Podcast appearances and mentions of Jonathan Edwards

What is true revival, and can it be manufactured by people? In this episode of the 9941 Podcast, Granger, Tyler, and Parker tackle a sensitive but important conversation about revival, baptism, and the difference between a genuine move of God and man-made revivalism. Drawing from church history, the teachings of Jonathan Edwards, Charles Finney, and Scripture, the guys explore how God brings spiritual awakening, why language matters, and how Christians can lovingly encourage zeal while remaining grounded in biblical truth. If you’ve ever wondered what revival really means, how God works through His people, and how to discern spiritual movements in today’s culture, this episode offers a thoughtful and Christ-centered discussion. #9941Podcast #Revival #ChristianPodcast #GrangerSmith #FaithInChrist #BiblicalTruth #ChurchHistory #ChristianLiving #Gospel #RevivalismFollow the show: Instagram - https://www.Instagram.com/9941thepodcast Facebook - https://www.Facebook.com/9941thepodcast YouTube - https://www.YouTube.com/@9941ThePodcast Online - https://www.9941ThePodcast.com Shop - https://yeeyee.com/collections/faithSee omnystudio.com/listener for privacy information.

In this episode, Stu Epperson and Dwayne Carson explore the profound impact the Bible has had on the founding and development of America. Drawing from history, Scripture, and stories of influential figures like John Jay, Patrick Henry, George Whitefield, and Jonathan Edwards, they discuss how God's Word helped shape the nation's values and identity. Carson also shares the mission behind Date the Word, a daily devotional ministry that connects Bible verses to calendar dates, making Scripture memorable and accessible. Join the conversation as they challenge listeners to seek personal revival through God's Word and pray for spiritual awakening across America.

In this interview, Spencer Dalke sits down with theologian Kyle Strobel to explore the often confusing experience of spiritual dryness and seasons when God feels absent. Drawing from his own story and the wisdom of the Puritans and figures like Jonathan Edwards, Strobel explains how these periods—often described as “spiritual desertion”—are not signs of failure or abandonment, but part of God's work in deepening faith, exposing hidden sin, and teaching humility. He challenges the common assumption that spiritual maturity is measured by emotional highs, instead pointing listeners toward a life of steady faith, honest prayer, and dependence on God even when feelings fade. The conversation offers a pastoral vision of spiritual formation that centers on abiding in Christ in weakness, learning to bring one's true self before God, and discovering that even in the desert, God is at work drawing believers into deeper love and trust.  God's consolation—and desolation! —as gifts to us.  Responding humbly to God's gifts.  How to carry on in seasons of God's desolation.  “At a certain point, the Lord leads us into the desert to show us what's in our hearts. If you think all spiritual formation is you doing spiritual practices, that's going to reveal that you're trying to live the Christian life in your own strength.”  “In all of these different experiences, the answer is the same: Draw near to Jesus. It's never trying to get somewhere; it's always saying, ‘If this is where you have me, Lord, I am yours here.'”  Featured work: When God Seems Distant: Surprising Ways God Deepens Our Faith and Draws Us Near  Connect with Kyle Strobel on Substack.  For more faith-filled, Gospel-centered content, download the Pilgrim Radio app today on Google Play and Apple, or stream at PilgrimRadio.com. 

British Football & Beer Fan Gus Hully - drinking a beer for each nation from the World Cup Australian of the Year Katherine Bennell-Pegg FIVEAA & 7News' Jonathan Edwards - shocking story of a man living in an elderly woman's roof Adelaide City Council elected member Keiran Snape - outrage over trees to be cut down Chief Court reporter Sean Fewster – dog leads council worker to cannabis crop PAFC Chairman David Koch Breaking at 8 – Breast Cancer Network Australia CEO Kirsten Pilatti & RACGP Women’s health spokesperson Dr Magdalena Simonis, Breast Cancer & Endometriosis drug pulled from Australia Adelaide City Council member Arman Abrahimzadeh – possibility of council elections being delayed by Electoral CommissionSee omnystudio.com/listener for privacy information.

This sermon centered on the importance of remembering and retelling the stories of God's work in both American history and our personal lives. The conversation focused on how, as the nation nears its 250th anniversary, recounting true accounts of God's guidance provides hope and direction for facing today's challenges. A key theme that emerged was the biblical call to remember God's deeds and pass them down to future generations, as highlighted by Psalms 77 and 78. The sermon explored the spiritual decline before the First Great Awakening, followed by renewal through prayer and revival, with examples from Jonathan Edwards and the widespread impact of the Great Awakening uniting people across divides. The discussion emphasized that remembering and sharing these stories fosters faith, shapes character, and connects generations. Several points were raised, including the need to resist cultural forgetting and to courageously share personal testimonies of God's transformation. The message concluded by urging listeners to approach communion with gratitude, to keep recounting the story of Jesus, and to keep praying for God's renewing presence today.

Holiness in Worship & Living, from our Midweek Bible Study: "Holiness of God" - 6.3.26 Taught by Mike Whitt. What does it mean that God is holy, and why does it matter how you live today? In this Journey Together teaching, Elder Mike Whitt walks through the holiness of God not as a single attribute among many, but as the crowning perfection that defines everything God is. Drawing on Archibald Hodge's description of holiness as God's "consummate perfection and total glory," and R.C. Sproul's shorthand of "transcendent purity," Mike unpacks two frameworks for understanding God's holy character. The first traces the relationship between God's wrath, His justice, and His grace, anchored in Jonathan Edwards' landmark sermon and the sobering truth that only the imputed righteousness of Christ stands between a sinner and holy judgment. The second explores God's holiness through the triad of goodness, truth, and beauty, showing through Romans 1 and Psalm 8 that God's invisible attributes have been on display through creation since the beginning, leaving no one without a witness. The teaching closes with the simple and arresting reality of Ephesians 1:4 — God chose us to be holy, and Christ died to make that possible.   Presented by McGregor Podcast 2026 Visit Our Website at McGregorPodcast.com

The Awakening Before the Revolution #RTTBROS #America250 #Nation250 #America #NIGHTLIGHT “And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh.”— Acts 2:17THE STORYBefore there was a revolution, there was a revival.Between 1730 and 1745, a wave of spiritual awakening swept through the American colonies with a force that no one had anticipated and no human organization had arranged. Historians call it the Great Awakening. Those who lived through it simply called it the work of God.Jonathan Edwards watched it begin in his own congregation in 1734. Without any special promotion or effort, people began to be gripped by an awareness of their sin and their need for Christ. Edwards reported that the town seemed to be full of the presence of God. Hard men were brought to their knees. Families were reconciled. The taverns grew quiet while the meetinghouses overflowed.Then George Whitefield arrived from England, and the fire spread to every colony. He preached in fields and town squares to crowds that sometimes numbered thirty thousand. In a nation of three million people, it is estimated that eighty percent heard Whitefield preach in person at least once. The colonies had never had anything in common before. The Great Awakening gave them a shared experience, and a shared God.THE REFLECTIONJohn Adams said later that the Revolution was complete in the minds and hearts of the people before a single shot was fired. He was right, but he was describing something that had a spiritual root.The Great Awakening did something no political movement could have done: it gave thirteen fractious, independent colonies a common identity. They were not merely British subjects with grievances. They were a people who had encountered God together. And a people who have knelt before the same Lord have something worth standing up for together.This is why the separation of revival and reformation is always a mistake. When God moves in human hearts, human society eventually changes. The Great Awakening did not just save souls. It prepared the ground for a nation.We have been praying for revival in America for a generation. Perhaps we should remember that the last time God sent one, it changed the world. Let us not be so heavenly minded that we miss what He intends to do with an awakened people on this earth.

David Mathis | For as helpful as fictional heroes can be, Christian parents have no lack of real-life heroes to hold before our kids. Jonathan Edwards is one of them.

Scripture Reading: Revelation 22:1-15 John ends his glorious book by describing heaven to his readers.  Here we have a final description of the population of heaven ... and the pleasure of heaven. The people who will enjoy the presence of God will be His servants who will reign with Him (Rev 22:3,5).  They are the righteous and holy, who have washed their robes (Rev 22:11,14).  The people who will not be in heaven are also mentioned in this final passage, one last time.  They are the unrighteous and the filthy ... immoral, murderers, idolaters, liars (Rev 22:11,15).  The ultimate pleasure of heaven will be seeing God (Rev 22:4).  This will not simply be an experience of sight, but of communion with God (Rev 21:3).  To be in God's presence, beholding His face ... will be to encounter omnipotent power, unadulterated goodness, infinite love, staggering uniqueness.  And this ultimate pleasure will not be static and unchanging, but ever-increasing and ever-progressing.  Early American pastor and theologian, Jonathan Edwards, said, "After [saints] have had the pleasure of beholding the face of God millions of ages, it will not grow a dull story; the relish of this delight will be as exquisite as ever."  How we ought to long, like Moses, to see the glory of God!

Audio Transcript How are we this morning? Excellent. All right. It's my privilege to bring the word to you this morning, so let's get into it. Recently I read a story about a young man who never wanted to be a soldier. He had no visions of fame or ambitions of glory. When his father announced that he'd secured him an appointment to West Point, the boy protested. He wanted to be a farmer or perhaps work the river trade. But his father was not a man to be argued with, and so the 17 year old boarded a coach east. Sick with dread, he got off to a rough start. Through a clerical error, his name was copied incorrectly and it would stick permanently. He hated the academy. He finished 21st of 39 cadets, distinguished only in horsemanship and mathematics. The Mexican War found him a reluctant quartermaster, competent, but unnoticed afterward posted to lonely garrisons on the Pacific coast. Far from his wife Julia and the children he barely knew, he began to drink. In 1854, facing either court martial or resignation over his drinking, he resigned his commission in disgrace and went home with empty pockets. What followed were the worst years of his life. He tried farming on land his father in law gave him outside St. Louis, and the crops failed. He hauled firewood through the city streets in a worn army overcoat, occasionally passing former West Point classmates who looked away embarrassment. He pawned his gold watch one Christmas to buy presents for his children. He tried bill collecting and was terrible at it. He tried real estate and failed at that, too. By 1860, at 38 years old, he was working at a clerk in his younger brother's leather goods store in Galena, Illinois, earning $800 a year. He was a man whose life, by every visible measure, had failed. Then Fort Sumter fell. The quiet clerk who couldn't sell harnesses turned out to understand something that most West Point polished generals did not. The war was not about elegant maneuvers or reputation, but about pressing forward relentlessly, accepting losses and refusing to stop. Donaldson, Shiloh, Vicksburg, Chattanooga, the Wilderness, Appomattox. The failures had taught him things that successful men never learned. What it was to be underestimated, to be written off, to keep moving even when the odds looked long. The boy who didn't want to be a soldier, the the lieutenant who resigned in shame, the farmer who failed, and his brother's store. Hiram Ulysses Grant, or as the West Point Clerk mistakenly wrote, U.S. grant, ended the war as General of the armies, the man who had saved the Union and later President of the United States. It turned out that the long road had been the training. Weeks before his death, Grant wrote the preface to his personal memoirs, saying, man proposes and God disposes. There are but few important events in the affairs of men brought about by their own choice. Most of us at some point will know what it is to be in our own wilderness. We will know what it is to wait, to wait through years that seem to lead nowhere, to feel forgotten by God, to look out at a landscape that gives no sign that he is at work. And we will be tempted in those years to conclude that nothing is happening, that God has misplaced us, that our life is being spent in vain. This morning, as we come to a passage in the Book of Exodus that speaks directly into that experience. It is the story of 40 silent years in the life of Moses and 400 silent years in the life of Israel. It is the story of a God who appears to all human eyes to be doing nothing. And it is the story of how, beneath that silence, he was doing everything. So if you would with me open your Bibles, please, to the Book of Exodus. And this morning we're going to finish chapter two, verses 11 to 25. One day, when Moses had grown up, he went out to his people and looked on their burdens. He saw an Egyptian beating a Hebrew, one of his people. He looked this way and that, and seeing no one, he struck down the Egyptian and hid him in the sand. When he went out the next day, behold, two Hebrews were struggling together. And he said to the man in the wrong, why do you strike your companion? He answered, who made you a prince and a judge over us? Do you mean to kill me as you killed the Egyptian? Then Moses was afraid and thought, surely the thing is known. When Pharaoh heard of it, he sought to kill Moses. But Moses fled from Pharaoh and stayed in the land of Midian. And he sat down by a well. Now, the priest of Midian had seven daughters. And they came and drew water and filled the troughs to water their father's flock. The shepherds came and drove them away. But Moses stood up and saved them and watered their flock. When he came home to their father, Reuel, he said, how is it that you have come home so soon today? They said, an Egyptian delivered us out of the hand of the shepherds, and even drew water for us and watered the flock. He said to his daughters, then where is he? Why have you left the man? Call him that he may eat bread. And Moses was content to dwell with the man. And he gave Moses his daughter Zipporah. She gave birth to a son, and he called his name Gershom, for he Said I have been a sojourner in a foreign land. During those many days. The king of Egypt died and the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God, and God heard their groaning. And God remembered his covenant with Abraham, with Isaac and with Jacob. God saw the people of Israel and God knew. Let's pray. Father. May the words of my mouth and the meditations of our hearts this morning be acceptable in your presence. Lord, I pray, after my words are long forgotten, that your word would be remembered. Jesus name. Amen. Exodus is an epic of God's love and redemption of his people. Every scene reads like an action novel. The baby in the basket, the burning bush, the plagues, the angel of death. The parting of the Red Sea, the thunder and lightning around Mount Sinai, the covenant with the Almighty. Before we dive into our text, we must read Exodus rightly. We have to read it Christologically, that is, in relation to Jesus Christ, who is our perfect sacrifice, who saved us out of our bondage to sin and delivered us into a right relationship with God. When Jesus appeared to his disciples on the road to emmaus in Luke 24:27 Records beginning with Moses and all the prophets, he interpreted to them in all the scriptures the things concerning himself. If Jesus started with Moses when describing himself, perhaps we can also we also read it historically. Scholars debate whether the Exodus took place around 1446 BC or around 1260. Good evidence exists for both dates and ancient Israel did not work with an absolute calendar the way we do. But what matters for us this morning is not the precise year, but the fact that it is history, not myth. The renowned Old Testament scholar Nahum Sarna observed that no nation would invent for itself and then faithfully transmit for thousands of years an inglorious origin story of slavery, grumbling and and idolatry. Israel did not flatter itself into existence. This happened. Exodus 2:11 to 25 sits at 1 of the great hinge moments of redemptive history. The book opens with the sons of Jacob settling in Egypt under the protection of Joseph. But there arose a new king over Egypt who did not know Joseph. What begins as refuge becomes bonding. Hebrews multiplied, and Pharaoh, fearing them, enslaved them and decreed that every male child be cast into the Nile. Into that decree Moses is born. Wes laid out for us last week that Moses mother hides him, his sister watches over him, and then Pharaoh's daughter draws him out of the water. He grows up in the palace, Stephen tells us in Acts 7:22 that he was instructed in all the wisdom of the Egyptians and was mighty in his words and deeds. And that is where our passage begins. The structure that we will use this morning breaks down into four movements. Verses 11 to 14 Moses takes matters into his own hands. Verses 15 to 17 Moses flees and is shaped at a well. 18:22 Moses is welcomed and becomes a sojourner. 23 To 25 While Moses tends sheep, Israel groans and God acts. Start with 11 to 14. Moses has grown. Now the infant in the basket has become a man in Pharaoh's court, raised as Egyptian royalty. How much did he know about his true background growing up? Wes mentioned last week that Moses mother was allowed to nurse him. So did they still have a relationship? Certainly possible. There are so many unanswered questions. Did he live with a divided heart for years? Did he spend endless nights pleading with Pharaoh? Was he embarrassed by his background and didn't want to believe it? We have no idea. What we do know is that he was raised to be a prince of Egypt. But by the time he was 40, he knew exactly who he was and who his brothers and sisters truly were. Were. One day he goes out to his brothers, the Hebrews, and he looks on their burdens. And what he sees he cannot unsee. An Egyptian beating a Hebrew, one of his own. He looks this way and that, and when he sees no one watching, he strikes. Strikes the Egyptian down and buries him in the sand. Now this raises a nagging question for me. If Moses was a member of Pharaoh's household in the royal family, so to speak, why would he have feared killing someone? Wouldn't a royal be able to kill a lowly Egyptian taskmaster with little to no reprisal? This goes into the historical context at the time. Exodus 1:8 says, now there arose a new king over Egypt who did not know Joseph. Commentators note that this likely indicates a dynastic change. A new royal house with no political or familial loyalty to the previous regime. In fact, during either time period, you believe royal houses at that time were very politically unstable, with different factions having different claims to the crown. The princess who had adopted him was almost certainly aging or dead. And the reigning pharaoh would have viewed an adopted Hebrew with suspicion, not affection. And the man Moses killed was not a slave. He was an Egyptian official, a representative of Pharaoh's economic and political authority. This is crucial. In ancient Egypt, killing a Hebrew slave was something an Egyptian could do with little consequence. But a member of the royal household killing one of Pharaoh's taskmasters. This probably would not have looked so much like murder. It would have looked like the potential beginning of an insurrection. The next day, Moses goes out and this time he finds two Hebrews fighting each other. He steps in to make peace, and the man in the wrong rounds on him with words that must have cut deeply. Who made you a prince and a judge over us? Do you mean to kill us as you killed the Egyptian? And Moses is afraid. The secret is out. Beneath these interactions is something deeper that the New Testament helps us understand. The writer of Hebrews tells us this whole episode began in faith. By faith. Moses, when he was grown up, refused to be called the son of Pharaoh's daughter, choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. He considered the reproach of Christ greater wealth than the treasures of Egypt, for he was looking to the Reward. That's Hebrews 11:24-26. When Moses walked out of the palace, he was not slumming, he was choosing. He looked at the gold of Egypt on the one hand and the suffering of God's people in the other. And he chose the suffering. That is faith. So what went wrong? Well, it can be summed up in the next phrase. He looked this way. That a long line of preachers have lingered over those words and noticed what was missing. As Chuck Swindoll says, he looked east, he looked west, he looked over his shoulder, but he didn't look up, did he? He looked in both directions horizontally, but he left the vertical completely out of it. Moses was a man with a true call, but a glance still fixed on the ground. Here is the heart of the problem. Moses tried to bring about by his own hand what God had promised to bring about by his covenant. The deliverer was right, the cause was right, the method was wrong, and the time was not yet. And the proof is what he is in what he does next. He hides the body in the sand, as if sand could keep a secret from God. Within a day, the rumor was loose. Within a week, Pharaoh wants him dead. Three things to take from these opening verses. First, a true call from God does not exempt a man from from the discipline of God's timing. Moses had the right cause and the right collar. But he ran ahead. And it will take 40 years in the desert to refine him. Second, hidden sin is a poor investment. Sand is a thin grave. What God means to expose, no man can keep buried. Third, there is mercy for those with juvenile or immature faith. John Calvin's pastoral word on this passage is really helpful. Even the obedience of the saints, stained as it is by sin, is still sometimes acceptable to God through his mercy. So Moses runs, but God was not finished with him. He was only beginning verses 15 through 17. Verse 15 begins with collapse. However noble Moses motives may have been, when he took matters into his own hands, he was outside the will of God. And yet God still had a plan for him. This is one of the great promises of Scripture. God uses sinners for his glory. It's the only kind he has to work with. When you read the heroes of the faith, they read a lot more like a Alcoholics Anonymous meeting than a catalog of superheroes. I can almost see them in a church basement, sitting in a circle on folding chairs, sipping bad coffee, introducing themselves. Hi, I'm Abraham and I'm a liar who pimped out my wife. Hi, I'm Jacob. I'm a deceiver and I'm a thief. How? Hi, I'm Samson and I'm a lust addicted vow breaker. Hi, I'm David. I'm an adulterer and a murderer. Hi, I'm Jonah and I'm a racist runaway. Hi, I'm Peter and I'm a coward who denied my Savior. Hi, I'm Moses and I'm a murderer. When Janet and I lived in Atlanta, we had a pastor who was fond of saying that God doesn't look for ability, he looks for availability. God uses broken people because it's his strength, it's his wisdom, it's his power, and it's for his glory. God would be using Moses, but he had some seasoning yet to experience. Verse 15. When Pharaoh heard of it, he sought to kill Moses. But Moses fled from Pharaoh and stayed in the land of Midian. There's no firm consensus on where exactly Midian was, but the traditional and most widely accepted location is in northwest Arabia, east of the Gulf of Agapa, in what is now northwestern Saudi Arabia. The Midianites appear to have been a semi nomadic people, so Midian may refer to an area where the tribe ranged rather than a specific location. Calvin, commenting here, sees in Moses flight not cowardice, but the sovereign hand of God, breaking a man down before he builds him up. Calvin's instinct is that the Lord put his servant through a long banishment precisely so that he would learn humility and dependence, because the work for which he was designed was greater than human strength could compass. 40 Years of palace training had to be matched by 40 years of desert undoing. Augustine, in a different connection, spoke of being in the region of unlikeness that far country, where the soul learns who it is by losing what it had. Moses, sitting by that well is in the region of unlikeness. Verse 15 ends noting that Moses, obviously exhausted, sat down by a well. One of the beauties of Scripture is the inclusion of what so often to us seems like pointless details. But wells, as it turns out, is an important location in the Bible, specifically, if you are looking for a wife. In Genesis 24, Abraham's servant meets Rebekah, Isaac's future wife, at a well. In Genesis 29, Jacob meets Rachel at a well. This time, who is Moses going to meet? Verses 16 and 17. Now, the priest of Midian had seven daughters, and they came and drew water and filled the troughs to water their father's flock. The shepherds came and drove them away, but Moses stood up to save them and watered their flock. Moses is once again faced with injustice. Has he learned anything? A group of young women have come to the well to draw water, and a group of shepherds is going to give them a hard time. Moses, again courageously rises to their defense. Already we see clues that he is learning from his past mistakes. The text does not record that he killed the shepherds, and not only that he served the young women by watering their flock. For the first time, he was learning what it was to be a deliverer. He stands firm for what is just and begins to practice true leadership, which is born out of service. It would have been unthinkable at the time for a man to perform a menial task for women. But Moses stooped to serve. And by learning to serve, he was learning to lead. For all God's leaders are servants. He, in time, the one who is the true and better. Moses would himself kneel and wash 12 pairs of dirty feet and tell his disciples that whoever wants to be great must be a servant of all. Service is always one of the first courses in God's leadership training. Anyone who aspires to spiritual leadership, especially in the church, should begin by finding a place of humble service. If you travel to my alma mater, Wheaton College, one of the most striking little buildings on campus is the Marion E. Wade center, which houses the largest collection of C.S. Lewis writings in the world. Its namesake, Marian Wade, was an American businessman and founder of the large company Servicemaster. Wade was a man of deep faith who established a tradition called six weeks on the front lines. Every future executive at the company would spend six weeks scrubbing floors on hands and knees, doing the work of those they would later lead. Wade believed that those who refused to serve had no business leading. One of the other blessings of servant leadership is that when kids watch authentic service from their parents, it has a tendency to be passed down through the generations. The other founder of Service Master was a gentleman by the name of Ken Hanson. Ken's son, Walter Hanson, when he grew up, would move to Cleveland. He started a little church in his living room. And it grew, and it grew to about a thousand. In 10 years, the church would grow into what is now called Parkside Church. And if that name rings a bell, it would be because it's the church that Alistair Begg just retired from. It's amazing how these things pass down. Moses is being molded. Though he must feel lost and alone, God is right there, directing the most salient detail, refining his champion. God creates this dress rehearsal. The stage is a backwater. Well, the cast is seven anonymous girls, but the script is the same script that would one day be played out at the Red Sea. This is how God so often works. CS Lewis, in his collected letters, wrote that the great thing, if one can, is to stop regarding all the unpleasant things as interruptions of one's own or real life. The truth is, of course, that what one calls the interruptions are precisely one's real life, the life God is sending one day by day, Moses thought his real life had ended at the border of Egypt. In fact, his real life was just beginning in Midian. There are seasons of our lives where it seems to have been derailed, where the calling we thought we had has collapsed and we find ourselves sitting by a well in some unfamiliar place. The temptation is to read those seasons as God's absence. But this text invites us to read them as God's curriculum. The God who is going to deliver Israel is at this very moment teaching his deliverer how to stand up for seven helpless women at a watering trough. Nothing in your wilderness is wasted. Turn to verses 18 to 22. The daughters return home and their father called Ruel here or Jethro elsewhere, most likely the same man. So don't get confused. Very common at the time for there to be multiple names for somebody. And he asked why they're early, and they say, an Egyptian delivered us. It's a quietly ironic line. Moses has gone out to deliver Hebrews and was rejected as a meddling Egyptian. He flees to Midian and is received as a generous Egyptian. The man cannot escape his identity, and yet his identity is not what God will make of it. Ruel rebukes his daughters for leaving the man unhosted. Call him that. He may eat bread and Moses is brought in. Verse 21 simply says Moses was content to dwell with the man. The Hebrew verb here ya all carries the sense of consenting, of being willing, even of resigning oneself. Moses is not striving anymore. He has come to the end of his striving. He sits down and he stays. The Book of Acts tells us that 40 years passed between Moses flight to Midian and his encounter with God at the burning bush. D.L. Moody is often quoted as saying Moses spent 40 years in Egypt learning to be something. 40 Years in the desert learning to be nothing. And 40 years in the wilderness proving God to be everything. Philip Reichen notes that whenever we are tempted to grow impatient with God's timetable for our lives, we should remember Moses, who spent two years of preparation for every year of ministry. Zipporah is given to Moses as a wife and a son is born. Moses names him Gershom new meaning I have become an alien in a foreign land. The name comes from the Hebrew verb garash, which means to drive out or expel. It may refer to Moses own experience of being driven out of Egypt. It also sounds like the Hebrew words ger and sham, which is a pun that means an alien there. Every time Moses speaks his son's name, he confesses that he does not belong. Midian is not home. Egypt is not home. He is a man between worlds. The Puritans loved this theme of sojourning. John Owen described the believer as a stranger and a pilgrim traveling through a country not his own, with his heart fixed on a city whose builder and maker is God. Jonathan Edwards preached a famous sermon called the Christian Pilgrim, in which he said that the true Christian travels on through this world as a wayfaring man and looks not upon any of the enjoyments of this world as his own. GK Chesterton, with his usual paradox, put it this way. How can we contrive to be at once astonished at the world and and yet at home in it? The answer of Scripture is that we cannot. Not fully, not yet. We are pilgrims. Gershom is the name of every saint. But notice Moses, sojourning is not a punishment, it is a preparation. RC Sproul emphasized that the entire 40 year sojourn in Midian was God's way of thinking. Moses for leadership, a man trained only in Pharaoh's court could not lead Israel through Pharaoh's wilderness. But a man who had himself become a shepherd of sheep in that very wilderness could one day shepherd God's people through it. The geography of Midian is the geography of the Exodus. Route. The skills Moses learned watering Reuel's flock are the skills he would use leading Israel's flock. God was not killing time. God was forging an instrument. And Moses doesn't know he names his son after his displacement. He doesn't name him soon to be deliverer or heir of promise. He names him Sojourner. The man cannot see what God is doing. Alistair Begg has spoken movingly of how God's people are very often in the dark about the brightness of God's plan for them. Moses is in the dark, but the brightness is gathering. If you are a Christian, you are a Gershom. You are a sojourner in a foreign land. The disquiet you feel, the restlessness, the sense that this world is not home is not a defect of your discipleship. It is a feature of it. CS Lewis spoke of this often when he talked about the pilgrim longing in Mere Christianity. He wrote, if we find ourselves with a desire that nothing in this world can satisfy, the most probable explanation is that we were made for another world. The long ordinary years in which it seems nothing of eternal weight is happening to you are very likely the years in which God is doing his deepest work. Verses 23 and 20 through 25. And now the camera pulls back, just like in a movie. We get a break from the action in Midian and the screen flashes. Meanwhile, back in Egypt. Verse 23. During those many days, the king of Egypt died and the people of Israel groaned because of their slavery and cried out for help. 40 Years have passed. A Pharaoh has died, another has come. Nothing has changed for Israel. They are still in chains. Bricks still must be made, whips still fall. And from those brick fields raises a sound. The text uses the strongest words in Hebrew for it. A groaning, a crying, a shrieking that goes up out of the dust. Where does the cry go? To all human eyes, the cry goes nowhere. Pharaoh doesn't hear it. The Egyptians don't hear it. Moses doesn't hear it. And then come four of the most precious verbs in the Old Testament. Their cry for rescue from slavery came up to God, and God heard their groaning. And God remembered his covenant with Abraham, with Isaac and with Jacob. God saw the people of Israel, and God knew. God heard. God remembered. God saw. God knew. John Piper has called these four verbs the Gospel before the Gospel, the announcement hundreds of years before Bethlehem that the God of heaven is not a deistic clock maker, but a covenant father who hears the groaning of his enslaved children. Each verb carries a war world. God heard, not merely overheard, the Hebrew implies attentive, responsive, hearing the cry that no human ear answered, the cry that seemed to die in the air over the Egyptian sky. The cry arrived at the throne of heaven. The silence of God is never the deafness of God. When his people cry, he hears with the ears of a father. God remembered. This does not mean that God had forgotten and now recalled. To remember in the covenantal sense is to act upon a prior commitment. When Scripture says God remembered Noah, the next thing is that the waters subside. When it says he remembered Hannah, the next thing is that she conceives. When it says he remembered his covenant with Abraham, the next thing is the Exodus. God's remembrance is the prelude to his deliverance, the covenant he made 400 years before. I will be a God to you and to your offspring after you has not faded. He was about to honor it. God saw. The verb is the same verb used in Genesis 1. And God saw that it was good. It is the verb of attentive, evaluating, sight. He saw the bruises, he saw the broken backs. He saw the widows, the unburied babies. There is no suffering of his people that is hidden from him. The Scottish divine Samuel Rutherford, writing from his imprisonment in Aberdeen, often returned to the image of God as the watchman over Israel, who never slumbers, whose people's tears are gathered in heaven long before they fall to the ground. God sees and God knew. Interestingly, the verb stands alone in the Hebrew. There is no object God knew. Some translations may supply one. God knew their condition, but the Hebrew leaves it bare. Why? Perhaps because what God knows here is larger than any object can contain. He knows their pain, he knows their bondage, he knows their names, and he knows what he is about to do. Jonathan Edwards taught that every act of God in history is the unfolding of a purpose conceived before time began. God knew. While Moses sits in Midian thinking he had been forgotten, and while Israel cries in Egypt, thinking that they have been forgotten, neither has been forgotten. God is doing two things at once. In Midian, he is shaping his deliverer. In Egypt, he is hearing their cries. The two threads are converging towards a burning bush in the next chapter. But neither Moses nor Israel can see it. Yet Augustine in his Confessions, wrote this sentence. Thou, O Lord, wert more inward to me than my most inward part and higher than my highest. That is the God of Exodus 2. He is closer to Israel's groaning than the chains on their wrists. He is closer to Moses weariness than the dust on his sandals. He is not far off. He is not distracted, he is at work. Four thoughts to close. First, be still and know that he is God. What we are very often is people who run ahead of God. Moses is not alone in this. Abraham had the promise of a son and and couldn't wait until he took Hagar. And the household of faith has lived with the consequences ever since. Jacob had the blessing already promised to him, but couldn't wait, and so he stole it with a goatskin and a lie. Peter had a lord he loved and couldn't bear to see him arrested. So he drew a sword in Gethsemane and cut off a man's ear. The pattern is older than Moses, and it is as new as this morning. The right cause can be pursued in the wrong way and the wrong time. Bradley Gray puts it bluntly. Nothing good happens when you get ahead of God and take matters into your own hands. Second, the silence of God is not the absence of God. 40 Years passed in Midian and 400 years in Egypt before God spoke from the bush. But not one of those years was empty. God was hearing, he was remembering. He was seeing, he was knowing. If your life feels like a wilderness right now, if you have been sitting by your own well in Midian waiting for a word from heaven that just doesn't come, take this passage and press it to your heart. The silence is not absence. The God who shaped Moses in obscurity is shaping you now. In his 1967 book Spiritual Leadership, J. Oswald Sanders quoted this anonymous poem. When God wants to drill a man and thrill a man, and skill a man. When God wants to mold a man to play the noblest part, when he yearns with all his heart to create so great and bold a man that all the world shall be amazed. Watch his methods, watch his ways, how he ruthlessly perfects whom he royally elects. How his hammer he hammers him and hurts him and with mighty blows converts him into trial shapes of clay which only God understands. While his tortured heart is crying and he lifts beseeching hands, how he bends but never breaks when his good he undertakes, how he uses whom he chooses and with every purpose him by every act induces him to try his splendor out. God knows what he's about. Third, your sojourning has a destination. Moses named his son Gershom because he felt the foreignness of his life. But the foreignness was not the end of the story. It was the prelude to a calling. The writer of Hebrews tells us that all the saints acknowledged that they were strangers and exiles on the earth. They desired a better country. That is a heavenly one. Your pilgrimage is not a pointless one wandering. It is a movement towards a country God has prepared for you. Fourth, and most importantly, the God who heard Israel has heard you in a fuller way still. The end of Exodus 2 is a foreshadowing. The four verbs heard, remembered, saw new, find their final fulfillment not at Sinai, but at Calvary. There the Father heard the cries of his people. There he remembered the covenant he had made before the foundations of the world. There he saw his Son lifted up between heaven and earth, bearing the groaning of every enslaved soul in his own body. And there he knew in a way only the triune God could know the cost of redeeming a people for himself. If God heard Israel groaning under Pharaoh and he sent Moses, how much more has he heard your groaning and sent his son? The exodus from Egypt is the shadow. The exodus from sin and death is the substance. And the same four verbs hover over the cross. Today God hears your cries that come up from the dust of this fallen world. God remembers his covenant with you. God sees you right now in this room, in your struggle, in your brokenness. And God knows exactly what he's doing. Let's pray. Father, thank you for this text. Father, thank you for your covenant with us. That you know us, that you love us, that you see us, that no prayer goes unheard, no silence is a waste. And that wherever we are in our life, whatever burdens we are carrying, that you're right here. That you are molding us and you are creating us in just the way that you had planned for us before the creation of the world. Thank you for who you are. In Jesus name, amen. The post Moses Flees to Midian – Exodus 2: 11-25 appeared first on Red Village Church.

The sermon centres on the vital necessity of collective, persistent prayer as modeled by the early church in Acts 1:14, emphasising that prayer is not optional but a commanded response to Christ's promise of the Holy Spirit. Drawing from Jonathan Edwards' call to extraordinary prayer and the prophetic vision of Zechariah 8:20–21, it underscores that God's people are to seek Him together, trusting in His promises for revival, spiritual renewal, and global mission. The message highlights the power of unified prayer—marked by humility, unity across differences, and the absence of judgment—as the foundation for spiritual vitality, warning that neglecting prayer leads to spiritual decline and a life of mediocrity. It affirms that while the Holy Spirit indwells every believer, the Spirit's empowering infilling and outpouring are sought through persistent, corporate intercession, which renews the church and fuels lasting revival. Ultimately, the sermon calls the church to embrace prayer not as a secondary activity but as the lifeblood of faith, the source of true power, and the pathway to God's promised transformation of individuals, communities, and nations.

Why have we misunderstood what is normally involved in spiritual growth? What does it mean to say that our God is a withdrawing God?” And what do we do when the bible becomes boring and prayer seems pointless? We'll discuss these questions and more with our guest Dr. Kyle Strobel around his new book When God Seems Distant.Kyle Strobel (Ph.D. University of Aberdeen) is the director of Talbot's Institute for Spiritual Formation and Marriage and Family Therapy program. He is a systematic theologian interested in theological anthropology, Jonathan Edwards, spiritual formation and prayer. He writes both popular and academic books and articles, and is on the preaching team at Redeemer Church, La Mirada. Kyle writes regularly on kylestrobel.substack.com==========Think Biblically: Conversations on Faith and Culture is a podcast from Talbot School of Theology at Biola University, which offers degrees both online and on campus in Southern California.   Find all episodes of Think Biblically at: https://www.biola.edu/think-biblically.   To submit comments, ask questions, or make suggestions on issues you'd like us to cover or guests you'd like us to have on the podcast, email us at thinkbiblically@biola.edu.  

In this profound exploration of Matthew 22:1-14, we examine Jesus's parable of the wedding feast—one of the most theologically dense teachings in Scripture. This parable reveals the magnificent scope of God's gospel invitation extended to all humanity, the tragic reality of human rejection, and the sovereign grace that ensures God's purposes will not be thwarted. Through the imagery of a royal wedding banquet, Jesus addresses the religious leaders who challenged His authority while simultaneously unveiling timeless truths about salvation, election, and the nature of the Church. This episode unpacks the parable's layers of meaning, from the universal call of the gospel to the particular grace of election, equipping believers to understand both the urgency and the sovereignty of God's redemptive work. Key Takeaways The Universal Gospel Call Is Genuine and Urgent: God's invitation to salvation goes out indiscriminately to all people, regardless of ethnicity, social status, or moral condition. This external call is sincere, well-meant, and accompanied by genuine offers of grace. Human Rejection Is Willful and Culpable: The parable demonstrates that humanity's refusal of God's invitation is not due to insufficient information but to volitional rebellion. This rejection often progresses from indifference to active hostility against God and His messengers. God's Sovereign Purposes Cannot Be Frustrated: Despite widespread rejection, the wedding hall will be filled. God's redemptive plan includes the expansion of His covenant community beyond ethnic Israel to include Gentiles from every nation. The Wedding Garment Represents Imputed Righteousness: The garment required for the feast symbolizes the righteousness of Christ, received by faith alone, not earned through human effort. This illustrates the doctrine of justification by grace through faith. The Visible Church Contains Both Genuine and False Believers: The parable warns that not all who hear the gospel and enter the visible church possess true saving faith, distinguishing between the external call and the internal, effectual work of the Spirit. Eternal Punishment Is Real and Conscious: The parable's conclusion soberly affirms the doctrine of eternal, conscious punishment for those who reject Christ, depicted as "outer darkness" with "weeping and gnashing of teeth." "Many Are Called, But Few Are Chosen": This foundational statement maintains the biblical tension between the universal external call of the gospel and the particular, effectual call of God that sovereignly draws the elect to salvation. Key Concepts The Nature of the Gospel Call: External and Effectual Reformed theology has carefully distinguished between two aspects of God's call. The external or general call is the sincere proclamation of the gospel to all without distinction, inviting everyone to faith and repentance. This call is genuine on God's part—He truly offers salvation to all who hear. However, due to total depravity, the natural person will not respond to this call on their own. The internal or effectual call is the sovereign, irresistible work of the Holy Spirit by which the elect are regenerated, have their wills renewed, and are infallibly brought to saving faith. This distinction preserves both human responsibility (we are culpable for rejecting a genuine offer) and divine sovereignty (God alone saves by His grace). The parable beautifully illustrates both realities: servants genuinely invite all they find on the highways, yet the King ultimately determines who is properly clothed for the feast. The Wedding Garment and Justification by Faith Alone The wedding garment represents one of the parable's most critical theological elements. In ancient Near Eastern culture, hosts often provided garments for wedding guests, making the lack of proper attire inexcusable. Theologically, this garment symbolizes the righteousness of Christ imputed to believers—a righteousness not produced by human effort but received through faith alone. This directly confronts any notion of works-righteousness or the idea that we can stand before God based on our own moral achievements, religious observances, or church membership. The man without the garment represents those who presume to approach God on the basis of their own righteousness rather than Christ's alien righteousness. His speechlessness before judgment illustrates that on the last day, no one will successfully argue their case on grounds of personal merit. This underscores the Reformation principle of sola gratia and sola fide—salvation is by grace alone through faith alone, clothing us in a righteousness that is entirely Christ's. The Tension Between Universal Call and Particular Election The parable's conclusion—"many are called, but few are chosen"—encapsulates one of theology's profound mysteries. This statement places two realities side by side without resolving the tension philosophically. The invitation truly goes to all (universal call), yet only some respond savingly (particular election). Reformed theology maintains this biblical tension rather than collapsing it in either direction. We don't limit the external call only to the elect (hyper-Calvinism), nor do we make the internal call dependent solely on human decision (Arminianism). Instead, we affirm that the gospel invitation is genuinely universal while the effectual drawing is sovereignly particular. This means Christians can proclaim unreservedly, "Christ has died for you" to any person, knowing the offer is sincere, while simultaneously trusting that God will infallibly save all His elect through that proclamation. Memorable Quotes "The most scandalous and tragic thing that could happen at a wedding or a wedding banquet is that nobody shows up. The guests don't come. Or in fact, not only do they not come, they don't want to come—they burn the invitations." "You don't bring anything to your salvation except the sin that made it necessary." "Many a man in this world will silence his own conscience with many a fair excuse. But in that day, there will be no excuse, no plea, no delay." - William Perkins Full Episode Transcript [00:00:58] Jesse Schwamb: Welcome to episode 493 of The Reformed Brotherhood. I'm Jesse, and this is the podcast where we will talk about every single parable. Hey, brothers and sisters. So when was the last time that you were at a wedding? I think weddings are one of the most glorious of all kinds of human events and celebrations, and I think the solemness of the vows and the promises that are exchanged between a man and a woman in marriage in that ceremony, or maybe only equaled by the joy of those same vows and promises. And of course, the whole point of coming together to celebrate a, a wedding. Is to make that joy consummate and complete by having others participate in it. The seeing the union of a man and a woman become one, the excitement of that love expressed in promise and commitment. It's an incredible thing. And I was thinking about this recently because our wedding invitation is actually framed in, in our living room because one of the guests that we invited gave that to us as a really thoughtful gift. And so our wedding ceremony and the party that followed, and it was a. Amazing and awesome party, especially thanks to my in-laws and my parents who generously made sure that that was possible was an exceptional event that we still talk about all the time. Actually, you know, in my wedding when we had this grand kind of wedding banquet afterwards, we had a friend of ours who actually performed the song that we danced to on grand piano and sang for us, which is amazing. We had a DJ in one room and we had a live jazz band in another, and I specifically recall. That when we left late in the evening, my new wife and I, that there were still people on the dance floor having a good time. And I thought, this is the way it's supposed to be. I mean, this is a wedding. This is a wedding banquet. [00:02:58] Why No One Comes [00:02:58] Jesse Schwamb: And so it also made me think recently, especially as we find ourselves in Matthew chapter 22, continuing to look at all these incredible parables that Jesus gives to us, that perhaps the most scandalous and tragic thing that could happen at a wedding or a wedding banquet is that nobody shows up. The guests don't come. Or in fact, like not only do they not come, they don't want to come, they burn the invitations. They wanna have nothing to do with the celebration or the ceremony itself. And so Jesus has been doing all of this teaching that we've been tracking, and he's been responding to these leaders in the Jewish community, the people we call the Pharisees and the scribes who have challenged his authority. And he's been progressing in the way that he's almost ratcheting up the language that he's using, the indictments that he's bringing to them. And now he's about to bring in weddings and specifically the wedding banquet. And that is where we're gonna find ourselves in a Matthew Chapter 22. Now, by the way, I should also mention that because my wife is super popular lady and super lovable. We had a pretty large wedding. I think we had over 200 guests, and so. Because my father-in-law is retired military, we were actually able to have our whole wedding banquet, our whole celebration and party on a local army base. But because of that, it meant that before you could actually get onto the base, all of our guests. Had to be searched. So it's nothing like, you know, basically just shaken down your wedding guests before they show up. So that also was super fun.  [00:04:32] Reading Matthew 22 [00:04:32] Jesse Schwamb: But let's go to the scriptures, everybody. So here's Matthew chapter 22. Uh, listen to this as we take a look at what Jesus has to say and why he brings in weddings. Actually, it might be helpful to say or to give you something, rather to listen to or listen for before you even hear me read the scriptures because. This parable of this wedding banquet, it is definitely one of the most theologically dense parables in the entire synaptic tradition. It is set like we've been saying within the final week of Jesus' ministry in Jerusalem, and it's embedded in the sequence of confrontational exchanges that he's having with the Jewish leadership because they have challenged his authority. And so as you listen to this being read, I want you to clue in, key in as they say to a couple of things. See if you can find the, like the Christological proclamation in this. There's a, a covenantal poll. I think there's some sociological instruction and there's an eschatological warning. All of this happens as is Jesus's jam in the short span of several verses where he illuminates all of these principles of the sovereign grace of God and the summons of the gospel. Total depravity and culpability of this, these rebellious people who refuse the call, the historical judgment of God upon the covenant breaking Israel. And then of course, the subsequent expansion of that covenant into the community include to include the Gentiles. All of this is happening. In this parable, and so I want you just to listen for that as we together read. Or in my case, I guess I just read, especially if you're driving, do not read the parable that begins in the first part of Matthew chapter 22. Here's the word of God. And Jesus answered and spoke to them again in parables saying The kingdom of heaven may be compared to a king who gave a wedding feast for his son, and he sent out his slaves to call those who had been called to the wedding feast and they were unwilling to come again. He sent out other slaves saying, tell those who have been called. Behold. I have prepared my dinner, my oxen and my fon livestock are all butchered and everything is ready. Come to the wedding feast. But they paid no attention and went their way, one to his farm, another to his business, and the rest seized the slaves and mistreated them and killed them. But the king was enraged and he sent his armies and destroyed those murderers and set their city on fire. Then he said to his slaves, the wedding is ready, but those who were called were not worthy. Go, therefore, to the main highways and as many as you find there, call to the wedding feast. And those slaves went out into the streets and gathered together all they found both evil and good, and the wedding hall was filled with dinner guests. But when the king came in to look over the dinner guests, he saw a man there who is not dressed in wedding clothes, and he said to him, friend, how did you come in here without wedding clothes? And the man was speechless. Then the king said to the servants, bind him hand and foot and throw him into the outer darkness. In that place, there will be weeping and gnashing of teeth for many are called, but few are chosen.  [00:07:50] Parable Context [00:07:50] Jesse Schwamb: Wow. So what an incredible. Story, what an incredible foundation or rubric or context in which so many rich theological concepts and pastoral concepts, doctrinal concepts are given to us from Jesus. And you'll notice that of course, chronologically here, this parable is following the parable of the two sons and the parable of the wicked tenants. Those are the vine growers that we were talking about over the last several episodes. And this one rounds everything out. It forms like a triptych of rejection parables directed against these chief priests and the Pharisees who keep coming after Jesus and his authority. And Matthew signals this kind of escalating tension. The Jewish leaders are now explicitly seeking to arrest Jesus. And Jesus responds not by treating their, not by retreating, of course, but by intensifying his indictment in this parabolic form. And here's where we arrive in Matthew 22. It's interesting to me, of course, that this is the approach that Jesus takes. He has already conveyed these two great stories, and at the end of the last one, Tony and I spoke about how this was where at least Matthew explains to us very directly that the, the Pharisees and the scribes, they understood, they discerned that Jesus was speaking about them, and yet Jesus says, I'm not done yet. I've got one more. And this is the culmination of all the things that he's been saying. And it starts again in verse one with Jesus saying, and again, he spoke to them in a parable. You know, it signals that the parable itself is still a reply. Not to a verbal question at this immediate moment, but to this ongoing posture of rejection exhibited by the religious leaders. You notice that what Matthew says here is very, I think, theologically significant in light of where Jesus explains that the parables both reveal and they conceal their instruments of divine judgment upon heart and hearts, even as they illuminate those with ears to hear. This is why I think it's just so important that as Christians. Even as we study God's word, as we participate in it, so to speak, as we let it read us, that we come with this posture of prayer, that we desperately need God's Holy, holy, holy Spirit to illuminate for us what the scriptures say, to lead us into the paths of righteousness and judgment, which are present in the scriptures, so that we may understand them with these spirit-filled eyes, with a spirit enabled brain with ears that have been unstopped by the spirit. So these parables are the mode by which Christ simultaneously honors and judges his audience. He shows indirectly what it would've been of no use to state plainly. And so the parable form itself is really part of the message here. I think that's something hopefully you picked up as we've been processing them all together, that Jesus opponents cannot arrest what they cannot fully comprehend, yet their incomprehension is itself their condemnation, right? This is, this is the mystery. Of the gospel of what God does, where there is this outward and full unbiased external call, and yet there is something that is efficacious by the power of the Holy Spirit for those whom God has chosen and called to himself so reformed to eus. Are attentive to the authorial intent in historical situatedness of each thing that Jesus says. That's one of the things I think is great about the way in which we kind of have organized our theological perspective and these parables function as a prophetic oracle of judgment. And certainly that's like in an Old Testament accent. I mean, that's the Old Testament jam. It's an Old Testament lawsuit kind of John. It's like law and order. If law and order were Moses, were doing it right. So notice that again, as Tony and I've said so many times before, what I kind of always find so phenomenal about these parables is that often we think of parables as having the main object of being a noun of some kind. It's a person, it's a place. It's a thing that is sometimes the case, but more often than not, it's one of those nouns associated with a verb.  [00:11:59] Kingdom And The King [00:11:59] Jesse Schwamb: And so we get that in verse two. The kingdom of heaven may be compared to what? To a king who gave a wedding banquet for his son. And so it implies that the kingdom is being revealed and likened in a definitive act. We got verbs, loved ones. This is the classic. The ultimate, God does all the verbs because you're gonna hear her over and over again. God is going out. God is giving. God is seeking. God is going after, and these verbs are really the center of the parable itself. It's not just that it's the wedding banquet as maybe the title in your scripture gives you, but it's more about this giving of this event and it's preparing of this grand feast. And so the recurrence of this allegory seemed, I think, pretty straightforward to us. The the king is God, the Father, the Son is Christ, and the wedding banquet, which by the way in the Greek here is plural, is really emphasizing that it's a totality of an occasion. This is the Messianic feast. This is the eschatological consummation of the Covenant of Grace. And that image imagery draws like so deep from this Old Testament well and background of God as the husband and the bridegroom of Israel. Again, how lovely and amazing for Jesus and his thorough knowledge of the scriptures to draw in something that the audience would've been like, yes, I know what you're talking about. I'm totally down with that. And so the son's wedding is therefore not some kind of like incidental entertainment. It is the central event of all history, the installation of the Messianic king and the gathering of his bride. And of course, the people hearing this would've immediately gravitated toward that. I think they would've leaned in maybe even like smiled or smirked at one another, knowing that this was now all that veiled. What Christ was drawing on here was the classic presentation. Of the family of God represented in the children of Israel itself, being drawn back into consummate harmony with God the Father, where there was peace and unitedness, and a celebration of this fact that all things were now made and brought together, that God was restoring and bringing all those back to himself in his true and true kingdom that could not be thwarted. So the fact that the king gives the banquet, prepares it, sends servants, selects the guests, underscores this incredible modernistic character of salvation. I think it's impossible to miss here that God is literally doing all the verbs. The initiative at every point is divine. There's no hint here of synergism. The guests do not arrange their own invitations, literally. And so that's why in verse three, we see God, he sending out his servants. And of course that's a familiar theme. It should be to us. If you've been tracking with us the last several parables we've been speaking of because the servants represent the prophets of the Old Testament and subsequently the apostles and the ministers of the word. The invitation had already gone out to quote those who were invited. So it's this perfect passive parable in the Greek, it's, it's indicating a prior and standing invitation. This is the external or general call of the gospel going out through the preaching of the word. And notice that there is always a response. Even here, Jesus moves directly and quickly to here's what the response was. In other words, as the scripture has told us that God's word never goes out in returns void, there's always, as it were, a response here, that's illustrated for us very directly because the response is not so good.  [00:15:32] Invitation Refused [00:15:32] Jesse Schwamb: I mean, this is what would, this is horrible like wedding etiquette. They were not willing to come. And this verb I think is critical because it's volitional refusal. It's not mere ignorance. And reformed theology is insistent here against any kind of constellation that makes man's rejection of the gospel. A matter of insufficient information or circumstances we know better, right? We as people should know that we as Christians who have been changed, know that the natural man here is not natural, merely because he lacks the certain kind of information as if he could be restored or regenerated or reformed if we just knew more things. The will is in bondage to sin. And so as the Westminster Confession, faith says, man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation. This is classic Jonathan Edwards, like, you don't bring anything to your salvation except the sin that made it necessary. For some reason in my head, I said that with kind of a, a weird, almost like southern attitude, which I did not mean to convey. But the point is that this refusal is total, it's willing, it's culpable, it's damnable, it's precisely that, which makes it all the more grievous. The invitation is genuine, the refusal is genuine, and the guilt here is entirely real. So the invited in verse three, represent all of Israel. I, I would say like particularly the leaders here, Tony and I have been talking about the responsibility of these, these leaders in particular to, of course, lead Shepherd, grow these people in faith and a love toward God in a way that is toward freedom and now toward more conviction around extraneous rules or heavy burdens that they set up for them that they cannot perform. And so we have these leaders who had received the covenantal promises and the prophetic witness. I mean, that's like classic Romans nine. The rejection of the servants echoes the pattern of prophetic persecution throughout all of Israel's history. So this is sad stuff. It's a sad beginning to have this grand wedding feast prepared by this king for his son set in motion with the invitations already gone out. And essentially all of those who have been invited have Ally refused.  [00:17:49] Feast Is Ready [00:17:49] Jesse Schwamb: But what's so incredible about God and his loving kindness is still represented here in verse four. The king does not relent after the first refusal, which is remarkable. I mean, this is, again, going back to our proper understanding that we love because God first loved us. That love always leads to giving. And so therefore, God so loved the world that he gave his only son. And when did he give his son? At the fullness of time when we were still at enmity, when we were enemies with him still, he sent his son for us and he sends, therefore a second embassy with an even more urgent and elaborate message that he gives them. He puts into their mouth. And the feast, again, is not merely planned. It's prepared. It's ready. The oxen and fat and calves are images of this lavish like sacrificial celebration. Everything's all slaughtered. Everything is ready to go. Now, I don't know the last time you've been to like an epic feast. I do mean like epic over the top feast. I want you to look up something for me. When you have a chance, look up, just go to your browser of choice and type in shady maples smorgasbord. Now, I don't know if you know what a smorgasbord is, but it's like a, I guess it's like a buffet, but like if you took a buffet and multiply it by a million and then only serve like rich, decadent food and more food than you could possibly really imagine and close to where I live, there's a very famous Amish style. Buffet called Shady Maple Smoker Sport. Just go look it up. 'cause it's gonna be possible for you to describe, but all I can say to you is this isn't just like your standard buffet, it's not just like a potluck where it's like, Hey, we got ham. And, um, we've got some salads and, uh, we've got that, uh, what's that? That weird stuff. You can I, the ambrosia, like we, we've got your hydrox cookies for dessert. This is the last time I was there and uh, actually I was there with my parents and my wife and they treated us. And because this was at a part of my life where my gallbladder was trying to attack me and kill me, I remember just being so ill while I was there feeling so ill, and yet just being so disappointed and bummed out that I couldn't eat all this glorious food because there was filet mignon and lobsters. And shrimp and fish and ham like glazed ham and like carving stations. And then for desserts there was like custards and pies and ice cream and cookies and whoopee pies. And it was this over the top celebration of food. And you couldn't help but just feel like, wow, this thing that we're doing right now is like incredible. I've also, I don't think ever seen my father sample so many different desserts because it was special. This was a, a lavish and incredible celebration for us, and it was prepared, it was ready to go. And we find the same thing here. And so the second sending corresponds to this ministry of the Apostles and the early churches proclamation to Israel. The urgency of the messages come now. It reflects this eschatological pressure of the gospel. A good kind of pressure as if like there's a tea kettle on the stove and it's heating up, and now it's starting to whistle and then to boil over. The kingdom has arrived. Loved ones, the feast is set, delay is inexcusable, and, and so the language of readiness, I think is this glorious language of the gospel. The atonement has accomplished. Christ has been crucified, risen, and exalted, and the feast of salvation is prepared. And what I love is that the reformed tradition consistently insists on the sufficiency of Christ's work for all and the genuine freeness of that gospel offer. I like this is what I usually go back to, is that the cannons of dort affirm this in this way. This is the quote. The promise of the gospel is that whosoever believes in Christ, crucified shall not perish, but of everlasting life. This promise together with the command to repent and believe, ought to be declared and proclaimed to all the nations. The invitation is genuine and urgent. The feast is truly ready. [00:22:01] Mission To All [00:22:01] Jesse Schwamb: The church that I attend is part of the Christian Missionary Alliance denomination, and one of the many things I love about my church is that outward and continual focus on this very thing. That the invitation is genuine. It is urgent, and the feast is truly ready, and it is for all peoples. This freeness to, as we talked about before, scatter the seed of the gospel message unreservedly and without bias to all, all in your sphere of influence. All nations, all people, all tongues, all tribe. And my church is very serious about this. In fact, one of the things our pastor loves to do is oftentimes when he's giving it this kind of proclamation, in fact, just this Lord's day, he was speaking from Matthew 28 and about the Great Commission and the essential nature of that great commission is every Christian's promise to participate in that. It is something you and I are commissioned for and we ought to regularly evaluate our, what our prayers look like. What our finances look like and what our time looks like with respect to whether we are taking seriously that commission, which God has given to us. And so in reminding us of that very fact, one of the things he'll often say from the pulpit is he'll ask out to the congregation, he'll say, what is our middle name? And everybody will respond, missionary. And, and while it's a little bit trite, it reminds us that as part of like the essential ethos in DNA of who we are as Christians, and in fact in this particular year. One of the themes that the whole Christian Missionary Alliance nomination has been focusing on is all of Jesus for All the World takes all of us. I love that all of Jesus for all the world takes all of us. And so we have embedded in this parable here, so much of this intentionality of the gospel, of going out for all people, making this, this message and this mission available. Going out and speaking and preaching and witnessing and testifying of how great God is and what he has done in setting and preparing this gospel message for all people. But in verse five, we find out that even still with all of this, they paid no attention. They went off one to his farm and another to his business. In other words, the word here suggests this kind of contemptuous indifference rather than this active hatred that that actually comes a little bit later. But worldly affairs, a farm, some converse. All this displaces the invitation. And these are not wicked activities, of course, in themselves. Their wickedness consists in their displacement of what is the ultimate. And that I think is actually like very penetrating diagnosis of the human condition. The great enemy of the gospel, at least it seems to me, is not always, as you talk to people, like some kind of dramatic philosophical rejection, some well articulated hatred toward God. It's instead like a quiet absorption in the ordinary pursuits of life. It's like what I think Augustine called being curved inward upon oneself. The world is a great enchant. It be witches our souls, it distracts us. There are so many things that can pull us away from not only meditating on this gospel message, but coming alongside and appreciating. In participating in that great commission. There's so many things to distract us. It's, it's not as if we need a list. I think if I asked each one of you or you asked me, what are some things that you find distracting that pull you away from time and prayer time, studying God's word, time spent with my wife, time spent serving in my local church. I'm not gonna be hard pressed to find those things to say to you. So this idea that we have, whether it's the farm or this business pursuit here, I suppose it could be representative to at least great earthly loves. You have the land, kind of a agrarian rooted life, and then there's trade mercantile and acquisitive life. I mean, maybe these just suggests that the rejection spans all of our social and economic classes, both within Israel at the time and for us today. And so we move both from like this kind of cold indifference, this we'll have other things to do. I'm, I'm just too busy. And, uh, how many times do we really convince ourselves that we can justify our busyness when we feel the pull of the spirit that there is a need? We feel the pull of the gospel message because there's the gospel pressure to ensure that we are speaking truth and love to those around us. That we ourselves are responding to this invitation with our wholeheartedness, our mind, soul, and spirit, everything that we are, and we convince ourselves. Well, I just, you know, I have a lot going on right now. God, there's just so much that I need to do.  [00:26:34] Indifference Turns Violent [00:26:34] Jesse Schwamb: Now we get to verse six and things shift a little bit. Verse six reads, while the rest sees the servants and treated them shamefully and killed them. Now, what's interesting to me is the indifference, kinda just that cold lackadaisical ness of verse five escalates somehow into violence. In verse six, some of them invited not only ignore the servants, but actively persecute them. And so here we have them, basically are being told they treated them outrageously, shamelessly, they killed them, and, and that's really the language of the entire prophetic tradition, the killing of the prophets. In fact, this Greek word here is ris. It's a word for arrogance. Honor, violating, assault, a sin against the honor of both the messenger and the one who sent him both. Like the one who is the emissary and the one who grants power or vouch saves authority to that emissary. And so to assault the king's servant is of course, to come against the king, and this is an act of high treason. It's against the sovereign God of the entire universe. I, I like here something that Calvin notes about this kind of inexcusable aggregation of aggravation of Israel's sin. He writes, they not only rejected the grace, which was offered to them, but added cruelty to their contempt. That's incredible. Right? That's exactly what we do. We reject God. It's, it's of course like not only just taking all the gifts he gives us and pretending as if they're under our own authority or. Have been the result of our own talents or abilities. But instead, when we do this, we add cruelty to all of our contempt. And the reformed doctrine, of course, of total depravity is not merely the claim that humans are bad. It's the claim that following humanity left to itself moves progressively from the indifference. That we saw in the previous verse, verse five, two, hostility toward the living God in his gospel messengers, which we see in verse six. In other words, unless God constrain us, loved ones, that is the natural end of man to move from this place where I do not care about God till I hate him, and then I hate all those who represent him, all those who speak on his behalf. [00:28:46] Judgment On The City [00:28:46] Jesse Schwamb: And so the king's response here, as you might imagine, is one of anger. He's angry. He sends his troops and he destroys the scriptures, say those are murderers, and he burns their city. I mean, the verse is almost certainly this kind of pro prophecy filled in its intent and its content. It's I think, probably a transparent reference to the destruction of Jerusalem by Roman armies in 80, 70. And Matthew, even if we say he's writing after that event, or in like a conservative dating with prophetic anticipation, presents Christ as foreseeing and pronouncing the divine judgment upon the city. And this King's anger, of course, is not just, it's not anger that's looking for reciprocity. It's not just anger that's saying, this has made me upset and I'm responding viscerally and emotionally. It's not petulant rage. It is holy and righteous wrath of the sovereign whose grace has been despised and whose servants have been murdered. The destruction is complete. The murderers are destroyed, the city is burned to the ground, and there are foreign tradition kind of following. A covenantal hermeneutic, I think reads 80, 70 as this terminus of the old Covenant administration in many ways, and the judgment upon Nashville Israel for his rejection, for her rejection, rather of the Messiah, you know? While all of that is true, I think what this presents for us is a reminder of how serious our God's Holiness is. And that again, every time we sin, every time that we come against God and someone would challenge his authority as it were, either directly or indirectly, we put ourselves in the place of those who reject the gospel message. And in so doing, we ought to fall on our knees and ask for the kind of repentance that is necessary because we ourselves are putting our place, we're extending among. The murderers, and in this case, the, the message that Jesus has for those is only anger and again, is a righteous kind of anger. So one might imagine as we read in like the previous parables, that Jesus could have just entirely ended there. It almost sounds like we've drawn to a close.  [00:31:04] Invitation Rejected [00:31:04] Jesse Schwamb: Listen, there's a king. He has a wedding banquet for his son. He sent out last invitations. Nobody came. He goes to confronts the guests and not only do they say we're not interested, some of them are like, yeah, we burned all the invitations. And then the people that you sent to remind us, we killed those people. And it'll be right for the king to say. That's it. Everybody's done here. I'm shutting the whole thing down. And honestly, that could have happened in the garden. That could happen at the cross. Instead, we find something totally different. The parable goes on.  [00:31:33] Feast Still Happens [00:31:33] Jesse Schwamb: In fact, verse eight reads, then he said to his servants, the wedding feast is ready, but those invited were not worthy. Notice loved ones that the feast does not get canceled. I mean, Christmas doesn't get canceled. It's just redirected. The king's purposes will not, cannot be frustrated, and this is a critical sociological and eschatological claim to me, at least. What we're seeing here is the refusal of the invited guests does not leave the wedding hall empty. Praise the Lord. It occasions the wider extension of the invitation.  [00:32:07] Gospel Offer Explained [00:32:07] Jesse Schwamb: And this idea of not worthy does not introduce a prior standard of merit by which the guests were found deficient. But instead, as you know, their unworthiness consists in their refusal To refuse the gospel is to demonstrate one's unworthiness of it. And so worthiness in this context is not some kinda like moral achievement, but it's a covenantal responsiveness. It's the openness of the creature to receive what the king graciously provides. It's why when we stand before God in the kind of judgment that we rightfully deserve, and he says something to the extent of, why should I let you into my heaven? Why should I let you enjoy eternal life with me? We should rightly say, because you promised. And because by the power of your Holy Spirit, through the faith you have given and instilled in me by this imputed righteousness, I can trust you at your promise. And so I think this verse is like so critical for understanding the well meant offer of the gospel. Again, we should together affirm that the gospel is offered to all without distinction, and that those who do not come are inexcusable. God does not will. The damnation of those who reject the gospel as a bare first intention, their damnation follows from their own culpable refusal.  [00:33:31] Mission To All Roads [00:33:31] Jesse Schwamb: And so the king says, listen guys, go out everywhere. Go therefore to the main roads and invite to the wedding piece. As many as you find. I don't know how you're envisioning. If you were listening to this story and you were like setting the actual scene, but I don't know, to me, I just find them, the, the servants or the slaves that they look at it one another and they're just like s go time and they just turn around and start going everywhere to all the places, uh, to anyone who will listen to all the like, stops that there were on the byways. All the highways, all the roads. They're just going through all the places. Wherever the road takes 'em, that's where they're going. And all along the way they're spreading this mission, this invitation, and the mission now. Is universal in scope. The main roads, literally the, the exits, the outlets of all these places. The thoroughfares, where the roads branch out of the city and the highways diverge in the countryside. This is representing, of course, like the ends of the earth, the places where any and all may be found. And the command here to as many as you find to go to those is of course, like a command of universal scope. It's for you and me, loved ones there. There's no prior qualification, rich or poor, Jewish, gentile, moral or immoral. This is the missio day, breaking through all ethnic and social boundaries, and in this loving way, in this pastoral way, it underpins the free and indiscriminate offer of the gospel. Again, like going back to the Westminster Confession and the shorter catechism, affirming this covenant of grace that is administered by the preaching of the word. And no matter where you work, like reform theology from like William Cur, David Bernard, like to the modern missionary movement, we're drawing from this mandate of precisely this kind of universal commission. You know, it's like Spurgeon, I think once said something effect of like, Christ has done more than give a general invitation. He has given an urgent, pressing, commanding invitation to all something like that. And I always remember that because when I think about what it means to step into this role of fulfilling the great commission of understanding what Jesus is saying here, it's not just as if we're saying, listen, the world is in a dire place. This is an emergency situation. And so for all of us in our sphere of influence. To bring forward this message of the indiscriminate offer of the gospel is to take God at his word and then to deliver that word to all of those, all the highways, all the byways, all the outplace, every tribe, Tong, nation. What a glorious thing that our God has given us and put us on mission in this way so that no matter who we meet, we know we might say Jesus loves you, that Jesus has died for you. This is, I think, one of the things that those who maybe are new to the reformed tradition and the theological perspective. Find a little bit interesting to parse out, or maybe sometimes if you've had conversations like I have people think that we're parsing the words too much, but there's something to be said for the death of Jesus being sufficient for all and efficacious for the elect, that we're not simply splitting words. There we're describing very discreetly, very cogently, very crisply. This indiscriminate gospel message while at the same time recognizing that it's God's sovereign choice and will to draw those whom he will to himself. And so in verse 10.  [00:36:54] Good And Bad Gathered [00:36:54] Jesse Schwamb: These servants go out to the roads and they gather all whom they found both good and bad. And so the wedding hall, guess what was filled with guests, because this is God's sovereign prerogative because he can do all these things because even those who have denied him does not remove him from power. That he does all the verbs and so the servants obey and the results are comprehensive. They gather in all of these, and Matthew's quick to say both the good and the bad, and I think like the good and the bad pairing is significant. I don't think this is necessarily meaning that there's the morally virtuous and the morally depraved, though that probably is included somewhere. But I think this, this more, this reflection that, once again, it's all kinds of people. For God's to love the world that whomsoever, all of those who believe in him should not perish, but have eternal life. The wedding hall is filled, it was filled, and it's filled by God's sovereign action through human instrumentality.  [00:37:53] Visible And Invisible Church [00:37:53] Jesse Schwamb: And there is, like I'd say, if you're tracking with this, you should notice that there is a, a kinda a tension here. It sits between verses 10 and 11, and it's going to resolve the banquet hall is full. But you'll notice that it's not all within, well, not everybody who's within it are truly saved. And we'll get to why that isn't just a second. But the filling of the hall through the universal gospel summons does produce a mixed company. We've already talked about the parable of the terrors in the wheat before, so this, this should be news if you've been listening to us for a little while, but it's precisely the condition of the visible church in this age. Again, I just think it's fantastic that when we go to the scriptures, one of the reasons we know it's true is because God tells us the truth about the way things are. And we know that this is the way that the church is today. We would call this the visible versus the invisible church. And of course there's a distinguishing between the visible church, which consists of all those throughout the world that profess the true religion from the invisible church, which is the totality of the elect, those who God has actually called to himself. So the hole is full. But not all in the hall are clothed. And this is fascinating how Jesus brings in this idea of dressing of not, I mean, not what you put on your salad, a smorgasbord, but like what you're actually wearing.  [00:39:07] Wedding Garment Meaning [00:39:07] Jesse Schwamb: So in verse 11, but the king came in to look at the guests and he saw there a man who had no wedding garment. So notice that the parable scene here kind of shifts dramatically all of a sudden because the king arrives suddenly. He's present. He was speaking, he was giving instructions, he was preparing, he was a character, kind of chilling in the background. But now there's this eschatological moment the king's coming to inspect. The guests corresponds to this final judgment, and what he finds is there's a man without a wedding garment. He's at the center, I think of this parables, theological climax. So what, what is this wedding garment? I would put it to you like, as you're thinking through this and maybe interpreting listening for yourself, what do you think the wedding garment is? And I would say like what most reformed interpreters have been unified on is that this really represents that imputed righteousness, the the righteousness of Christ that's credited to the believer and received by faith alone. And so by a wedding garment, I would understand this to mean the purity and the holiness of that transforms and regenerated life, which is required of all those who are brought inside the true and invisible church. And though he immediately qualifies this as like righteousness, that is inseparable from justification. It is not earned, but it is received. In fact, I think, uh, I have my Logos Bible software up as I'm talking to you, and I see that Matthew Henry comments on this by saying, the righteousness of Christ is the robe of righteousness, the garment of salvation in which true believers are closed. I mean. That's a great turn of phrase, brothers and sisters. I love this idea of what the scriptures tell us elsewhere of putting on these garments of praise or worship, the garments of Christ, of being exchanged out as it were, for what is dirty and unsuitable for something that suits the occasion that is given to you to wear by faith alone. And of course, this wedding garment is not a work that the guest has produced, but it's a garment provided, uh, presumably like the king's servants actually supplied it. Uh, I, I think that's like a detail implied by the ancient custom and the severity of the guest condemnation for lacking it. It's almost as if the king is saying. Uh, like you were, should have been provided. Why did you not put this on? Why did by faith you not accept this? And this underscores the so gratia and so fide. The righteousness by which we stand before God on the last day is not our own, but Christ, it's received through faith. And the man without the garment represents those who presume to stand before God on the basis of their own righteousness. Whether that's religious profession. Moral achievement, charitable giving, mere church membership rather. And instead of. That alien and beautiful righteousness of Christ. So the fact that this man is inside the hall, you know, he's come in through the general call confirms that the parable addresses not only those outside the church, but those within it who lack genuine saving faith. It's almost, to me, kind of like an intra ecclesial warning. It's, it's not merely a missional observation. I think that is for all of us. It's why Paul elsewhere says. Check test, confirm to see whether you yourselves are in this faith because it is by faith that we put on these wedding garments which are appropriate and suitable for this great eschatological Messianic wedding feast with the lamb. [00:42:48] Speechless Before Judgment [00:42:48] Jesse Schwamb: So in verse 12, the king says to him, friend, how did you get in here without a wedding garment? And notice the man's response. I, I almost find this kind of funny because he just says, and he was speechless. Like there was, there was nothing for him, uh, to, to say it all. And of course, like this question that's posed here, this, how did you get in here without the winning government? It's not a real question, right? It's not a question of genuine puzzlement. It's the same way in which when we find God walking in the cool of the day, in the garden after the sin of Adam and E, where he says, Adam, where are you? It's not a genuine question of a quizzical nature. It's instead, this rhetorical structure is God questions through judgments. And when he says to Cain, where is Abel your brother, where is Abel, your brother? He's exposing and he's condemning. He's not merely inquiring. And so this man in response, sensing this condemnation, discerning this condemnation, this judgment that's been brought against him, I think this is why the Greek says he was muzzled. He was silenced, his mouth was shut up. He had no answer. Uh, it's not because the question was unfair. But because there was just no legitimate words that he could bring there, there was no argumentation. In other words, there's no poll mic. There was no great debate that he could have. In this moment. Every mouth will be stopped before God. I mean, that's like Romans three. The silence of the ungodly before the Divine Tribunal is a consistent biblical theme, and we find it here. Again, this is the eschatological end to those who are condemned. No one loved ones is gonna stand before God on the last day and successfully argue their case on the ground of personal merit. I love William Perkins on this topic. He was apparently really moved. I learned by this verse and by what he saw in the silence as a profound warning against false assurance. So he actually wrote many a man in this world. Silence is his own conscience. With many fair excuse. Do you hear that? I, I love that turn of phrase. So we're talking about silence. It's about being silence, but I love how he says it's very easy to, to silence, not yourself, not like somebody coming against you with debate, but your own conscience. So he writes, again, many a man in this world will silence his own conscience with many a fair excuse. But in that day, there will be no excuse, no plea, no delay. So that time of plea is now, it's in this life. It's by faith and repentance, which is why there's an urgency to this gospel message. And so the king.  [00:45:17] Outer Darkness Warning [00:45:17] Jesse Schwamb: In hearing this and knowing that this man has no excuse for his outer attire, he says to him, listen to the servants. Bind him hand and foot, cast him into outer darkness. In that place, there will be weeping and gnashing of teeth. The sentence is severe. It's total. Of the command is given to the servants and attendance maybe in this parable and parabolic form, likely the angelic executors of divine judgment and it is binding. It renders the condemned utterly helpless. It's a picture of total divine control over the destiny of the ate. He has cast into this outer darkness, outside the light and warmth of the banquet hall entirely. And I think it's incumbent upon us to take a second and to grieve the repercussions of what is being said here. That the death and destruction of the ATE should make us grieve. It should compel us to go out into the highways, the byways, and to share this message. Unreservedly. One of the ways we know really the full anguish of what this entails is this phrase, weeping and gnashing of teeth, actually occurs seven times in Matthew, and it functions as this refrain, this chorus, this common language of this eschatological condemnation, it combines interestingly in this wordplay here, both the anguish of grief with the rage of frustrated pride. It's a portrait, not of this just like regret, but continuing imp penitent, hostility against God and eternal punishment. And I think if Tony were here, he would agree with me that we have consistently affirmed the doctrine of eternal conscience punishment. You know, the Westminster Confession says, the wicked who know not God and obey not the gospel of Jesus Christ shall be cast into eternal torments. In other words, this outer darkness is not annihilation. The weeping and the gnashing continues. It implies an ongoing conscious existence. It's the image of a binding stands against the notion of this kind of postmortem repentance or universalism. The severity of that verse, I think, really must be allowed to stand in its canonical context without mitigation. The, the severity of this judgment ought to fill us with fear, not theological domestication. We, we shouldn't set this aside and be saying, well, this implies that there is nothing after that time. No, there continues to be only time with God in his presence, in eternal, consummate joy and harmony and peacefulness and celebration. Or there is literally. A weeping and a gnashing of teeth, an unresolved rage and anger where that is punished by God because he's absent where there's unmitigated pain and suffering because it is absent the presence and the mediation of God himself, who even now in this world, holds us back so that while we are sinful and we are not as bad as we could or ought to be because of his great kindness, all of us, even those. Who are not believers.  [00:48:37] Called Yet Chosen [00:48:37] Jesse Schwamb: And so because of that, it ends with these very famous in stock words in in verse 14, for many are called, but few are chosen. And that concluding aphorism is, I think, the theological linchpin of this entire thing. The contrast between this idea of called and chosen, you know, this is the vocabulary that is deliberately covenantal and elective, and we shouldn't shy away from that. Of course, it's referring to this external call, the universal proclamation of the gospel to all the hearers. The call is genuine, it's earnest, it's gentile, it's sufficient as an offer. It is the call that goes to all the highways, all who hear the gospel are truly called to repentance and faith. And for me, in my own journey of understanding what this means as God has allowed me to, that has been critical. This idea that this universal call means that it is sufficient as a call to repentance and faith for all those who hear it. And then it does become the responsibility of all those who hear it to respond to it. And so this idea then of this pairing then with the chosen and the elect is referring of course to those whom God has chosen from before the foundation of the world. The elect are those who not only receive the external call, but are effectually drawn by the eternal efficacious call of the Holy Spirit. We can look to Romans eight 30, those whom he predestined, he also called, and those whom he called, he also justified. And I say, because this is a Reformed Theological podcast, and this is what you came here for, I presume, brothers and sisters. Then it behooves us to at least mention again that the reformed tradition has classically distinguished between that external or general call, the sincere well meant proclamation of the gospel to all without distinction, inviting everybody to faith and repentance. That call is genuine on God's part and God's doing the verbs in that as well. And then again, we, we set that over in next two, the internal, what we call like effectual efficacious call. It's sovereign. It's irresistible work of the Holy Spirit by which the elect regenerated, have their will renewed and are infallibly brought to saving faith. All those whom God has predestined unto life and those only he's pleased in his appointed and accepted time to affectionately call by His word and his spirit out of the state of sin and death to grace and salvation by Jesus Christ. I was thinking recently of this idea of the narrow path and somewhere between like the scriptures there and pilgrim's progress, and paths and journeys. I had this image in my mind of the road on which we walk. And in this life, the natural man on that road encounters all these like intractable boulders, these things that cannot be traversed. These just great mountainous pieces of rock, which block the path. And so prevent us from at least accomplishing the thing that we would like. Like to live forever, to have peace with God, to be at peace with ourselves, to love our brothers and our sisters as much as we love ourselves to honor something that is greater than us. And those boulders are things like sin, death in the devil, which constantly invade us, which constantly thwart us, which constantly block us. And in Christ, what he has accomplished in salvation is not just, I think to remove those boulders, though that would've been good enough of course to just get them outta the way. Instead, it's as if he's taken them and he's crushed them, and now to the softest sand between our toes and we walk over them in victory by the power of his name through the Holy Spirit into eternal life. Into that grand wedding feast spoil, which we have been invited because he has done this because he loves us. And so verse 14 places these two realities side by side without resolving the tension. Philosophically, this is one of the great mysteries of theology. Uh, reformed theology does not collapse the distinction by limiting the external call to the elect alone as like maybe kind of a hyper Calvinist model, but it doesn't make the internal call dependent on a human decision. As like Armenian theology would instead, you know, the tension is, is biblical. This is here for us. It's here for us, because I believe that God wishes for us to submit our knowledge and our reasoning to him knowing that he is far and above us. And because this tension is biblical, it has to be maintained. The invitation is genuinely universal. The effectual drawing is sovereignly particular. How great is our God loved ones? There is no one like him. And so there's so much in this that I think we could spend all of the rest of our life thinking about, and that would be a noble, I was just thinking today that, um, you know, unless the Lord Terrys like, maybe this will be the last series me and Tony ever do, because there's so much that's rich and deep in these parables and there's so many of them, and the teaching of Christ is, is so complete of course, for us because it gives us everything that we need for life and salvation and godliness that. We find that the more that we look into them, the more that we ask the Holy Spirit to bathe us in a realization that comes from the spirit of God, the more that we will find. They challenge us. They encourage us. They equip us. So I'm thinking and praying for you all as I hope that you are for Tony and I as we continue to wrestle with these things as we continue to talk them out, because I'm asking God that he would equip us as we look at the teaching of his son in these parables with a firm understanding of the truth and equip us with his promises and with his encouragement so that. As he grows us in our faith, our faith for us would be like a thousand eyes and a thousand wings that we would find ourselves moving from glory to glory. Because we see in these parables the great work of God for us. What he has accomplished through his son and how he continues to be for us and the son who is given for us is with us. That we have his Holy Spirit within us and who discerns the mind of God, accept the spirits of God. So love us. Let's continue to get after what's being said in these parables here because there's so much for us here.  [00:55:14] Living The Commission [00:55:14] Jesse Schwamb: And might I add, just to tack onto the end, there's also so much for the world. I know that we're quick to say, or like colloquially Christians have said in the past like, Jesus is the answer, but you I think cannot necessarily fault the world for sometimes asking, well, what is the question? And unless we go forward with this proper understanding that all have sinned and fallen short of the glory of God. That all are in need of this savior and that this gospel message is for, in fact, for all people without reservation. Full stop. I guess I ask for you and I and Tony who's editing this episode, are we going out into the highways and byways? What is the proof of the pudding in the eating look like when we examine our lives, but with specifically our finances and our time and our prayer closet and our service? Aren't we in fact concerned with the great commission that is reflected here? Are we concerned with the emergence and urgent need of this gospel message, which is for all people because God so loved the world that he gave his only forgotten son. That whosoever shall believe in him will not per but have everlasting life.  [00:56:27] Community And Support [00:56:27] Jesse Schwamb: So come hang out with us. Come talk about this parable. You know where to go. But I'm gonna tell you anyway because that's what we do. If you go to your browser, type in T Me Back slash Reform Brotherhood, t Me Back slash Reform Brotherhood, that link will take you to an app called Telegram. Telegram is just a messaging app. It's like, I dunno, iMessages for Apple or whatever you Android people are using these days. And there's just a little community that we've sectioned off there. And it's a community of listeners to the Reform Brotherhood who are talking about all kinds of things. You, you wanna be in that group? It is. It is a great group. Don't, don't reject the invitation. Don't reject it. Just, just come. I know you're thinking, listen, I got land. I got commerce I gotta deal with. That's fine. Come, come and join us. So go to t.me/reform brotherhood. One last thing. I would be remiss if I didn't thank all of those who make sure that this podcast still goes out to all the highways and the byways of the internet. That there is no Jericho paywall around it because it does cost money to put out there all the subscriptions, all the distribution. It's surprising, but there are. Intense fees with a lot of that stuff, and so I wanna say thank you, thank you, thank you to those who have listened and said, you know what? I would like to make sure. That this continues to go on. I've been blessed just by the conversation. God has done something here because again, he does all the verbs. Tony and I do zero verbs, and so because of that, they've gone to patreon.com Reform Brotherhood, and they've just decided to give a little bit of the kindness of their heart and generosity to the Lord. So if you're thinking, you know what? I've been listening for a while, and I do appreciate that this just magically, as it were, pops up in my feed and I continue to listen to it. Would you please consider helping us? Uh, Tony and I and so many other listeners who give a little bit just to make sure that together we can keep this thing going strong. And again, you can just go to patreon.com/reform brotherhood. There's also a website, uh, reform brother.com and all kinds of other fun stuff. But I will leave that to you. I, I didn't even bring it up. See, I'm just so glad that you mentioned it yourself 'cause it would've been awkward otherwise.  [00:58:31] Final Blessing [00:58:31] Jesse Schwamb: So loved ones. There are still so many more parables to go. They're all so good. So I hope that you all come back and join us next time as we continue to move through these parables. But until then, there's something that you should definitely do honor everyone. Love the brotherhood. 

In part two of our conversation with Lora Copley, editor of The Banner, the question turns from where the Banner has been to where it could go. Lora doesn't dodge — she names specifics. A Banner podcast launching this year, fully funded through grassroots giving, hosted by Derek Buikema and Sarah Eekhoff Zylstra. A daily Synod 2026 recap modeled on the work of Abide Project. A growing donor base of "banner builders." Online space for articles ranging from 500 to 2,400 words, giving faithful Reformed voices a platform the print magazine can't yet hold. This isn't strategic spin. It's a vision of a publication actually serving the church it claims to speak with. Then Willy turns the conversation toward confessionalism, and the heart of Lora's vision becomes clear. She isn't manufacturing a confessional turn at the Banner — the pitches are already coming. A stay-at-home mom in Chicago on a "Now What?" series for young adults. A church planter in the Multiply 222 network who tells every new disciple after twenty-six weeks of catechism that the only place to go next is Berkhof's Systematic Theology — because the book is incredible. The Reformed confessions are not a museum piece. They're how Reformed churches make disciples, and the CRCNA is hungry for leaders who believe it. Lora heads into Synod 2026 to be interviewed and voted on as permanent editor. She admits she's nervous — her words tumble out like a clown car at the Ringling Brothers circus, she says — but she'll feel deeply dependent on the Lord and His Spirit, and that's a good place to be. We boast in our weakness so that Christ's strength may be known. The closing word is Jonathan Edwards: among all the counterfeits the enemy can imitate of the Spirit's fruit, the one thing he cannot counterfeit is the exalting of Christ. That's what Lora is praying for the Banner, the agencies, the denomination, and the Synod about to gather. Lifted, fixed, transformed eyes on Jesus. There is no other sign and wonder worth chasing. Timestamps: 0:00 — Recap and lead-in 0:26 — Dreaming the Banner's future 1:07 — Reaching a younger, audio-visual audience 1:32 — The new Banner podcast launching this year 4:06 — Banner builders and grassroots support 5:34 — Willy on confessionalism in the Banner 6:48 — Berkhof Basics, Canons of Dort, and confessional pitches coming across the desk 8:33 — "Just send them to Berkhof": a church planter's discipleship story 11:10 — Jason on teaching doctrine to high schoolers 11:49 — Calvin was 26: Reformed confidence for a new generation 13:03 — A hunger for passionately confessional leadership 13:34 — Lora on heading to Synod 2026 15:42 — Nervous, dependent, and in the right place 18:29 — How to pray for Lora and the Banner 23:00 — Praise God for His faithfulness 27:45 — Pray, write, read, share 28:16 — Final words 29:04 — Jonathan Edwards on the one thing you can't counterfeit Join and support us on Substack: https://themessyreformation.com/ Intro music by Matt Krotzer

The devotional centers on the enduring importance of obedience to God's Word, drawing from Deuteronomy 12:28 to illustrate that faithful adherence brings not only present blessing but lasting generational impact. It emphasizes that obedience is not merely a legalistic requirement but a pathway to divine favor, spiritual vitality, and the shaping of future generations, as demonstrated by contrasting the godly legacy of Jonathan Edwards with the destructive lineage of Max Jude. The message calls believers to examine their lives through the lens of Psalm 139, inviting repentance and reliance on the Holy Spirit to align with God's will. It challenges modern cultural self-centeredness by urging a generational perspective, where personal choices ripple outward to affect children, grandchildren, and beyond. Ultimately, the sermon presents obedience as a transformative, life-giving response to God's love, rooted in the eternal truth of Scripture and empowered by the Holy Spirit.

America keeps trying to solve spiritual problems with political answers, but Al, Zach, John Luke, and Christian look back at the Great Awakening to show how true liberty began with repentance and surrender to God. Zach connects Jonathan Edwards, George Whitefield, and the rise of personal responsibility in faith to the eventual deconsolidation of political power in colonial America. The guys compare revival movements then and now, wrestling with emotionalism, denominational unity, and why freedom can't flourish when people forget the God who gave it. Watch the trailer for Hillsdale's full-length documentary Revolutionary America, narrated by Tom Selleck at: https://www.youtube.com/watch?v=_jeBinuMUhE Today's conversation is about Lesson 5 of Colonial America: From Wilderness to Civilization from Hillsdale College. Take the course with us at no cost to you! Sign up at http://unashamedforhillsdale.com/. More about Colonial America: Professors of history and politics guide us through the perilous journey of the Mayflower and the grueling winters of Cape Cod. They explore the ideas of religious liberty and natural rights, as well as the brutal conflicts, such as the wars on the frontier and the French and Indian War. Through this six-lesson appreciation of the colonial experience, you will learn how the unique American spirit was shaped. Journey to the New World and discover the origins of the American spirit. Sign up at ⁠http://unashamedforhillsdale.com/ Check out At Home with Phil Robertson, nearly 800 episodes of Phil's unfiltered wisdom, humor, and biblical truth, available for free for the first time! Get it on Apple, Spotify, Amazon, and anywhere you listen to podcasts! https://podcasts.apple.com/us/podcast/at-home-with-phil-robertson/id1835224621 Listen to Not Yet Now with Zach Dasher on Apple, Spotify, iHeart, or anywhere you get podcasts. Chapters  00:00 John Luke's Bunk-Bed Setup 05:30 Christian Shaves His Beard 08:25 Spiritual Lethargy & Revival 14:15 Revival Highs & Lasting Faith 20:05 Deconsolidating Religious Power 30:20 Edwards, Whitefield & Being Born Again 37:25 Revival in the Fields 42:20 Repentance, Freedom & Surrender 46:00 Old Lights vs. New Lights — Learn more about your ad choices. Visit megaphone.fm/adchoices

Todos tenemos la capacidad de tomar decisiones conforme a nuestros deseos. Pero ¿de dónde provienen nuestros deseos? En este episodio de Renovando Tu Mente, escucha cómo R.C. Sproul interactúa con la enseñanza clásica de Jonathan Edwards sobre la libertad de la voluntad humana. La Biblia deja en claro que estábamos en esclavitud al pecado antes de ser libertados por medio del poder del evangelio. Pero ¿significa la esclavitud al pecado que no éramos libres en absoluto? ¿Qué hay del libre albedrío? En esta serie titulada Dispuestos a creer, el Dr. Sproul considera estas preguntas, y más, comenzando con este mensaje en el que examina lo que Jesús tenía que decir acerca del efecto del pecado sobre nuestras almas. Lee la transcripción: https://es.ligonier.org/rtm/nacidos-para-pecar/ Una iniciativa de Ministerios Ligonier apoyada por donantes. Haz tu donativo: https://gift.ligonier.org/1119/spanish-outreach

John 15:6 If anyone does not abide in Me, he is thrown away as a branch and dries up; and they gather them, and cast them into the fire and they are burned. What would you think about a vinedresser that left dead branches on the vine or when removed left an unsightly pile of dried up branches in his vineyard? Would you consider him lazy or sloppy? You certainly wouldn't think well of him. Would you not consider it to his credit and praise that he remove them and take them to a burn pile? What else does he do with dead, dried up branches? Why did Jesus think it was important to give this information to His disciples? It's because the Father gave it to Him to give to them because that information is for their highest good. It also is what a responsible vinedresser does, and certainly they knew it. It is highly possible, knowing Jesus, that such a burn pile was in sight. According to Jonathan Edwards, God glorifies Himself even in the destruction of the wicked who do not bear fruit. It is reasonable and it is the branch's purpose to bear fruit, the fruit of His love. In fruit-bearing both the Father and the Son are glorified. However, a dead, dried up branch brings no glory to the Son, the vine. So there is only one reasonable and expected way that remains for the Father, the vinedresser, to receive glory as far as they are concerned, and that is in the destruction of those who fall short of the glory of God (Rom. 3:23). The destruction of the wicked in hell is neither unjust nor unloving. Contrary to popular opinion, it is what love for the Vine and the vineyard looks like. For God, The Vinedresser, to not have a burn pile would be to fall short of the glory of God. Let us bear fruit today by living to love with Jesus. Acknowledgment: Music from “Carried by the Father” by Eric Terlizzi. www.ericterlizzi.com

In this episode, we examine Jonathan Edwards's 5 distinguishing marks of the Spirit. How do we discern if activity is from the Spirit? What should we be looking for? Edwards writes 5 marks that lead us to believe the Spirit is at work. We examine his 5 marks and discuss why that is helpful in our discipleship and church.Article here: https://www.onthewing.org/user/Edwards%20-%20Distinguishing%20Marks%20of%20the%20Spirit.pdfConnect With Usprovidenceomaha.org | Instagram | FacebookEmail Usformation@providenceomaha.org

"Christmas Evans was helped by a few books written by four Johns. There was John Owen, his favorite author. There were John Bunyan and Jonathan Edwards. Finally, there was John Gill, who Evans so appreciated that he translated his commentary into Welsh." For more information, visit CBTSeminary.org

"Christmas Evans was helped by a few books written by four Johns. There was John Owen, his favorite author. There were John Bunyan and Jonathan Edwards. Finally, there was John Gill, who Evans so appreciated that he translated his commentary into Welsh."For more information, visit CBTSeminary.org

"Christmas Evans was helped by a few books written by four Johns. There was John Owen, his favorite author. There were John Bunyan and Jonathan Edwards. Finally, there was John Gill, who Evans so appreciated that he translated his commentary into Welsh." For more information, visit CBTSeminary.org

What does real spiritual growth actually look like?In a world where outward expressions of faith can be mistaken for genuine transformation, it's easy to confuse activity with authenticity. How can we tell the difference between what is truly the work of God and what is simply human effort?In this Friday Focus episode, we explore the nature of genuine spiritual advancement—what it is, what it isn't, and why it matters so deeply for our churches, families, and personal lives. Drawing insight from Jonathan Edwards, who carefully examined revival in his own day, we'll uncover timeless principles that help us discern the true work of the Spirit of God.Join us as we look beyond the surface and rediscover what it really means to see God at work.//Friend of Foe (1 John 4:1)The Ultimate Test (1 John 4:2-3)The Superior Spirit (1 John 4:4)The Audience Matters (1 John 4:5-6)The Source of Love (1 John 4:7-8)

Dive into the chilling spark of the Salem Witch Trials and how colonial America's spiritual decay ignited the First Great Awakening. Discover the preachers whose biblical devotion shaped government and defended liberty in the young society. From the pulpit of brilliant pastor Jonathan Edwards to the electrifying rise of George Whitefield – the evangelist who captivated unprecedented American audiences – we trace the massive revival movement that swept the colonies. This awakening cracked old hierarchies, empowered ordinary people, rewired American identity, and quietly laid the groundwork for revolution. From hysteria to hope, rebellion to rebirth, discover the complicated legacies (including ties to slavery) that shaped a nation's soul. GLENN'S SPONSORS: PreBorn: Together, we can end the tragedy of abortion, one mother and baby at a time. To donate securely, dial #250 and say the keyword “baby,” or visit ⁠https://preborn.com/glenn⁠. Home Title Lock: Go to https://hometitlelock.com/glennbeck and use promo code GLENN to get a FREE title history report and a FREE TRIAL of their Triple Lock Protection! For details visit https://hometitlelock.com/warranty American Financing: American Financing can show you how to put your hard-earned equity to work and get you out of debt. Dial ⁠800-906-2440⁠, or visit ⁠https://www.americanfinancing.net⁠. Relief Factor: If you're living with aches and pains, see how Relief Factor, a daily drug-free supplement, could help you feel better and live better. Try the three-week QuickStart for just $19.95 by visiting https://ReliefFactor.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

"For a time is coming when people will no longer listen to sound and wholesome teaching. They will follow their own desires and will look for teachers who will tell them whatever their itching ears want to hear." (2 Timothy 4:3 NLT) There was a time when we were bombarded by a one-sided view of God as an angry deity, ready to throw people into the open fires of Hell. People complained about too much hellfire-and-brimstone preaching. But when was the last time anyone has heard a hellfire-and-brimstone message? Sadly, the sermon “Sinners in the Hands of an Angry God” that Jonathan Edwards preached in 1741 would not be allowed in many churches today. Many people have gone too far in the other direction, teaching that God is an all-loving, benign, supreme being that doesn’t seem to have any opinions about the way we live. The assumption is that as long as we’re true to ourselves, then it’s okay with Him. He accepts us the way we are. We like the qualities of God such as love, forgiveness, and compassion and the incredible fringe benefit of eternal life in Heaven. On the other hand, we’re appalled by a God of holiness who desperately loves us yet requires repentance as well as trust, a God who promises to judge those who refuse to come to Him on His terms. Others look at God as some kind of pagan deity who simply needs to be appeased. They think that if they go through religious rituals, they’ve done their part and they can build up credit for sinning that week. People can follow that god as much as they want. But that is not the God of the Bible. When we start picking and choosing the things about God that appeal or do not appeal to us, we are not only diminishing our view of who God is but also believing and teaching a false gospel. Some preachers today offer weak, watered-down proclamations in the name of the gospel. They tell you to believe, but they don’t tell you to repent. They tell you there’s a Heaven, but they don’t tell you there’s a Hell. And they tell you there’s forgiveness, but they don’t tell you there’s repentance. If we don’t include those things, then it isn’t the gospel. We cannot edit the gospel according to what we like or don’t like. It’s for us to share it as God gave it. Otherwise, we strip the gospel of its power and effectiveness. We cannot control what happens in the world. But at the same time, we cannot allow the belief system of a secular society to influence the way we believe. The idea is not to conform ourselves to the world’s way of thinking. It is not to bend the Bible to the culture. When we desperately want to please everyone and not offend anyone, we will fail to make an impact on our culture. When we start tampering with the essentials of our faith such as the Bible, the gospel, and the nature of God Himself, we are making God into a different image. The God of the Bible does love us and accept us as we are. But the God of the Bible also wants to change us. He wants to conform us into the image of Jesus Christ. Reflection question: What does it practically look like to share the full gospel—both grace and repentance—without compromising truth? Discuss Today's Devo in Harvest Discipleship! — The audio production of the podcast "Greg Laurie: Daily Devotions" utilizes Generative AI technology. This allows us to deliver consistent, high-quality content while preserving Harvest's mission to "know God and make Him known." All devotional content is written and owned by Pastor Greg Laurie. Listen to the Greg Laurie Podcast Become a Harvest PartnerSupport the show: https://harvest.org/supportSee omnystudio.com/listener for privacy information.

John 4:27-45 - Come, See the Savior of the World Please turn to John 4:27-45. This is our third sermon involving the woman at the well. The first two centered on her conversation with Jesus which ended in verse 26. She ironically told Jesus that the Messiah, the Christ, was coming. To which Jesus responded, "I who speak to you am he." Interestingly, that is the first time in John's Gospel that Jesus identifies himself as the Christ. In earlier chapters, John the Baptist had made that clear. Jesus' disciples had also identified him as the Messiah as well as the King of Israel and the Son of God. But while speaking with this women, Jesus made it absolutely clear who he is. Which brings us to verse 27 where we find out what happened next. Reading of John 4:27-45 Prayer The protestant reformer Martin Luther, once said this: "I'm just one beggar showing another beggar where to find bread." I think that's good description of a faithful Christian. Every single person in the world is searching for truth. Some acknowledge it… some don't. A Christian is someone who believes that he or she has found truth… has found the Bread of Life… and wants to bring others to likewise taste and see. "I'm just one beggar showing another beggar where to find bread." In many ways that captures what happened next in this narrative. When the Samaritan woman woke up that morning, she had no idea what was in store for her that day. She had no idea that she would meet someone and her life would change. At first, she was shocked that a Jewish man was speaking to her. She a woman of Samaria, after all. But even more shocking was what she learned from him. She learned three things: 1. That he had spiritual water to give her that would spring up to eternal life 2. That a time had come when true worshipers would worship in Spirit and truth. Worship was no longer tied to a time and a place. 3. The most shocking - this man claimed to be the promised Messiah. Try to put yourself in her shoes. Can you imagine the excitement in her heart?   Some of you don't have to imagine what she felt. I know some of your testimonies - how you met Jesus for the first time and how everything changed. Well, her heart was bursting with the same excitement. She left her water jar, verse 28, because she had to tell others what happened.   At this point there are two parallel things happening in the narrative. First, the disciples had returned. And Jesus taught them using an object lesson. Second, at the same time, the woman had gone back in her hometown, to Sychar. She went to tell people what happened. So, let's begin with those two separate interactions. What Jesus taught his disciples and then what happened in the town. Those will then converge in verse 39. 1. Jesus and His Disciples By the way, did you notice that the disciples returned at precisely the right time. They arrived at the well right at the end of Jesus conversation with the woman. If they had arrived earlier, they would have interrupted his conversation with her. If they had come later, they would never have seen the woman… and wouldn't have known what was happening. You see, God had orchestrated it all. That's similar to what happened at the end of Jesus' conversation with his disciples. He told them about the harvest… and then immediately when he was done, people started coming to Jesus. It all happened in God's perfect timing. I just wanted to point that out. The apostle John has not only been conveying who Jesus is through the words that Jesus and the others spoke. But we're also learning about him and God the Father and God the Spirit through what's been happening.  So, Jesus disciples returned to the well. Remember, they had gone into town to buy food, which they did. When they got back, they naturally urged Jesus to eat. "Rabbi, eat!" But he wasn't eating. No, as I mentioned Jesus took this opportunity to teach a lesson. He said, verse 32, "I have food to eat that you do not know about." He wasn't talking about food that nourishes the body. No, he was talking about spiritual food. But the disciples hadn't yet made that connection. So, they asked, "has someone brought you food to eat?" Does this sound familiar? This is the fifth time, so far, that Jesus used a real tangible physical object to teach a spiritual truth. Last week, Coleman reminded us of them. First, the water turned to wine indicating our need for Jesus' cleansing ministry. Second, Jesus' comment about the temple being destroyed and rebuilt in 3 days, referring to his forthcoming death and resurrection. Third, Jesus told Nicodemus that he needed to be born again, referring to a spiritual not a physical birth. And fourth, earlier in this chapter, Jesus offered the Samaritan woman living water that would spring up to eternal life. And did you notice that in each one of those cases, just like here, Jesus' audience didn't understand at first. The disciples didn't get it, at first. That's why they asked the question - "has someone brought you food?" Which brings us to an important question: since Jesus wasn't referring to real food, what food was he referring to? Well, he answers that. He answers by first giving his disciples the broad category and then he applies his answer to what was happening in Samaria. The broad category is God the Father's will. Look at verse 34. "Jesus said to them, 'My food is to do the will of him who sent me and to accomplish his work.'" Jesus' food was to be obedient to his Father's will for him. That included many things - His becoming man. It included his perfect obedience to God's law. It included Jesus being and revealing light and truth to the world. And notice the phrase at the end of 34 "accomplish his work." Jesus primary task was to accomplish redemption. And he ultimately accomplished that by (1) dying on the cross to satisfy the demands of the law that we failed to uphold… and (2) rising from the grave to vindicate us and give eternal life. By doing all those things, Jesus was redeeming a people unto himself. His obedience, which he identified as his spiritual food, sustained his ministry and led to the redemption of a people. That relates directly to the next part of this lesson - the harvest Do you see that connection? The harvest continues the food metaphor …by highlighting what the result of his obedience would be - a harvest of souls. Now, remember, Jacob's well is on the outskirts of town. As Jesus and his disciples sat there, they could see fields of wheat or other crops. The sense we get from verse 35 is that it was not yet harvest time. It could be that there were still 4 months left, as is mentioned… or they were in that period of waiting. It was not yet time… the grain was not yet ready. Jesus said to them, "lift up your eyes, and see that the fields are white for harvest." But, as the disciples looked, the fields were not ready. The grain kernels of wheat were not yet a pale white and therefore not yet ready to harvest. Rabbi, What are you talking about? There's still some time before the harvest. The fields are not yet white for the harvest. But then, Jesus clarified. Look at verse 36. He said to them, "the one who reaps is receiving wages and gathering fruit for eternal life." Jesus wasn't referring to the harvest of grain… no, he explained that he was talking about gathering people unto eternal life. Gathering people to hear of the living water and spiritual bread that he offers. By the way, this is now the 6th time that Jesus uses a common tangible, physical reality to refer to a spiritual truth. And it won't be the last. Let me make a brief comment about the sowing and reaping mentioned here. Jesus said that others sowed the seed and the harvest was now ready for the reapers. The question is, who sowed the seed? The answer is that many have sowed the seed. The patriarchs and prophets of old sowed the seed. John the Baptist and his disciples most recently sowed the seed. Jesus himself is the great sower. All the seed had been planted, and now it was time to reap the harvest. Jesus also makes an interesting point. Usually, the sowing and the reaping are months apart. But he points out that the sowing and harvesting are happening together. In other words, no longer is a wait necessary. The sowing and reaping are now happening at the same time. As the message of salvation goes forth… a harvest of souls was happening. And that is exactly what was happening in this Samaritan town. 2. The Samaritan Harvest So, let's now go back to the Samaritan woman and her testimony. Before we consider what happened, I want to remind you of something important - a  contextual matter. This whole thing was happening in Samaria. This did not happen in Judah. The Jews did not consider Samaritans to be part of God's promised people. Their religion had been corrupted and they were considered unclean. This spiritual awakening that we are about to witness sent a clear message to the original Jewish readers. The salvation that the Messiah had come to fulfill was for the world. The harvest includes people from all tribes, languages, and nations. Last week, up in verse 22, we learned that "salvation is from the Jews."  The salvation that God brought to the world came through Israel. God revealed himself and his salvation through them. Jesus was in the line of King David as his greater son. He's the fulfillment of the prophets and high priest, and is the true the Lamb of God. In all those ways, salvation is FROM the Jews… but that salvation is FOR the world. The harvest was for all peoples. This awakening in this town of Samaria, demonstrated that in a powerful way. Jesus disciples and the apostle John's original audience needed not only to hear it but to see and experience it. Jesus came to redeem a people out of every people groups on earth. So, Jesus had just conveyed to his disciples the harvest had arrived. They (and we!) have been called to participate as workers in God's harvest. Now, let me ask, as you think about this narrative, who is the example for the disciples? Who is the person in this story who demonstrated what it means to harvest souls? It's the Samaritan woman. While Jesus was teaching his disciples, the Samaritan woman had gone to be a worker in the harvest. And what does she tell those in her town? Go back up to verse 29. She tells them (look at it) to come and see the man who told me everything that I ever did. And then she asks, "can this be the Christ?" Ok, I've been thinking about this all week... thinking about her words in verse 29. And I've been asking myself, was she being a good witness? After all, she didn't make an argument that Jesus was the Christ…. Her question, in fact, wasn't really a definitive statement about Jesus. So, was she a faithful witness? I have an answer. Absolutely! And let me give you three reasons why. ·      First, she wanted to bring them to meet Jesus for themselves. She was just one beggar showing other beggars where to find bread. Come and see… it's like she was holding them by the hand to bring them to meet him. ·      Second, she was telling her own testimony. That's a powerful thing. It wasn't polished, but it was compelling because she was conveying what she experienced. And I want you to think about this. Why in the world would people listen to her? I mean, they knew she had had 5 husbands and was now living with another guy. And now she was telling them she found yet another man. Why would they listen to her? Well, because they saw that something changed in her. There was something radically different. You see, it wasn't just the testimony of her words, it was the testimony of her life. ·      And third, she asked a thought-provoking question. Can this be the Christ? Questions are helpful because they get us thinking and they stir our curiosity. So, yes, she was a faithful witness. I'd like to say a word to two groups of people who are here today. First, some of you here are not sure whether Christianity is true… maybe you're asking questions and seeking answers but perhaps unsure whether you believe Jesus is who he said he is. Maybe you're here with a friend or family member. If that's you, I simply want to say, come and see Jesus for yourself. Don't take my word for it or a friend's word… but read this Word. In this book, I believe you will find answers and I believe you will see Jesus for who he is. I encourage you to read it. Study it. Ask God to show you whether he is the way, the truth, and the life - as Jesus himself said. It's changed my life and many here. Like the woman at the well, your friends or family or neighbors simply want you to see what they found. After all, if it is the truth, then of course they would want you to see and believe it as well. The second group. Most of you are here because you do believe. If that is you, consider this: Sometimes we think we need to have all the answers. Sometimes we think that if we just say the right things, then others will come to believe as we do. But most often, that's not the case. No, most often, others come to believe either because of our testimony which includes the testimony of our lives… or because we brought them to come and see Jesus for themselves. That is exactly what happened in this town. Look down at verse 39. "Many Samaritans from that town believed in [Jesus] because of the woman's testimony." Furthermore, they asked Jesus to stay so they could learn more, and so he stayed for 2 days. And then look at verse 41. "Many more believed because of his word." I think verse 42 is great. The people said, "It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.” To our knowledge, the Samaritan woman didn't even tell them that Jesus was the Savior of the world. No, she just asked them whether he could be the Christ and she brought them to Jesus. But what they found was that he indeed was the Christ, the Savior. By the way, that phrase, "Savior of the world" really captures the heart of this whole chapter. Jesus wasn't just a Savior for the Jewish people. No, he was a Savior that the Samaritans needed. He was a Savior that this woman needed in her sin and wandering. He was a Savior who had come to offer salvation to the world. And remember, the disciples were there seeing it all. They witnessed a glimpse of the great harvest of souls unto eternal life. In fact, only three years from that point, they would each be sent out to end of the earth. They would themselves testify to all that Jesus said and did. And each would experience a similar harvest. You know, throughout history, there have been many great awakenings similar to what happened in Samaria. At different times and different places, thousands and thousands have come to see and believe. It's not typical. No, most often, God works through his people in the normal course of life… as individuals and families come to know the Savior.   But there have been times when the Holy Spirit has moved in tremendous ways. It's happened in Africa and Korea and Britan. In our country in the early 18th century, the first great awakening began. It started through the faithful witness of believers and faithful preaching by pastors like Jonathan Edwards and George Whitfield. It spread through all the colonies and even back to England. By the thousands, people hearts were open to hear and then believe. I think it is fair to say that the Protestant Reformation was a great harvest - an awakening or really a revival all throughout Europe to believe or rediscover the Gospel of Jesus Christ. And let me ask, how did each of these spiritual awakenings begin? Well, they each began through the faithful witness and testimony of God's people. Come and see Jesus. In Sychar, it began with one woman, so moved by God in her life, that she had to tell others what happened and invite them to meet Jesus. It started by one beggar showing other beggars where to find bread. Would it be that God would so move in our city? I don't know, but what I do know is that the fields are white for the harvest. May we be faithful to enter into the labor of the harvest… and may God so move that many would come to believe in Jesus as indeed the Savior of the world.

Episode Summary: One of the films making its rounds the past two weeks in movie theaters is “A Great Awakening” produced by Sight and Sound. The film tells the story of the First Great Awakening in America through the lens of Benjamin Franklin, the friend of George Whitefield the great preacher who was largely responsible, along with Jonathan Edwards, for the awakening which historians say had a tremendous impact on the founding of America thirty years later. One of the primary responsibilities of Christians is to impact their culture, retarding the decay brought about by sin by functioning as salt and shining the light of God's truth into spheres of our own culture where the darkness of sin prevails. In other words, Christ wants us not only to be individual disciples of his but to make disciples of all nations. In this episode we find insight about this process as we look at how God discipled nations in the past by bringing about a great awakening and spiritual renewal in Israel (recounted in Nehemiah 8) and inspiring The Great Awakening in America. For Further Prayerful Thought:Why do you think Jesus told us our mission is to “make disciples OF the nations” instead of “make disciples IN the nations”? What is the difference? What does this command say to Christians who want to give up on our culture because “the culture is so evil it is going to hell in a hand basket”?What stood out to you about how God discipled his nation, Israel, through Ezra and the Levites during the month of Tishri? What parts of this process seem applicable to America? Which parts don't?What stood out to you about God discipling America through The Great Awakening? What lessons, if any, can you draw from it about how God might “disciple” America through us.For the printed version of this message click here.For a summary of topics addressed by podcast series, click here.For FREE downloadable studies on men's issues click here.To make an online contribution to enable others to hear about the podcast: (Click link and scroll down to bottom left)

A study of the evangelistic method of Jonathan Edwards in such sermons as Pressing Into Kingdom, God Makes Men Sensible of Their Misery, Tne Manner in which Salvation is to be Sought. Why was there an appeal to mercenary motives? Were the applications what is sometimes labeled "preparationism" in fact so? Was Edwards alone in his instructions to the unconverted sinner, or did this in fact follow the Puritan Tradition? Why has modern evangelism shunned the type of awakening illustrated in Christian in his awakening detailed in the allegory Pilgrim's Progress?

Legacy Audio Archive

Legacy Audio Archive

This nation was built by Protestant Christians – puritans and presbyterians who believed in the sovereignty of God. They believed that God was sovereign over the great movements of nations and civilizations because they believed He was exhaustively sovereign over every detail of the universe, preeminently the salvation of every man, woman, and child.Cotton Mather, Jonathan Edwards, George Whitefield, and John Witherspoon all preached this sovereign grace rooted in the historical event of the resurrection of Jesus Christ from the dead.The Text: “But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph. 2:4-10).King's Cross Church is a member congregation of the CREC in Moscow, ID. Visit our website at https://kingscrossmoscow.com.Follow us on Facebook: https://facebook.com/kingscrossmoscow.

Guest speaker Preston Sanders explores God’s character using Exodus 34, highlighting the tension between divine mercy and justice. While God is gracious and slow to anger, He "will by no means clear the guilty." Sanders warns against being "stiff-necked" or presuming upon God's grace, using the generational legacy of Jonathan Edwards to illustrate the impact of a godly life. The sermon centers on Christ as the "mercy seat" through penal substitutionary atonement. By drinking the "cup" of God's righteous wrath, Jesus satisfied divine justice, allowing believers to receive mercy. Sanders concludes that true faith transcends intellectual knowledge; it requires a Holy Spirit-led heart transformation and the ongoing process of sanctification, where believers must "die to self" to become more like Christ.

Jonathan Edwards once said, “True legacy consists not of what we leave behind, but of what we instill in others.” That insight cuts against the grain of how many of us think about inheritance. We often focus on leaving behind money, assets, or property. But Scripture calls us to think bigger. What we pass on isn't just wealth—it's wisdom, character, and a legacy of faithfulness. So the real question isn't simply, "What will I leave behind?" It's, “Who am I preparing to receive it?” The Tension: Wealth Without Wisdom There's a natural desire in all of us to provide for the people we love—children, grandchildren, or others God has entrusted to our care. And that desire is good. Proverbs 13:22 reminds us: “A good man leaves an inheritance to his children's children.” But Scripture also gives us a warning. Proverbs 20:21 says, “An inheritance gained hastily in the beginning will not be blessed in the end.” Why? Because when wealth is passed on without wisdom, it can become more of a burden than a blessing. The goal isn't just to transfer assets—it's to transfer stewardship. Your heirs are not merely recipients. They are future managers of what ultimately belongs to God. And that changes everything. Inheritance Is About Responsibility Throughout Scripture, inheritance is deeply tied to identity and responsibility. In the Old Testament, land wasn't just property—it was connected to covenant, calling, and faithfulness. Families didn't simply receive something; they were entrusted with something. The same is true today. If we pass on wealth without preparing the heart, we risk creating confusion—or even harm. But if we invest in spiritual formation, in a biblical understanding of stewardship, and in trust in God as the true Provider, then what we leave behind becomes a tool for Kingdom impact. How to Prepare the Next Steward 1. Model Faithful Stewardship More is caught than taught. The way you handle money right now—how you spend, save, give, and trust God—is shaping the next generation, whether you realize it or not. Your financial life is telling a story: Is it a story of fear or faith? Of accumulation or generosity? Of control or surrender? Long before your children or grandchildren receive anything from you, they are learning from you. 2. Communicate Intentionally One of the biggest mistakes families make is avoiding conversations about money, values, and legacy. But silence creates confusion. Deuteronomy 6:6–7 encourages us to talk about God's ways throughout everyday life. That includes how we think about money. Talk about: Why you give How you make financial decisions What you hope they carry forward Help them see that money isn't the goal—it's a tool. 3. Train, Don't Just Transfer Psalm 78 calls us to tell the next generation the works of God so that they will “set their hope in God.” Faithfulness is learned over time. That means giving the next generation opportunities to practice stewardship now—not someday. It might look like: Helping a child budget their allowance Inviting a teenager into family giving decisions Walking alongside an adult child as they navigate financial choices We're not just preparing them to receive—we're preparing them to steward. 4. Trust God With the Outcome This is where it becomes deeply personal.  Even with the best preparation, you can't control what someone else will do. At some point, you release what you've taught, modeled, and invested—and entrust it to God. Psalm 24:1 reminds us: “The earth is the Lord's, and the fullness thereof.” That includes your resources—and your legacy. You are not the owner. You are the steward. And the same will be true for the next generation. The Legacy That Matters Most So instead of asking, “How much should I leave behind?” a better question might be: “How well am I preparing the one who will receive it?” Because the greatest inheritance you can leave isn't what's in your accounts. It's a heart that treasures God above all. It's a life that says, “God owns it all. I am His steward.” It's a vision of money as a tool to serve His purposes. That's the kind of legacy that impacts your children—and your children's children. Take the Next Step If you want to explore this idea more deeply, Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship walks through what it means to see God—not money—as our ultimate treasure. You can order a copy for yourself or receive a discount when you place a bulk order for your church or small group at FaithFi.com/Shop. On Today's Program, Rob Answers Listener Questions: Should my 78-year-old brother keep his 2.2% mortgage or pay it off and invest instead? Also, how should we approach selling his out-of-state property—back to family or to an investor? I'm setting up a trust—what should I expect to pay, and what factors should I consider? After selling our home, should we use the proceeds to pay off our new house or invest them along with $169,000 in a CD? I gifted my sister $35,000 for a car—do either of us need to report it to the IRS? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship by Rob West Wisdom Over Wealth: 12 Lessons from Ecclesiastes on Money Look At The Sparrows: A 21-Day Devotional on Financial Fear and Anxiety Rich Toward God: A Study on the Parable of the Rich Fool Find a Certified Kingdom Advisor (CKA) FaithFi App Remember, you can call in to ask your questions every workday at (800) 525-7000. Faith & Finance is also available on Moody Radio Network and American Family Radio. You can also visit FaithFi.com to connect with our online community and partner with us as we help more people live as faithful stewards of God's resources. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Jonathan Edwards once said, “True legacy consists not of what we leave behind, but of what we instill in others.” We often think about bequeathing money and assets, but, in Scripture, we are called to also pass on wisdom, character, and a legacy of faithfulness. On the next Faith & Finance Live, Rob West explains how to prepare the next steward. Learn why it’s crucial to intentionally give wisdom before wealth. Then, it’s your calls. That’s Faith & Finance Live—where biblical wisdom meets today’s financial decisions—weekdays at 4pm Eastern/3pm Central on Moody Radio. Faith & Finance Live is a listener supported program on Moody Radio. To join our team of supporters, click here.To support the ministry of FaithFi, click here.To learn more about Rob West, click here.To learn more about Faith & Finance Live, click here.See omnystudio.com/listener for privacy information.

Senior Pastor, Clint Pressley Wednesday, March 4, 2026"Sinners In The Hands Of An Angry God" by Jonathan EdwardsOriginally recorded on 3/4/26, & posted 3/5/26

In this episode of "Relatable," Allie tackles three popular Christian myths that sound appealing but range from incomplete to outright misleading: “Relationship, not religion”; “God answers all prayers” (the answer is sometimes just “no”); and “Preach the gospel, and when necessary, use words.” She explains how these trite sayings often stick in our minds like mantras, yet as Christians, we must evaluate them not by how they feel or seem, but by reason, logic, and, above all, the unchanging truth of Scripture. Drawing from the Bible and theologians like Jonathan Edwards, John Calvin, and Martin Luther, Allie revives her classic Most Misused series to show why what God actually offers through His word is far deeper and better than these simplified phrases. Ultimately, she reminds listeners that what we believe and declare with our words truly matters, because Christianity calls us to a faith-fueled religion rooted in relationship with Christ, honest prayer aligned with God's will, and bold proclamation of the gospel in both deeds and words. Share the Arrows 2026 is on October 10 in Dallas, Texas! Tickets are on sale now at: ⁠⁠⁠⁠⁠⁠https://sharethearrows.com⁠⁠⁠ Buy Allie's book "Toxic Empathy: How Progressives Exploit Christian Compassion": ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.toxicempathy.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ — Timecodes: (00:00) Introduction (11:05) “Relationship, not religion.” (26:58) “God answers all prayers.” (37:37) “Preach the gospel, and when necessary, use words.” — Pre-Born | To donate, dial #250 and say the keyword “BABY.” That's #250, BABY. Or visit Preborn.com/ALLIE. Alliance Defending Freedom | Every dollar you give to ADF by March 31 will be doubled by a special matching grant, only while matching funds last.Go to JOINADF.com/ALLIE or text ALLIE to 83848 to have your gift matched to protect brave Americans. Seven Weeks Coffee | Go to sevenweekscoffee.com and save 15% forever when you subscribe, plus get a free gift with your order! And exclusively for my listeners, use code ALLIE for an extra 10% off your first order. That's a 25% total savings on your first order, plus a free gift! Legacy Box | Visit Legacybox.com/ALLIE to take advantage of Legacybox's Spring Cleaning sale and preserve your family's story. Good Ranchers | To support a company that honors America's past, present, and future, visit ⁠GoodRanchers.com⁠ today. When you start your plan, you'll get to pick a free meat that will be included in every order for life, and you'll get $25 off your first order using my exclusive code, ALLIE.

Questions? Comments? Text Us!What if spiritual experiences are real — but deeply personal?In this episode of God: An Autobiography, The Podcast, philosopher Jerry L. Martin explores one of the most difficult questions in religion: how do we discern whether a spiritual experience is genuine?Drawing on William James and the long philosophical tradition of spiritual discernment, Jerry examines why religious experience varies from person to person.Different temperaments, histories, and cultures shape how individuals encounter ultimate reality. But if spiritual experiences differ so widely, how can they be evaluated?Can one religion judge another? Is there a neutral standpoint from which competing belief systems can be assessed?Jerry explores the philosophical challenge of spiritual discernment beyond the boundaries of any single tradition. Along the way he discusses thinkers such as Ignatius of Loyola, Jonathan Edwards, and William James.The episode also introduces the idea of the “clarified soul,” the cultivated inner capacity that allows us to perceive spiritual truth with greater clarity and depth.In a world of many religions and worldviews, the question remains: how do we responsibly seek what is ultimately true?Get the books: Radically Personal: God and Ourselves in the New Axial Age | God: An Autobiography, As Told to a PhilosopherOther Series:The podcast began with the Dramatic Adaptation of the book and now has several series:Radically Personal: Reflections on lived experience, divine encounter, and personal vocation, drawing on a seeker-centered approach to spirituality in a new Axial Age.From God to Jerry to You: Divine messages and breakthroughs for seekers.Jerry & Abigail: An Intimate Dialogue: Love, faith, and divine presence in partnership.What's Your Spiritual Story: Real stories of people changed by encounters with God.What's On Our Mind: Reflections from Jerry and Scott on recent episodes.Two Philosophers Wrestle With God: A dialogue on God, truth, and reason.The Life Wisdom Project: Spiritual insights on living a wiser, more meaningful life.What's On Your Mind: Listener questions, divine answers, and open dialogue. Stay ConnectedShare: questions@godanautobiography.comUltimate Questions SubstackGet the books: God: An Autobiography, Radically PersonalShare Your Story | Site | Facebook | Instagram | Twitter | YouTube

 In this Sunday Interview, Bradley Onishi sits down with historian Matthew Avery Sutton to discuss his sweeping new book Chosen Land. Sutton argues that from the colonial era onward, Americans have pursued a centuries-long project to transform North America into a “holy land” that could usher in God's millennial kingdom. Paradoxically, the founders' decision to create a secular Constitution and protect religious freedom through the First Amendment helped fuel the explosive growth and innovation of American Christianity. Without a state church, religious leaders became entrepreneurs—competing for followers through media, technology, and spectacle—helping make the United States far more publicly religious than many other Western democracies. The conversation explores how a long-standing Protestant cultural dominance shaped American politics and public life, from Abraham Lincoln navigating religious expectations in the 19th century to Barack Obama confronting controversy over Rev. Jeremiah Wright. Sutton also explains the decline of mainline Protestantism, the rise of evangelical branding, and why the very term “evangelical” is largely a modern reinvention rather than a continuous tradition stretching back to figures like Jonathan Edwards. The episode closes with a look at today's Christian nationalism, culture-war politics, and apocalyptic thinking—from debates about Israel to interpretations of global conflict—asking whether the United States is witnessing the last gasp of white Protestant dominance or simply another revival in a long and turbulent religious history. Subscribe for $3.65: ⁠https://axismundi.supercast.com/⁠ Subscribe to our free newsletter: ⁠https://swaj.substack.com/⁠ Order American Caesar by Brad Onishi: ⁠https://static.macmillan.com/static/essentials/american-caesar-9781250427922/⁠ Donate to SWAJ: https://axismundi.supercast.com/donations/new Learn more about your ad choices. Visit megaphone.fm/adchoices

Solomon Stoddard was an early colonial pastor who had a tremendous influence on New England. Not only was he the grandfather of Jonathan Edwards, but he also had a huge and overlooked impact on world history.Thanks to John Rayner for reading this sermon! He runs an audio narration service and should be looked into for all of your voice-work needs. We appreciate all the sermons he has generously helped us with over the years. Make sure to check out our Patreon!Support this podcast at — https://redcircle.com/revived-thoughts6762/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

I'm a presuppositional apologist. I was asked "What is your view of the inspiration, authority, inerrancy, and sufficiency of Scripture?" Here's my answer. Along the way I'll share with you why atheists need the Bible to be true, but of course they don't want to admit that.Watch my whole Apologetics Answers playlist here: https://youtube.com/playlist?list=PLfSpUNYR5qo6sv8Pk8x0tmaq8lLQHHlTm&si=FlnSB-pBhZ6SSaJE==============================♱ SUBSTACK: Read weekly articles to help you learn and grow: https://thethinkinstitute.substack.com/♱ CHURCH TRAINING: Bring an IMPACTFUL weekend training event to your church or ministry ➡️ https://thethink.institute/forchurches♱ SOCIETY: Christian men get equipped for their Christian life, in community. Try out the Hammer & Anvil Society now. Go to https://thethink.institute/society.The easiest method for teaching your kids the faith we can help you learn (catechism): https://thethink.institute/catakids Men: Want to become the worldview leader your family and church need? We provide in-depth education and community for Christian men: https://thethink.institute/societyMy name is Joel Settecase. I'm the president of The Think Institute, NFP. How I got here: 2009: Left the business world.2010: Became a Bible teacher at a Christian school in Chicago. Realized I needed more education.2011: Enrolled at Trinity Evangelical Divinity School (TEDS). 2013: I joined a suburban church as pastor-in-training.2013–2016: Served as a youth pastor, discipling middle and high school students.2014: Wife diagnosed with cancer while pregnant. God taught us faith.2014–2015: Discovered Calvinism, New Covenant Theology, and Presuppositional Apologetics.2015: Our thirdborn diagnosed with leukemia. God tested and trained us in real time.2016: Joined Chicago multi-site church as Associate Pastor overseeing men's, students, and family ministry and evangelism—later becoming interim lead campus pastor.2016 Wrote Catakids! catechism to teach my young kiddos the faith.2017: Graduated cum laude from TEDS. Capstone papers on apologetics of Jonathan Edwards and John Frame.2018: Joined Cru Church Movements as missionaries.2019: Thirdborn got heart failure. God built our ministry from Lurie Children's Hospital.2020: Started homeschooling. Son received heart transplant. 2020: Launched the Hammer & Anvil Society during Covid.2021: Started teaching at homeschool co-ops.2022: Launched The Think Institute as a nonprofit.2023: Wrote The Bible Based Worldview. 2023: Re-launched the Hammer & Anvil Society as a nationwide men's fellowship. 2024: Joined Village Bible Church, teaching apologetics and worldview classes, family camps, men's retreats, student electives, and Sunday sermons.2025: Launched on Substack. YouTube channel hit 1M views. We now reach 75K+ people monthly and distribute hundreds of educational resources each year. To every Christian man trying to live a Christian life: God will give you what you need for your journey (Eph. 2:10). I am living proof of that. And now my job is to help you build a worldview legacy, where you, your kids, and your wife will be able to confidently answer the world's questions with confidence, and see Jesus change lives as you share your faith.===========================================================The Think Institute relies on the generous support of our Ministry Partners to pursue our mission. Thank you for your help in preparing thousands of regular believers to explain, share and defend the Christian message all over the world.The Think Institute, NFP is a registered 501(c)(3) non-profit organization (EIN: 88-3225438). Donations to The Think Institute are tax deductible to the fullest extent allowed by law.Donate now: https://thethink.institute/partner

Science needs Jesus. Let's talk about why that is. It's time to learn apologetics.Watch my whole Apologetics Answers playlist here: https://youtube.com/playlist?list=PLfSpUNYR5qo6sv8Pk8x0tmaq8lLQHHlTm&si=FlnSB-pBhZ6SSaJE==============================♱ SUBSTACK: Read weekly articles to help you learn and grow: https://thethinkinstitute.substack.com/♱ CHURCH TRAINING: Bring an IMPACTFUL weekend training event to your church or ministry ➡️ https://thethink.institute/forchurches♱ SOCIETY: Christian men get equipped for their Christian life, in community. Try out the Hammer & Anvil Society now. Go to https://thethink.institute/society.The easiest method for teaching your kids the faith we can help you learn (catechism): https://thethink.institute/catakids Men: Want to become the worldview leader your family and church need? We provide in-depth education and community for Christian men: https://thethink.institute/societyMy name is Joel Settecase. I'm the president of The Think Institute, NFP. How I got here: 2009: Left the business world.2010: Became a Bible teacher at a Christian school in Chicago. Realized I needed more education.2011: Enrolled at Trinity Evangelical Divinity School (TEDS). 2013: I joined a suburban church as pastor-in-training.2013–2016: Served as a youth pastor, discipling middle and high school students.2014: Wife diagnosed with cancer while pregnant. God taught us faith.2014–2015: Discovered Calvinism, New Covenant Theology, and Presuppositional Apologetics.2015: Our thirdborn diagnosed with leukemia. God tested and trained us in real time.2016: Joined Chicago multi-site church as Associate Pastor overseeing men's, students, and family ministry and evangelism—later becoming interim lead campus pastor.2016 Wrote Catakids! catechism to teach my young kiddos the faith.2017: Graduated cum laude from TEDS. Capstone papers on apologetics of Jonathan Edwards and John Frame.2018: Joined Cru Church Movements as missionaries.2019: Thirdborn got heart failure. God built our ministry from Lurie Children's Hospital.2020: Started homeschooling. Son received heart transplant. 2020: Launched the Hammer & Anvil Society during Covid.2021: Started teaching at homeschool co-ops.2022: Launched The Think Institute as a nonprofit.2023: Wrote The Bible Based Worldview. 2023: Re-launched the Hammer & Anvil Society as a nationwide men's fellowship. 2024: Joined Village Bible Church, teaching apologetics and worldview classes, family camps, men's retreats, student electives, and Sunday sermons.2025: Launched on Substack. YouTube channel hit 1M views. We now reach 75K+ people monthly and distribute hundreds of educational resources each year. To every Christian man trying to live a Christian life: God will give you what you need for your journey (Eph. 2:10). I am living proof of that. And now my job is to help you build a worldview legacy, where you, your kids, and your wife will be able to confidently answer the world's questions with confidence, and see Jesus change lives as you share your faith.===========================================================The Think Institute relies on the generous support of our Ministry Partners to pursue our mission. Thank you for your help in preparing thousands of regular believers to explain, share and defend the Christian message all over the world.The Think Institute, NFP is a registered 501(c)(3) non-profit organization (EIN: 88-3225438). Donations to The Think Institute are tax deductible to the fullest extent allowed by law.Donate now: https://thethink.institute/partner

How should we live now so that we will have no regrets later? As we look at the life of Jonathan Edwards who modeled living with integrity and eternity in view, grounded in Jesus' words from Matthew 5:37. Relying on Christ rather than self-effort, Edwards sought to be a man of his word, shaping his life, ministry, and perseverance through trial. In a time of spiritual coldness, God used his faithfulness to bring a great awakening, reminding us that when we depend on Christ, He empowers us to live truthfully and use our lives for His glory.

Let's look at 13 quotes from the fathers of the Scientific Revolution and what they had to say about the relationship of their faith to their science. GRAB YOUR FREE PDF GUIDE TO THIS VIDEO HERE: https://thethink.institute/store/p/science-to-the-glory-of-god-13-quotes-from-the-christian-founders-of-modern-scienceWatch my whole Apologetics Answers playlist here: https://youtube.com/playlist?list=PLfSpUNYR5qo6sv8Pk8x0tmaq8lLQHHlTm&si=FlnSB-pBhZ6SSaJE==============================♱ SUBSTACK: Read weekly articles to help you learn and grow: https://thethinkinstitute.substack.com/♱ CHURCH TRAINING: Bring an IMPACTFUL weekend training event to your church or ministry ➡️ https://thethink.institute/forchurches♱ SOCIETY: Christian men get equipped for their Christian life, in community. Try out the Hammer & Anvil Society now. Go to https://thethink.institute/society.The easiest method for teaching your kids the faith we can help you learn (catechism): https://thethink.institute/catakids Men: Want to become the worldview leader your family and church need? We provide in-depth education and community for Christian men: https://thethink.institute/societyMy name is Joel Settecase. I'm the president of The Think Institute, NFP. How I got here: 2009: Left the business world.2010: Became a Bible teacher at a Christian school in Chicago. Realized I needed more education.2011: Enrolled at Trinity Evangelical Divinity School (TEDS). 2013: I joined a suburban church as pastor-in-training.2013–2016: Served as a youth pastor, discipling middle and high school students.2014: Wife diagnosed with cancer while pregnant. God taught us faith.2014–2015: Discovered Calvinism, New Covenant Theology, and Presuppositional Apologetics.2015: Our thirdborn diagnosed with leukemia. God tested and trained us in real time.2016: Joined Chicago multi-site church as Associate Pastor overseeing men's, students, and family ministry and evangelism—later becoming interim lead campus pastor.2016 Wrote Catakids! catechism to teach my young kiddos the faith.2017: Graduated cum laude from TEDS. Capstone papers on apologetics of Jonathan Edwards and John Frame.2018: Joined Cru Church Movements as missionaries.2019: Thirdborn got heart failure. God built our ministry from Lurie Children's Hospital.2020: Started homeschooling. Son received heart transplant. 2020: Launched the Hammer & Anvil Society during Covid.2021: Started teaching at homeschool co-ops.2022: Launched The Think Institute as a nonprofit.2023: Wrote The Bible Based Worldview. 2023: Re-launched the Hammer & Anvil Society as a nationwide men's fellowship. 2024: Joined Village Bible Church, teaching apologetics and worldview classes, family camps, men's retreats, student electives, and Sunday sermons.2025: Launched on Substack. YouTube channel hit 1M views. We now reach 75K+ people monthly and distribute hundreds of educational resources each year. To every Christian man trying to live a Christian life: God will give you what you need for your journey (Eph. 2:10). I am living proof of that. And now my job is to help you build a worldview legacy, where you, your kids, and your wife will be able to confidently answer the world's questions with confidence, and see Jesus change lives as you share your faith.===========================================================The Think Institute relies on the generous support of our Ministry Partners to pursue our mission. Thank you for your help in preparing thousands of regular believers to explain, share and defend the Christian message all over the world.The Think Institute, NFP is a registered 501(c)(3) non-profit organization (EIN: 88-3225438). Donations to The Think Institute are tax deductible to the fullest extent allowed by law.Donate now: https://thethink.institute/partner

Thomas Jefferson’s 1802 letter to the Danbury Baptists famously described the First Amendment as building a "wall of separation between church and State." This line has been the gold standard for those who point to the secular origins of America and the threat of funding any sort of religious activity. But this idea of America as a secular republic built on Enlightenment ideals misses a critical truth: Christianity has been at the center of American public life since European colonization began 500 years ago. The Constitution didn't create a wall between church and state—it inadvertently created a "free market" for religion that allowed Christian activists to expand their influence in unexpected ways. Today's guest is Matthew Avery Sutton, author of Chosen Land: How Christianity Made America and Americans Remade Christianity. We see the different versions of Christianity imported during European colonization and how the absence of state control unleashed wildly eccentric religious movements that couldn't have happened in Europe. From revivalist preachers like Jonathan Edwards and Peter Cartwright to Billy Graham, and from liberal Congregationalists to twentieth-century mainline denominations, American Christianity constantly evolved. We see this in the story of Abraham Lincoln, whose skepticism toward traditional Christianity in his twenties nearly derailed his political career. In his 1846 race against Methodist circuit rider Peter Cartwright, Lincoln faced accusations of being an infidel after openly rejecting his family's Christian faith. This episode reveals how, contrary to popular belief, America's founding generation allowed religious liberty not out of principle, but pragmatism—they needed to keep a fractious coalition together. To understand what makes America unique, we must account for how Christianity shaped—and was shaped by—every major historical development in U.S. history. From tent revivals to megachurches, from abolition to segregation, Christianity's "free-market" evolution in America created something unlike anywhere else in the world.See omnystudio.com/listener for privacy information.

It's time to get introduced to one of the most powerful apologetics arguments against atheism: Alvin Plantinga's Evolutionary Argument Against Naturalism. For further reading: What Is the “Evolutionary Argument Against Naturalism?” by Joel Settecase https://settecase.wordpress.com/2018/06/27/what-is-the-evolutionary-argument-against-naturalism/==============================♱ SUBSTACK: Read weekly articles to help you learn and grow: https://thethinkinstitute.substack.com/♱ CHURCH TRAINING: Bring an IMPACTFUL weekend training event to your church or ministry ➡️ https://thethink.institute/forchurches♱ SOCIETY: Christian men get equipped for their Christian life, in community. Try out the Hammer & Anvil Society now. Go to https://thethink.institute/society.The easiest method for teaching your kids the faith we can help you learn (catechism): https://thethink.institute/catakids Men: Want to become the worldview leader your family and church need? We provide in-depth education and community for Christian men: https://thethink.institute/societyMy name is Joel Settecase. I'm the president of The Think Institute, NFP. How I got here: 2009: Left the business world.2010: Became a Bible teacher at a Christian school in Chicago. Realized I needed more education.2011: Enrolled at Trinity Evangelical Divinity School (TEDS). 2013: I joined a suburban church as pastor-in-training.2013–2016: Served as a youth pastor, discipling middle and high school students.2014: Wife diagnosed with cancer while pregnant. God taught us faith.2014–2015: Discovered Calvinism, New Covenant Theology, and Presuppositional Apologetics.2015: Our thirdborn diagnosed with leukemia. God tested and trained us in real time.2016: Joined Chicago multi-site church as Associate Pastor overseeing men's, students, and family ministry and evangelism—later becoming interim lead campus pastor.2016 Wrote Catakids! catechism to teach my young kiddos the faith.2017: Graduated cum laude from TEDS. Capstone papers on apologetics of Jonathan Edwards and John Frame.2018: Joined Cru Church Movements as missionaries.2019: Thirdborn got heart failure. God built our ministry from Lurie Children's Hospital.2020: Started homeschooling. Son received heart transplant. 2020: Launched the Hammer & Anvil Society during Covid.2021: Started teaching at homeschool co-ops.2022: Launched The Think Institute as a nonprofit.2023: Wrote The Bible Based Worldview. 2023: Re-launched the Hammer & Anvil Society as a nationwide men's fellowship. 2024: Joined Village Bible Church, teaching apologetics and worldview classes, family camps, men's retreats, student electives, and Sunday sermons.2025: Launched on Substack. YouTube channel hit 1M views. We now reach 75K+ people monthly and distribute hundreds of educational resources each year. To every Christian man trying to live a Christian life: God will give you what you need for your journey (Eph. 2:10). I am living proof of that. And now my job is to help you build a worldview legacy, where you, your kids, and your wife will be able to confidently answer the world's questions with confidence, and see Jesus change lives as you share your faith.===========================================================The Think Institute relies on the generous support of our Ministry Partners to pursue our mission. Thank you for your help in preparing thousands of regular believers to explain, share and defend the Christian message all over the world.The Think Institute, NFP is a registered 501(c)(3) non-profit organization (EIN: 88-3225438). Donations to The Think Institute are tax deductible to the fullest extent allowed by law.Donate now: https://thethink.institute/partner

Is "interracial" marriage biblically acceptable? Let's look at the theology laid in the biblical worldview.Watch my whole Apologetics Answers playlist here: https://youtube.com/playlist?list=PLfSpUNYR5qo6sv8Pk8x0tmaq8lLQHHlTm&si=FlnSB-pBhZ6SSaJE==============================⏰ Timestamps ⏰TBD♱ SUBSTACK: Read weekly articles to help you learn and grow: https://thethinkinstitute.substack.com/♱ CHURCH TRAINING: Bring an IMPACTFUL weekend training event to your church or ministry ➡️ https://thethink.institute/forchurches♱ SOCIETY: Christian men get equipped for their Christian life, in community. Try out the Hammer & Anvil Society now. Go to https://thethink.institute/society.The easiest method for teaching your kids the faith we can help you learn (catechism): https://thethink.institute/catakids Men: Want to become the worldview leader your family and church need? We provide in-depth education and community for Christian men: https://thethink.institute/societyMy name is Joel Settecase. I'm the president of The Think Institute, NFP. How I got here: 2009: Left the business world.2010: Became a Bible teacher at a Christian school in Chicago. Realized I needed more education.2011: Enrolled at Trinity Evangelical Divinity School (TEDS). 2013: I joined a suburban church as pastor-in-training.2013–2016: Served as a youth pastor, discipling middle and high school students.2014: Wife diagnosed with cancer while pregnant. God taught us faith.2014–2015: Discovered Calvinism, New Covenant Theology, and Presuppositional Apologetics.2015: Our thirdborn diagnosed with leukemia. God tested and trained us in real time.2016: Joined Chicago multi-site church as Associate Pastor overseeing men's, students, and family ministry and evangelism—later becoming interim lead campus pastor.2016 Wrote Catakids! catechism to teach my young kiddos the faith.2017: Graduated cum laude from TEDS. Capstone papers on apologetics of Jonathan Edwards and John Frame.2018: Joined Cru Church Movements as missionaries.2019: Thirdborn got heart failure. God built our ministry from Lurie Children's Hospital.2020: Started homeschooling. Son received heart transplant. 2020: Launched the Hammer & Anvil Society during Covid.2021: Started teaching at homeschool co-ops.2022: Launched The Think Institute as a nonprofit.2023: Wrote The Bible Based Worldview. 2023: Re-launched the Hammer & Anvil Society as a nationwide men's fellowship. 2024: Joined Village Bible Church, teaching apologetics and worldview classes, family camps, men's retreats, student electives, and Sunday sermons.2025: Launched on Substack. YouTube channel hit 1M views. We now reach 75K+ people monthly and distribute hundreds of educational resources each year. To every Christian man trying to live a Christian life: God will give you what you need for your journey (Eph. 2:10). I am living proof of that. And now my job is to help you build a worldview legacy, where you, your kids, and your wife will be able to confidently answer the world's questions with confidence, and see Jesus change lives as you share your faith.===========================================================The Think Institute relies on the generous support of our Ministry Partners to pursue our mission. Thank you for your help in preparing thousands of regular believers to explain, share and defend the Christian message all over the world.The Think Institute, NFP is a registered 501(c)(3) non-profit organization (EIN: 88-3225438). Donations to The Think Institute are tax deductible to the fullest extent allowed by law.Donate now: https://thethink.institute/partner

Michael Horton, Justin Holcomb, Walter Strickland, and Bob Hiller answer audience questions on Jonathan Edwards, deliverance ministries, dispensationalism, infant baptism, recommended reading, and more. PARTNER WITH US - https://solamedia.org/partner/?sc=AS2502V When you become a partner today, you'll receive two remarkable books as our thanks: Rediscovering the Holy Spirit by Dr. Michael Horton and Praying with Jesus by Pastor Adriel Sanchez. We believe these books can guide you into a clearer understanding of the Spirit's work and a richer prayer life. FOLLOW US YouTube | Instagram | X/Twitter | Facebook | Newsletter WHO WE ARE Sola is home to White Horse Inn, Core Christianity, Modern Reformation, and Theo Global. Our mission is to serve today's global church by producing resources for reformation grounded in the historic Christian faith. Our vision is to see reformation in hearts, homes, and churches around the world. Learn more: https://solamedia.org/

Segment 1: • Let's talk about hell. • The church has been debating and systematizing beliefs on hell as long as Christianity has been around. • Certain beliefs about hell, like annihilationism and universalism, have been outside the bounds of orthodoxy for thousands of years. Segment 2 • Many church fathers were crystal clear—hell is eternal punishment. • Annihilationism is in the grey: not heresy, and certainly not orthodoxy. • If hell isn't eternal, we truly have no urgency to see people saved. Segment 3 • Some claim Luther doubted hell—he didn't. He affirmed eternal, conscious torment. • Jonathan Edwards' view? The terrible sinfulness of sin deserves equally momentous justice. • Minimizing hell minimizes sin, and ultimately minimizes God's justice against sin. Segment 4 • William G.T. Shedd: early Christians didn't even entertain annihilationism. • The clearest voice on hell? Jesus Himself - and he makes the eternality of hell clear. • If universalism is true, then the cross becomes unnecessary. ___ Thanks for listening! Wretched Radio would not be possible without the financial support of our Gospel Partners. If you would like to support Wretched Radio we would be extremely grateful. VISIT https://fortisinstitute.org/donate/ If you are already a Gospel Partner we couldn't be more thankful for you if we tried!