Jesus, I trust in You.Image: Wilfredor, CC0, via Wikimedia CommonsSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

Spiritual warfare is real—but so is spiritual deception. How do we recognize the enemy's strategies without becoming distracted by fear, speculation, or sensationalism? In this conversation, author Heather Otis-Tayloe joins me to discuss spiritual warfare, the deceptive tactics of the enemy, and why biblical discernment is essential for every Christian. We'll talk about how Satan works to deceive, how Christians can recognize spiritual counterfeits, and why knowing Scripture is one of our greatest defenses against deception. This conversation will challenge you to take spiritual warfare seriously while keeping your focus where it belongs: on the truth of God's Word and the victory we have in Christ. The Saboteur Book Find Shanda www.shandafulbright.com Instagram & Facebook: @shandafulbright Email: hello@shandafulbright.com Free Resources: https://shandafulbright.com/links YouTube: http://bit.ly/ShandaYT2021 Store: www.Shandafulbright.com/shop  

Send us Fan MailGUEST: CARL TRUEMAN, author, The Desecration of ManIf you're a Christian, you likely find yourself gobsmacked (“utterly astonished”) at the craziness (you see all around you in society, such as:How abortion, the killing of unborn babies, is celebratedHow living together before marriage is promoted as necessary to ascertain compatibilityHow boys can purportedly become girls and vice versa and how hospitals and doctors are more than willing to remove private parts to “transition”How two men can “marry” and then choose a woman out of a catalog to be artificially inseminated by one of them to carry their babyHow the proposed solution to crime is “defunding the police” and reducing consequences for criminalsHow those who illegally enter the country should be able to vote and receive taxpayer benefitsThe worldview on these issues and many more may seem like lunacy to the Christian, but to the non-Christian or to the liberal professing Christian, they seem perfectly reasonable, even worthy of celebration.Fundamentally, the divide we see and feel in our society is between one side that believes in God and adheres to the framework He established versus another side that rejects the biblical worldview and promotes what is right in their own eyes.Frankly, this shouldn't surprise us, as it's been the story of mankind from the very beginning. What God establishes, man rejects and rebels. Satan falsely promised Eve that eating the forbidden fruit would lead to wisdom and liberation but the opposite occurred—shame, enslavement, and ultimately death.Our guest this weekend is Carl Trueman. He is a professor of biblical and theological studies at Grove City College and the author of the book, The Desecration of Man: How the Rejection of God Degrades our Humanity, which is our new featured resource. We hope the discussion helps you better discern what is at work in our society and how the only answer is to repent, believe, and follow God's gospel and will.--------------------------The Desecration of Man by Carl Trueman

https://wels2.blob.core.windows.net/daily-devotions/20260829dev.mp3 Listen to Devotion From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, the chief priests and the teachers of the law, and that he must be killed and on the third day be raised to life. Peter took him aside and began to rebuke him. “Never, Lord!” he said. “This shall never happen to you!” Jesus turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me; you do not have in mind the concerns of God, but merely human concerns.” Then Jesus said to his disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will find it.” Matthew 16:21-25 Following Jesus We put value on everything. How much we value someone, or something affects the decisions we make. If we value a certain piece of meat enough to pay thirteen dollars a pound for it, we buy it. If we value our pet enough to pay a thousand dollars for the surgery needed, we tell the vet to schedule the surgery. Jesus values you more than anyone has ever valued anything. He wants to spend his eternity with you. He knew that the only way he could do this was to go to the cross and spill his blood as payment for your sins. As Jesus said, he would have to “suffer many things.” But, for Jesus it was a simple equation. Lose his life or lose you. He chose to lose his life. And now, because of what Jesus did, all his followers will live eternally with him. Those who do not follow him will suffer separation from him forever. So, what are you willing to suffer in order to follow him? It is a simple equation. Lose him and you lose everything. Follow him at all costs. Carry whatever burden you must. Put up with whatever ridicule you must. Pass by whatever temporary pleasure you must. Follow him. Because when Jesus leads you to the glory of heaven you will exclaim, “It was worth it!” Prayer: Lord Jesus, I thank you that you valued me enough to suffer so much to save me. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

By Jeff Brown - During His last Passover, Christ prayed to the Father (John 17). He prayed for His 12 disciples who would soon become Apostles, and He also prayed for us, and for the health of the true Church of God down through the ages. Satan attacks the Church constantly, trying to foment division and enmity

Before the world was made, there was a war. Dan McCarthy comes into the basement to trace it back to its source, the moment pride welled up in the highest angel, and he reached for the throne of God. The author of Satan's War Against God argues that most Christians have the enemy all wrong. We shrink him down to a tempter and an accuser, when Scripture describes a full rebellion, a mutiny that has never stopped and now runs as an organized kingdom of darkness carving up the territories of the earth.Dan lays out the enemy's real agenda, why humanity enraged Satan before we ever drew a breath, and how the powers and principalities took their thrones after Babel. Then he gets practical. He explains why the church is not a fan club but an army, why our bond with Jesus is fealty to a warrior king rather than friendship with a buddy, and what it actually means to take back territory. It starts before time, and it lands right in the middle of the war you are standing in today. https://ruffgreens.com - Get a free Jumpstart Trial bag with discount code BLURRY at checkout. Learn more about your ad choices. Visit megaphone.fm/adchoices

We have one enemy, and that enemy disguises himself as an “angel of light.” Today, crowd-favorite Fr John Riccardo shares how to recognize and reject the devil's lies in order to live out our identity and calling as sons and daughters of God. He shares the “one play” that Satan uses (and runs over and over and over), how to discern God's will, and how to rebuke the lies in our lives. Pre-order Fr John's new book: https://amzn.to/4wWGpTVActs XXIX Website: https://actsxxix.orgThe Rescue Project: https://rescueproject.usNEW: Check out our Merch store! https://shop.lilaroseshow.com/Join our new Patreon community! https://patreon.com/lilaroseshow - We'll have BTS footage, ad-free episodes, and early access to our upcoming guests.A big thanks to our partner, EWTN, the world's leading religious network! Discover news, entertainment and more at https://www.ewtn.com/ Check out our Sponsors:-EveryLife Women: https://www.everylife.com/lila Buy diapers and women's health products from an amazing company and use code LILA10 to get 10% off!-Seven Weeks Coffee: https://www.sevenweekscoffee.com Buy your pro-life coffee and Save up to 25% with promo code 'LILA' & get a free gift: http://www.sevenweekscoffee.com-Presidio Healthcare: Healthcare and doctors who share your values. Visit: https://www.presidiocare.com/lila -We Heart Nutrition: https://www.weheartnutrition.com/ Get high quality vitamin supplements for 20% off using the code LILA.

Paul Davis of Real Good News is on a quest to help christians question their faith and find the truth, no matter the cost of comfort. Are we really that sure that Paul was a good guy? Or was he the Satan that Jesus warned about? Stay Weird!To Check Out Paul--- Linktr.ee/realgoodnewsRealGoodNews.orgFor Everything Meta--- onlymystics.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/cult-of-conspiracy--5700337/support.

Will the Rapture happen before 2075—and do biblical chronologies give us any reliable way to know? Mondo Gonzales examines the proposed final Jubilee, competing dates for Adam's creation, and why Christians should resist the growing wave of Rapture date setting between 2026 and 2033.Mondo and Karen also answer questions about Israel's prophetic restoration, whether female Nephilim existed, Satan's access to outer space, and the often-misunderstood teaching of 2 Thessalonians 2. Does the Antichrist have to be revealed before the Rapture—or does one overlooked verse change the entire interpretation?

Will the Rapture happen before 2075—and do biblical chronologies give us any reliable way to know? Mondo Gonzales examines the proposed final Jubilee, competing dates for Adam's creation, and why Christians should resist the growing wave of Rapture date setting between 2026 and 2033.Mondo and Karen also answer questions about Israel's prophetic restoration, whether female Nephilim existed, Satan's access to outer space, and the often-misunderstood teaching of 2 Thessalonians 2. Does the Antichrist have to be revealed before the Rapture—or does one overlooked verse change the entire interpretation?

Keeping Silent by Autumn Dickson David was a good king who loved the Lord but fell. He chose to engage in very serious sin and commit adultery with Bathsheba. The real problem came when he chose to cover it up. When David brought Uriah home to be with his wife, Uriah refused in loyalty to his fellow soldiers. In response, David got even more nervous and sent Uriah to a dangerous part of the battle to have him killed. David spends a lot of time suppressing his own guilt until Nathan confronts him after the child is born. The fact that David doesn't confess until after the child is born suggests that he was holding on to that guilt for 9-12 months. Psalm 51 was written after David is confronted by Nathan's parable. I want to talk about 51, but I think that covering Psalm 32 as well will add to the conversation. Both psalms occurred after David was called out. Psalm 32:3-4 3 When I kept silence, my bones waxed old through my roaring all the day long. 4 For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. David describes pain and groaning all day when he kept silent about his sins. He felt God's presence as a condemnation during this time (heavy hand), and his strength was dried up like a drought. David kept on ruling as king, married to Bathsheba with no one the wiser, and it ate him up because he knew better and had loved God. If you continue reading in 32, it talks about how David feels so much better after confessing. Now here is a verse in 51. Psalm 51:6 Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. The Lord desires truth in the inward parts because He knows what that does for us. He knows what a release it is. He knows that it releases a lot of suffering. I've seen this in a lot of different ways in my life, but a couple come to mind specifically. I grew up in a very good home. All of my siblings are active and as far as I know, all of their kids are active too. My parents are good people who choose to love each other and their children. This made it very easy for me to live the gospel. I didn't have to ask difficult questions about how my family would fit on the other side. It never occurred to me that this might present very real problems. And because of my naivety, I believe I was rather insensitive for a long time. I thought I was just really good at the gospel, not recognizing the fact that I had never faced obstacles and been forced to build strength as a result. I think this made me self-righteous in a lot of ways. My mission helped with that a lot. I grew up a bit. One of the indirect consequences of having my eyes opened was the fact that I got to look back at my choices with new eyes. And oh my goodness…cringe. I see why I lost a lot of friends growing up. I see how I was out of line. I've reached the point where I give myself grace now because I recognize that I was young and simply didn't know better. There was no way that I could have built the depth necessary for compassion because depth hadn't been required for me in a lot of ways. But that grace was hard to grow into. It took me a long time to make peace with my younger self and feel okay with her. I often found myself sleepless at night because of ridiculous ways that I had acted while growing up. I felt the same way when I looked back on parts of my mission before some of that maturing had occurred. It ate at me. It ate at me so much that I finally started reaching out to people. Logistics made it so that I couldn't reach out to everyone, but I reached out to some. I apologized for my part in whatever issues we had. I told them I was sorry for being young and immature and likely hurting them because of it. Sometimes it felt weird reaching out to people after years of no contact, but I was sick of sitting with my discomfort. The result was overwhelmingly positive. I connected with a lot of people who had also matured over the years. I received thanks from people who also struggled with their younger years just like I had. Despite the initial awkwardness I felt, I found kinship with many people that I thought I would never feel close to. I still have moments where I cringe about things I did or said, but now there is mostly just freedom and peace. It doesn't eat at me anymore. In fact, I liked the feeling so much that I do it often and immediately now. Whenever I say something dumb or worry that I offended someone, I don't hesitate. I simply reach out and explain myself or apologize as warranted. I'm not perfect at it, and sometimes delicate situations don't allow for directness or freedom. But I try to do it as much as possible. It's awesome. I think sometimes people sin and then blame God when they feel guilty and torn up about it. I believe that what's actually occurring is the fact that they're good people, and sin eats at them. They're trying to find some relief from it, and so they distance themselves from God and become angry with Him. It's so much easier to lean into it and try to fix it instead of living with it. So much easier. I testify that God wants truth in the inward parts for own sake. A simple acknowledgment is going to take us a long way. I testify that the fear of facing those sins and mistakes and flaws comes from Satan because he wants us to keep living with that misery. I testify that the lightness and freedom are on the other side. Autumn Dickson was born and raised in a small town in Texas. She served a mission in the Indianapolis Indiana mission. She studied elementary education but has found a particular passion in teaching the gospel. Her desire for her content is to inspire people to feel confident, peaceful, and joyful about their relationship with Jesus Christ and to allow that relationship to touch every aspect of their lives. Autumn was the recipient of FAIR's 2024 John Taylor Defender of the Faith Award. The post Come, Follow Me with FAIR – Psalms 49–51; 61–66; 69–72; 77–78; 85–86 – Part 2 – Autumn Dickson appeared first on FAIR.

¿Cuál es una de las armas principales de Satanás? #LaPornografía Una persona en #pornografía ha desmenuzado su habilidad de #AmarADios, de amar a su cónyuge, de amar a sus hijos, de amar a sus padres, de amar a otras personas. LA PORNOGRAFÍA EROSIONA AL AMOR.Es una batalla entre la luz y la oscuridad, el bien y el mal, el cielo y el infierno, entre el Salvador y Satanás. Contra-ataque bajo la dirección del Señor Jesucristo.Ef. 5:1 To support this ministry financially, visit: https://www.oneplace.com/donate/276/29?v=20251111

What does it mean to be clothed in the armor of light? The light of God's armor doesn't just expose the darkness - it expels it. In Episode 6 of "The Good Fight," Duane Sheriff teaches one of the most vivid and practical pictures of spiritual warfare found in Scripture from Romans 13. Spiritual warfare is not fought through human strength, anger, or carnal weapons. It begins by casting off the works of darkness, putting on the Lord Jesus Christ, and learning to walk after the Spirit rather than the flesh. Our good works, integrity, love, and telling the truth are not passive virtues - they are our spiritual weapons. They penetrate the darkness by exposing it and ultimately expel it. The parallel drawn between putting on Christ and putting on the armor of light reminds us that spiritual warfare is not primarily about confronting external enemies but about the daily choice to walk after the Spirit rather than the flesh. Discover why the true battlefield is for the souls of men and how the gospel turns people from darkness to light and from the power of Satan to God. This is the good fight: standing firm in truth, walking in love, and letting the light of Jesus shine through our lives.

In episode 503 of The Reformed Brotherhood, Tony Arsenal and Jesse Schwamb conclude their deep dive into Luke 10:25–37 — the Parable of the Good Samaritan. Far from a simple morality tale about helping strangers, this episode unpacks the parable's confrontational legal context, its reversal of expectation, and its profound Christological undertones. Tony and Jesse examine why the lawyer's question about self-justification was always destined to be unanswerable on his own terms, how the priest and Levite serve as a damning mirror for religious professionals, and why the Samaritan's lavish, costly mercy points beyond mere ethics to the gospel itself. The episode also explores the Mary and Martha account that immediately follows, arguing it cannot be read in isolation. Closing with Matthew Henry, the hosts land the discussion squarely on gratitude for Christ, the supreme Good Neighbor. Key Takeaways The parable is fundamentally about self-justification, not mercy ministry. The lawyer's question — "Who is my neighbor?" — is a legal maneuver, and Jesus' answer exposes the impossibility of fulfilling the law through self-effort rather than merely defining the scope of neighborly obligation. Jesus reverses the expected identification of "the neighbor." The listener naturally assumes the beaten man is the neighbor to be loved, but the punchline identifies the Samaritan — the one who showed mercy — as the neighbor, redirecting the question from who must I love to what does love actually look like. The Samaritan's mercy is deliberately, impossibly lavish. His actions — binding wounds, providing transport, paying an open-ended debt for a stranger and likely an enemy — exceed anything a reasonable person would do, pointing to a mercy that transcends mere human virtue. The priest and Levite indict religious professionalism. Their failure is not incidental; it demonstrates that meticulous law observance and ceremonial religiosity can actually obstruct the very love the law commands, hollowing out its spirit while preserving its form. The parable functions under all three uses of the law. For the unregenerate, it terrifies and condemns. For the regenerate, it is a third-use call to Spirit-empowered, grateful obedience. As civil law, it commends a society of compassion over indifference. Christ is the typological Good Neighbor. The Samaritan's actions — pouring oil and wine, bearing the cost, promising to return and settle all debts — carry genuine Christological resonance without requiring a full allegorical reading of every detail. The immediately following Mary and Martha account is thematically inseparable. Luke's editorial placement of that narrative directly after the parable creates a deliberate counterpoint: the one thing necessary is not anxious service but sitting at the feet of Jesus. Key Concepts The Lawyer's Question Was Never Going to Work The lawyer who approaches Jesus in Luke 10 is not a neutral inquirer — he is, as Luke tells us, seeking to justify himself. Tony and Jesse explore what this means with precision: the desire to be justified is not inherently wrong, but the mechanism the lawyer employs — the law — is catastrophically insufficient for the task. When Jesus responds with the parable, he does not sidestep the legal framework; he weaponizes it. The Samaritan's mercy is so extravagant, so far beyond ordinary moral expectation, that it functions not as an achievable standard but as a devastating exposure of how far short every human attempt at law-keeping falls. The command "go and do likewise" is not an encouraging send-off — it is, for the self-justifying lawyer, a door slamming shut. The Samaritan's Mercy Is Intentionally Beyond Reach One of the most important contributions this episode makes is resisting the domestication of the Samaritan's actions into a feel-good story about helping those in need. Tony reframes the scenario in contemporary terms: finding a gravely injured stranger from a hostile ethnic group, providing emergency first aid, transporting them to care, and writing a blank check for all future medical expenses — with no personal obligation to do so. No reasonable person would do this, and that is exactly the point. The mercy described is not aspirationally difficult; it is humanly inconceivable at scale. This is what Christ-like love looks like, and it is precisely what the law demands. The gap between the demand and human capacity is the gospel's entry point. The Mary and Martha Account Cannot Be Separated from the Parable Tony raises a hermeneutical observation that deserves more attention than it typically receives: Luke chose to place the Mary and Martha account immediately after the Good Samaritan parable, and that editorial decision is not accidental. Martha — busy with hospitality and service — looks, on the surface, like the practical application of everything the Samaritan modeled. Yet she is gently rebuked, and Mary, who sits at Jesus' feet, is commended for choosing "the one thing necessary." This creates a stunning theological counterweight: the parable exposes the impossibility of self-justifying law-keeping, and the very next story shows that even well-intentioned merciful activity, when it crowds out receiving from Christ, misses the point. The one thing necessary is always Christ himself. Memorable Quotes If you think you're the good Samaritan, if you think you're the one that's gonna come and rescue people — you're much more likely to see this as a sort of law beat-down. Where those of us who are regenerated and in Christ, this is third-use law. This is us seeing what it means to be holy, and going and doing likewise, trying in our power, recognizing that we can't, and trusting the Lord to accept our feeble attempts. - Tony Arsenal This text is not really to be preached or applied as some kind of bare moral exhortation. It's not 'try harder to be like the Samaritan.' That's totally disconnected from the gospel. It should be preached in a manner that exposes the impossibility of self-justification... and then of course it does point us to Christ as the one whose perfect, costly, self-giving mercy alone satisfies the law's demand on our behalf. - Jesse Schwamb If this parable and our conversation about it does nothing except stirring you to gratitude for the fact that our supreme good neighbor threw us on his donkey and carried us to the public house, and bound up our wounds, and paid for our debt — if it does nothing but drive you to gratitude and thankfulness and wonder, then we've succeeded in our task and we've left you with the Gospel. - Tony Arsenal Full Transcript Jesse Schwamb: Welcome to episode 503 of the Reformed Brotherhood. I'm Jesse.  Tony Arsenal: And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  Jesse Schwamb: Hey, brother. Well, at this point, there's one thing that we know for certain, and that is if you're gonna come at the law giver, the one who's composed and written the law, with a legal question to try to entrap the one who has given you the law, you better not miss. And it turns out, in Luke 10 where we've been hanging out, the lawyer who poses Jesus with the question of, "Who is my neighbor?" is a big swing and a miss. Yeah. And we're finally gonna get to all the characters that are part of this amazing parable in this conversation. But of course, there's something we gotta do first. Affirmations And Denials Jesse Schwamb: It, it's everybody's, what I'm led to believe everybody's favorite segment of this entire show. I mean, the crowds out there say, "Why even have a full podcast? Just do affirmations and denials for the entire time." And we, we hear you, because we're borrowing from that beautiful confessional format of the dead reformers to settle all the much not confessional [00:02:00] disputes. So in the great tradition of the Westminster Divines, who of course cannot just simply say, "We like grace," without also clarifying 17 things that grace is not- ... we're now again going to bring you our own binding, authoritative, and entirely unneeded but very official statement of affirmations and denials. It's affirming the things we love and denying things we don't. So Tony, as is our own custom, are you affirming with something or are you denying against something on this episode?  Tony Arsenal: Um, I'm denying something. Uh, it's a sort of a weird situation that has cropped up, uh, online. And I, I try not to use this segment too often to sort of wade into, um, I don't know, the, like, latest social controversy in the Reformed world. But every once in a while I come across something that I feel like you just need to sort of talk about. And, um, many of our listeners are probably already [00:03:00] aware of the situation that I'm gonna talk about, and it's very well-publicized and, and very public. Um, but I'm denying the sort of weirdness that has happened with the G3 Conference. Um, I'm not sure how familiar with G3 you are, Jesse, but for the, the listener who may not be, G3 is a conference, um, primarily run by Baptists, and is, in my understanding, is primarily attended by sort of Reformed-ish Baptists. And I don't, I don't say Reformed-ish to be pejorative necessarily. Um, but it, it's sort of like predominantly, um Non-confessional but not anti-confessional Calvinistic Baptists, sort of think more like covenant framework MacArthur-style Baptists maybe is, is a way to look at it. Um, and a few years ago, one of their main figures, I don't remember exactly what position he held, but it was a relatively high position in, in [00:04:00] the conference. Uh, his name was Josh Boyce. He, uh, w- was caught/confessed to maintaining, like, multiple anonymous or pseudonymous, uh, Twitter accounts and publishing several s- like pseudonym-based Substacks, um, that he used to basically attack the character of not only anyone online that seemed to cross him, but, like, people that he shared an office with. Like, anyone and everyone was targeted by him. And at the time it was a big hullabaloo. He, uh, he resigned. As far as I can tell, he's faded into obscurity and has not sought to come back, although that's always, you know, yet to be seen. But at the time there was very firm statements by the r- remaining sort of board members, leadership of G3, at how inappropriate this was, and how acting anonymously requi- you know, sort of evacuates accountability and, [00:05:00]and all these different things. And it's come out recently, um, just over the last week, that four of the members of the G3 board, um, who are all elders at the same church, had assembled a sort of anonymous dossier of accusations against, um, a- another pastor, uh, that he had been sort of serially plagiarizing sermons. Um, and when nothing really happened when they sent their anonymous dossier, they started distributing this to other, other, like, platforms and other church and m- parachurch ministries, kind of encouraging people to do their own investigation. Um, one such, uh, outlet was ... It's a, it's a, I don't know, sort of a news discernment blogger kind of a thing, um, has done some pretty decent reporting work I think in, in the recent past, although it has sort of a s- storied beginning, um, called Protestia They did just [00:06:00] that. They did an investigation, and in the course of their investigation, they identified who these anonymous, uh, the anonymous reporters were, and it was the same, the very same people who a few years ago, uh, pontificated, uh, at, at length about the importance of accountability and how anonymity has, uh, taken that away. Uh, people that accepted Josh Boyce's resi- resignation for acting anonymously have now done the same thing. They have since, uh, resigned from their church eldership, um, which is gonna be awkward because they haven't resigned from the board of G3, which, uh, the offices of G3 are in the same building as the church that they've now resigned at. Uh, and I guess where, where my denial comes in and the reason that I feel like it, it might be worthwhile for us just to Even reflect on it a little bit is there is an element in the Reformed world that seeks a platform and seeks an audience and seeks notoriety, and I, I was musing [00:07:00] today a little bit on my own Twitter that th- there was a time in my life where that was very much what I wanted. I wanted to be a, a very public, well-known theological voice, and, um, a- and I just have sort of like drifted away from that. And the, the reason I think it's worth mentioning on our show is that we do have an audience. We have a, a modest audience. It's not huge. It's not nothing. Um, but th- there is a real temptation to seek fame and notoriety that is absolutely destructive and really antithetical to, uh, to Christian principles of what it means to serve those around you, to serve with humility, to r- you know, redound any glory that might come to you for your actions to, to the fact that it is Christ who empowers all things and brings all good blessings. So I don't know that I have much more commentary on it. It's just a weird... It's a very weird situation, but it, it seems like it very much has come from a [00:08:00] place of feeling as though minor slights by people you associate with warrant sort of a, a nuclear option like this because, uh... and I don't wanna read too much into motives, but, but it seems like because your reputation and your notoriety is so great that any offense to it needs to be responded to in kind, and that's just not, that's just not the Christian way. So again, I don't know that I have any more commentary or thoughts on it. It just was a weird situation that I'm, I'm like, "Why do we gotta do this to each other, folks?" Like, why are we, why are we biting at each other all the time? Why are we doing these things except from a place of sinful pride? So I'm denying that. I'm denying sinful pride. I'm denying my own tendencies to seek glory in a spotlight. Um, I'm very thankful that God did not, uh, see fit to grant me that desire 'cause it probably would've been even more destructive for me than it has been for these guys. So I'm very happy to live in obscurity, [00:09:00] to serve the local church, to share our voices in this very modest, tiny platform that we have, and perhaps the Lord will see fit to change that one direction or the other, and I'll, I'll be happy to serve at His, uh, at His will. But I'm glad for now that, uh, the, the temptation of international fame has not been something that I even have the opportunity to lay hold of. Um, I'm very thankful for that, that, uh, grace from the Lord.  Jesse Schwamb: I had that light, sarcastic, some might say somewhat humorous opening and affirmations and denials, and you, you just brought the heaviness, which is okay. Sometimes that's, sometimes that's what happens.  Lament Devotional Spotlight Jesse Schwamb: And- Yeah ... I- fortunately, I have an affirmation, but it's, uh, of, like, a weird, heavy kind now that I think about it. So, um, I'm trying to, I'm trying to get everybody on the cusp of good books that I think are coming out. And so here's another one where it's not even gonna be released until September 30th, and so you have plenty of time to go out and find this thing. So P&R Publishing, many may be [00:10:00] familiar, does this whole series, topical series, which are called 31-Day Devotionals for Life, and there's a new one being released by Christine Chappell. It's called Lament: Crying Out in Faith. So I'm affirming with this piece because I've had the joy of been working through some of this stuff, and I think this is some of the best treatment I've ever read, been able to practice, been coached into for lamenting. We've talked before at length about how Christians, especially in the West, often because we just have great lives, we aren't familiar with lament. We don't practice it well. We hardly sing any songs of lament. We're unfamiliar with it. It's like a foreign land to us. And then sometimes when we're, we get convicted we should lament, we kind of interpret that as, "Well, yeah, I, I know I can blow up at God. I can get angry with him and, and that's okay." David does it too, and it's okay to express all your feelings with God. What I like about this work is it cultivates more of a prayer language. It gives voice to pain and grief so that there can be a real healing. It's not just a complaining. It's not just [00:11:00] throwing your voice out into the ether to, you know, wildly pontificate or self-aggrandize about how hurt or upset you are. It enables us to cry out to God in such a way that it promotes emotional authenticity, but at the same time maintains reverence. I think that is, uh, at least what I need. The beauty of this book is somebody you know or yourself need to lament something. Actually, I think we all have something to lament, even as it's getting older or things changing in our lives. So I highly, highly, highly affirm with this book. It's Lament: Crying Out in Faith. P&R does a lot of great publishing in this way. It's just the year of the devotionals, Tony. I don't know why. Yeah. I mean, I even hate to use devotional. It's the year of good resources for daily praise and worship- Yeah ... and lament should be part of our praise and worship. Yeah. So, but doing it in the right way is something I'm learning. I had mixed understanding of it. So this will clarify, encourage, edify in all the ways that I think we need.  Tony Arsenal: That sounds great. I, I do agree with you. I think, um- [00:12:00] Although I think it may be a little bit less so in, in the sort of confessional Reformed tradition just because the Psalms in general play such a prominent role in Reformed worship. Um, I do agree with you that broadly, like, we, we in the Western evangelical w- world don't, we don't know how to do laments. Um, I'm not one of those people that would say im- imprecatory prayers are inappropriate. I know there are some even within the Reformed world that would say im- imprecatory prayers are not appropriate for God's people in, in the new covenant. Um, I don't know that I agree with that, but, but that's another example of, like, that's in the prayer and hymnbook of our people- Right ... and we don't really know how to do it. Yes. So, and, and imprecation and lament are very closely related to each other. They're, they're very similar, um, ways of thinking and they're, they're both kind of modes of prayer that, uh, we don't, we don't really engage in. And so when we do have- when the occasion arises, we're, like, out of practice. So that's a great, uh, a great [00:13:00]affirmation and yeah, a little, a little weirdly heavy. Maybe this is gonna be a, a weirdly heavy episode. Who knows?  Jesse Schwamb: Yeah, it very well could be.  Good Samaritan Deep Dive Jesse Schwamb: I mean, listen, it was no doubt heavy for the lawyer who stood up- True who was  Tony Arsenal: like- Nicely done ...  Jesse Schwamb: I'd like to justify myself, so Jesus, let me ask you, we took our question, "Who is my neighbor?" I do all these things. I'm down with the law. Yeah. I know all this stuff. And I think we had some really great conversation last time. I'm biased, but I think we had some really fantastic unpacking of the first part of this, and if you haven't heard that yet, you should go back and listen to episode 502. But in this episode, we're really getting into all of these wonderful and somewhat colorful characters. So I'm gonna pick us back up in Luke chapter 10, starting in verse 25. So I'm going back a little bit just to set that proper context for this amazing parable that Jesus tells us. So he says, "And behold, a scholar of the law stood up and was putting him," that is Jesus, "to the test, saying, 'Teacher, what shall I do to inherit eternal life?' And he said to him, 'What is written in the law? How do you [00:14:00] read it?' And he answered and said, 'You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself.' And he said to him, 'You have answered correctly. Do this and you will live.' But wishing to justify himself, he said to Jesus, 'And who is my neighbor?' And Jesus replied and said, 'A man was going down from Jerusalem to Jericho and fell among robbers, and they stripped him and beat him and went away, leaving him half dead. And a priest happened to be going down on that road, and when he saw him, he passed by on the other side. Likewise, a Levite also, when he came to the place and saw him, passed by on the other side. But a Samaritan, who was on a journey, came upon him, and when he saw him, he felt compassion.'" And he came to him and bandaged up his wounds, pouring oil and wine on them, and he put them on his own animal and brought him to an inn and took care of him. And on the [00:15:00] next day, he took out two denarii and gave them to the innkeeper and said, "Take care of him, and whatever more you spend, when I return, I will repay you." Which of these three do you think proved to be a neighbor to the man who fell into the robbers' hands? And he said, "The one who showed mercy toward him." Then Jesus said to him, "Go and do the same."  Tony Arsenal: Yeah. Yeah, this is one of those parables we, we mentioned, uh, I guess we've invented a new classification of parables called the Big Daddy parables. That's right. Um, uh, this is one of those parables that is so ubiquitous and well-known, uh, that word there, choice there was a little hat tip to my Lutheran friends. Um, so ubiquitous and well-known that I think we actually can, can rush into a common understanding and not, not be right at all about it. And I think the, the way this, uh, uh, the way I've seen this commonly done in, in circles I've run in in the past is this [00:16:00] becomes a parable about mercy ministry. Um, and, and the primary point is about how we serve our neighbors. And I think there certainly is, um, there certainly is an element of that that we can glean from this, that Christ is making a commentary on the fact that, um, the, the, the right way to not only serve your neighbor but to even identify your neighbor, uh, and it's funny because I think this is, this is where I think people go wrong. The, the Samar- or the, um, the, the lawyer is asking, "Who is my neighbor?" Right. And I think we commonly read this, and we read it to say, well, the Samaritan, uh, or the, the guy who got beat up is the neighbor. Right. And so we have to serve our neighbor like the Samaritan did. But the, the, the punchline, whatever, of the story is that the Samaritan is the g- is the neighbor, right? We, we call this the Parable of the Good Samaritan, but we might wanna call it the [00:17:00] Parable of the Good Neighbor. And so it says more about what it means to be a good neighbor than it does to, um, to say about who, who our neighbor necessarily is, right? The, the s- uh, the lawyer was asking, "Who's my neighbor?" And the answer was the one who shows mercy. And there's kind of a weird, there's kind of a weird paradox there, and this is something Jesus commonly does, where, like, He doesn't really answer the question. Um, the, the lawyer is like, "Well, who is it that I have to love," right? "The, I have to love my neighbor as myself, and who is it that I have to love?" And Jesus' answer basically is like, "Well, the good neighbor is the one who showed mercy." Well, that doesn't answer- Right ... His question. So I think we have to be careful when we, uh, we work through this not to just sort of default and jump to what might be called, like, the lowest common denominator interpretation, right? These are things that, yes, um, there is something to say about, uh, mercy ministry and how important it is to serve the, [00:18:00] serve those around us who are in need, right? That's, that's the command that comes out of this or the outcome that comes out of this is Christ is commanding this, um, this lawyer to go and be merciful to others. Um- But if we, if we move too quickly to that, we miss a lot of what this has to say about the nature of justification- Right ... the nature of Christ as, as the capital T good neighbor, right? The, the good neighbor who, who takes care of our sin and pays the debt for us to be restored, right? I don't, like I said last week, I don't think that that is too on the nose. Um, I think we miss the fact that the question, uh, the question is coming from a place, and we talked about this a little bit last week, but and maybe we'll get into it a little more. The question is coming from a place, um, whether you view this negatively, like I think most do, and there's warrant for that, or whether you view it a, a little bit more neutrally or maybe even positively, which is where I land, the desire to justify or to be [00:19:00] justified is not a bad desire. And the, the text doesn't seem to offer a lot of commentary on the fact that the, the, um, lawyer is desiring to justify himself, other than the implied commentary o- of what the parable says about salvation in that someone else needs to save you, so you can't do it yourself in the first place. So I'm excited to get through this. Um, I, I think we're probably gonna be here, we're gonna camp out here for at least another week after this, 'cause there's just so much to this parable. Who knows? Maybe we'll fly through it and it'll be a quick conversation, but I, I don't... That's not really our jam. Um- That's not really what we do But yeah, it, it's, it's a big daddy parable. There's a lot here to unpack.  Jesse Schwamb: Yeah. You're right about that. Interestingly, as always, Jesus flips the law, but here the law flipping, like, ends up smacking you in the face because it does start with this inquiry about just identify for me who my neighbors are. If you give me these discrete instructions like the law has given me to do all these things, which by the way, I mean, even that when we have this lawyer saying, [00:20:00] "I've done all these things. I've identified just for instance that the law includes loving the Lord God with everything, every part of who I am." He says like, "Yeah, I've done all these things." This is, I've already accomplished that. So now let me get, become self-justified in confirming I've done all these things. If you just tell me who the neighbors are, I'll be able to say to you, "Yep, I've already done that." Instead, what happens is Christ says, "Here's what neighborly love looks like. And what it's gonna look like is so dramatic and so shocking that you ought to take pity and have concern and show compassion for those not just who are unlike you, but are, like, abhorrent, those who you would even never identify with in the parable of the story I'm about to tell you." So I think there's all of that, like you said, to move away from just kind of categorizing this as a nice homily about how we ought to behave. However, there might be, like, some kind of moralistic theme in this that directs us toward actions of love and generosity, which by the way, could just be common grace. Those exist outside of strict belief and adherence to the gospel, and certainly can be far afield from actually loving Christ. [00:21:00] The other thing that I think sometimes happens with this, and I'm gonna be unpopular on this one, I'm afraid, but is that I think there is often a lot of allegorical excess. And certainly there are people more intelligent than I who really embrace that. So I'm looking at you, Patristic Fathers. Like, you know, if you wanna read some interesting stuff, everybody can go look up Origen or Augustine on this. Yeah. And they allegorize this parable in New England what we would call wicked fine detail. I mean, down, down to everything. So the oil and the- Yeah ... wine, the soil, each of the persons here representing something that in itself, like, everything. And I think that that is okay. What I struggle with on that is, and this is where I'm unpopular, I think, is that- There are a lot of other exegetes, I don't think I'm alone, that would look at this and say, "Yes, there is something about this that draws us into, like, just general typological resonance. I'm not gonna reject that." There are these, like, broader canonical themes of, like, helpless [00:22:00] humanity, like you said, and undeserved mercy. Those all legitimately, I think, echo the gospel truths. But I'm kind of resisting, or I'm prone to resist, treating every narrative detail in this as some kind of, like, independent cipher. Yeah. And so I think I want to come a little bit in criticizing, like, the allegorical method here, that instead what happens when we do that is we're, we're... I think we're obscuring a little bit Christ's actual didactic purpose, which is fundamentally ethical and legal, 'cause that's the question he's answering. He's trying to answer this question, "Who's my neighbor?" And he's gonna do it- Right ... with this definition-shattering example. And so I think, like, the most responsible hermeneutic here affirms that, like we said before, a parable should have a single main point, and it's determined in this context by that punchline, like you said. Um, at the same time, I think we can legitimately, like, permit some restrained theological reflection on, like, that broader resonance with the gospel. I'm not denying that. But without multiplying, like, allegorical [00:23:00] correspondences like the text itself doesn't even make. Even, even coming down to, like, who we see as Christ in the story, while that can be useful and helpful, it's not the same identification that we've seen in other parables. Yeah. So that's what makes this, like you're right, Tony, like, really unique and very interesting because we can draw lots and lots of parallels, and perhaps we should. But at the same time, it's always good to remember what is it that Jesus is on about here? What is it that the hearers were really being prone to understand and mull over and meditate on? And that's, like, this first principle of neighborly love, like you already called out.  Tony Arsenal: Yeah. Yeah, and I, I agree with you, too, is I, I think, um- We can sort of fall into a trap or a pit of assuming that all of the parables are meant to explain the same thing. Sure. And I think, like, within Matthew maybe that's a little bit more, uh, accurate because m- I think all, if not [00:24:00] most of, of the Matthean parables, you know, the Kingdom of God is like, the Kingdom of God is like. So th- like, that repeated f- refrain of, like, the Kingdom of God is... In, in Matthew, Christ is using parables to teach about the mysterious hidden reality of the kingdom in a way that people can understand. Um, this is different, right? This is not a Kingdom of God is like. There is no, um, clear this is like that, uh, introduction to this parable. Right. I, I've actually even read some commentaries that would question the assignment of the title parable to this, because they want to restrict what a parable is to those sort of kingdom, like, explicit simile- Good point ... things. Yeah. So- Right ... but I, I do think, um, w- we, we have to be careful not to run down that road, because this parable is not really... Again, like, it's not explaining what the Kingdom of God is like. This is trying to, um, not trying to, Christ is [00:25:00]articulating a reality that is baked into the law, um, and he's flipping the question on its head, and this is what I think is so, um, so wrong about the allegorical approach, right? Is that the allegorical approach seeks to find symbolism in every discrete character or element of the, of the parable, or of the, the allegory if you wanna, we wanna distinguish it. This really is, is trying to just get at that one point. And what- Mm-hmm ... I think is so, what must have been really just infuriating for this lawyer, um, regardless of what happened after this, right? We don't, we don't get commentary like we do with the rich, young ruler, and the stories are in many ways are very much the same. Like, it's the same basic setup. But we don't get commentary that, like, he went away sad, like we do with the rich, young ruler. We don't know what happened with this guy. We don't know what his reaction... But I, I'm sitting there putting myself in his place, and I'm, I'm thinking through this, and this is one of those things that it's actually hard even to mentally get yourself there. The, [00:26:00] the, each character that is introduced here, um, is a candidate for the neighbor. Right. But the most obvious candidate based on, um, the way we commonly interpret this, is that the dude who gets beat up and left stripped naked is, is the neighbor that we're supposed to love Right? So the lawyer, as he's hearing this parable, as it's being told, and the, the people who are there listening, right, the, the other people that are around, there's this character introduced, "Who is my neighbor? Well, a man was going down to Jerusalem. He fell among roggers, Roger, robbers, who stripped him and beat him and departed, leaving him half dead." Like, the obvious answer is that Christ is introducing this poor, destitute, beat-up, naked dude, uh, as the neighbor that needs to be loved. And so he goes through the whole parable, and you're like, oh, well, like, the, you know, the, the priest and the Levite, they didn't love this guy. Uh, the Samaritan, you know, I think an audience of Jews probably would've been thinking like, "Well, the Samaritan can't be..." You know, the Samaritan [00:27:00] is just a dude. Like, none of these people are loving the, the, the beat-up dude like a neighbor should. Right. And then all of a sudden, Christ flips the script, and the neighbor is not the dude who's laying there naked, half dead, who's been rescued and, and, you know, restored and is being healed. It's actually the Samaritan. And so there's this... We have to... Part of the reason, I think, I mean, I, I, I guess I don't know for sure, but part of the reason I think s- that parables have this, like, reversal of expectation baked into many of them is that it is there to challenge our assumptions, and th- that sort of whiplash effect when you get to the end of it, you're like, "Whoa, that was like he was talking about totally, something totally different than what it seemed like he was talking about." I think that's actually a teaching tool here as well. Right. That the, the whole time you're thinking like, "Oh, this dude is the neighbor, and I've gotta figure out how to love him best," and that's what plays into these mercy ministry interpretations, is thinking that the, the point of the parable is to show us how to take [00:28:00] care of the, the people who need help, when really the point of the parable is the good neighbor. And, uh, we might butt heads a little bit on this, 'cause I think I take probably more of a Christological, uh, topological, typological interpretation than you do. I, I think that the point of the parable is that you can't justify yourself, and the only one who can justify you is the one who's kept the law perfectly. And what does it mean to keep the law perfectly? Well, love the Lord your God, but also love your neighbor as yourself. Well, who's the only person in the story who's loved the neighbor as himself? The one who s- rescues and heals and pays for this poor man who's been, you know, waylaid by robbers. He's the good neighbor who fulfills the law. He's the one who's justified himself. Now, yes, "Go do likewise," there's some echoes there of, of the go and sin no more language that we see in other places, too. So I, I think this parable is more, is more about- A, and this is where it shares some affinity with the rich young ruler, [00:29:00] right? The rich young ruler is told to go and to, to sell everything he has and donate it to the poor and to come and follow Christ. And he says, you know, he, he can't do that. He walks away sad. In this instance, it's the same kind of situation. It's an, a question about how do I fulfill the law? What do I need to do to be saved, to inherit eternal life, to obtain eternal life, whatever the phrasing is. And the answer is, "Obey the law perfectly." And the guy goes, "Well, hey, I did that." And he said, "Well, let me show you how much you didn't do that." And the reality is the only one who did that is Christ, the good teacher, right? I mean, there, there's so many parallels between these two accounts. It, it's almost the same, it's almost the same story. This one just in sort of parable answer form versus a more direct form, which we see with the rich young ruler. Jesse Schwamb: Yeah, what I find really fascinating about these is that whereas, like you said, the, some of the other parables, they come under the volitional teaching of Christ. That is, He is presenting forward the topic at hand. So usually it's in the context of conversation, but He essentially makes [00:30:00] the segue. He presents and opens up this new kind of vista to explore. In this case, or in both those cases you talked about, the confrontation really comes from the outside. Of course, God, through Christ, predestined all of these things to pass, so I'm not saying that Christ was caught off guard, of course, by this line of questioning. And presumably He understands that when the lawyer asks this question, He knows that it's from a position of self-justification. So I don't disagree that that might be there, some of that at play, and that really the ultimate end of this would bring, to bring one's self to the realization that you can't do this. At the same time, though, I think almost, especially in this one, I think, uh, it's not that Jesus withholds that, but I read that do, go and do likewise is this is what you said you wanted. You asked me for an answer, and I gave you the answer. You asked for the law- Yeah ... I will give you the law. So I actually don't know how this ended. It doesn't strike me that it ended well, and I think, I don't know if there was some kind of massive realization there, but it's almost as if there is some [00:31:00] obscuring of this. This is like typical parable, parable language where I think if you're there and you're listening, and you're trying to just track with the question and track how that compounds and corresponds with the law, that you would leave more destitute, more confused, and perhaps more angry than before, and certainly not in a position of understanding, "Well, th- this one before me is the Christ." But that's exactly what parables do. So again, I, I think to me- Right ... I see this more as certainly, again, there are these wonderful themes These kind of overtures of the gospel within, but they are dark and very obscured because the man asks a question about the law, and Jesus comes with a message about the law. And like you said, that law is- Yeah ... like, there's almost no grace in his tone as I read it because, not that he is not graceful or full of grace and gracious, but this guy asks for justification under the law. And so it ends with saying, it ends with this really phenomenal phrase, of course, of the lawyer realizing he's got himself [00:32:00] caught in having to respond truthfully in answering the question of who is the neighbor, but of course doesn't identify the neighbor except to say, "Oh, the one who has compassion," as if like he himself couldn't bring himself- Right to say these words. And then for Jesus to say, "Yeah, go do it," is, is kind of like the ultimate nail in the coffin.  Tony Arsenal: Yeah, and to tell a first century Jew to go and do, to be- Yes ... like a Samaritan is- Yes ... you know, e- even, even though that's not, like, highlighted in the text, you're right. Like, the, the lawyer probably couldn't bring himself to say the Samaritan was, right? And I, I think, um, you know, whether you take, uh, and maybe I'm novel on this. I guess I haven't really read, read a lot of people that take a, a more optimistic approach of this. But whether you take a more optimistic outcome approach or a more pessimistic or neutral, whatever, the, the actual outcome is the same, right? The, the lawyer is asking about self-justification under the law, like you said. Right. And Christ gives him [00:33:00] that. He tells him exactly what that means and what that looks like. And I think the, the impossibility of being the good neighbor as is described in the parable is exactly the sort of beat down of the law that, that, you know, we've talked about in the past is it's not as though, um, the, the, the actions of the Samaritan are not, uh, outwardly impossible, right? We- Right ... it's not unreasonable to think that someone could rescue someone from the side of the road and bring them to ... And like, the scenario itself is not that crazy. But the, the overall complex of the scenario, right? The fact that this man, um, was going down from Jerusalem to Jericho, right? The, the ... All of this points to sort of like an impossible circumstance, an impossible situation. And, and the idea that even [00:34:00] within that impossible situation you're still expected to take care of the person who is your enemy, right? The Samaritan seeing a Jewish man beaten by the side of the road- That's right ... and although the parable doesn't specifically call out that he's Jewish, if he's going from Jerusalem to Jericho, there's an implication that he may actually also have been a priest. Um, we, we don't need to get into all the details on that, but there's, there's some good, uh, some good research out there that would point to the fact that the road from Jerusalem to Jericho is, uh, was actually a very common pathway traveled by either priests or Levites. And further evidence is that a priest and a Levite are also on this same road. And so the idea that the Samaritan would, um, would- Sacrifice of himself to take care of someone who very likely considers him to be an enemy, and sacrifices in a pretty significant way. Um, I, I'll, I'll pause and now as you're [00:35:00]talking I'll do all the, the background scrambling to make it look like I know exactly how much- a denari is supposed to, to be, and I know we've talked about it before, it's just not there.  Lavish Impossible Mercy Tony Arsenal: But, but it's not a- Yeah ... it's not a trivial amount of money. That's right. We're not talking about checking this guy into, like, a Motel 6 and, and dropping a couple hundred dollars. We're, we're talking about a substantial amount of money and, and we're talking about a commitment to pay whatever is required. Okay. An unknown amount of money for this man who has been left for dead. We're not talking about a minor injury. The, the robbers beat him up, they took his clothes, and they expected him to die in the desert. He needed to be carried on a donkey. He needed to have immediate first aid attention. We're talking about a, a relatively long-term recovery. So the scenario would be more like, we think of it like, "Oh yeah, I dropped him off at the local hotel for him to sleep it off." The scenario would be more like, "I found a guy on the side of the road. I didn't know who he was. He's, he's of a group of people that would consider me to be their enemy, and he's been shot 100 times, and I'm gonna patch up his [00:36:00] wounds. I'm gonna take him to the hospital. I'm gonna not only pay and say, 'Here, I, I've already used some supplies. Let me pay for that,' but I'm gonna pay for all of his medical bills until he's healed." Like, that's the scenario we're talking about. So it's not, it's not just, like, a good deed that has been done that is maybe, like, a really, really good deed, like it's a really nice thing to do. It's a, it's an outlandishly almost impossible to conceive of doing good deed. N- I don't know anyone, um, who would... And, and I know a lot of really great people. This is not a slam. I don't know anyone who would find a stranger on the road and who is, who's gravely injured and commit to pay for all of their medical care until they're healed. I just don't know anybody who would do that. Right. Um, some might say there's actually some wisdom in that, and, uh, we've talked about how sometimes the parables present a situation where maybe, like, this isn't actually the best practical knowledge. It's there to prove a point. Right. But I don't know anybody who, I don't know anybody who would do that, who, who would even think about doing that. Um, so the, the scenario here is one [00:37:00] of impossible lavish goodness being extended to those who you have no reason to be good to, and probably have reason to not be good to. That's what we're talking about. And so the, when the, the lawyer is told to go and do likewise, he's being told to do something that is impossible to fulfill, or even to conceive of fulfilling. And so there is this element of, like, "You think you can obey the law? Well, let me tell you how much you can't  Jesse Schwamb: obey  Tony Arsenal: the law."  Jesse Schwamb: Right. By the way, this episode is brought to you by State Farm. Like a good Samaritan, State Farm is there. Every time we've been saying good neighbor, I've been just been trying to avoid thinking about- Yeah Jake from State Farm. That's what I've been doing most of this time.  Tony Arsenal: Jake from State Farm?  Jesse Schwamb: Um, I totally agree, of course.  Priest Levite And The Law Jesse Schwamb: Like, what strikes me here is that it's, like you said, there is all this emphasis on what it means to show neighborly love, but the setup is also in those who basically should be showing it but aren't, and that's where we get, can get into this lovely... It's, [00:38:00] it's okay to kinda think through some of these characters. You know, for this priest and the Levite here, and what we know about them is that they, at first it sounds like there, there's almost this sense in the language like the priest falls ab- upon this, this, you know, bloodied man by chance, and that kinda heightens the drama, I think. The priest's confrontation is a little bit unplanned, but it's immediate and unavoidable, and he chooses to cross on the other side of the road, which is of course a deliberate act of avoidance. It's not mere obliviousness. And then the Levi almost goes further, or he came to the place, he saw him closer inspection, you know, greater culpability, and yet he still passes by. I really do wish I could hear this, like, in real time, like be among, because I have to- Yeah ... wonder that there'd be this kind of sense of building in the story. And the people might be kind of getting the sense that the characters that they know and love or should love as the heroes are not gonna be performing that way. And so I think even they're curious. They might be hoping against hope that it's gonna turn out well, but knowing the question and maybe something about Jesus, [00:39:00] they might anticipate that he's gonna go in a different direction. And so again, I think we have to stick with the text here. Like, Jesus doesn't explicitly state the motives of these gentlemen, but it's truthful. What's true- Right ... is that, like, these boys should have known better. You know, a lot of people have speculated that it was for ritual purity concerns or the, another ambush or social distance or just callousness. And I think that ambiguity might be deliberate because, again, what cuts against the lawyer here is whatever the specific excuse, the point is that these, like this kind of professional religiosity and even, like, meticulous law observance are of course not identical with, and probably can even distract or obstruct the love of neighbor that the law itself commands, which is wild, right? Because we talked about how, again, this just shows the law doesn't empower you to do the thing, and in fact, here- Right ... you could essentially abuse the law so that you suck the spirit right out of it and therefore do not do the very thing that it was intended to accomplish. So even this by itself, you just stop the parable here, it's kind of condemning because it's really this [00:40:00] potent warning against some kind of merely external ceremonial, professionalized religiosity that fails to produce, I guess, what Matthew calls, like, the weightier matters of law, like justice and mercy and faithfulness. And, you know, we should understand this because I think those that are from tradition have a certain affinity for the third use of the law as a guide for the grateful Christian living, and that's, you know, kind of what we're talking about here. But it insists that true law keeping is never merely ritual or notional, but it must issue in love, like costly love. Love outside of being inconvenienced is not genuine. I, I guess we'll get there. But, you know, I don't wanna harp on the characters as some are prone to do, but that is, I think, why the characters are here. It's both to set up and show, like, you're about to see that you really do not wanna identify by your own persuasion, by your own presuppositions with the one who's gonna be the hero, that is the, the one that shows neighborly love. At the same time, I'm gonna show you by way of condemnation that those who should exercise the greater love, [00:41:00] that do know better, that should know better, that should emblem- be emblematic of the spirit of the law, have done the exact same thing. Which I can only, uh, hope but believe is what this lawyer heard as well was that he was hearing that he was being stuck into this place before he was even given the question, well, who was the neighbor here? Tony Arsenal: Yeah. Yeah, and I, I think, um- There is a real sense in some of the parables that are sort of spoken against people. Um, this one doesn't specifically use that language, but it, it is a targeted, kind of a targeted response. There is a sense that throughout the course of the parable being told, they start to recognize midway through that they're like- Right you are the man. Like, this is one- Right, right ... of those Nathan and David kind of parables where, like, at some point the realization must have dawned on this guy that, like, "I've gotta be somebody in this parable." And I think that's where, where the, the challenging part is, is it's not clear, um, [00:42:00] it's not really clear even at the end of the parable who Christ is intending this guy to be, right? Right. Is he the lawyer or is he the, uh, is he the, the dead man on the side of the road, right? Is he... Or the dying man. Is, is he the l- the priest and Levite who pass by? Is he supposed to be the Samaritan, which would just be wildly offensive. Um, he's not necessarily, like, supposed to be anyone except for the fact that now at th- the punchline of the, the encounter here, Christ says, "Go and be like the Samaritan." And it's kind of like y- you know, if you were really following God's law, you would be the Samaritan in this one- Yeah, that's right ... but you're not. That's right. You're not and you can't be. Um, and so go, go ahead and do likewise.  Christ As True Neighbor Tony Arsenal: Um, I, I do think, too, there is some elements here where, um, I- Again, I, I think I take a little bit more of a typological, Christological-centered approach on this, but I, I don't think they're incompatible. But I do think there's an element here where Christ is also [00:43:00] unveiling, uh, sort of what he would do, like what, what his own plan of salvation is as the good, as the capital G, capital N good neighbor. Um, he is the one who does pour oil and wine on our wounds, right? A- and I don't wanna ... I don't think we need to fly off the allegorical deep end of reading oil and wine to be a reference to the Holy Spirit and t- Right but sometimes those things are evocative, indirect things that should, we should call our mind to those things. Like, I think, um, you know, when Melchizedek comes to bless Abraham and he, he presents him with bread and wine, right? I, I think, like, it's okay for us to go, "Wow, the Holy Spirit really made a point there that's subtle." And I think those little things within this parable drive me to look at this a little bit more along the lines of not only is there this sort of, like, law beat down, you [00:44:00] know, John Bunyan or not, um, Bunyan style, like the, "Moses just beat the crap out of me," kind of a- Right ... kind of a thing from Pilgrim's Progress. There's that, and I think it's really there. But it's also, uh, it's also sort of like this, uh, you know, "Blessed is the one who has ears to hear" side of it of, like, for those who are regenerated and can see the parable, can see the figures in the parable, it is now this beautiful picture of what it is that Christ does for those who cannot do it for themselves, right? And it's almost like the parable becomes a litmus test. If you look at the parable, and as you're reading through it, you sit there and you go, "Yeah, man, I'm like that guy who got beat up and left for dead. That, that really describes me," um, you're gonna get to the end of this and you're gonna be sort of, like, sitting in awe of, like, "Man, I have such a great savior who threw me on his donkey and, and promised to take care of all of my, all of my wounds, and promised to pay whatever it, whatever it cost." Um, y- you know, and all of these elements of, [00:45:00] like, oil and wine and, and all of these things be- kind of become alive to you in a way that someone who sees themselves as the, the good Samaritan, who thinks they're the one who's gonna come and rescue people, or I think increasingly in our day, and it's, it's weird to even say this, I think there are people who would look at this and resonate with the priest and lawyer and actually say, like, "Yeah, they shoulda, they shoulda crossed to the other side of the room." Mm-hmm. I've heard defenses of that in trying to argue that- The priest and the Levite, if they had, if this person was dead, they had touched the dead body, then, you know, they would've been ceremonially unclean. Uh, all of that is, I think, worth speculating about. But the reality is, um, who you see yourself in the parable actually says a lot, I think, about how you see Christ in light of either our ability to fulfill the law or our inability to fulfill the law, and therefore have our need for Christ. If you think you're the good Samaritan, if you think you're the one that's gonna come and [00:46:00] rescue people, that you're gonna be, you're gonna be the good neighbor, you're much more likely to see, uh, to, to be needing this as a sort of a law beat-down. Where those of us who, maybe this is the way you wanna parse it out, right? There's those of us who are, uh, regenerated and in Christ, and this is third-use law, right? This is, this is us- Right ... seeing what it means to be holy, and going and doing likewise, trying in our power, in our, our best to go and do likewise, empowered by the Holy Spirit, recognizing that we can't, and trusting the Lord to accept our feeble attempts- Right and be pleased by them. Right. Um, or maybe if you're not regenerated, this is f- this is first use, right? Right. And, and, and this is actually there to terrify you and to show you your condemnation and to serve as your condemnation. And, and there's even, and I didn't really intend to go all the way with this, but there's, there is also an element in here, and this is where, like, the mercy ministry interpretation comes in, where this is civil, this is civil law, where this is the, the, the, um, you know, the civil use of the law [00:47:00] to restrain evil, to show society what it is to be good, to, to restrain sin. Right. Yes, we want to be, uh, we, I would rather live in a society where people stop and help someone who's stranded or injured on the side of the road than, than a society where people pass by. Um, so I, I think all of those elements are in play here, and we do have to be careful not to take the full-on, like, never go full allegory approach to this, 'cause y- you can really... That's just a good general wisdom for all of, all of the Bible, but especially the parables and other figurative stuff. You can really just go totally far afield of what actually the point of the parable is- Right ... if you're not grounding it in the purpose that Christ is teaching it for, and, and the stated outcome of the parable, right? No one in the Bible makes c- I don't know that anyone in the Bible makes specific commentary on this within scripture, but the, the idea that, like, there's all these hidden meanings, well, if those are the hidden meanings, then why doesn't Christ talk about it? Why doesn't he come back- Right ... and [00:48:00] interpret those symbols later on like he does, like the Parable of the Sower or the Parable of the Seeds or Soils. Um, that one is much more directly allegorical in that the different seeds, the different soils represent specific people with specific s- scenarios. Christ comes and, and does that allegorical interpretation later on in the passage. There's nothing like that here. So I think we have to be really careful not to slip down that road. Jesse Schwamb: I think that it could be all those things. I, I totally agree with you on that. I think it could be all the use cases of the law. I think what makes this so wonderfully complex and a little bit tricky is that when I read this, I actually don't necessarily find myself gravitating toward putting myself in one place or the other. It almost depends on where I am or what's going on in my life. So for example, I think any time that any one of us, and we've all done this as Christians, have quenched the spirit, especially with respect to helping, serving, or loving others as my, our neighbor, then we're firmly in this parable in the place [00:49:00] of the priest and the Levite. Sometimes I think we are the one on the side of the road. We look to the church, to our brothers and sisters to help us, and what do they help us with? Like you were saying, Tony, they help us with that blood and oil. They help us with this, the power of the Holy Spirit, which is given to each one to help and to serve, to identify, to comfort with the comfort we ourselves have been received. And then I do think, and this might be unpopular, that, that sometimes by the grace of God, He empowers us to be the Samaritan, but only through His empowerment. Not, of course, because we're trying to just self-justify or because we're overtly generous in our own merit, but in fact, this is the way we ought to live, and that we ought to commend that kind of behavior to, again, acknowledge it as God-given and to promulgate it, especially among the body of believers. So I do think all three forms of the law are present there, but I do think I tend to, for whatever reason, right or wrong, I tend to tilt a little bit toward that third use here, just to see this as it's not wrong to, of course, to, I think, uh, lay over all of this, all these delightful variables and [00:50:00] details. Again, this idea of blood and oil, n- normative things, normal things, standard things that are being used to address- Yeah ... wounds. They're, they're... Of course, that would've been the practical way which you would've provided some kind of medicinal care to somebody in both that extreme circumstance, but also generally, because nobody's, like, keeping gauze or popping Advil to help this, this poor guy. And so it is- Right ... like this beautiful complexion of, I think, everything that we just talked about, that there is the law present, and depending on where you are, both in terms of your ingrafting into eternity, into the Kingdom of God, and then where you are in life, you- we should read ourselves probably, or l- let me say it this way, not so it's like eisegesis, but, like, that we should see ourselves often at different pli- times maybe playing or being tempted to play the parts of these different characters. And in that we find, I think, ultimately, of course, as you're saying, that Christ is over all, and that He is the one that, of course, perfectly emphasizes all of what it means to be the Savior, the [00:51:00] true loving neighbor who cares and binds and heals completely full stop. And yet there is something instructive here, I think, as well about going and bringing that compassion. I was just thinking, like, as we were talking, that there's such a difference, isn't there, like, in our world between these days, like, pity and compassion? Like, pity often is like, "Yeah, I feel sorry for you," but it strikes me as kind of like the James, is it James 1 or James 2, where it's kind of like, "Oh, you're... I, I'm so sorry that, like, you're, you're hungry and cold. You know what? Go, be warm, and be well-fed." You know, that's like pity. Like, "Yeah, I just- Yeah ... I feel a little bad. I identified with your emotions." Sending  Tony Arsenal: good vibes.  Jesse Schwamb: Yeah. I've got- Yeah. Yeah. That's right, right? Sending good thoughts and good vibes your way. I wanna say, like, keep those to yourself 'cause they're probably not all that- Yeah ... good. Um- I  Tony Arsenal: don't want your vibes.  Jesse Schwamb: I don't want your vibes. Get your vibes out of here. What I need is that power of God himself, uh, to bring compassion, and compassion is always wrapped in action. It identifies- Right ... and then goes. It, it's, it [00:52:00] is not self-promoting, it's self-sacrificing. And so that rule of law, which is like the good rule of law, the good teaching, the kind that brings life because it's the Decalogue wrapped in skin perfectly performed by the power of the Holy Spirit through the one who is perfect again in his passive obedience and active obedience. Yes, yes, we need, we need all of that. It's modeled here, I think, to a certain extent, but I think the go and do likewise is actually for all of us, but it's not the kind like we would say, "Well, like, good luck." It's more the- Yeah ... you know the one from whose side the blood flowed. You know the one who is pressed in the garden as if olives under the press leaking oil. You know who that one was, and that one is His spirit resides in you. So now go and do these acts- Yeah ... of mercy. Again, not s- for some kind of meritorious reward, but because you were made for good works, which were set apart for you to do, and part of those good works are [00:53:00] just always being a good neighbor. Tony Arsenal: Yeah. Yeah, and, and maybe to, to close out, I, I, I think maybe we actually did it. I don't know that we're gonna have to do another episode on this. I guess we'll see after we do- Who would've guessed? ... our postmortem here.  Mary Martha And Final Charge Tony Arsenal: But I, I think part, part of, um, part of what we need to at least acknowledge is that what, what follows this parable, right? This, this goes from a parable of a lawyer seeking to justify himself to now the account of Mary and Martha, and the fact that, uh, that, um, M- Martha, you know, is busy with much work, and Mary is sitting and listening to, to Jesus and is said to have chosen the better part. And I think, like- Mm ... this is something that I think because of the way, like, Bibles are formatted, the way that certain things are sort of, like, extracted out as discrete teaching units, this parable is pulled out and separated from this next part. And I, I think we can [00:54:00] really run into problems when we do that because- You know, even if we, even if we were to sort of treat the scripture as, like, a purely human book, right? Luke chose to put this account of Mary and Martha after this, right? And, and- Right ... probably not just because, like, it happened chronologically. There's no real, um, there's no real necessity that this account of Mary and Martha in this particular story had to happen immediately afterwards. Like, there's no organic link in, in the chronology of the story to drive that, right? And the two aren't related in terms of, like, historical cause and effect or, uh, proximity. There's none of those things. So the only answer as to why this was selected to follow the parable of the Good Samaritan is that there's some thematic connection that drove Luke as an author to put this, put this right following that. And so I think even that should drive us to thinking about, all [00:55:00] right, we've got this statement of go and do likewise, show mercy. Now there's almost this foil that the, the, the person in, in the account in the, the narrative here, and a, a true narrative, right? We're not in parable land anymore, but the person in the narrative that seems to be showing mercy, seems to be taking care of people the most, is actually the one who's chastised a little bit for, for being- Right overly zealous about m- mercy ministry, hospitality ministry- Right ... is what you might call it. She's the one who's like, "Tell my sister to help me with this." And she said, like, "You know, you're always gonna have time to do this, but, like, I'

Want to reach out to us? Want to leave a comment or review? Want to give us a suggestion or berate Anthony? Send us a text by clicking this link!A jury room can't fix a culture, but it can expose one. We wrestle with the Lindsay Clancy trial as closing arguments land and the internet picks its side, and we ask the uncomfortable question people keep dodging: what happens when “empathy” becomes a way to deny obvious evil? We talk through why verdict timing matters, why a hung jury is plausible, and why the details many viewers never saw still matter for truth, justice, and the victims who can't speak.Then we zoom out to the bigger machine that shapes public conscience. We dig into how stipulated facts can make a trial clearer for jurors but murkier for everyone watching, especially in true crime TikTok culture where missing context becomes conspiracy fuel. From there we connect the dots to modern storytelling: Disney villain redemption arcs, the habit of blaming the male love interest, and even Frozen's “no right, no wrong” message as a window into how moral imagination gets trained over years, not moments.We also get practical and personal about the pharmaceutical layer behind modern life. We discuss SSRIs, antidepressant side effects, withdrawal experiences, and why a society built on prescriptions feels brittle if the supply chain breaks. We touch Adderall and adult ADHD self-diagnosis, and we close with a real-world example of community boundaries through church discipline and family accountability.Subscribe for more long-form cultural analysis, share this with a friend who can argue in good faith, and leave a review with your take: where do you draw the line between compassion and excuse?Support the showGet 10% off an amazing Black Monk Rosary by going to https://www.blackmonkrosaries.com/?ref=AVOIDINGBABYLON and using code AVOIDINGBABYLON at checkout!Check out our sponsor, Nic Nac, at www.nicnac.com and use code "AB25%" for 25% off of your first order!Please subscribe! https://www.youtube.com/channel/UCKsxnv80ByFV4OGvt_kImjQ?sub_confirmation=1https://www.avoidingbabylon.comMerchandise: https://avoiding-babylon-shop.fourthwall.comLocals Community: https://avoidingbabylon.locals.comFull Premium/Locals Shows on Audio Podcast: https://www.buzzsprout.com/1987412/subscribeRSS Feed for Podcast Apps: https://feeds.buzzsprout.com/1987412.rss

The enemy will speak. The question is: what will you say next?In the final episode of How to Win, Dr. Terry Mize shows believers how to hold fast to the Word of God when fear, pressure, and the circumstances of life try to steal it.Saul and Israel's army knew God's promises, but fear had silenced them. David remembered his covenant, answered Goliath, and ran toward the battle. He did not trust in his own strength—he declared what God had said and knew the battle belonged to the Lord.Terry explains how David's five smooth stones picture the weapons God has given every believer: the Name, the Blood, the Word, covenant, and the power of the Holy Spirit. Jesus followed the same pattern when Satan tempted Him, answering every attack with, “It is written.”In this episode, you'll discover:• Why knowing the Word is not the same as using it• Why there must be a “then says you” when the enemy speaks• What David understood about covenant• How the Name, the Blood, the Word, covenant, and the Holy Spirit work together• Why the battle belongs to the Lord• How Jesus defeated temptation with “It is written”• How to keep speaking and standing until you winKey Scriptures: 1 Samuel 17:23–51; Exodus 14:13–14; 2 Chronicles 20:15–17; Deuteronomy 8:3; Deuteronomy 6:13, 16; Galatians 3:13–14, 29; Psalm 91.Website: https://terrymize.comPartner: https://terrymize.com/giveYouTube: https://youtube.com/user/terrymizeministriesInstagram: https://www.instagram.com/terrylmize/Podcast: https://terrymize.com/podcast#terrymize #morethanconquerors #terrymizeministries #faith #wordofgod #spiritualwarfare

Singularity. Superhumans. And the second coming of Jesus. Doug Hamp returns to close out our trilogy on Corrupting the Image, and he goes straight for the end. He argues that the transhuman dream of evolving beyond our humanity is not new at all. It is the same offer Satan has been making since Eden, now dressed in the language of technology and progress. Evolve. Upgrade. Become like gods. Doug shows how that ancient pitch sets the stage for the beast, a returning Nimrod who climbs out of the abyss to rule every tribe, tongue, and nation.Then it gets stranger. Doug reads the fourth horseman in Revelation and finds that death is given authority over one-fourth of the earth, the exact share of the planet's surface where humans actually live. He walks through the covenant with death that humanity signs to save itself, the two witnesses who bring the world to its knees, and the great deception that reframes God's messengers as invaders from the stars. He ends where he always ends, on a love story, and on a King coming back for a world worth saving. This one is members-only. Step into the basement at blurrycreatures.com/members. This episode is just the beginning. Blurry Creatures members unlock a vault of 100+ members-only episodes you can't hear anywhere else, plus every main feed episode completely ad-free. You also get a vibrant community of fellow seekers, exclusive drops, and perks built for people who can't stop digging. See what happens when we keep the mics rolling. Join us here. Learn more about your ad choices. Visit megaphone.fm/adchoices

On today's Bible Answer Man broadcast (08/27/26), Hank answers the following questions:Deuteronomy 22:5-7 condemns women wearing pants and fabrics? Kristin - Grand Prairie, TX (0:52)If evolution is false, why should we believe in an old Earth? Zach - Tulsa, OK (2:12)I'm talking with atheists. How do I respond to evolution and natural selection? Eric - Wichita, KS (6:01)When we get to heaven, will we mourn those in hell? Kelly - Springfield, MO (9:19)What's your view of The Secret? Theresa - St. Louis, MO (15:12)Can Satan repent? Harold - Denver, CO (19:08)Modern apostles and prophets today? What about the fivefold ministry? Israel - El Paso, TX (21:06)What's your opinion of The Hole in Our Gospel by Richard Stearns? Bobby - Castle Rock, WA (23:19)

From that time Jesus began to show His disciples that He must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. And Peter took Him aside and began to rebuke Him, saying, “Far be it from You, Lord! This shall never happen to You.” But He turned and said to Peter, “Get behind Me, Satan! You are a hindrance to Me. For you are not setting your mind on the things of God, but on the things of man.” 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. For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul? For the Son of Man is going to come with His angels in the glory of His Father, and then He will repay each person according to what He has done.” (Matthew 16:21-27)

¿Cuál es una de las armas principales de Satanás? #LaPornografía Una persona en #pornografía ha desmenuzado su habilidad de #AmarADios, de amar a su cónyuge, de amar a sus hijos, de amar a sus padres, de amar a otras personas. LA PORNOGRAFÍA EROSIONA AL AMOR.Es una batalla entre la luz y la oscuridad, el bien y el mal, el cielo y el infierno, entre el Salvador y Satanás. Contra-ataque bajo la dirección del Señor Jesucristo.Ef. 5:1 To support this ministry financially, visit: https://www.oneplace.com/donate/276/29?v=20251111

How can evil still prevail when Jesus stripped the devil, defeated the devil, and absolutely destroyed his power over us? Satan cannot devour believers unless they submit to him, and that submission often happens subtly through our thoughts and beliefs. When we exalt a philosophy, argument, or tradition above the Word of God, we are giving the enemy building materials for a stronghold.In Episode 5 of "The Good Fight," Duane Sheriff reveals how strongholds are formed in the mind and how they can be torn down through the spiritual weapons God has provided. The battle is not fought with physical weapons. It takes place in our minds, homes, finances, relationships, and every area where we allow a secular worldview to oppose the truth of Scripture.Believers do not have to remain defeated by a defeated devil. Victory requires us to cast down arguments, take every thought captive, and make it obedient to Christ. Discover how to recognize strongholds, replace lies with truth, and stand firm in the good fight of faith.

https://wels2.blob.core.windows.net/daily-devotions/20260827dev.mp3 Listen to Devotion “The gates of Hades will not overcome it.” Matthew 16:18 Hope that Defeats Fear Jesus promised, “The gates of Hades will not overcome it.” Jesus never promised his church an easy path. Christians experience persecution, temptation, suffering, and spiritual warfare. Satan constantly seeks to discourage believers and undermine the gospel. Yet Jesus assures us that hell itself cannot overcome his church. Notice that the gates belong to hell. Gates are defensive. Jesus Christ is advancing his kingdom as his gospel reaches hearts throughout the world. Satan cannot imprison those whom Jesus has redeemed and set free. That promise extends personally to every believer. There are days when guilt weighs heavily on us. We remember sins we wish we could erase. The devil whispers that God could never forgive someone like us. But Jesus has already answered those accusations. Through his death and resurrection, he has defeated sin, death, and Satan. The enemy may accuse, but he cannot condemn those who belong to Jesus Christ. This confidence enables Christians to live courageously. We need not fear the future because our Savior reigns. We need not fear death because Jesus has conquered the grave. We need not fear Satan because Jesus has already won the victory. Perhaps you’ve spent much of your life trying to avoid thinking about death or eternity. Jesus invites you to face those questions honestly—not with fear, but with hope. He came precisely because death is our greatest enemy. By dying and rising again, he has opened the way to eternal life for all who trust in him. The Christian message is not that good people earn heaven. It is that Jesus has opened heaven through his death and resurrection. That is a hope worth exploring. As the Bible says, “Anyone who believes in him will never be put to shame.” (Romans 10:11) Whenever fear threatens your heart, return to Christ’s promise. The battle belongs to him, and he has already secured the outcome. Prayer: Jesus, my Savior, when fear and temptation surround me, remind me that you have defeated every enemy. Keep me confident in your promises and steadfast until eternal victory is fully revealed. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

According to the New Testament, Satan carefully orchestrates hostility against Christ and His church. He does this at national, regional, and even personal levels.

Satan attacks the word of God by distorting the true person of Jesus Christ and corrupting the true gospel of salvation by faith alone.

In Ancient Roots of Life #49, JT and Josh continue digging into one of the most overlooked biblical concepts: the ages.If Scripture speaks about ages before us, the end of the ages in the apostolic generation, and ages still to come, have we misunderstood what phrases like “the end of the world” actually mean?We examine Ephesians, Hebrews, Corinthians, Genesis 1 and Job 38, asking what may have existed before the world was prepared for mankind and whether the sons of God were already present when the foundations of the earth were laid.Then we turn to Revelation 12 and challenge the traditional idea that Satan and one-third of the angels were cast from heaven before Adam. Could Revelation 12 instead describe events connected directly to Christ's birth, ascension and the first-century tribulation?We also examine the Olivet Discourse, AD 70 and the common argument for “dual fulfillment” before continuing our study of the Gospel of Nicodemus / Acts of Pilate. That text brings us into Pilate's trial of Jesus, accusations that Christ was a sorcerer, Nicodemus defending His miracles, Jannes and Jambres, and eventually a fascinating discussion about Hades, Tartarus and the biblical underworld.This one connects Genesis, Revelation, Greek mythology, apocryphal literature and the words of Jesus in ways you may not have considered before. Topics include:Biblical ages and eons • Genesis 1 • Job 38 • sons of God • Satan's fall • Revelation 12 • AD 70 • Olivet Discourse • dual fulfillment • Gospel of Nicodemus • Acts of Pilate • Jannes and Jambres • Hades • Tartarus • Greek mythology • the biblical underworldBecome a supporter of this podcast: https://www.spreaker.com/podcast/jt-s-mix-tape--6579902/support.Please support our sponsor Modern Roots Life: https://modernrootslife.com/?bg_ref=rVWsBoOfcFPatreon: https://patreon.com/JT_Follows_JC?utm_medium=unknown&utm_source=join_link&utm_campaign=creatorshare_creator&utm_content=copyLinkJESUS SAID THERE WOULD BE HATERS: https://jtfollowsjc.com/product-category/mens-shirts/JT's Hats: https://jtfollowsjc.com/product-category/hats/Coaching Program: https://www.echoesoftruthnetwork.com/joinTelegram Group: https://t.me/jtsmixtapeNew Trucker Hat: https://www.shopmmca.com/shop/p/jt-follows-jc-hat

In this installment of the regular Mailbag feature, Jared Wilson and Ronni Kurtz discuss your submitted questions and topics, including: "blank slate" student ministry, questions for pastoral search teams, premarital counseling, unrepentant friends in church, the dynamic between elders and deacons, and what exactly Luke meant when he said Satan "took" Jesus. As always, you can submit a question or topic for the Mailbag any time by emailing mailbag@ftc.co

You have heard the name Lucifer your whole life. Doug Hamp says it was never there. The Hebrew University-trained scholar and author of the Corrupting the Image trilogy returns to the basement to show that the word behind Lucifer in Isaiah 14 is not Lucifer at all. It is Hillel, and it traces back through Akkadian to a Sumerian deity named Enlil. Nobody in the ancient world knew a Lucifer. But Enlil is everywhere. The god who splits heaven and earth, seizes the earth as his own, rules the far north, holds the Tablet of Destinies, and decrees the fates of men. Every fingerprint of the being we call Satan, hiding in plain sight for four thousand years.From there it only gets bigger. Doug walks through the great red dragon carved into the Ishtar Gate, the woman riding the beast pressed into a cylinder seal from 2200 BC, and the ancient images that show up in Revelation thousands of years before John writes a word. He connects the sealed scroll of Revelation 5 to the Tablet of Destinies and the title deed of planet Earth, the one Adam handed away in the garden. This is the second book of the trilogy, and it rewires how you read the strangest book in the Bible. The weird stuff was never weird. It was history. This Episode is Sponsored By: http://blurrygold.com/ - Get a FREE Gold & Silver Kit while supplies last! https://livemomentous.com - Get up to 35% OFF your first order with code BLURRY Taking care of your health just got easier - start here with Zocdoc: https://zocdoc.com/BLURRY #sponsored Learn more about your ad choices. Visit megaphone.fm/adchoices