Podcasts about Justification

00:00:00 Romans 1 – Gospel Revealed, Wrath Against Unrighteousness, and Heathen Depravity00:04:04 Romans 2 – Impartial Judgment, Doers of the Law, and Inward Circumcision00:07:37 Romans 3 – All Have Sinned, Justification by Faith, and Boasting Excluded00:10:58 Romans 4 – Faith Imputed for Righteousness and Promise to Abraham00:14:12 Romans 5 – Peace with God, Grace Abounding, and Death Through Adam00:17:07 Romans 6 – Dead to Sin, Alive to God, and Servants of Righteousness00:19:57 Romans 7 – Dead to the Law, Inward Conflict, and Flesh vs Spirit00:23:11 Romans 8 – Life in the Spirit, Joint-Heirs with Christ, and More Than Conquerors00:27:59 Romans 9 – Election of Grace, Sovereign Mercy, and Israel's Stumbling-Stone00:32:00 Romans 10 – Righteousness of Faith, Confessing the Lord, and Preaching the Gospel00:34:36 Romans 11 – Remnant according to Election, Wild Olive Tree, and Mystery Revealed00:39:16 Romans 12 – Living Sacrifice, Diversity of Gifts, and Overcoming Evil00:41:47 Romans 13 – Subjection to Higher Powers, Love the Fulfilling of the Law00:43:58 Romans 14 – Weak in Faith, Judgement Seat of Christ, and Stumblingblocks Avoided00:46:59 Romans 15 – Bearing Weakness, Minister to Gentiles, and Paul's Travel Plans00:50:58 Romans 16 – Salutations to Saints, Warning Against Divisions, and Final Doxology

Evil is a being - Satan - whom we overcome when we learn to testify personally to what God's Word says about the Blood of Jesus.v2Support the show

Jesus, Our Justification & Sanctification | Apostle Moses Mukisa

Romans Volume II: Living Under GraceAdam's sin brought guilt, death, and condemnation to humanity, showing how the actions of one man can affect many. Paul points us to Jesus, whose perfect obedience and righteousness are credited to everyone who believes, bringing justification and life through faith.Sermon Preached by Chris Lewis on September 27, 2026Foothill Church exists to glorify God by living as disciples of Jesus who make disciples of Jesus.https://foothill.church

Aujourd'hui, Charles Consigny, avocat, Zohra Bitan, cadre de la fonction publique, et Sam Zirah, créateur de contenu, débattent de l'actualité autour d'Alain Marschall et Olivier Truchot.

With Jo on holiday, Chris and Alex open with a quick recap of chapter 7. The law was good but powerless, sin was pervasive, and the chapter ended with Paul's cry: who will rescue me from this body of death? Thanks be to God through Jesus Christ. They then read verses 1–11. They unpack "no condemnation" as both a verdict and a penalty. The cross deals with the believer's forensic status, but it also deals with sin's power and its wages of death. They note how the chapter brings the Holy Spirit to centre stage, and how Paul contrasts "the law of the Spirit of life" with "the law of sin and death". For the Trinitarian nerds, verses 3–4 show all three persons at work. Chris points out that the Greek peri hamartias ("for sin") carries the language of the Septuagint's sin offering. Christ both fulfils the law's standard and becomes the offering for those who can't meet it. They also hear echoes of Ezekiel's returning Spirit and Jeremiah's law written on the heart. And, as promised to Jo, the new Exodus gets a mention.Verses 12–17 move the metaphor from slavery to family. Chris suggests adoption is less a picture than the underlying reality of the relationship, with both obligations and blessings. Alex brings in the prodigal son and his older brother: our identity rests in the Father, and our obligations flow out of that identity rather than earning it. The pair explore adoption in first-century Jewish and Roman settings, where an adoptee took on a new father's name, status and inheritance (hence the outrageous number of men called Gaius Julius Caesar). They discuss how best to render "Abba": not "Daddy", but something closer to an Australian "Dad", both reverent and intimate. They close the section on verse 17's condition that heirs suffer with Christ in order to be glorified with him.Verses 18–27 zoom out to the cosmic scale. Paul's "present sufferings" carry real weight coming from a former persecutor who now suffers for the faith. Alex pushes back on a narrow "where do I go when I die?" view of salvation. Paul's vision is a whole creation set free from its bondage to decay, reversing the effects of Genesis 3. Chris draws on being present for his wife's two labours to unpack the childbirth imagery: real anguish, with anticipation and new life on the other side. The Spirit becomes the bridge between the now and the not yet, interceding with groans too deep for words, a striking contrast to the helplessness of chapter 7. Both hosts firmly reject the idea that suffering is a sign that blessing has failed.The final section, verses 28–39, is a dense run of famous verses. "All things work together for good" is read against Genesis 50 and the Joseph story, where the good God brings may land generations later, and where the personal good is conformity to Christ rather than material blessing. On the "golden chain" of foreknew, predestined, called, justified and glorified, Chris and Alex outline several readings. They include whether foreknowledge and predestination should be merged or kept distinct, and whether "calling" is an invitation or a summons. Chris also notes the link between kaleō and ekklēsia. Both argue the chain is mainly about sanctification and family likeness to Christ, read corporately more than individually. The past-tense "glorified" speaks of a future so certain it can be described as done. Alex notes that every link in the chain is an act of God rather than a human response. Then come Paul's rhetorical questions, the quotation from Psalm 44 and the rare word hupernikōmen, "more than conquerors" (or in Chris's words, "uber victorious", not to be confused with the delivery app). The episode ends on Paul's sweeping list of things that cannot separate us from God's love, which Alex offers as the pastoral takeaway. Chris and Alex also flag that chapters 9–11 are coming next, where Paul turns to what all this means for the history of God's people.Resources used for this episode: Tom Schreiner and Colin Kruse on Romans; Douglas Moo; Ernst Käsemann; N.T. Wright's Paul: Fresh Perspectives and The Climax of the Covenant;Beverly Roberts Gaventa's When in Romans; Michael Gorman; Leon Morris. Big thanks to Tim Whittle for editing and extra production on this podcast. Get more info at Riverlife Church, and find us on Facebook and Instagram.Subscribe to Bible Streams on Apple, Spotify, Google, and Amazon.

Hello and welcome to Christchurch Xscape's Sunday Service. Today we continue our series 'Galatians: A Letter for Those Tied Up'. Please feel free to get in touch ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠hello@xchurch.org.uk⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Reading: Galatians 2:11-21Our podcast ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://podcasters.spotify.com/pod/show/xchurch/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Our blog for thought-provoking articles ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://xchurch.medium.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Sign up to our fortnightly email ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://xchurch.us8.list-manage.com/subscribe?u=2ef1fcfe581f6926a1507b6e0&id=ff02df616e

Justification is a central theme of Paul’s letter to the church in Rome, with the theme reaching a highlight in Chapter 3-5.  Chapter 5 lays out a number of details about the source of justification. Speaker: Justin P. Sivley

Romans 5:1-11 "The Difference Justification Makes" [09.27.26] by Christ Central Durham

Galatians 4:21-31

How can sinners be acceptable in the eyes of a holy and just God? If God demands perfection, we can never attain that. If he does not demand perfection, then we have no hope not knowing what the standard is. Paul tackles the heart of the matter in Romans 4:1-8

Sunday morning worship service from September 27, 2026. Message brought by Pastor Kirk Orelup. The only thing more scandalous than a sinner living outside of the law of social order is a sinner who meets Jesus and pours out a love that knows no law. 

The Matt Slick Live (Live Broadcast of 09-25-2026) is a production of the Christian Apologetics Research Ministry (CARM). Matt answers questions on topics such as: The Bible, Apologetics, Theology, World Religions, Atheism, and other issues! You can also email questions to Matt using: info@carm.org, Put "Radio Show Question" in the Subject line! Answers will be discussed in a future show. Topics Include: Matt Discusses a Debate from the Night Before with a Unitarian/Understanding "Properties" as Relates to God in Colossians 2:9/ Elohim in Genesis, also YaHWeH Elohim, The Name of God/ Can Those That Will Be in Heaven Rebel?/Were Angels Created Sinless?/ Could Judas have Been Compassionate When he Betrayed Jesus?/Matt Explains How the RCC Church Practices Idolatry/ What About the Ethiopian Bible?/Justification for Rejecting Extra Books of The Bible/ September 25, 2026

The Matt Slick Live (Live Broadcast of 09-25-2026) is a production of the Christian Apologetics Research Ministry (CARM). Matt answers questions on topics such as: The Bible, Apologetics, Theology, World Religions, Atheism, and other issues! You can also email questions to Matt using: info@carm.org, Put "Radio Show Question" in the Subject line! Answers will be discussed in a future show. Topics Include: Matt Discusses a Debate from the Night Before with a Unitarian/Understanding "Properties" as Relates to God in Colossians 2:9/ Elohim in Genesis, also YaHWeH Elohim, The Name of God/ Can Those That Will Be in Heaven Rebel?/Were Angels Created Sinless?/ Could Judas have Been Compassionate When he Betrayed Jesus?/Matt Explains How the RCC Church Practices Idolatry/ What About the Ethiopian Bible?/Justification for Rejecting Extra Books of The Bible/ September 25, 2026

Géraldine Woessner, journaliste et rédactrice en chef au Point, et Jean-Marie Colombani, fondateur de slate.fr, reviennent sur l'interview d'Emmanuel Macron hier soir à la télévision. Le cœur du débat porte sur la justification que le chef de l'État a tentée concernant l'endettement public. Géraldine Woessner soulève une question fondamentale : le président a-t-il vraiment convaincu ? Elle détecte une volonté d'expliquer aux Français la hausse des prix des carburants et de contenir une colère montante dans l'opinion publique à un moment politique particulièrement sensible, au seuil d'une campagne présidentielle. Cependant, elle juge la tentative de justification « assez exagérée ».Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

George Saunders, whose latest novel is Vigil, in conversation with Richard Wolinsky. George Saunders is the highly acclaimed author of several short story collections, including “Tenth of December,”  and “CivilWarLand in Bad Decline,” and others, along with political commentary that has appeared in The New Yorker and other magazines. He won the 2017 Booker Prize for his earlier novel, “Lincoln in the Bardo.” This latest novel, Vigil, takes place in the in-between time before death, when an elderly oil oligarch lies dying, and an angel of mercy, a ghost, named Jill, is on hand to comfort him. The question at hand concerns forgiveness, accountability, grace and several other issues that become involved when someone whose actions were deleterious to humankind and the planet is forced to examine their actions on earth. Justification, remorse, sin? What does it mean, and how do we, the living, deal with these issues when there are so many bad actors doing damage these days on the world and national stages. Recorded by computer on April 15, 2026. The post Encore: George Saunders, “Vigil,” 2026 appeared first on KPFA.

What does it mean to be chosen by God? Election and predestination are two of the most searched and most misunderstood topics in Christian theology. Many people find these words unsettling or overly abstract, but Scripture presents them as deeply personal, profoundly comforting, and practically life-changing. This teaching walks through what the Bible actually says about election and predestination, starting in the Old Testament and moving through the New Testament. God calling Abraham, Moses reminding Israel they were not chosen for their size or strength, Jesus affirming that all the Father gives Him will come to Him, and Paul laying out the full chain of salvation in Romans 8:29-30. These are not isolated verses. They represent the consistent witness of the whole Bible. Romans 8:29-30 outlines five key steps: foreknowledge, predestination, calling, justification, and glorification. Each one is unpacked in a way that is clear and accessible. Foreknowledge is not God simply looking ahead to see who would choose Him. It is a deep, intimate knowledge rooted in love. Predestination means God set a course toward salvation. The call is the moment of spiritual awakening. Justification means the debt of sin is fully cleared through Jesus Christ. And glorification, though future, is written in the past tense by Paul because it is that certain for those who are in Christ. Beyond the theology, this teaching connects the doctrine of election directly to everyday life. Where does your true sense of value come from? Do you live with genuine assurance that God is holding onto you? And how does understanding salvation as a free gift change the way you engage with people around you who are far from God? Topics covered include: what is election in the Bible, what does predestination mean, Romans 8 explained, the golden chain of salvation, what does foreknowledge mean in theology, how does predestination relate to evangelism, Christian assurance of salvation, Reformed theology and the gospel, what does it mean to be chosen by God, and how to find your identity in Christ. Whether you are new to these concepts or have wrestled with them for years, this is a grounded, pastoral, and encouraging look at one of the most important doctrines in the Christian faith. Plan a visit to FPC Douglasville for Bible-focused worship, preaching, teaching, and a great community for adults, teens, and children! www.fpcdouglasville.org/planavisit

Justification, we learn in this lesson, means that God declares guilty sinners righteous the moment they believe in Christ, not because of anything they earn, but entirely by His grace. The Apostle Paul explains that all people have sinned and fall short of God's glory, yet God has revealed a new way of righteousness, made possible through Christ's sacrificial death. When we trust that Jesus died for our sins and rose again, God imputes Christ's righteousness to our account—satisfying His justice, removing all condemnation, and allowing us to live with confidence, gratitude, and the assurance of eternal life. https://bereanbiblesociety.org/tbg-episode/141-justification/ Episode on YouTube: https://youtu.be/YyAWYSWpTew Buy episode on DVD: https://store.bereanbiblesociety.org/shop/dvd-transformed-by-grace-single-episode-1-dvd-101-150/?attribute_pa_episode=141-key-words-of-our-faith-part-1-justification Buy series on DVD: https://store.bereanbiblesociety.org/shop/dvd-transformed-by-grace-series-key-words-of-our-faith/

The Romans Road is the gospel many of us first learned: all have sinned, the wages of sin is death, Christ died for us, confess and believe, call on the Lord. Those verses are true. This episode asks why a handful of lines from Romans 3, 5, 6, and 10 should be the front door of the whole Bible, and why Jesus' Sermon on the Mount so often has to be managed after the fact. Greg traces the habit from Luther's claim that Romans is the “purest Gospel” through the revivalist “plan of salvation,” and tells the story of preaching Matthew for fourteen months until a colleague wanted a six-week Romans reset so nobody would think they had to do anything. Justification gets you off the ground. The New Testament is about the trip: becoming like Christ. No popes, no councils — just the question of which page you start on. SUPPORT THIS SHOW Considering Catholicism is 100% listener-supported. If this podcast has helped you on your journey, please become a patron today! For as little as $5/month you get: • Every regular episode ad-free and organized into topical playlists • Exclusive bonus content (extra Q&As, Deep-Dive courses, live streams, and more) • My deepest gratitude and a growing community of like-minded listeners ➡️ Join now: https://patreon.com/consideringcatholicism (or tap the Patreon link in your podcast app) One-time gift: Donate with PayPal! CONNECT WITH US • Website & contact form: https://consideringcatholicism.com • Email: consideringcatholicism@gmail.com • Leave a comment on Patreon (I read every one!) RATE & REVIEW If you enjoy the show, please leave a rating (and even better, a review) on Apple Podcasts, Spotify, or wherever you listen — it really helps new listeners find us. SHARE THE SHOW Know someone who's curious about Catholicism? Send them a link or share an episode on social media. Thank you! Christus vincit, Christus regnat, Christus imperat.

By Faith Alone in Christ Alone Jonathan Parnell Download Romans 1:14-17,I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. 15 So I am eager to preach the gospel to you also who are in Rome. 16 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17 For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”And it was this passage of God's word that changed the life of Martin Luther. He lived from the year 1483 to 1546, and later in life he looked back and said of Romans 1:17,“Here I felt that I was altogether born again and had entered paradise itself through open gates.”And the story of that experience is the story I want to tell you this morning. We're gonna look at Martin Luther in three parts: Luther's World, Luther's Wrestling, and Luther's Breakthrough.Luther's WorldSo again, Luther was born in 1483 in Germany. He grew up in a town called Mansfeld. It was a mining town about 100 miles southwest of modern-day Berlin. It was surrounded by deep forests, and in the minds of most 15th-century Europeans, that was spooky.This is something that can be hard for us to understand today, but Luther lived in a premodern world — what we could call an Enchanted World. People were very aware that reality was full of spiritual powers, and it affected people. Today, at a cultural level, most people in our world live unaffected by the spiritual realm. Our mindset is what what one philosopher calls the Buffered Self.This means that we tend to insulate ourselves from mystery. We love science and technology and explanation, and so we tend to reduce things from having deeper meanings. We kinda laugh at superstition.It didn't used to be that way. For example, in Luther's village, people believed witches and poltergeists lived in the woods. And in general, people just carried around a fear of the spiritual realm. And it makes sense. Just 130 years before Luther was born, the Black Plague killed over one-third of Europe. This was an invisible sickness, with no explanation, and it killed over 25 million people. Death by disease was still common in Luther's day.It makes sense that these people were a little on edge, and superstitious — especially in a mining town. Mining was a dangerous industry, and the town's patron saint was Saint Anne. Now the whole idea of patron saints is strange — it's not in the Bible — but Anne was supposedly the grandmother of Jesus, Mary's mother, and she protected miners. So it was common for people from this town to pray to Saint Anne and ask her to look out for them.But Luther was a good kid. He was raised in the Catholic faith; he was acquainted with the Bible; and he was smart. His dad really wanted him to be a lawyer, so he sent him off to college at 17 years old, a few years later Luther graduated, and he started law school in 1505. But he didn't stay in law school very long. Other things had been on his mind. That same year two of his classmates and two young lawyers had died by the disease, and reportedly, one of the young lawyer's last words right before he died was “O, that I had become a monk!”So all this had been weighing on Luther … and it happened that in July 1505, he had been home for a visit and then started traveling back to school. It was 53 miles between his home and his school, and when he got about six miles from school, all of a sudden there was a terrible thunderstorm.I don't know how scared we tend to get about thunderstorms, but 500 years ago they were horrifying. Luther is out in the open, in the midst of this thunder and lightning, and he thinks he is gonna die, so he collapses and cries out, Help me, St. Anne! And then he says: I will become a monk!Well he survived the thunderstorm. But now he had made a vow. People took vows very seriously back then. Two weeks later Luther left law school and entered the nearby monastery to become an Augustinian monk.And that brings us to Part Two: Luther's Wrestling.Luther's WrestlingLuther was a good monk like he was a good student. Later in life Luther said that by monk standards, he was the best. … Fantastic!He said that if it were possible for any monk to get to heaven through his monkery, it would have been him. He prayed and fasted constantly; he kept vigils; he deprived himself of heat in the winter; he spent long stretches in solitude; and he confessed his sins for hours to his mentor and confessor, a man named Johannes von Staupitz.We know at least once that Luther spent six straight hours confessing his sins. He would come up with all kinds of things to confess; he was constantly questioning his own motives. He looked for sins even behind the act of confessing sins, and when he couldn't think of any sins, he confessed pride for not being able to. He just couldn't escape. Luther had an issue with obsessive self-examination. And truly, he suffered from severe spiritual depression.Now, I don't speak German, but there was a particular German word that Luther used to refer to his depression and it doesn't have a direct English equivalent. The word is Anfechtung. Now you hear the word “fecht” in there, and that's related to our English word “fight.” Anfechtung basically means to be attacked, but it's spiritual. One biographer explains:For Luther, [this Anfechtung] seems to have manifested itself as a widening hole of sheerest hopelessness, an increasing cacophony of devils' voices accusing him of a thousand things … (Metaxas, 28).It was anguish and despair that would assault him. Luther said the battles would often come late at night in the form of anxiety, terror, and temptation — and he believed he was literally fighting the devil.But, because he knew that God was sovereign over the devil, he came to see the whole thing as a wrestling with God himself. Like Jacob's wrestling with God in Genesis 32 — except Luther knew he was no match for God. (See Marty, 23ff)He was convinced that no matter how hard he tried, he was never doing good enough to appease God's wrath. He had no peace, so he'd just keep trying harder, and he'd keep complaining it wasn't hard enough.He wrestled and worried and wearied himself, again and again and again.One day his mentor Staupitz got so fed up with Luther's long confessions that he told Luther that his problem was not that God was angry with him, but it's that Luther was angry with God!Now imagine that moment. Has anybody ever told you something like that before? Have you ever been angry with God?I want to be careful here … but many of us know something about what Luther was going through. It's not super uncommon, especially not for the more introspective among us. Like: if you're aware of God's reality and you know yourself — if you're convinced of God's existence but not convinced of his love — your mind will get stuck here.I know a man who had some Anfechtung when he was in high school. It was the Southern Baptist version though. He was worried sick that he didn't pray the ‘Sinner's Prayer' correctly. He was worried sick that he had missed a word or said something wrong, and he was gonna be left behind.Many of us know what it's like to wrestle spiritually. And if that's where you are this morning, I need to tell you: don't give up.Luther has his wrestlings, but he also had a breakthrough. This is Part Three.Luther's BreakthroughLuther was sent to the city of Wittenberg to become a professor of theology, and this is where Luther began to pour himself into the Bible. Beginning in 1513 he lectured on the Psalms, and then in 1516, he started lecturing on the Book of Romans. This is where things began to change, thanks in part to Augustine (who we learned about last week). So Luther was an Augustinian monk which means he would have read a lot of Augustine, but we know for a fact he did. And that's because — this is pretty fascinating to me — in the year 1889, in a German library about 75 miles from the monastery where Luther lived, someone stumbled upon a stack of old books that turned out to be Luther's books from when he was a monk. And there was a lot of Augustine. His copies of Augustine's On the Trinity and City of God were devoured. There were notes all in them that dated back to 1509, when Luther was 25. Which means, leading up to 1516 when Luther taught Romans, he had been steeping in the theology of Augustine, and especially Augustine's teaching about the grace of God in our salvation. I think that's key background information.Understanding Romans 1:17But Luther still couldn't shake what he called an “extremely disturbed conscience.” And as he studied the Book of Romans, he really struggled with the righteousness of God. He thought the righteousness of God was only God's justice to damn sinners — it's that God judges impartially and it's fair for God to condemn sinners like him. That's true about God, but Luther resented it. Luther wrote later:I did not love … yes, I hated the righteous God who punishes sinners, and secretly, if not blasphemously, certainly murmuring greatly, I was angry with God … Thus I raged with a fierce and troubled conscience. Nevertheless, I beat persistently upon St. Paul in Romans 1:17 most ardently desiring to know what St. Paul wanted.Let's take a look back at Romans 1:17 for a minute. I want us to understand Luther's struggle. Let's start in verse 16, Paul says, “For I am not ashamed of the gospel” — Paul has full confidence in the gospel — “for” [or because] the gospel is the power of God for salvation to everyone who believes.That's a big deal and we believe that with everything we've got: the gospel is the power of God to save. But why? Or: how exactly is the gospel this power?Well that's what verse 17 answers. Look at verse 17. Paul says the gospel is the power of God …For [or because] — verse 17 — in it [in the gospel] the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.''We have to think: If the righteousness of God here means only God's justice to rule the world and punish sinners, then how is that revealed by faith? What does that have to do with our living by faith? And how is it good news?Gate to ParadiseAnd this is where Luther began to see that the righteousness of God is not only an attribute of God — it's not only God's justice — but Romans 1:17 is talking about the righteousness that comes from God — this is a right standing with God that God gives as a gift to those who have faith!When Paul says that the righteousness of God is revealed “from faith for faith,” he's saying that God declares a person righteous solely through their faith — “from faith for faith” means beginning and ending in faith — it's by faith and nothing else!This is when lights came on! Luther was in his study, in his monastery, and he had been poring over Romans day and night, and then he saw it: the power of God in the gospel is that God, our Judge, is merciful and just to pronounce the verdict of righteous for everyone who has faith in Jesus. Luther said about it later:Here I felt that I was altogether born again and had entered into paradise itself through open gates. Thus a totally other face of the entire Scripture showed itself to me … And I extolled my sweetest word with a love as great as the hatred with which I had before hated the word “Righteousness of God.” Thus that place in Paul [Romans 1:17] was for me truly the gate to paradise.And of course it was — and it is, not just for Luther, but this is paradise for everybody who realizes: you can never be good enough to earn a right standing before God — you can't be good enough; you can't work hard enough! We are sinners through and through.Luther loved the image from Isaiah 64 when Isaiah says that our own righteousness before God is like filthy rags (Isaiah 64:6). The only way we are brought into right relationship with God is because God justifies us — God declares us righteous — through our faith in Jesus. The hymn writer Isaac Watts put this in a song two-hundred years later. Goes like this: The best obedience of my handsDares not appear before Thy throne;But faith can answer Thy demands,By pleading what my Lord has done.Faith alone in Christ alone for the glory of God alone!This truth will change a life … it did for Luther. It does today. And it can right now. If you're in this room right now, and you're tired of trying to save yourself … you can stop.Put down your works and trust in Jesus and his righteousness. If you do that, it means you come into a faith-union with Jesus and God the Father declares you to be righteous like Jesus. It means you are forgiven for all your sins and you are brought into relationship with him. Right now, trust Christ, and receive the gift he is for you … This was a breakthrough for Luther. It changed his life … and he lived happily ever after. No, he didn't. Again, never works that way in this world. Battles ContinueLuther had this breakthrough; he went on to write an amazing commentary on the Book of Galatians, where he explained and defended justification by faith. And this didn't just change Luther's life, but it changed the world, and we should be grateful. But Luther also still had battles. He had battles with a corrupt Roman Catholic Church, and he still had battles with Anfechtung. Luther had a great sense of humor and overall he was a jovial man, but he struggled with depression — and he called it fighting with the devil. He had done so much of it when he was younger, that later in life, he counseled a lot of people who had similar struggles. And we have record of his counsel because of the letters he wrote. One of my favorite books ever is a book titled, Luther: Letters of Spiritual Counsel. It's a collection of these letters Luther wrote to people going through all kinds of situations.And one letter I want to tell you about. It's one he wrote to his friend, a man named Jerome Weller. Luther mentored Jerome and influenced him to study theology instead of law, like Luther had done, and Jerome also suffered from Anfechtung. He had a tender conscience and struggled spiritually, and so Luther wrote him letters to encourage him. Now I'm gonna read you an excerpt from one of the letters, and I want you to see how Luther is applying the reality of justification by faith to a practical struggle. Justification by faith is not a truth that you just ‘check the box' with and move on. But it's a truth, a fact, that we keep front and center. For context in this letter, Luther has been telling Jerome what to do in the thick of his struggle — like in the thick of the struggle when Satan is attacking and tormenting him. Luther writes this:When the devil throws our sins up to us and declares that we deserve death and hell, we ought to speak thus:I admit that I deserve death and hell. What of it? Does this mean that I shall be sentenced to eternal damnation? By no means. For I know One who suffered and made satisfaction on my behalf. His name is Jesus Christ, the Son of God. Where he is, there shall I be also. (87)That's how we're supposed to talk in our wrestling. Luther says that we should mock the devil with the gospel. We just keep remembering Jesus. We keep pointing to Jesus.Because understand: that is justifying faith. Faith itself is not the hero. Faith itself is not what saves us — which is why weak faith does not undo you — Jesus is the one who saves! And faith is simply the empty-handed, open-handed receiving of all that Jesus is for us. We look to him in our battles. Very practically. Whatever you've got going on, look to Jesus. That's how we apply our justification by faith. We know:Our hope is built on nothing lessthan Jesus' blood and righteousness;We dare not trust the sweetest frame,but wholly lean on Jesus' name.Amen!That's what brings us to the Table.The TableAt this Table, we remember and rest in the gospel of Jesus Christ. When we receive the bread and cup, we are saying that we receive Jesus — empty-handed, open-handed, we receive all that Jesus is for us. Brothers and sisters in Christ, let's do that now.

Book of James - Living Our Faith

In Romans 8:1, Paul summarizes not just chapter 7, but his whole argument up to this point. “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.” Having carefully expounded the divine principle whereby God justifies sinners and frees them from all condemnation for their guilt, Paul now shows that the believer has much more to enjoy in terms of freedom from condemnation.Become a supporter of this podcast: https://www.spreaker.com/podcast/sermons-from-my-heart--2423678/support.

What does it mean to be justified? The Catechism teaches us today about the grace of the Holy Spirit and its power to justify us. Fr. Mike explains how justification detaches us from sin and purifies our hearts. We learn that justification brings about a marvelous inward transformation that bears witness to God's great mercy. Today's readings are Catechism paragraphs 1987-1995. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

We welcome Rev. Dr. Andrea Ferrari to discuss his book The Fall and Redemption of Conscience: A Reformed Biblical Theology. Ferrari, pastor of the Chiesa Riformata di Perugia in Italy, […]

Are sinners justified by good works or by faith in the finished work of Christ alone?

Justification is one of the most important doctrines of the Christian faith. In this episode, Dave Jenkins explains that justification is God's legal declaration that a sinner is righteous in His sight because of the righteousness of Christ, received through faith alone. Believers are not accepted by God through personal merit, religious effort, or moral improvement. Christ obeyed where sinners failed, bore the penalty for sin, and His righteousness is credited to all who trust in Him. This truth gives believers peace with God and lasting assurance. For more from Contending for the Word Q&A, visit: https://servantsofgrace.org/contending-for-the-word-qa/

We can never be good enough to meet the demands of God's law. In this episode, Barry Cooper testifies to the One who met those demands on our behalf. Read the transcript: https://ligonier.org/podcasts/simply-put/justification/ Study Reformed theology with a free resource bundle from Ligonier Ministries: https://grow.ligonier.org/ A donor-supported outreach of Ligonier Ministries. Donate: https://donate.ligonier.org/ Explore all of our podcasts: https://www.ligonier.org/podcasts

Topic: Adoption into the Kingdom Whiskey Review: Old Dominick Bonded Check out our Substack: Manhood Neat Podcast  Follow us on all your podcast platforms and: Instagram: @manhoodneat X: Manhood Neat (@ManhoodNeat) / X Youtube: Manhood, Neat Podcast - YouTube Reach out: manhood.neat@gmail.com   Show Notes: The Highest Privilege Is Knowing God as Father Rom. 8: 15-16 “15 For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” 16 The Spirit himself bears witness with our spirit that we are children of God,” Adoption is the highest privilege of the Christian life. To know cry out “Abba, Father” We are no longer slaves living in fear We are sons and daughters living within relationship A person can believe: God tolerates me God has legally pardoned me God is no longer angry All this while never experiencing the deeper reality of: God wants me as His child As we grow deeper in our relationship with God we no longer see him as Judge or King, but as Father Our Experience of Earthly Fathers Can Shape How We See God Our earliest understanding of fatherhood often influences our understanding of God For some, an earthly father may have modeled: Affection Protection Faithfulness Wisdom Presence For others, it may be: Distance Disappointment Harshness Absence Failure God is not limited by the failures of our earthly fathers God defines perfect fatherhood This matters because sometimes we project human weakness onto God: “My father was distant, so God must be distant” “My father was hard to please, so God must be hard to please” My father abandoned me, so eventually God will too” We need to allow God to correct distorted assumptions about what a father is Abba, Means Intimacy, Trust, and Dependence Rom. 8:15-16; Mark 14:36 “36 And he said, “Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.” Jesus himself called God “Abba, Father” not “Daddy” This is a very intimate way of addressing God: Trust Dependence Security Familiarity Relationship Jesus used this language in Gethsemane, at one of the darkest moments of His earthly life. Under unbearable pressure, Jesus approached the Father from a place of intimacy Through the Holy Spirit, believers are invited into that same relationship The Christian life is more than knowing truths about God.  We learn to pray as a child speaking to a Father, not as an employee presenting a report to a supervisor.  In Christ, We Share in the Father's Delight Mark 1:11 “1 And a voice came from heaven, “You are my beloved Son;[a] with you I am well pleased.” Matthew 3:17 “17 and behold, a voice from heaven said, “This is my beloved Son,[a] with whom I am well pleased.” At Jesus' baptism, the Father declares His love and pleasure in the Son.  “You are my Son. I love you. I am pleased with you. Because believers are adopted through Christ, we are welcomed into the relationship the Son enjoys with the Father. We become recipients of the Father's affection. We can know ourselves as: The object of God's love The focus of His care The recipients of His delight Full members of His family This is an important distinction. It is more than God forgives me. Its God delights in me.  Adoption goes beyond tolerance. God welcomes us with affection We learn to live from belovedness instead of constantly performing for approval. We Were Spiritual Orphans, but Christ Brought Us Home Gal. 4:4-7 “4 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons. 6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So you are no longer a slave, but a son, and if a son, then an heir through God.” Jesus is the natural son of the Father. We become sons and daughters through adoption Sin made humanity spiritual orphans and separated us from the Father Christ came to restore that relationship The Son of God became human so that human beings could become children of God.(CS Lewis) Through Christ's sacrifice: Sin is forgiven The relationship is restored The Spirit enters our life We cry “Abba, Father” We are welcomed home This is the story of God acting in Christ to bring His list children home We stop living with an orphan mentality We no longer need to scramble for identity, security or belonging as though we are alone.  We have a Father Adoption Means We Are Heirs Rom. 8:17 “17 and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.” Paul says believers are: Heirs of God Co-heris with Christ We are promised: Resurrection bodies Renewed creation Freedom from death Freedom from suffering Eternal fellowship with God's family The greatest inheritance is God himself We do not inherit things from God We inherit life with God Our hope is much bigger than “going to heaven” Our destiny is to share eternity in the life, glory, and love of the Father, Son, and Spirit This is a mindset shift.  This allows us to hold earthly possessions and disappointments more loosely because our deepest inheritance cannot be lost.  Adoption Brings Us Back to What We Were Created For 1 John 3:1-2 “See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. 2 Beloved, we are God's children now, and what we will be has not yet appeared; but we know that when he appears[a] we shall be like him, because we shall see him as he is.” John 17:24-26 “ Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. 25 O righteous Father, even though the world does not know you, I know you, and these know that you have sent me. 26 I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.” We talked about being made in God's image. We were created for relationship Sin shattered that relationship Grace pursued us Redemption paid the price Justification changed our standing Adoption brings us home Through the Holy Spirit, the image of God is being restored in us as we are brought back into relationship with the Father Salvation is not simply escaping punishment It opens the front door and welcomes us home It is the restoration of God's original intention for humanity Justification says: you are no longer condemned Adoption says: you belong here Questions When you think of God as Father, what emotions or assumptions immediately surface? How has your experience with your earthly father shaped your view of God? Is it hard to believe that God delights in me? Why? Calling God “Abba” does that change the way you pray? What would it look like to live as someone who is already at home with God?

Preached 9-13-26 Rev. Elbert McGowan, Jr. Galatians 2:11-21

God Empowers the Weak (3) (audio) David Eells, 9/13/26 Let me share a testimony with you. Back when I was in the world, I had a deficiency that was passed on to me from my daddy. His daddy had this really bad sinus problem. My daddy used to pack around this bottle of Neo-Synephrine. It opened up the sinuses, and he carried it year-round. Growing up, I had the same problem. My sinuses would close up, and so I used that stuff to open up my breathing, but eventually it will eat the lining right out of your nose, and then I would have to use it even more. Well, when I saw that Jesus healed me at the cross, I threw that bottle away. God healed my nose then and it hasn't stopped up to this day. That was in my low twenties when I threw that bottle out by faith. And I've had head colds since then, but my nostrils haven't stopped up. When I threw that bottle out, that honored God so much that He just took it out. I used to have a natural problem with colds and sinuses, chest congestion, and all that left. The doctors gave me so much penicillin that it no longer worked for me.  Then I caught on to vitamin C, and I started taking it, and let me tell you, it did twice the good that the drugs and Neo-Synephrine had done. I saw it worked so much better than the shots, medicine, and stuff, but when I found out what Jesus did for me, I stopped taking vitamin C and I got deliverance from the whole curse of colds, congestion and sinuses. Even though the vitamin C worked better than the drugs because my system totally just was ignoring them by that point, I threw the vitamin C out, too. When I'd get a cold back then, and we'd have orange juice in the ice box, God would say, “Don't drink any of that; just totally avoid it.” He wanted to prove to me that the deliverance I was getting was from Him; it didn't have anything to do with vitamin C. Listen, I got delivered of something I had all of my life to that point. It was so bad that the infection would get in my inner ears, then my eardrums would burst, and I had fluid draining out of my ears. When God delivered me, I threw out the Neo-Synephrine, and I threw out the drugs and the vitamin C; I got total deliverance from that. It's no longer a problem.  So, what is it to walk by faith? We can pick up parts of walking by faith by looking at one another, but we need to get an image of what God's faith is. Look at Mark 11:22. Most versions read, “And Jesus answering saith unto them, Have faith in God.” But in the original version, it says, “Have God's faith” and the Numeric Bible says that, too. I thought about that, and I felt like the Lord told me that God's faith is not the faith of man in God, but the faith of God inside of man. It's hard for us to work up enough faith in God, but it's our right and privilege from the Scriptures to have God's faith in us, which is what salvation is all about. (Php.2:13) For it is God who worketh in you both to will and to work, for his good pleasure. And you know it's our right because that's what Jesus did. He made reconciliation. Reconciliation is an exchange. Jesus took our unbelief; He put it on the cross along with the curse and He gave us His faith. We have to reckon ourselves to be dead unto sin (Romans 6:11). Self is the unbeliever, but your spiritual man is not able to walk in unbelief because he is born again. He's born of God. The problem is our old carnal man gets in the way. From the time we are children, our carnal man is being trained to be our savior, to be a grown-up, but Jesus taught us that we have to become as children, or we won't enter into the Kingdom with its benefits. Now, we know that we're entering into the Kingdom because Jesus said, “the kingdom of God is within you” (Luk.17:21) and some translations say “among you” instead of “within you.” Both are true.  So we are entering into the Kingdom, but we can't enter into the Kingdom without being a child. And that means we are weak. That's not a grown-up, right? The qualities the world calls “grown-up” are not considered to be qualities in the Kingdom of Heaven. Casting all our cares upon Him (1 Peter 5:7) and putting our total trust in Him to be our supplier (Genesis 17:1), our Savior (Ephesians 5:23), our Healer (Exodus 15:26) – these things please God. (Heb.11:6) Without faith it is impossible to be well-pleasing [unto him]; for he that cometh to God must believe that he is, and [that] he is a rewarder of them that seek after him. So what we need is what He says in Mark 11:22. We need to “have God's faith” in us.  When you get a picture of Jesus, you may get a picture of a faith that you don't have by manifestation. Let me say that you can have that faith. The Bible says, We all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory…. (2Co.3:18). You have to see it as an accomplished fact. You have to see the fact that Jesus has already given you everything that He is, and that includes His faith (Romans 5:10,11). And that's the way faith works. It speaks the end from the beginning. It calleth the things that are not, as though they were (Rom.4:17).  When we look in the mirror and we are to see Jesus. The Bible promises us that for this we'll be transformed into that image, from glory to glory, so we need to get a picture of His faith because that's our faith. It is the faith of God inside of man, not the faith of man in God, because the carnal man has no ability to walk in faith. We try and try to work faith up in ourselves, and that is the faith of man in God. But the faith of God inside of man is the Father's free gift given to us by grace. It's by grace we are drawn to the Father; that's His gift to us. And He will keep us in the same faith He put in us to cause us to come to Him at the beginning, if we continue to walk in that faith. He's given us the faith that we need. He's given “us all things that pertain unto life and godliness” (2Pe.1:3). He's given us all things. His divine power hath granted unto us all things that pertain unto life and godliness (3) and faith is the victory that overcomes the world (1 John 5:4). (Eph.2:8) For by grace have ye been saved through faith…. “Have you been saved” is what it says in the original and that's what the Numeric says and that's what the Nestles Text says. I believe the Received Text says that, too. “By grace have ye been saved through faith.” Faith always looks back. Faith believes you have received. It's always past tense. Hope is future tense. Hope is looking forward to something, confident that you will receive something, a firm expectation. Strong's says the Greek word elpis, meaning “hope,” is “a favorable or confident expectation.” But faith is looking back at something, not forward to something. It's something that you have already received. It's calling “the things that are not, as though they were” (Rom.4:17). So whatever salvation is, whatever salvation incorporates, it comes by grace through faith and it comes by looking back. And since our salvation is past tense, it makes being weak of primary importance. If you obey the Word of God, if you obey the principles of Jesus, you will be weak in yourself. You will cease from your struggling to save yourself in situations; you will enter into the sabbath and cease from your works so that God can do His.  Some time back, I ran into this one woman in Louisiana. She had been to “who's who” in the healing circuit. She had gone to everybody. She had two very large, inoperable tumors, and she gave me a list of all the people she had gone to. She said, “David, I just don't understand why I haven't been healed.” And I said, “Well, I believe the reason just came out of your mouth as to why you haven't been healed. You're looking forward to healing and the Bible teaches us to look back at healing, for by His stripes you were healed.” (1 Peter 2:24) Faith is always in the past. The sacrifice of Jesus was at the beginning of this Testament so that we would always look back and accept what was done there, accept it as ours, because it is past tense. If we accept it as past tense and done, then it causes us to be weak because it causes us to cease from our works and we enter into the sabbath rest. If you believe it's done, then you don't have to keep working to try to bring it to pass. If it's in the future, you'll never know what method God wants to use to bring it to pass, but since it's in the past, you can accept it as a free gift. (Eph.2:8) For by grace have ye been saved through faith; and that not of yourselves, [it is] the gift of God; (9) not of works, that no man should glory. (10) For we are his workmanship, created in Christ Jesus for good works…. So we do have works to do; only they're not our works, they're the works of God. Whatever God's work is between here and the manifestation, our work is to believe what the Bible says, and the Bible says, “by whose stripes ye were healed” (1Pe.2:24). We should never be moved away from that for any reason that would say, “Maybe not, maybe not in this case,” because we'll never be able to have faith if we're not convinced that what the Bible says is true about our healing. See, Jesus came to reveal the Will of the Father and He did that by healing everyone who came to Him. Our problem is that we can't come to Jesus physically and touch Him, but we can all come to Him by faith. We can confess our sins that we may be healed. (Jas.5:16) Confess therefore your sins one to another, and pray one for another, that ye may be healed. We have the ability to get things out of the way that would hinder healing. So we confess our sins that we may be healed, as the Bible says, and then we can “touch” Jesus by faith. He healed everyone who came to Him. He came to show us the way and to be an example. Everybody who came to Jesus was healed, so why isn't everybody healed today? The number one reason is that it's not being taught that by His stripes you were healed (1 Peter 2:24). You, as a Christian, were healed. This is not something you have to look forward to. That's hope. See, that's the problem with many Christians – they're looking forward to something that they need to be looking back to. We were all healed at the cross. And we enter into that by ceasing from our own thinking and our own reasoning and saying, “God, I repent. Your Word is true.” What does it mean to “repent”? It means to “change your mind.” The Word is true. If it says by His stripes you were healed, then change your mind; you were healed.  What we need to understand here is this word “salvation,” or in Greek, sozo. The Scripture says, “for by grace have ye been saved through faith” (Eph.2:8). Now, I point out to you that faith is past tense. It's always believing for something that you've received. When you pray, Jesus said, “believe you have received and you shall have it” (Mark 11:24). That's the way that faith works. That identifies how our salvation is going to come, our sozo, our “saved,” is going to come. Grace is another thing that identifies God's method for bringing you sozo, “salvation,” “saved.” Let's look carefully at this example. (Rom.4:4) Now to him that worketh, the reward is not reckoned as of grace, but as of debt. It says, if it's grace, it's not your works. If it's grace, you have to cease from your works. See, many people are seeking healing and deliverance because they have hope. But hope will not get you either. Faith will. If you have to work for it, or pay for it, if you have to earn it, it's not something that's coming through grace because “grace” is “unmerited favor.” Much of the church is caught up in their own works. They say, “You're not saved by your works,” but they believe that only refers to their soul. When the Bible talks about salvation in other areas, like “deliverance” or sozo, “saved” in other areas, it's, “Oh, well, no; now God does it this way.” So they continue in their own works. He says here, “To him that worketh, the reward is not reckoned as of grace, but as of debt.” In other words, God would owe it to you if you could work it up in yourself. But it's not grace if you have to work for it because God would owe it to you. It would be a debt. He refuses to cooperate with you in that. (Rom.4:5) But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness. Notice: “to him that worketh not…” Grace comes “to him that worketh not.” Here's another example. (Rom.11:6) But if it is by grace, it is no more of works: otherwise grace is no more grace. Whatever salvation is, salvation is very big. It's much bigger than your soul going to Heaven when you die. Salvation is here and now. Salvation covers everything that Jesus did on the cross. It covers everything having to do with the curse of sin and of death. We've been delivered from the curse of sin and of death (Romans 8:2), and that's what salvation is all about. But if any part of that salvation is by works, then that's not salvation through grace. There are salvations out there that are not God's method for His people. The world always wants to be your savior. The arm of the flesh always wants to be your savior. I.e.,“Let me do it my way, Lord. I know how to take care of myself. I'll do it.” The worldly ways of deliverance don't cause us to grow closer to God; they don't cause us to manifest Christ, nor do they cause us to grow in faith. They are salvations that are of the world. When the children of Israel were brought out into the wilderness, they wanted to run back to Egypt for their salvation (Exodus 16:3). They said, “Let's go back to the flesh-pots.” God said in effect, “No, you stay in the wilderness. Your salvation is coming out of Heaven.” But they continued to murmur. “Well, we would rather have Egypt's salvation; it's easier on the flesh; it's not so much of a trial. Let's go back to Egypt.” Every time the Israelites got into a tight spot, every time they lacked water, or food, or whatever, God put them in that spot. He brought them there, and He put them there so that they would come to the end of themselves and put their trust in Him. Instead, they kept crying, “Let's go back and get Egypt's salvation.” Egypt had a salvation. The world has a salvation for you; it has a deliverance, but it's not an eternal deliverance, and the end is always a curse. The Bible says, “Cursed is he who trusts in man, in the arm of the flesh” (Jeremiah 17:5). Maybe you don't see it, but in some way, whenever the world saves you, there's always a curse in it. Maybe you don't see it yet, but there's one there. When Christ saves you, it is eternal. It causes you to grow in faith. It causes you to grow in manifesting Him. It's an affront to Him to think that you can pay for His benefits. You remember when Peter and John were praying for people and they were receiving the Holy Spirit (Acts 8:15,17), that Simon the magician also received the Holy Spirit, but he wanted to pay Peter and John for this ability. (Act.8:20) But Peter said unto him, Thy silver perish with thee, because thou hast thought to obtain the gift of God with money. (21) Thou hast neither part nor lot in this matter: for thy heart is not right before God. Simon wanted this gift to be able to lay hands on people to impart the Holy Spirit. That's all he wanted, but we need to see that the principle here covers much more than just this gift of imparting the Holy Spirit. Peter said, “Thy silver perish with thee, because thou hast thought to obtain the gift of God with money”; in other words, it's not something that you can earn or ever pay for. The gift of God doesn't come through your ability, nor does it come through your earning it. You cannot pay for it. It has to be free. Do you know what happens when you go and pay for the world's salvation and call that God? Because it's not God; it's going back to Egypt. You get an answer and you may grow, too, but you grow in the world; you don't grow in God. You see, the Lord explained something to me about the image of the beast. The image of the beast is being manifested in this world right now. I'm not going to deny what anybody else has to say about the image of the beast in the future, but the Bible says that Christ was the image of God (Hebrews 1:3) and that His Body is made up of saviors. The Bible even says, “and saviors shall come up on mount Zion to judge the mount of Esau” (Oba.21). “Saviors” is plural. God's body is made up of people (1 Corinthians 12:27) whom He has gifted in different gifts (1 Corinthians 12,13,14) to enable them to do the work of Jesus in this earth, works that Jesus wanted done: of deliverance, of saving, of healing, of providing. But, you know what? First of all, God's administering these gifts through Spirit-filled believers. Don't twist the Word, as many Christians do, and say, “Well, now God administers these gifts through pagans.” No. Not so. Although God can give you many gifts through pagans, and although the Holy Spirit does not have to go through a man, these particular gifts He's talking about only come through Spirit-filled believers. None of these gifts can be bought. If you have to buy it, or pay for something that you call “God's salvation,” it's not grace and faith. Grace and faith cause you to be weak; it causes you to cease from your trusting in Egypt and in the ways of the world. God's gift is free. You can't pay for it, you can't earn it, you can't be good enough for it. It comes by faith. Faith is believing you have received. When you believe you have received, it causes you to stop seeking it. Stop and think about it. If you believe you have received healing, are you going to keep running after it? No, because faith always cuts off the works and the methods of men. When you believe you have received, you can rest; you can cease from your works; you can enter into rest. Everything can come from God that way. Everything will come from God that way. It's the most perfect way to receive from God. You say, “Well, doesn't God keep Egypt going?” Sure He does, but God wants Egypt for the Egyptians. God has planned the wilderness for Christians. Does God give strength to Egypt to keep running? Of course. (Act.17:28) For in him we live, and move, and have our being…. He gives you your very breath. The world gets its breath from God, but the world is not God's method for Christians.  God's method for Christians is receiving every salvation that comes from Christ through grace and faith. That's His method. It is offensive to God to think that you would want to buy from Him any gift that He has already given to you. He has chosen it to be a gift. (Eph.2:8) For by grace have ye been saved through faith; and that not of yourselves, [it is] the gift of God. Note the word translated “saved” here is the word sozo. “For by grace have ye been saved,” Sozo. That word is used over and over in the Scriptures. If we can find the places where this word is used, then every place this word is used, it should come by grace through faith. That means not of your works. A free gift of God; exercising faith in God. That's what pure faith is. That is what God's faith in man is. The other is not real faith and fails us. I want to give you an example of what salvation encompasses, one probably every Christian would agree on. This was the sinful woman who anointed Jesus, and Jesus pronounced her forgiven of sins. (Luk.7:47) Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, [the same] loveth little. (48) And he said unto her, Thy sins are forgiven. (49) And they that sat at meat with him began to say within themselves, Who is this that even forgiveth sins? (50) And he said unto the woman, Thy faith hath saved thee; go in peace. Now I believe everybody who is a Christian would agree with me that forgiveness of sins is salvation, and it comes by grace through faith. As we look at some of the other places where the same word, sozo, is used, you may question whether that salvation still comes by grace through faith, but I can assure you, any kind of salvation that comes from God is a free gift that comes by grace through faith. Wherever this word is used, it fits into Ephesians 2:8. Everywhere it fits in there, no matter what we identify as being this salvation. I once asked a Greek man, who spoke Greek as his native language, “What does the word soteria mean to you?” Soteria is the noun of sozo in the Greek and is the word in the Scriptures for “salvation.” He said, “Well, it means to us Greeks, ‘all of your needs supplied like a little baby; all of your needs supplied.'” See, we have such a very narrow idea of what salvation is. Most of the churches that we've been raised in have taught us that salvation is only getting to go to Heaven when this life is over. But when we look at that word and identify it in the Scriptures, we find out it's very big, very broad, and that every bit of it is incorporated in these promises concerning being saved. (Eph.2:8) For by grace have ye been saved through faith…. This woman, to whom Jesus said, “thy faith hath saved thee,” was saved by grace through faith. This was where her sozo came from. All her needs were supplied like a little baby. A little baby needs all his needs supplied. We have to come to Jesus as a child, in need of our needs being supplied. Adults are used to going out and supplying their own needs; they're used to taking care of themselves, but God desires this sozo kind of relationship with us. He desires that we would keep the sabbath, cease from our works, and enter into the rest through faith in the promises of God, as the Bible says. (2Co.7:1) Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. Now, that's a broad promise, but salvation is very big.  Let me give you another example of this word, sozo, and let's see if “by grace have you been saved through faith” still applies. This is the story of the 10 lepers. Remember the one leper who returned and gave glory to God (Luke 17:15)? Here's what Jesus told him: (Luk.17:19) And he said unto him, Arise, and go thy way: thy faith hath made thee whole. And the word for “made thee whole” here is the word sozo, “saved.” “Thy faith hath made thee whole.” What the leper received from God can only be obtained in the wilderness, not in Egypt. Sometimes there is a salvation in Egypt, but just like the mark of the beast, there are two marks. There is a mark of the beast, and there is the mark of God. Exodus 13:16, speaks about the mark of God on the forehead and on the back of the hand, and the mark of God was to have the Word of God. The Israelites would write the Word of God, put them in these little boxes, and then they'd tie them right across their forehead and put them on the back of their hand (Deuteronomy 11:18). But, guess what? The corresponding verse in Revelation 13:16 talks about the mark of the beast. So, if it's the Word of God being manifested in your mind and in your works, that's the mark of God. In contrast, the mark of the beast can be the word of the flesh, the word of the devil, the word of the world, the thinking of the world being manifest, the mind of flesh being manifested in your mind and in your works. That might be just a spiritual revelation of it, but accept it because it's still Scriptural.  See, if we walk after our own thinking and after our own works, it's because we're trusting in our own ability. We're not walking by faith in Jesus, and your mind is not being renewed by the Word of God. You walk as a beast. I don't care if you walk in church; you still walk as a beast if you walk after the mind of the flesh and if your salvation comes from the world. So we have the image of the beast being manifested in the world, while the image of Christ is being manifested in the Church. Christ's Body is made up of people, each of whom has been given gifts to serve the rest of the Body. Do you know the world is made up the same way? Jesus said there are only two men in the earth (Matthew 24:40) – there's Christ and there's antichrist. The world works the same way. The only difference is that the saviors who make up the image of the beast want to save you from Christ's salvation, and Christ wants to save you from their salvation. His salvation is free. Theirs is not free; theirs is very costly. The Lord has a better way. He showed it to us in the Gospels. What Jesus gave in His provision was free; it didn't come through the works of man, the ability of man, or man's money. When you have to pay for it, believe me, that's not salvation by grace through faith. This leper found that out. What did he have to pay for this sozo? He received a sozo that came by grace through faith. You know, a third example can be found in the story of the blind man. (Luk.18:38) And he cried, saying, Jesus, thou son of David, have mercy on me. (40) And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, (41) What wilt thou that I should do unto thee? And he said, Lord, that I may receive my sight. (42) And Jesus said unto him, Receive thy sight: thy faith hath made thee whole. Sozo, “saved.” “Thy faith hath saved thee.” That's what He's talking about that saves you. Salvation covers healing, and it's always covered healing, even in the Old Testament. The word right here is sozo. It's “saved.” The leper was “saved” of his leprosy. The blind man was “saved” of his blindness. See, they've translated the same word different ways. They've translated it “saved”; they've translated it “made whole,” but the original word is still only one word; it's the same word. I have the three most ancient manuscripts, and it's the word sozo. Sozo is the word in the Scriptures for “saved.” Everywhere Scripture uses the word “saved” in talking about our eternal salvation, it's the word sozo. We see now it's also used for healing, which tells us that healing is involved. Remember, Jesus came to deliver us from the curse of sin and of death (Romans 8:2). Sin brought death. What was incorporated in death? Sickness, disease, everything else was incorporated in death.  Our salvation is double; it's dual. It saves us not only from sin, but it saves us from the penalty for sin. What is the penalty for sin? The curse. In Deuteronomy 28, God expounded the penalty for sin and He gave us the curse there. When you go back and read it, you'll find out that the curse covers not only sickness, but everything detrimental that ever happened to man because of his sin. Everything that came against man from the beginning because of his sin is a part of the curse. And you know what? Jesus became accursed for us that we might have Abraham's blessings. He became a curse on that cross. Everybody who's put on a cross is accursed (Galatians 3:13). What Jesus bore was not only the sin; it was the curse for that sin. Why would God say, “I'm going to take away your sin,” but not take away the curse? So now we see this word, sozo covers all of that. It covers not only the sin, but also the curse. We've just looked at three people who were delivered of the curse of sin, and they were delivered of it because it was by grace through faith. Let me give you yet another example to show you the difference between God's salvation and the world's salvation. Let's not change the Scriptures. What we see in Jesus is still the truth. He's the same yesterday, today, and forever (Hebrews 13:8). He is our Salvation. What He did, was to prove to us what He wanted to do. What He did in the Gospels, He does today to everybody who believes. The Gospel is the power of God to save everyone who believes (Romans 1:16). What's the Gospel? It's the Good News. It's the promises of God. And it doesn't matter if you're a “Christian.” What matters is: are you a believer? Do you believe what the Gospel says? There are Christians who are unbelieving Christians because they only believe what they want to believe. We have to believe in the Jesus of the Bible and that He really is the same yesterday, today and forever. Jesus still heals everybody who comes to Him. Let's not make up another Jesus. Paul talked about those who would come to you with another Jesus. No, we don't need another Jesus. We need this Jesus. The problem is not with God. People blame the problem on God. The problem is not with God because God has already healed you. It's not a matter of God deciding whom He's going to heal and whom He's not going to heal. That's not what the Bible says.  The Bible says that by His stripes you were healed (1 Peter 2:24). This is your decision to make. (Rom.1:16) For I am not ashamed of the gospel: for it is the power of God unto salvation (soteria) to every one that believeth…. Look, the condition is on you believing. The condition is not whether God wants to heal you. The Bible says all of the promises of God are “yes” (2 Corinthians 1:20). Don't believe the people who say, “Sometimes it's ‘no.'” No, all the promises of God are “yes,” and through him is the Amen (2Co.1:20). That means “the so be it.” That means it will come to pass through Him. What we have to do is renew our mind and get back to the real Jesus. The real Jesus of salvation covers your body and your circumstances. Now let's look at this example. (Luk.8:43) And a woman having an issue of blood twelve years, who had spent all her living upon physicians…. You know what? She was trying to buy salvation here. She was trying to buy sozo. The word “saved” is used in this text. She was trying to buy it. This is not God's method for you to receive it. God's method for you to receive this comes the same way as it did in the Scriptures: through the laying on of hands (Mark 16:18) and the confession of faith (Romans 10:10). That's His method. You know why? Because it excludes all of man's glorying in it. Nobody but God can take credit when you do it God's way. (Jas.5:14) Is any among you sick? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: (15) and the prayer of faith shall save him that is sick, and the Lord shall raise him up … This doesn't say it “would” or it “might”; this says it “shall” raise them up. The Bible says if any two of you agree as touching anything, it shall be done (Matthew 18:19), and I consider that to mean the person being prayed for and the person doing the praying. That's two, right?  Let's continue with our example. (Luk.8:43) And a woman having an issue of blood twelve years, who had spent all her living upon physicians, and could not be healed of any. Some of you have been there. I've been there, too, only to find out that God gave it freely when I gave up. God gave it freely. Look at this same story in Mark. (Mar.5:25) And a woman, who had an issue of blood twelve years, (26) and had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse … I just wanted to point that out to you: she spent all that she had. She came to the end of herself. I've been there. You don't have to try everything but God. You can start out with God. God is faithful. He is faithful Who promised (Hebrews 10:23). He will not fail you. There is no “maybe.” You can't exercise faith if you think, “Maybe God will, maybe He won't.” The Bible doesn't say “maybe” He will, “maybe” He won't. It says He's already done it. When this woman was healed, it didn't have anything to do with Jesus' faith because she came up and touched Him, but Jesus didn't know it until after it was all over. I do want to make a point here, though. This salvation she had been looking for was not sozo because it was not grace through faith. It was not. Why? Because if it's grace, it's no more works. If it's a gift of God, you can't pay for it. And if it's faith, it's past tense. She was looking for it in the future. She sought to receive it. But if it's faith, she was looking the wrong way, just like this lady I told you about who had those two tumors. I told her, “Turn around and look the other way; you're looking the wrong way.” That's when God gave this to me, this thought of “You're looking the wrong way. Turn around and look at the cross.” When the serpent on the pole was raised up in the wilderness, everybody who got their eyes on that serpent on the pole was healed (Numbers 21:9). You had to get your eyes off the snakebite and on the serpent on the pole to be healed. I told her, “Turn around and look at the cross. That's where your healing happened. You're looking in the future.” Tomorrow never comes. Faith never works that way. Faith believes that you have received (Mark 11:24). Faith turns around and looks back at the cross because the Bible says, by His stripes you were healed (1 Peter 2:24). Your healing is certain. It was accomplished at the cross. Reconciliation was accomplished (Colossians 1:20). What is that? Exchange. At the cross, Jesus gave you His healthy body and He took your old, unhealthy one. He gave you His clean, pure soul, and He took your old, unclean one. He gave you His righteousness and His blessings, and He took away your unrighteousness and your cursings. The exchange was made. This is how faith works. (2Co.5:17) Wherefore if any man is in Christ, [he is] a new creature: the old things are passed away; behold, they are become new. Now our old things have become new. What are we? New creations. New creatures in Christ. This is how faith works. Faith sees the end from the beginning; faith accepts it, grasps it; and faith holds on to it. That's why this particular method is God's method. You ask, “Can God do it?” Sure. God keeps all the Egyptians alive until they come to know Jesus. Do you understand that when we come out of Egypt and go into the wilderness, we still need “Egyptology” to come out of us? Yes! When we come out of Egypt and go into the wilderness, we need to be delivered of Egypt. I'm not talking Law here; I'm talking about a privilege. It is our privilege to accept our salvation in Jesus Christ as an accomplished fact and what I'm telling you is just how big the salvation is. (Luk.8:43) And a woman having an issue of blood twelve years, who had spent all her living upon physicians, and could not be healed of any, (44) came behind him, and touched the border of his garment: and immediately the issue of her blood stanched. (45) And Jesus said, Who is it that touched me? And when all denied, Peter said, and they that were with him, Master, the multitudes press thee and crush [thee]. (46) But Jesus said, Some one did touch me; for I perceived that power had gone forth from me. By the way, I know the King James says “virtue” here, but the word is “power”; it's dunamis. In fact, the King James does translate it “power” in other places in the Bible, like in Luke 10:19. The word “power” there is the word dunamis. So it was power that came out of Jesus, but if it was power that came out of Jesus, it didn't have anything to do with His faith. In this particular case, all that was necessary was for this woman to touch Him by faith. It wasn't a matter of Jesus making up His mind whether to heal this woman or not.  Jesus never turned anybody away anyway and He's not going to tell you “no.” In fact, if there's a “no,” the “no” is going to be in you; it's not going to be in Him. Our problem is we listen to the devil; we listen to the flesh. We don't listen to the Bible. Confess your sins and believe. That's all you have to do. Now, if you have willful disobedience in your life, it will come between you and healing because you won't have faith toward God. The Bible says, “if our heart condemn us not, we have boldness toward God” (1Jn.3:21). That's why you have to confess your sins to get them out of your way. But Jesus always said, “Yes.” Do you think that there were some of those people who came to Jesus who needed something worked out in their lives? I guarantee you that all of those people who came to Jesus had something that needed working out in their lives, but that didn't stop Jesus from healing. You know what did stop Jesus from healing some? When He went to His own hometown, their unbelief stopped Him. He could not. It doesn't say He would not. (Mat.13:58) And he did not many mighty works there because of their unbelief. Now, we need to have the faith of God in us. This salvation has been accomplished. It's not a matter of you asking Him to accomplish it; “it is finished” (Joh.19:30). I have overcome the world (16:33). This is not a matter of Jesus doing something in the future. Ask Him, “Will You do it?” He'll tell you just what the Bible says. “I did it.” He won't say, “I will do it.” He never says that. The Bible doesn't say that. He's always going to agree with the Word. He won't tell you something contrary to the Word. I knew a man one time who was asking God to heal his wife of cancer, and God told him, “She's healed.” You know what? His wife died. He was sure God told him that she was healed, and he was angry with God. I said, “Bud, God told you exactly what the Bible says. He's not going to disagree with His Word. The problem is, do you agree with His Word? He's going to tell you to believe the Bible every time. He's going to tell you, ‘You are healed.' By his stripes you were healed. What else is He going to say? Are you going to ask Him to tell you something besides what the Bible says? He's only going to tell you what the Bible says.” I know calling “the things that are not, as though they were” (Rom.4:17) appears like a lie to the world, but it's not a lie because you're in agreement with the Scriptures. You agree with God Almighty, the One Who does not dwell in time, and what He says goes. (Rom.3:4) … Let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment. Now, when you come under the judgment of the curse, what you need is justification. Justification is God calling you righteous. And He calls you righteous when you come under the curse, if you agree with the Bible concerning what Jesus did about the curse. Can you agree with the Bible about what Jesus did for you? He became accursed for you so that you could have the blessings of Abraham. (Isa.53:5) But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. Do you agree with the Bible? See, if you're not agreeing with the Bible, you're going to consider, “Well, I need this.” Or “I'll have to handle it. The crucifixion of Jesus was not enough, I'll have to handle a little bit of it myself.” The worldly teachers will convince you of that, and you will be a double-minded person because you are not agreeing with God's Word. Jesus only preached to those people who had eyes to see and ears to hear (Matthew 13:9-11). He wasn't talking about the physical eyes and ears; they all had them. He meant spiritual eyes and ears. (2Pe.1:3) Seeing that his divine power hath granted unto us all things that pertain unto life and godliness…. Do you see that? Do you see with your spiritual eyes that God has already given you everything that pertains unto life? It's not a matter of Him accomplishing it. He did that almost 2000 years ago. Now the problem is, are you going to agree with Him? Two can't walk together except they be agreed (Amos 3:3). You can't walk with Jesus except to the extent you agree with Him. Now, how are you going to agree with Him? I told Bud, “The Lord told you what the Bible says. The problem is you didn't believe in it. You were waiting to see something first. That is not the way faith works. Faith accepts it as a fact before seeing it. If you walk by faith, you'll see it, but if you walk by sight, you'll never see it because that's not the way it works. That's not faith. Faith is looking back at the cross.” So, Bud was angry at God because God didn't do what He said He was going to do. But it wasn't God's fault. See, we enter into the Covenant. The Bible says that the Gospel “is the power of God unto salvation to every one that believeth” (Rom.1:16). Listen, the power of God has already accomplished everything. What He's done is already accomplished. Your part is to enter into that Covenant by your faith. That's what brings it to pass. God's part is sure; it is finished, and it is final. Now we enter into our part of it by faith. That's our part of keeping the Covenant. When the disciples asked Jesus, “what must we do, that we may work the works of God?” (Joh.6:28), He said just one thing: “believe on him whom he hath sent” (29). All we have to do to do the works of God, whatever they are, is “believe on him whom he hath sent.” Does everybody have to die under the curse? Does everybody have to leave this life under the curse? The world has taken for granted that you're going to die of something. Do you have to die under the curse, or can you keep believing all the way up to the end, until you leave this life? Has everybody died of the curse? No, they did not. In fact, I have some books describing people who died on their deathbeds, and there was absolutely no pain in their bodies, and they couldn't find anything wrong with them; they just went to be with the Lord. This is not to condemn the ones who do die, but we have to get our sight and our vision on Jesus. You can't go somewhere that you can't see, you know. The Bible says, if you can see Jesus in the mirror, you can go there. Of course, everybody's not going to go there to the same extent. Look, one person received one talent, another two and another five (Matthew 25:14-30). Everybody doesn't get the same gift. Everybody doesn't manifest the same fruit, do they? There's 30-, 60- and 100-fold fruit (Matthew 13:8,23). Do you want to enter into only what you see other people entering into, or do you want to enter into everything that God has for you? That's the point. We're supposed to be looking at Jesus, not looking at our neighbor. Get your eyes on Jesus. He'll show you what you can enter into. God is going to do a special thing in these days. Did you know that He's going to do something He's never done before? The Bible says He's coming “to be glorified in his saints, and to be marvelled at in all them that believed (because our testimony unto you was believed) in that day” (2Th.1:10). Oh, glory to God! The apostle Paul said there was a day in the future when his words would finally be believed and that Jesus would be glorified in those people in that day because they did believe that word.  You know, God gives grace for us to enter into believing just as much as we can believe. God gives grace for us to reach out to places people have never reached out to. In this day there is more grace to believe more than there's ever been. Do you understand what that verse says? He said, “in that day.” Paul was saying that they weren't believing it in his day, but that's what we're seeking right now. We don't want to stop with what religion has accepted; we want to go on and get everything God has given us. (Eph.2:8) By grace have ye been saved through faith; and that not of yourselves, [it is] the gift of God; (9) not of works, that no man should glory. That's one work. Now, here's another work: (10) For we are his workmanship, created in Christ Jesus for good works…. The first is talking about your work, the work of the flesh, the efforts of man, the efforts of self, the buying of God's gift, all those things. The second is talking about God's work. So let's just use healing again as a “for instance” because we're talking about it already. Do you know what? When you have faith that Jesus healed you, which is the only one that's a Scriptural faith, that faith is going to be walked out by your feet; it's going to come out of your mouth; it's going to be seen in your actions. That is a work that comes from faith. You know what the other work is? It's a work that comes before faith. Works of the flesh come before faith; works of God come after faith. When you believe, you're able to walk just like you received, and do you know what happens when you do that? You do what the 10 lepers did. Jesus said to them, “go and show yourselves unto the priests” (Luk.17:14). Well, they understood that because in the Law of Moses, when a person was healed of leprosy, he went to show himself to the priests. Then the priest inspected the person and took his turtle dove and gave his offering. But these lepers went to show themselves to the priests before their healing was manifested. Their walk was a walk of faith. But the way of the world would stand right there and say, “Well, I'm not healed.” Those lepers would look at themselves and say, “Well, I'm not healed yet. It's not the time to go show myself to the priest.” That's a carnal walk. That's walking by sight and not walking by faith. So there is a work that follows faith. Faith without works is dead. If you believe that you're healed, let me hear it come out of your mouth and let me see it in your feet. And if you believe that Jesus delivered you from sin, let's see that come out of your mouth and see it in your feet. Do you understand? When you believe something, your actions have to agree with that belief. Faith, if it have not works, is dead in itself (Jas.2:17), or it's incomplete. It's not real faith until it's put into works that agree with what the Bible says. But the world says, “I can see you're not healed,” but your feet keep on saying, “I'm healed. Look at me walk,” because your works are going to agree with faith. So if you're just healed by faith, you know you're not healed by manifestation. As long as you're healed by faith, you're believing for something that you don't yet see. That's the way faith works. And if you don't do it there, you'll never see it by manifestation. We have to repent of our worldly thinking. We have to repent of our Babylonish doctrine that's been given to us. We must change our minds, and we say, “God, You're right.” You have to say that before you can enter into it. (Rom.3:4) Let God be found true, but every man a liar…. Justification comes from agreeing with God. Agree with God; even if you're failing, agree with God. God's not going to condemn anyone. You don't condemn your child if your child is a toddler and stumbles and falls. There's no way you would condemn that child because that's the way they learn to walk. That's the way children are. They don't always get it right the first time. Now, as they get older and they're stumbling, you start asking what's wrong with them. So when we start out on a faith walk, we stumble and fall, but we get up. If you don't get up, you're not overcoming. You get up, you walk a little farther, you stumble, you walk a little farther. Every time you get up, you're walking farther, and you keep going. But if you decide, “I'm just going to sit right here because it's too dangerous to stand up,” then you're going to be an unprofitable servant (Matthew 25:30) because you've been given knowledge and you're doing nothing with it. Remember, it's God's faith inside of you; it's not your faith in Him. You'll fail as long as it's just your faith in Him. It's God's faith inside of you. Remember that God has given you His faith. Accept it as a gift. Reconciliation has given you this gift. Unbelief was taken away from you at the cross. Did you know that? All your sins were put on that cross, including the one that's at the foundation of every sin – unbelief. But that's at the cross, and you've been delivered. The Bible says, “reckon ye also yourselves to be dead unto sin” (Rom.6:11). That means to reckon your old unbelieving self to be dead and gone. “I'm delivered from unbelief.” Do you understand? That's not a confession of faith in yourself; that's a confession of faith in God. We are new (2 Corinthians 5:17). You have been made free from sin (Romans 6:22). You're free from unbelief. Believe and accept it.  Don't get anxious when you fail God because of your unbelief, and don't let anybody put a guilt trip on you. Don't let anybody put you under the Law to do what they expect. Don't be moved by peer pressure because somebody else has faith. Don't look at any of that. Get your eyes on Jesus. He will give you the faith that you need to do these things. It's His free gift to you. You don't have to be anxious or try to work it up yourself. You can't pick yourself up off the floor by your bootstraps. It's just not possible. It has to come from the outside in. It's nothing that you can do from the inside out. So don't be condemned if you're not able to do everything that you see Jesus do or that you see others do. Don't worry about it. It's God Who started the good work in you, and it's He Who's going to finish it (Philippians 1:6). The people who put others under legalism cause a lot of people hurt. This is wrong. And I'll tell you what, they ultimately get hurt, too, because what you sow, you reap (Galatians 6:7) and you can't sow that legalistic thing without it coming back on you. You can't judge others without being judged (Romans 14:4). I'm just offering you the knowledge. I'm trying to put the picture of Jesus there in front of you. Look at Jesus and you'll be transformed into that image from glory to glory (2 Corinthians 3:18). Don't look at any religion or put another Jesus up there because, believe me, you can be transformed into any Jesus. Religions do it all the time. The only Jesus we want to reflect is the One the Father sent. Look in your Bible. The only way you'll see the true Jesus is to look in this Book. Look at Him. This is Jesus. He's the same. He hasn't changed. Men try to change Him; they have made a comfortable Jesus. One that the flesh could be comfortable with, a Jesus that wouldn't bring you through any kind of a trial of your faith. It's easy to have the Jesus that religion has. Let's look at the Jesus in the Bible. I tell you the reason we're not seeing the works of Jesus on this earth; it's because they've made another Jesus and they're being transformed into that image from glory to glory. That's the problem. Let's get back to the Word and believe it. Jesus sent His disciples out to do the same things He did. How can you do the same things He did unless you agree with Him? So now let's read the rest of the story from where Jesus perceived that power, sozo, went forth from Him. I really want to get beyond healings being included in salvation because I believe a lot of people already understand that, and I want to show you how broad salvation is. And it's all going to come by grace through faith. All of it. The rest of it, let me tell you, is man's works. (Luk.8:47) And when the woman saw that she was not hid, she came trembling, and falling down before him declared in the presence of all the people for what cause she touched him, and how she was healed immediately. (48) And he said unto her, Daughter, thy faith hath (my Bible says “made thee whole,” but the word there is sozo) saved thee; go in peace. He saved her. This is a part of salvation. She was saved. Remember, she sought the physicians.  The Bible clearly shows you the difference between seeking deliverance from the physicians and seeking it from Jesus. (2Ch.16:12) And in the thirty and ninth year of his reign Asa was diseased in his feet; his disease was exceeding great: yet he sought not to the Lord, but to the physicians. (13) And Asa slept with his fathers…. The Scripture makes a difference between seeking the salvation that normally comes from the world and the salvation that comes from God. Now, did you know that those Jews received their healing from God for many, many years. They started being drawn away from that when Solomon brought in all of his pagan wives, who brought the physicians into Israel. Up until that time, they got their healing from God. And when they went to Babylon, they started falling into many of the things of the world that weren't Scriptural. And the word in Scripture for “healing by the use of medicine” is the word pharmakia – just what we use today. Pharmakia is the word for “sorcery” or “witchcraft,” depending on which Bible you have, and is where we get our word “pharmacy.” Jesus has a better way, and it won't cost you anything, and believe me, you'll get out of so much trouble. If you live a life of the carnal Christian, by the end of your life you will have spent a lot of money on Egypt. But I tell you, God will get you out of that; it's His free gift. Don't say, “I have to do this.” No, it is a privilege. God gives you a privilege. You don't earn it; He's given it to you freely. This is His sozo. This is a part of His deliverance.  Years ago, way back at the beginning of our Christian walk, my wife, Mary, and I were riding motorcycles up in Mississippi. And this was a real hilly area. We were on two dirt bikes, and this was new territory to us, so it was kind of crazy what we did. We were each on a bike and we came over this hill, and she turned one way, and I turned another way. Well, on her side it was almost a cliff. It just went nearly straight down. And I heard her screaming all the way to the bottom of that hill, “MOMMAAA!” And she was mashing the foot peg as hard as she could, but I don't think she ever mashed on the brake because I never saw the wheels skid or anything. I mean, she was flying when she hit the bottom of that hill. It was painful for me to watch. I saw her bounce off a few trees, and I went down in there and scraped her off those trees and put her on the back of my bike. And then I took her out of there and got her to a hospital. This was during the same time that Mary was taking some medicine to try to clear up an infection, so the doctors were talking about operating on her kidneys. But a friend of ours told us about the promises in the Scriptures about healing, and we went to this church that believed in healing. So she went down in front of the church, and they prayed over her. Well, nothing physical happened. We went home, and it was probably a week or two later when she was meditating and thinking on it all, and the Lord spoke to her. And you know what He said? He said, “If you believe that I have healed you, why are you taking all that medicine?” Because the Bible says, ‘He has healed you'. And you know what? When Mary ran into the bathroom and started pouring her medicine down the commode because of that voice of the Lord, she was instantly healed. And not only was she healed of the kidney problem from hitting the tree, but she was healed from a natural kidney deficiency that she'd had since she was a little girl. She was healed of always having infections. God did a miracle. He did it freely. The doctors were going to charge us an awful lot to do that, but God did it for free.  God will ask you the same thing one day. He says, “If you believe that I have healed you …” God expects us to believe, not because of what we see or feel, but because He expects us to believe what the Scripture says. We need no other grounds. Peter stepped out of the boat because of what Jesus said. “Bid me to come unto you, Lord” (Matthew 14:28). And when Jesus said, “Come,” that's all Peter needed to step out (Matthew 14:29). All Peter needed was the Word of God, and he stepped out on that Word and the water held him up.  If you're walking by sight, you'll never be able to walk where we're talking about walking because you're calling the things that are as though they are, instead of calling the things that are not as though they were (Romans 4:17). God chose the things that are not to bring to nothing the things that are (1 Corinthians 1:28). Think about it again now. God chose the things that are not to bring to nothing the things that are. How does He do that? What are the things that are not? The promise. “By His stripes you were healed” (1 Peter 2:24), when you look at yourselves and say, “Well, I don't see myself healed. I still feel sick. I still look sick.” See, the things that are not, are these promises that are not manifested yet. So how do you translate that into this present physical time? It's very simple. We do it the way the Bible tells us to: by calling “the things that are not, as though they were” (Rom.4:17). Please understand. If God chose the things that “are not” to bring to nothing the things “that are,” then He did not choose the things “that are” to bring to nothing the things “that are.” Did you get that? Read it again. He chose the things that “are not” to do away with the things “that are.” What are the things “that are”? The curse. What are the things that “are not”? The promise. Don't say, “God chose this method” or “He chose that method,” when you're talking about the things that are, because the Bible says He chose the things that are not, to bring to nothing the things that are. That's the promise. When you don't see the promise, and you say, “Well, now God chooses doctors or lawyers or bankers or going in debt,” etc., if you say that God uses or chooses the things “that are” to bring about the promise, you're contrary to the Scriptures. In the Scriptures, the men of God used faith to bring to pass everything.  Do you understand what I'm saying? The world will tell you, because it's very convenient or comfortable for them, they'll say, “Well, now God uses this method, now God uses that...” No, He doesn't use “now methods”. That's not Scriptural. He uses the things that are not. He still uses the things that are not. Jesus doesn't have to heal you because He already healed you. You can prove it for yourself. Find one place in the Scripture, find just one place, where anybody who ministered healing to anybody else stopped and prayed and asked God to heal somebody. Find it. They didn't do it, and do you know why? Because it was already an accomplished fact. You know what they did? “Be healed in the Name of Jesus.” They laid hands and they commanded them to be healed. They commanded healing in the authority of God. “As the Father sent me, so send I you,” Jesus said (John 20:21). So we do the same thing Jesus did: We command healing in the name of Jesus. The reason we can do that is that there shouldn't be any question in our mind that it's already an accomplished fact. None of the disciples in the Book of Acts ever stopped and prayed, “Lord, will You heal this person?”  Now God gave us conditions. He said, for instance, it's “the children's bread” (Matthew 15:26). That's for us. He called deliverance from demons and healing the children's bread. It's ours. Is God ever going to deny the children their bread? No. May they go hungry? They might go hungry but it won't be because He's denying them their bread. That woman who was not one of the children, she said, “Well, even the dogs eat of the crumbs which fall from their masters' table” (Matthew 15:27). She exercised faith. She proved herself to be a believer. I'm not saying that God can't do more than what it says in the Scripture. He won't do less, but I'm not saying He can't do more.  When Paul was shipwrecked on the island of Melita (Acts 28:1), it didn't say anybody there believed him, but he prayed for the sick, and God healed them (Acts 28:8,9). He prayed for a bunch of pagans, and you have to get God's permission to do that because Jesus said it's not right to cast the children's bread to the dogs. You have to get God's permission to do that. He might give it to you. He might do it as a witness. He may do it as an evangelistic tool. He may do it for those reasons, but He doesn't have to because you can't hold Him to any Scripture for that. The Bible says it's the children's bread. You may question, “What about the mercy ships and the mercy planes that have doctors and nurses specialized in a lot of the surgeries they do for cleft palates and so on?” Well, is it using the things that are or using the things that are not? I'm sure not going to condemn them, but let's get our eyes just on Jesus and look at His perfect way and His perfect Will. Did you ever see Jesus doing that? No. Did you ever see any of His disciples doing that? No. Wasn't Luke a physician? Maybe. Did you ever see him practicing that? No. Not after he came to Christ; you don't see him practicing that. So we don't have an example; we don't have a foundation to do it that way. I'm not condemning them; I'm not going to come against them. I'm just trying to get back to the Scriptures. I'm just trying to get back to God's method, God's way. You can make a mistake trusting in man and it can be dangerous because man can surely fail you. But it's never dangerous to trust in God. He never fails. He's never failed to heal me in almost 57 years, and I've gotten in some places where I needed healing. I've had broken bones; I've had cancer and He's healed me every time. God has never failed me. It didn't matter if it was a cold or a hangnail. It doesn't make any difference. You see, it doesn't matter how big it is. Jesus knew that He had the authority of the Father to come against all the works of the devil and destroy them. And that's the very same authority He gave us.

No Favouritism Acts 10:23-48 by William Klock Last Sunday we looked at the first half of the story of Peter and Cornelius in Acts 10.  Peter had gone down to the coast to visit the little Christian communities that were popping up there, and while he was there he had a vision.  He was hungry and waiting for his lunch and he fell asleep.  And he saw this great linen cloth, like a sail, coming down from heaven full of every animal he could imagine.  “What this?” he thought.  And the Lord spoke and told him, “Kill and eat.”  “But Lord, some of these animals are unclean.  They're animals you forbade us from eating.  I've never deliberately broken your law.  I can't start now!”  And the Lord responded, “Don't be prejudiced, Peter.  Don't call something unclean that I have made clean.”  Three times this was repeated.  And Peter, confused, was just trying to figure out what it meant when there was knock at the door.  There were three Romans there.  And they explained that their master, A Roman centurion named Cornelius, had been visited by the God of Israel in a vision and was told to send his people to go down to Joppa to fetch Peter and bring him back to Caesarea to talk with him. So it starts to click for Peter.  It wasn't really about food.  It was about people.  Jews didn't mix with gentiles.  They were unclean.  They didn't live according to God's law.  They worshipped idols.  You didn't go into their houses.  You didn't eat with them.  But Peter understood the vision now—or at least got the gist of it: It was God's way of telling him to go with these Romans to meet Cornelius. And Luke explained: Cornelius was a God-fearer.  He was one of those gentiles, one of those people from the pagan world, who had seen something in the people of Israel.  He'd heard the stories about their God.  And he was drawn to them.  In the world of brutality and moral filth he'd come from, he saw purity and holiness in Israel.  In contrast to the distant, fickle, and immoral gods he'd know, the God of Israel stood out as radically different.  Cornelius couldn't actually become a Jew and live by torah.  He'd lose his job and probably everyone he knew, but he drew near—as close as he could.  He had his face pressed against the glass, longing for the people, the community, the family, and the God he saw inside.  Even if he couldn't get in there, he somehow found hope just in being as close as he could get—again, think of him pressing his face against the glass, longing to get inside. So Peter did the unthinkable: he invited these three Romans in, shared his lunch with them, and put then up for the night.  Now, continuing with 10:23 [page 1092 in the pew Bibles], Luke goes on and tells us. “The next day he got up and went with them.  Some of the brothers from Joppa went with him.  They reached Caesarea the following day.  Cornelius had summoned his relatives and close friends and was waiting for him.  When Peter came in, Cornelius went to meet him.  He fell down at his feet and worshipped him.  “Get up!” said Peter, lifting him up. “I'm just a man, too.” So they talked together, and Peter came in and found lots of people assembled. The temple came to Cornelius.  The thing he'd been longing for.  The place he wanted to go, to be in the presence of God, not any of his Roman gods, but the real God, the God of Israel who had made his glory known in history, it came new to Cornelius.  Brothers and Sisters, do you realise what we are.  What we are when we go out into the world.  What we are when we meet people out there?  We're God's temple.  A people purified by Jesus and made fit to be God's dwelling place.  A people filled with his presence because he's poured his Spirit into us.  Brothers and Sisters, when Peter met Cornelius, Cornelius recognised the presence of God somehow—in him, with him—he recognised it the way people who went to the temple recognised God's presence there.  Cornelius recognised or sensed or saw that in Peter.  And you and I, we should be the same.  Maybe it helped that Cornelius was in tune with this.  It was his desire to meet the one, true, living God.  He'd had his face pressed against the glass for so long, was so wanting to be in that presence, that he was especially ready to know it.  But there should be something in us that the people we encounter see or sense or know the way Cornelius recognised the presence of the living God in Peter.  He was meeting the living temple of God and that is what the world should see in the church, in us.  This would be good to reflect on.  Ask yourself what people recognise in you.  Is it God's presence or is it maybe worry or pride or anger.  Do they find the fruit of the Spirit or the fruit of the works of the flesh?  Do they see the glory of God in you? And so Cornelius did what came naturally.  He bowed down and started worshipping.  Cornelius' response raises the question: Does a pagan see enough of the Holy Spirit in us that he might just bow down and try to worship?  I can imagine how shocked Peter would be.  Jews knew better, but it was the natural response to encountering God's presence.  So Peter pulled him up and set him straight and he got them up to speed on what had happened to him:  Verse 29: “You must know,” he said to them, “that it is unseemly for a Jewish man to mix with or visit a foreigner.  But God showed me that I should call nobody ‘common' or ‘unclean.'  So I came when I was asked, and raised no objections.  Do tell me, then, the reason why you sent for me.” And now it's Cornelius's turn to get Peter up to speed on what this is all about.  Luke writes, “Cornelius gave him the answer. “Four days ago,” he said, “I was praying in my house at around this time, about three o'clock, and suddenly a man stood beside me in shining clothes.  ‘Cornelius,' he said, ‘your prayer has been heard, and your almsgiving has been remembered by God.  So send someone to Joppa and call Simon, who is called Peter; he is staying in the house of Simon the tanner, beside the sea.'  So I sent for you at once, and you have been kind enough to come.  So now we are all here, in God's presence, to listen to everything which the Lord has told you to say.” I would think that Peter and Cornelius' men would talk on the journey and Peter would figure out that this is no ordinary Roman centurion.  But Cornelius makes it clear here: he's someone who respects the God of Israel and it's the God of Israel who has spoken to him.  Luke then says in verse 34 that Peter opened his mouth and began to speak. I think it might better to translate that as, “Peter took a deep breath and began.”  Because things are starting to get clearer for him, but this isn't easy.  He's starting to wrap his head around what God is doing here, and he's realising that it's a total game changer.  He's about to say something that he probably never thought he'd ever say.  “It's become clear to me,” he said, “that God really does show no favouritism.  No, in every nation, people who fear him and do what is right are acceptable to him.” Now, we need to pause here, because as modern people—I talked about this last week when we read about God telling Peter not to be prejudiced—as modern people what we're prone to hearing Peter saying here that there are all sorts of paths to God.  Like Peter used to think that the Jewish people were God's favourites and that only they had an in with him, a way to him, and everyone else in the world was doomed and lost forever, but now, somehow in light of Jesus, he's realised that the ways that the gentiles—or at least some of them—go seeking after God, well, those ways are just as good and that Israel had nothing special.  And we think that, because this is the dominant view in our postmodern pluralistic culture.  Justification is by death—unless you're one of those really obviously bad people like Hitler—so all paths lead to God and how dare anyone remind the world that Jesus said, “I am the way, the truth, and the life; no one comes to the Father except through me.” So, no, what Peter is saying is that when he—along with most of his fellow Jews—thought that they were God's favourites and that everyone else in the world was simply doomed to one day know the wrath and judgement of God.  They were wrong.  They were wrong for thinking that when God came to visit his people as he promised, he would set them on top and rain down fire and brimstone on the nations.  There's a sense in which that story is true, but they had the timing wrong.  God will come to establish the faithful and to judge the wicked—at the end, after the gospel and the Spirit and the Church have done their work and his glory fills the earth—but God had something else to do first.  He had a great act of amazing grace to make first in order to redeem both Israel and the nations.  This was the massive revelation that was now beginning to settle on Peter.  You can almost sense how Peter is thinking this through and working it out as he talked to Cornelius.  I think he's explaining it to himself as much to these Romans. It's important to understand: the gospel is still exclusive.  I think this was why it wasn't easy for Peter to work this through.  Jesus changes everything.  Jesus opens the way to God for all.  And yet unclean, unholy, idolatrous gentiles are still on the outside.  What Jesus has done is to reconstitute the people of God around himself.  Faith in him, not torah, has become the defining characteristic, the mark of membership in this new family.  His blood purifies us, Jew and gentile alike and makes us new.  This is why Paul, writing to the gentile Corinthians, can describe them as having once been pagans, led astray by dumb idols, but now they're part of Abraham's family.  Jesus has brought them into Israel's story.  He's seen their faces pressed against the glass and opened the door.  If they'll come through his door, they can finally know the living God.  And, of course, Peter's also realising that since God shows no favouritism, his own people now need to come through that same Jesus door too. So Peter says, yes, there was something special about Israel.  Verse 36: “[God] sent his word to the sons of Israel, announcing peace through Jesus the Messiah—he is Lord of all!”  This was how it had to work.  God had chosen Abraham to be the one through whom he would make himself known to a world that had rebelled against him and forgotten him.  The intent all along was to work through Abraham and then his family to restore the whole human race.  By Peter's day the Jews had taken that to mean that they were God's favourites and he hated everyone else, but what it really meant, well, Jesus said in John 3:16: “God so loved the world that he gave his only begotten son, so that whoever believes in him should not die, but have eternal life”—the life of the age to come, life in God's creation set to right and, most important, life in his presence. So Jesus was born one of those people called to steward God's word to the world and he brought God's announcement of peace—of restoration.  He was the promised Messiah, the King, the one in whom God would return to his people and set everything right. So Peter goes on in verse 37: “You know all about this, and how the word spread through all Judaea, beginning from Galilee after the baptism which John proclaimed.  God anointed this man, Jesus of Nazareth, with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, since God was with him.  We are witnesses of everything he did in the land of Judaea and in Jerusalem.  They killed him by hanging him on a tree; but God raised him on the third day, and allowed him to be seen, not indeed by all the people, but by those of us whom God had appointed beforehand. We ate and drank with him after he had been raised from the dead.  And he commanded us to announce to the people, and to bear testimony, that he is the one appointed by God to be judge of the living and the dead.  All the prophets give their witness: he is the one! Everyone who believes in him receives forgiveness of sins through his name.” Being so close to the people of Israel, I expect Cornelius knew about Jesus.  And I also suspect that wanting to have a relationship with the people of Israel while being an outsider and a Roman, would have made him very hesitant to think of or affirm Jesus as the Messiah.  All of the Jews he knew denounced Jesus as a fraud and laughed at these men and women going around claiming he'd been raised from the dead.  But God broke through that.  He spoke and he brought Cornelius and Peter together.  It's really a stunning story of God's providence working to fulfil his promises.  Jesus had told his friends that they would carry the good news of his death and resurrection from Jerusalem to Judaea, Samaria, and even to the ends of the earth.  In the First Century there was no better way of doing that then for the gospel to get hold of a Roman.  And so God prepared a Roman to hear it.  He brought this man to Caesarea where he saw something beautiful, something holy, something of the glory of God and was drawn to it.  And when the time was right, he brought an eyewitness to the gospel story to him and he brought him, he brought Peter in a way that Cornelius couldn't dismiss. And the story here is interesting.  Luke doesn't say anything about Cornelius asking, like others do in other places, something like, “What must I do to be saved?”  Cornelius was so close.  He just needed to hear about Jesus.  And Luke writes in verse 44: “While Peter was still speaking these words, the Holy Spirit fell on everyone who was listening to the word.  The circumcised believers who had accompanied Peter were astonished, because the gift of the Holy Spirit had been poured out on the Gentiles too.  They heard them speaking with tongues and praising God.” These Romans heard and they just believed.  The Spirit filled them up and as evidence—evidence that these Jewish Christians like Peter and his friends desperately need to see—the Spirit started speaking through these Romans in tongues.  I can imagine those Romans, they spoke Latin, they spoke Greek, they stumbled over Aramaic.  They didn't know Hebrew at all.  And I picture the Spirit suddenly speaking through them to Peter, maybe singing Psalm 110 in fluent Hebrew, because that seems to have been the purpose of tongues in the New Testament.  The Spirit proclaiming the good news and God's glory.  But the main point of this demonstration was to say to Peter and the other Jewish believers that God had seen fit to bring these uncircumcised gentiles into his temple.  Jesus' sacrifice was so powerful, his blood so powerful that it can purify even the gentiles and make them fit to be the dwelling place of God's Spirit.  Cornelius didn't have to get circumcised or change his diet or start observing the Sabbath to fit for the Holy Spirit or to be part of God's new creation.  Because that's going to be the big debate coming up soon in the story.  What happened that day at Caesarea sent a clear message: this new Israel, this new people of God is not defined or marked out by torah, by the law of Moses, but by faith in Jesus and Jesus alone. And Peter gets this.  And so Luke writes, “Then Peter spoke up. “Nobody can deny these people water to be baptized, can they?” he said. “They have received the Holy Spirit, just like we did!”  So he ordered them to be baptized in the name of Jesus the Messiah.  Then they asked him to stay for a few days.” Usually it was the other way around: believe, be baptise, be filled with the Spirit and incorporated into God's new temple.  But in these early days God was sometimes mixing up the process to communicate important messages to the early church.  In Samaria it was the opposite.  The Samaritan had believed, but the Spirit didn't fill them until the apostles paid them a visit.  Here the Spirit fills these new believers before they're even baptised.  And so Peter makes it clear: Let's baptise these people. Not, let's circumcise them to bring them into the people of God, but let's mark them out by baptism.  You don't have to be a Jew to be part of this people.  Just the opposite in a way.  Be baptised, be united with Jesus the Messiah, you become a part of this new people of God, and the Spirit circumcises your heart—he does for you really, and deeply what circumcision and the law had always been external symbols of. As I've been reflecting on this story over the last weeks, I've been moved by how it reveals God's faithfulness and his glory.  This is God taking the first steps to fulfil his promise that through Israel he would bring the nations to himself.  And when you think about the context of this story: the Romans and Judaism in the First Century, it's amazing to reflect on God at work, not just setting his own people to rights here and bringing them to a point where they're accomplishing the mission he'd given them two millennia before when he called Abraham, but he's set things up so that it's just the right representative of the gentile nations who meets Peter.  A man already pressing his face against the glass, a man already valuing the very thing that God had given to his people and that so many of them took for granted.  And now he's brought into the family—not through circumcision—and oddly enough not even through baptism, but directly: hearing the gospel and being filled with the Spirit.  Peter has to rush to catch up with the baptism part—because that's essential too.  And giving the gospel to a Roman centurion.  It's like putting the gospel on a high-speed train to the rest of the empire and from there to the world.  This and what comes next are the setup for the rest of Acts and for Paul's story. But here—I'll just say this in conclusion—here we're reminded what the gospel is and what it's about and how we become part of its story ourselves.  Brothers and Sisters, it's not through what we do.  It's not through who we are.  It's through Jesus.  Through faith in him as the Messiah, as the King, as creation's true Lord who has come to set the world to rights, to drive away the darkness, to defeat sin and death, to bring light and life—and most of all God's presence back to men and women.  His blood is what purifies us from the stain of sin and death.  And when he's washed us clean, he fills us with God's Spirit—with new life and a new way of life.  The Spirit in us is God's glorious future in the present.  And it's Jesus who brings us into that life and into the presence of God. Someone recently asked me why we drink wine in the Lord's Supper and whether it was really necessary.  Why can't we just drink grape juice?  Brothers and Sisters, it's because Jesus' blood is powerful.  And because, like alcohol, Jesus' blood is purifying.  Like the wine that hits your tongue with a bit of a shock, the power of Jesus' blood ought to get our attention—the way it did for Peter that day in Caesarea.  Brothers and Sisters, Jesus' blood is powerful enough to wash away the greatest stain—of sin, of idolatry, of death—to make us sons and daughters of Abraham, sons and daughters of the living God.  Come to the Table this morning.  Eat the bread.  Drink the wine.  And give glory to God. Let's pray: Keep, O Lord, your Church, with your perpetual mercy; and, because without you our human frailty cannot but fall, keep us ever by your help from all things hurtful, and lead us to all things profitable to our salvation; through Jesus Christ our Lord, who lives with you and the Holy Spirit, one God, now and for ever.  Amen.

Ephesians 3:14-21

By Dave Werner - Our calling is a beautiful process orchestrated by God and Jesus Christ from before the foundations of the world. How did we get to where we are today, and where are we going? What does the Feast of Trumpets ultimately mean for us as we are fully born into the God family?

Three thousand people baptized in one day. That's not a strategy — that's a visitation. In this episode of Blueprint for Revival, Mike Plunket sits with a question most of us skip when we read Acts 2: not "how do we admire this?" but "what would it look like if this happened to us?"Mike shows that revival isn't better programs or getting the culture right — it's the Holy Spirit making Jesus real, not theoretical, to a people and through them to a watching world. Drawing on Tim Keller's "five vitamins" for a living church (teaching, koinonia, worship, evangelism, and social concern), he makes a sobering point: a church can have all five and still be dead without the Spirit's presence animating them together.The episode lands on a single foundation underneath everything else — a righteousness not our own. Mike draws on Richard Lovelace's observation that most professing Christians, even with sound theology, quietly shift the weight of their acceptance with God onto their own performance instead of resting entirely on Christ's finished work.Blueprint for Revival is a weekly teaching series from Metro District, Christian and Missionary Alliance.Metro District Podcast is the voice of the Metro District, Christian and Missionary Alliance — resourcing and connecting churches across NY, NJ, and PA.This episode is part of Blueprint for Revival, a weekly teaching series with Mike Plunket.

Special Message from Calvin RogersWelcome to the podcast of Clinton Baptist Church — a place to hear biblical teaching, encouraging messages, and Christ-centered conversations for everyday life. Our goal is to share the truth of God's Word in a way that is practical, uplifting, and rooted in faith.Whether you're part of our church family, visiting for the first time, or simply searching for hope and direction, we're glad you're here. Join us each week for sermons, special messages, and discussions designed to help you grow in your walk with Jesus and stay connected with what God is doing through our church and community.To learn more about our ministry, service times, and events, visit https://www.clintonbaptistchurch.com/⁠

Send us Fan MailIf you've ever felt trapped between trying harder and feeling like a fraud, we want to put the spotlight where it belongs: on Jesus Christ as our substitute. We talk candidly about what it means to be “made new” in Christ, and why the good news is not that God relaxes His standards, but that God upholds His law perfectly through the finished obedience of His Son. That's the only foundation for real assurance of salvation, because it places our righteousness outside of us and anchors it in Christ alone. We also address the confusion that keeps popping up online and in real life: “Grace means you can sin,” or “Yes, Christ saved me, but I have to keep the law to stay saved.” We push back hard on both. Justification by faith alone does not excuse sin, and it does not require us to complete what Christ already completed. We unpack sanctification as an ongoing process in the believer's life, and we connect it to future glorification so we can stop turning spiritual growth into a new way of earning acceptance. Romans 10:4 becomes a turning point: Christ is the end of the law for righteousness to everyone who believes. We explore what “everyone” means for Jew and Gentile, and why faith is not a replacement work but the instrument God gives to receive and rest on Christ. Along the way, we share a memorable story about BLTs and bacon objections that exposes how quickly pride and legalism can hijack a testimony. If this conversation helps you breathe again, subscribe, share it with a friend, and leave a review. What part of “Christ alone” is hardest for you to trust right now?Support the showBE PROVOKED AND BE PERSUADED!

Pastor Jeff Stewart discusses the topic of "Justification for the Conquest, People Groups and the Gibeonites" in his series entitled "TRANSFIGURATION: Pastor Jeff Stewart" This is Part 7 and it focuses on the following verses: Leviticus 18:6-30; Deuteronomy 8:19, 9:4-6, 13:6-19, 17:2-5, 18:9-14, 20-22; Joshua 9:1-27, 10:1-43; 2 Samuel 21:1-22; Galatians 5:21; James 2:13

Elisa Tamarkin, an English prof of high repute (Anglophilia and Apropos of Something: A History of Irrelevance and Relevance) at UC Berkeley, joins RTB to discuss Done in a Day: Telex from the Fall of Saigon. It is an extended reflection on the last day of the Vietnam War, set against the imminent disappearance of war coverage in the nation's city newspapers, and framed through her own stepfather's experience covering the war. Tamarkin anatomizes curious forms of self-delusion that flourished in the American Me generation and traces the subtle trajectory that stretching from the journalistic autonomy of the mid-century to the "embedded reporters" of the US war in Iraq to today's implacable governmental hostility to truthful reportage. Back in the 1960's Hannah Arendt and others warned that bubbles of non-information and delusive self-deceit got propagated within the corridors of power and out in the larger public realm. Now cloudy misinformation is the property of a near-ubiquitous social media realm whose corrosive effect (the power to unthink) is far less circumscribed. Mentioned Hannah Arendt, "Lying in Politics" (subject of an earlier RTB episode) and "Home To Roost". Frank Kermode Sense of an Ending (1967). The philosopher John Pollock published a book called Knowledge and Justification in 1975. Jamie Cohen-Cole The Open Mind Ernest Becker, The Denial of Death (1973). Ursula Le Guin The Lathe of Heaven 1971 (Elisa also mentions John's book on Le Guin). R. A. Lafferty, The Fall of Rome (1971). Thomas Harris, I'm OK, You're OK (1967). Recallable Books: Adam Phillips, On Giving Up. Graham Greene, The Quiet American (1955). Read the transcript of the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Elisa Tamarkin, an English prof of high repute (Anglophilia and Apropos of Something: A History of Irrelevance and Relevance) at UC Berkeley, joins RTB to discuss Done in a Day: Telex from the Fall of Saigon. It is an extended reflection on the last day of the Vietnam War, set against the imminent disappearance of war coverage in the nation's city newspapers, and framed through her own stepfather's experience covering the war. Tamarkin anatomizes curious forms of self-delusion that flourished in the American Me generation and traces the subtle trajectory that stretching from the journalistic autonomy of the mid-century to the "embedded reporters" of the US war in Iraq to today's implacable governmental hostility to truthful reportage. Back in the 1960's Hannah Arendt and others warned that bubbles of non-information and delusive self-deceit got propagated within the corridors of power and out in the larger public realm. Now cloudy misinformation is the property of a near-ubiquitous social media realm whose corrosive effect (the power to unthink) is far less circumscribed. Mentioned Hannah Arendt, "Lying in Politics" (subject of an earlier RTB episode) and "Home To Roost". Frank Kermode Sense of an Ending (1967). The philosopher John Pollock published a book called Knowledge and Justification in 1975. Jamie Cohen-Cole The Open Mind Ernest Becker, The Denial of Death (1973). Ursula Le Guin The Lathe of Heaven 1971 (Elisa also mentions John's book on Le Guin). R. A. Lafferty, The Fall of Rome (1971). Thomas Harris, I'm OK, You're OK (1967). Recallable Books: Adam Phillips, On Giving Up. Graham Greene, The Quiet American (1955). Read the transcript of the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/military-history

Elisa Tamarkin, an English prof of high repute (Anglophilia and Apropos of Something: A History of Irrelevance and Relevance) at UC Berkeley, joins RTB to discuss Done in a Day: Telex from the Fall of Saigon. It is an extended reflection on the last day of the Vietnam War, set against the imminent disappearance of war coverage in the nation's city newspapers, and framed through her own stepfather's experience covering the war. Tamarkin anatomizes curious forms of self-delusion that flourished in the American Me generation and traces the subtle trajectory that stretching from the journalistic autonomy of the mid-century to the "embedded reporters" of the US war in Iraq to today's implacable governmental hostility to truthful reportage. Back in the 1960's Hannah Arendt and others warned that bubbles of non-information and delusive self-deceit got propagated within the corridors of power and out in the larger public realm. Now cloudy misinformation is the property of a near-ubiquitous social media realm whose corrosive effect (the power to unthink) is far less circumscribed. Mentioned Hannah Arendt, "Lying in Politics" (subject of an earlier RTB episode) and "Home To Roost". Frank Kermode Sense of an Ending (1967). The philosopher John Pollock published a book called Knowledge and Justification in 1975. Jamie Cohen-Cole The Open Mind Ernest Becker, The Denial of Death (1973). Ursula Le Guin The Lathe of Heaven 1971 (Elisa also mentions John's book on Le Guin). R. A. Lafferty, The Fall of Rome (1971). Thomas Harris, I'm OK, You're OK (1967). Recallable Books: Adam Phillips, On Giving Up. Graham Greene, The Quiet American (1955). Read the transcript of the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Elisa Tamarkin, an English prof of high repute (Anglophilia and Apropos of Something: A History of Irrelevance and Relevance) at UC Berkeley, joins RTB to discuss Done in a Day: Telex from the Fall of Saigon. It is an extended reflection on the last day of the Vietnam War, set against the imminent disappearance of war coverage in the nation's city newspapers, and framed through her own stepfather's experience covering the war. Tamarkin anatomizes curious forms of self-delusion that flourished in the American Me generation and traces the subtle trajectory that stretching from the journalistic autonomy of the mid-century to the "embedded reporters" of the US war in Iraq to today's implacable governmental hostility to truthful reportage. Back in the 1960's Hannah Arendt and others warned that bubbles of non-information and delusive self-deceit got propagated within the corridors of power and out in the larger public realm. Now cloudy misinformation is the property of a near-ubiquitous social media realm whose corrosive effect (the power to unthink) is far less circumscribed. Mentioned Hannah Arendt, "Lying in Politics" (subject of an earlier RTB episode) and "Home To Roost". Frank Kermode Sense of an Ending (1967). The philosopher John Pollock published a book called Knowledge and Justification in 1975. Jamie Cohen-Cole The Open Mind Ernest Becker, The Denial of Death (1973). Ursula Le Guin The Lathe of Heaven 1971 (Elisa also mentions John's book on Le Guin). R. A. Lafferty, The Fall of Rome (1971). Thomas Harris, I'm OK, You're OK (1967). Recallable Books: Adam Phillips, On Giving Up. Graham Greene, The Quiet American (1955). Read the transcript of the episode here. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

Elisa Tamarkin, an English prof of high repute (Anglophilia and Apropos of Something: A History of Irrelevance and Relevance) at UC Berkeley, joins RTB to discuss Done in a Day: Telex from the Fall of Saigon. It is an extended reflection on the last day of the Vietnam War, set against the imminent disappearance of war coverage in the nation's city newspapers, and framed through her own stepfather's experience covering the war. Tamarkin anatomizes curious forms of self-delusion that flourished in the American Me generation and traces the subtle trajectory that stretching from the journalistic autonomy of the mid-century to the "embedded reporters" of the US war in Iraq to today's implacable governmental hostility to truthful reportage. Back in the 1960's Hannah Arendt and others warned that bubbles of non-information and delusive self-deceit got propagated within the corridors of power and out in the larger public realm. Now cloudy misinformation is the property of a near-ubiquitous social media realm whose corrosive effect (the power to unthink) is far less circumscribed. Mentioned Hannah Arendt, "Lying in Politics" (subject of an earlier RTB episode) and "Home To Roost". Frank Kermode Sense of an Ending (1967). The philosopher John Pollock published a book called Knowledge and Justification in 1975. Jamie Cohen-Cole The Open Mind Ernest Becker, The Denial of Death (1973). Ursula Le Guin The Lathe of Heaven 1971 (Elisa also mentions John's book on Le Guin). R. A. Lafferty, The Fall of Rome (1971). Thomas Harris, I'm OK, You're OK (1967). Recallable Books: Adam Phillips, On Giving Up. Graham Greene, The Quiet American (1955). Read the transcript of the episode here. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

Christian reflects on inherited ideas about salvation and the questions that arose when his beliefs didn't match his life. The guys explore justification, sanctification, and glorification, and why salvation is more than simply getting into heaven. They also challenge caricatures of opposing traditions and consider how Catholics and Protestants can find common ground despite theological differences. In this episode: Philippians 2:1–5; Colossians 2:13–15; 1 Corinthians 15:1–2; 1 Peter 2:5, 9; John 6:51; Genesis 1:28; 1 Thessalonians 4:3, 7; Romans 6:19; 2 Thessalonians 2:13; 1 Peter 1:2; Hebrews 10:26–29; John 16; Philippians 2:10–11 Today's conversation is about Lesson 8 of Theology 101: The Western Theological Tradition taught by various Hillsdale Professors. Take the course with us at no cost to you!  More about Theology 101: Examine the great questions of Western theology from the ancient Hebrews through today. The gift of speech, or reason, given by God to man, enables us to think about God and to worship Him.  This free online course pursues this purpose by examining the nature of God as revealed in the Bible, exploring the great theological questions and controversies of the early Christian church, studying the history of the Reformation and Counter-Reformation, and much more.  We invite you to join us and explore the nature of the relationship between God and man, and how a proper understanding of this relationship can lead to a free and happy life. 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 Martin Luther's Three Powers of Faith 07:36 How Indulgences Became an Economy of Sin 12:03 Why the Reformation Finally Boiled Over 15:32 Justification vs. Sanctification 19:04 Al's Works-Based View of Salvation 24:28 The Three Ps of Salvation 29:11 Can You Be Saved Without Changing? 34:26 Why Sin Changes the Way You See Truth 38:54 What Glorification Will Actually Be Like 43:20 Catholics, Protestants & Common Ground 47:08 The Council of Unashamed - Learn more about your ad choices. Visit megaphone.fm/adchoices

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

Ron responds to Monte Mader's “bodily autonomy” defense of abortion and breaks down why it's a flimsy excuse to kill a baby. Trump is still grappling with the housing affordability crisis and economic fallout he inherited from the Biden administration, much like how Ronald Reagan faced severe inflation and high mortgage rates left over from the Carter years. In the early 2020s, rapid home-price growth and soaring inflation pushed 30-year mortgage rates far higher after they had been in the mid-to-high 2% range when Biden took office, echoing the double-digit inflation and 18%+ mortgage rates of the late 1970s and early 1980s. While rates have begun easing and home-price growth has slowed significantly under Trump, resolving a crisis of this scale — just as it took years in the 1980s — requires more time than many critics allow. Also, Ron answers questions on budgeting, housing, Tucker Carlson, and parenting. Watch Allie's Debate on Jubilee: https://www.youtube.com/watch?v=cxnfmddjcFs&t=865s Share the Arrows 2026 is on October 10 in Dallas, Texas! Tickets are on sale now at: ⁠⁠⁠⁠⁠⁠https://sharethearrows.com⁠⁠⁠ Share the Arrows is sponsored by: A'del Natural Cosmetics: AdelNaturalCosmetics.com Range Leather: RangeLeather.com/ALLIE We Heart Nutrition: WeHeartNutrition.com Buy Allie's book "Toxic Empathy: How Progressives Exploit Christian Compassion": ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.toxicempathy.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ – Time Codes 0:00 Introduction 3:13 Monte Mader's Justification for Abortion 8:51 Is the Economy Trump's Fault 18:00 Viewer Q & A – Episodes You May Like: Ep 1386 | Did Patrick Clancy Do It? Fact-Checking Lindsay Clancy's Defenders https://podcasts.apple.com/us/podcast/ep-1386-did-patrick-clancy-do-it-fact-checking-lindsay/id1359249098?i=1000784406133 Leaked DNC Report, NFL QB Attacked for Trump Support & When to Buy a House | Ron Simmons https://podcasts.apple.com/us/podcast/leaked-dnc-report-nfl-qb-attacked-for-trump-support/id1359249098?i=1000770322269 --- ► Buy Allie's book, "You're Not Enough (& That's Okay): Escaping the Toxic Culture of Self-Love": https://alliebethstuckey.com/book ► Subscribe to the podcast: iTunes: https://apple.co/2UVssnP Spotify: https://spoti.fi/2FwkXxj ► Connect with Allie on Social Media: https://twitter.com/conservmillen https://www.instagram.com/alliebstuckey/ https://facebook.com/allieBlazeTV/ ► Relatable merchandise – use promo code 'ALLIE10' for a discount: https://shop.blazemedia.com/collections/allie-stuckey