Podcasts about Levite

Chad Schapiro (Regional Representative, Texas Baptists), "What's In Your Hand?".       1.  Then Moses answered, “But behold, they will not believe me or listen to my voice, for they will say, ‘The Lord did not appear to you.'”  2.  The Lord said to him, “What is that in your hand?” He said, “A staff.”  3.  And he said, “Throw it on the ground.” So he threw it on the ground, and it became a serpent, and Moses ran from it.  4.  But the Lord said to Moses, “Put out your hand and catch it by the tail”—so he put out his hand and caught it, and it became a staff in his hand—  5.  “that they may believe that the Lord, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.”  6.  Again, the Lord said to him, “Put your hand inside your cloak.”  And he put his hand inside his cloak, and when he took it out, behold, his hand was leprous like snow.  7.  Then God said, “Put your hand back inside your cloak.” So he put his hand back inside his cloak, and when he took it out, behold, it was restored like the rest of his flesh.  8.  “If they will not believe you,” God said, “or listen to the first sign, they may believe the latter sign.  9.  If they will not believe even these two signs or listen to your voice, you shall take some water from the Nile and pour it on the dry ground, and the water that you shall take from the Nile will become blood on the dry ground.”       10.  But Moses said to the Lord, “Oh, my Lord, I am not eloquent, either in the past or since you have spoken to your servant, but I am slow of speech and of tongue.”  11.  Then the Lord said to him, “Who has made man's mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the Lord?   12.  Now therefore go, and I will be with your mouth and teach you what you shall speak.”  13.  But he said, “Oh, my Lord, please send someone else.”  14.  Then the anger of the Lord was kindled against Moses and he said, “Is there not Aaron, your brother, the Levite? I know that he can speak well. Behold, he is coming out to meet you, and when he sees you, he will be glad in his heart.  15.  You shall speak to him and put the words in his mouth, and I will be with your mouth and with his mouth and will teach you both what to do.  16.  He shall speak for you to the people, and he shall be your mouth, and you shall be as God to him.  17.  And take in your hand this staff, with which you shall do the signs.”       (Exodus 4:1-17 ESV)To view a video version of the Sermon please click on the following link:   https://youtu.be/q_QJCxQvA6g(The audio version of the Sermon will most likely have to be stopped from playing or else it will be heard as well as the audio track of the video version.)

Acts 11:24

11 He has made everything beautiful in its time. He has also set eternity in the human heart; yet[a] no one can fathom what God has done from beginning to end. 12 I know that there is nothing better for people than to be happy and to do good while they live. 13 That each of them may eat and drink, and find satisfaction in all their toil—this is the gift of God. 14 I know that everything God does will endure forever; nothing can be added to it and nothing taken from it. God does it so that people will fear him.Ecclesiastes 3:11-147 “Listen, my people, and I will speak;     I will testify against you, Israel:     I am God, your God.8 I bring no charges against you concerning your sacrifices     or concerning your burnt offerings, which are ever before me.9 I have no need of a bull from your stall     or of goats from your pens,10 for every animal of the forest is mine,     and the cattle on a thousand hills.11 I know every bird in the mountains,     and the insects in the fields are mine.12 If I were hungry I would not tell you,     for the world is mine, and all that is in it.13 Do I eat the flesh of bulls     or drink the blood of goats?14 “Sacrifice thank offerings to God,     fulfill your vows to the Most High,15 and call on me in the day of trouble;     I will deliver you, and you will honor me.”Psalm 50:7-1527 And as it is appointed unto men once to die,Hebrews 9:27"All Is Vanity”“The Vanity of Wisdom”“The Vanity of Self-Indulgence”“The Vanity of Living Wisely”“The Vanity of Toil”11 He has made everything beautiful in its time. He has also set eternity in the human heart; yet no one can fathom what God has done from beginning to end. 12 I know that there is nothing better for people than to be happy and to do good while they live. 13 That each of them may eat and drink, and find satisfaction in all their toil—this is the gift of God. 14 I know that everything God does will endure forever; nothing can be added to it and nothing taken from it. God does it so that people will fear him.Ecclesiastes 3:11-14“Aim at Heaven and you will get Earth ‘thrown in': aim at Earth and you will get neither.”C.S. Lewis33 But seek first the kingdom of God and his righteousness, and all these things will be added to you.Matthew 6:33We can live FOR this world and give up heaven. We can live FOR heaven and attempt to avoid this world. Or we can live IN CHRIST and experience the best of both.10 The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.John 10:10WHEN WE FOCUS ON EARTH, WE CAN'T SEE HEAVEN19 “Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.22 “The eye is the lamp of the body. If your eyes are healthy,[c] your whole body will be full of light. 23 But if your eyes are unhealthy,[d] your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!24 “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.Matthew 6:19-24King Tut's Coffin Photo*It has been wisely observed that a moving truck full of possessions never follows a hearse. Everything one might take with them to the world beyond is left behind. The pharaohs of Egypt were buried with gold and treasures to take into the afterlife, but they left it all behind. Even further, though gold is a precious thing on earth, God uses it to pave the streets of heaven.David GuzikBut the basic reality of God is plain enough. Open your eyes and there it is! By taking a long and thoughtful look at what God has created, people have always been able to see what their eyes as such can't see: eternal power, for instance, and the mystery of his divine being. So nobody has a good excuse. What happened was this: People knew God perfectly well, but when they didn't treat him like God, refusing to worship him, they trivialized themselves into silliness and confusion so that there was neither sense nor direction left in their lives. They pretended to know it all, but were illiterate regarding life. They traded the glory of God who holds the whole world in his hands for cheap figurines you can buy at any roadside stand.Romans 1:19-23 (MSG)22 When the young man heard this he went away sorrowful, for he had great possessions.Matthew 19:22WHEN WE FOCUS ON HEAVEN, WE CAN'T SEE EARTH30-32 Jesus answered by telling a story. “There was once a man traveling from Jerusalem to Jericho. On the way he was attacked by robbers. They took his clothes, beat him up, and went off leaving him half-dead. Luckily, a priest was on his way down the same road, but when he saw him he angled across to the other side. Then a Levite religious man showed up; he also avoided the injured man.Luke 10:30-32(MSG)“Don't be so heavenly minded that they're no earthly good.”WHEN WE FOCUS ON CHRIST, WE SEE THE BEST OF BOTHSince, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God. 2 Set your minds on things above, not on earthly things. 3 For you died, and your life is now hidden with Christ in God. 4 When Christ, who is your[a] life, appears, then you also will appear with him in glory.Colossians 3:1-431 Meanwhile his disciples urged him, “Rabbi, eat something.” 32 But he said to them, “I have food to eat that you know nothing about.” 33 Then his disciples said to each other, “Could someone have brought him food?” 34 “My food,” said Jesus, “is to do the will of him who sent me and to finish his work. John 4:31-38EVERY SEASON IS BEAUTIFULEVERY GIFT IS FROM GODEVERY TASK IS WORTH THE EFFORT

Send us a textThe devotion for today, Wednesday, October 29, 2025 was written by Weber Baker and is narrated by Jay Williams. Today's Words of Inspiration come from Exodus 2:1-10Now a man from the house of Levi went and married a Levite woman. The woman conceived and bore a son; and when she saw that he was a fine baby, she hid him for three months. When she could hide him no longer, she got a papyrus basket for him, and plastered it with bitumen and pitch; she put the child in it and placed it among the reeds on the bank of the river. His sister stood at a distance, to see what would happen to him.The daughter of Pharaoh came down to bathe at the river, while her attendants walked beside the river. She saw the basket among the reeds and sent her maid to bring it. When she opened it, she saw the child. He was crying, and she took pity on him. ‘This must be one of the Hebrews' children,' she said. Then his sister said to Pharaoh's daughter, ‘Shall I go and get you a nurse from the Hebrew women to nurse the child for you?' Pharaoh's daughter said to her, ‘Yes'.So, the girl went and called the child's mother. Pharaoh's daughter said to her, ‘Take this child and nurse it for me, and I will give you your wages.' So, the woman took the child and nursed it. When the child grew up, she brought him to Pharaoh's daughter and she took him as her son. She named him Moses, ‘because', she said, ‘I drew him out of the water.' Support the show

Devotional Theme – "Sons and Daughters: When God Speaks Through Your Children"Scripture reference – 2 Chronicles 20:14–15 (KJV) "14 Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the Spirit of the LORD in the midst of the congregation; 15 And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but God's."Intro and Outro Song - "We Give Thanks To Thee" by Marlene Jenkins CooperClosing Song - "“Count It All Joy” by Dr. Margaret Douroux"Scripture Mentioned in the Podcast: James 1:2 NIV, Genesis 17:19, 1 Samuel 3, Esther 4:14–16, JOhn 3:16, 2 Timothy 1:5, Luke 1, John 19:25-272 Chronicles 20 SeriesEpisodes in the Series:Episode 208 – “Got a Problem?” (September 8, 2025)Episode 210 – “Sing Unto the Lord” (October 1, 2025)Episode 211 – “Follow the Directions” (October 1, 2025)Episode 213 – “Mine Enemies” (October 13, 2025)Episode 214 – “Sons and Daughters: When God Speaks Through Your Children” (October 27, 2025)

When God asks us to love our neighbor as ourselves, what exactly does He mean?In Luke 10 verses 25–37, Jesus shares the Parable of the Good Samaritan to illustrate what it means to love our neighbors the way Jesus loves us.“A man was going down from Jerusalem to Jericho when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. So too, a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him. The next day he took out two denarii and gave them to the innkeeper. ‘Look after him,' he said, ‘and when I return, I will reimburse you for any extra expense you may have.'”The Lord asks us not to dole out kindness sparingly, but to generously pour love and compassion over the hurting people we meet...even complete strangers we encounter on the road of life.Let's pray.Heavenly Father, give us eyes to see, ears to hear, and hands to help the broken and bruised people in our midst every day. There are lost and wounded souls in every corner of this world, and we ask for the courage to reach out to them with love. In Jesus' name, amen. Change your shirt, and you can change the world! Save 15% Off your entire purchase of faith-based apparel + gifts at Kerusso.com with code KDD15.

Have you ever noticed how gratitude transforms the way we see God's blessings? Deuteronomy chapter 26 gives us a beautiful picture of what it means to live a life of thanksgiving—one that flows from a heart of obedience and worship. This chapter opens with the Israelites bringing their firstfruits before the Lord—a visible reminder that every good thing comes from Him. As they placed their baskets before the altar, they weren't just offering crops; they were offering praise, remembering God's deliverance, His provision, and His faithfulness. Moses calls them to rejoice in every good thing—to worship, to give thanks, and to live generously toward others. From the offering of the firstfruits to the tithe that cared for the Levite, the stranger, the orphan, and the widow, this chapter reminds us that worship and obedience are never separate. True worship always leads to gratitude, generosity, and joy. Join us for this episode of the Woman at the Well Ministries Podcast as Erika Klose teaches from Deuteronomy chapter 26 and focuses on verse 11: “And thou shalt rejoice in every good thing which the Lord thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that is among you.” Let's rediscover the joy of thankful living—the kind of life that honors God, blesses others, and rejoices in every good thing He has done.   Did you enjoy this podcast? Post a review and share it! If you enjoyed tuning into this podcast, then do not hesitate to write a review. You can listen to us on all major podcasting platforms like Apple Podcasts,  Spotify,  Google Podcasts,  YouTube, and Podbean. Check out Kim's latest Bible Bit book on Amazon! Do you want to bring Kim Miller to your church, upcoming retreat, or conference? Contact us! This podcast is brought to you by Woman at the Well Ministries and is supported by our faithful listeners. To support this podcast, please visit our support page. 

Series: RootedWeek: 7 – ShalomScripture: Luke 10:25–37; Jeremiah 29:4–7; Titus 3:4–5; Micah 6:8Big Idea:God calls His people to embody mercy personally and shalom collectively—bringing His peace, justice, and renewal to the world. But we can't extend true mercy or live in true shalom until we've first received it from Christ.I. The Question of JustificationThe expert in the law asks, “What must I do to inherit eternal life?” (Luke 10:25)His question isn't about love—it's about justifying himself.Like him, we all seek to prove our worth: through comparison, religion, or performance.But we can't meet the standard or change the rules. We fall short.II. Jesus Flips the StoryThe parable of the Good Samaritan isn't about moral improvement—it's about mercy received.We are not the Good Samaritan; we're the traveler, beaten and broken by sin.Religion (the priest) and morality (the Levite) can't save us.But the despised One—Jesus—comes near, binds our wounds, pays our debt, and restores us.Only when we've received mercy can we truly extend mercy.III. Mercy Leads to ShalomMercy (Hebrew: hesed) isn't just withholding punishment—it's love that moves toward brokenness.Mercy acts; it steps toward pain, binds wounds, and restores what's broken.When mercy is extended, shalom begins—wholeness, harmony, everything in its right place.Micah 6:8 calls us to act justly, love mercy, and walk humbly.IV. God's Mission is ShalomIn Jeremiah 29, God tells exiles to seek the peace and prosperity (shalom) of their city.Shalom is more than peace—it's renewal and restoration.God's mission isn't to rescue people from the world but to renew the world through His people.Every act of mercy and service becomes a declaration of the gospel.V. Shalom is Our CallingWe too are exiles (1 Peter 2:11). Our calling isn't escape—it's engagement.To be a peacemaker is to bring heaven's peace into earth's chaos (Matthew 5:9).Every time we forgive, serve, build, or pray—we participate in God's justice.“Seek the peace and prosperity of the city… for if it prospers, you too will prosper.” (Jeremiah 29:7)But we can't give what we haven't received.The true Good Samaritan—Jesus—restored us first so that we can restore others.

Please turn in your Bibles to Malachi chapter 2. Our sermon text is verses 1-9. That can be found on page 953 in the pew Bible. Last week, we learned that the people had been bringing polluted offerings to the temple. They were supposed to bring unblemished offerings for the sacrifices. Instead, they brought lame and sick and blind animals. By doing so, they were dishonoring the Lord. I usually don't spend a lot of time on sermon titles. But last week's title and this week's title are connected. Last week's title was The Polluted Offerings and the Pure Offering. This week, it's The Polluted Priests and the Perfect Priest. That is because last week's passage and this week's passage are connected. The problem was not only that the people were bringing impure offerings. The problem was also that the priests were allowing it. And not just allowing it, supporting it and failing to lead the people in God's way and will. Let's now come to God's Word Reading of Malachi 2:1-9 Prayer In 1794, a young man was ordained to pastoral ministry in Berlin. He was brilliant and eloquent. This man had studied theology and philosophy at a Protestant university named after the great Martin Luther. As a young pastor, he witnessed the younger generation in Germany walking away from the church. That greatly grieved him, as it should. But, to win them back, he developed a new kind of theology which he hoped would make Christianity more attractive to modern minds. He began to teach that the essence of faith was not trusting in God's revealed truth, but feeling God's presence within. The Bible, he said, was not divine revelation itself, but a record of human experiences with the divine. Repentance gave way to sentiment, and the cross of Christ became a symbol rather than a saving act. His name was Frederich Schliermacher. Sadly, his sermons and teaching spread across Germany. Even worse, after he became a professor at the University of Berlin, his influence spread to all of Europe and into America. In the last two centuries, Schleiermacher's beliefs have led thousands of churches and millions of Christians astray. Few men in modern history have done more to undermine the Gospel while claiming to defend it. I bring this up as an example of what Malachi 2:1-9 warns against. The priests were supposed to lead the people. They were the ones who were to direct the people to the Lord and were to faithfully teach his truth. But they failed. Look down at verse 7. I know we are jumping ahead. But this is an important verse about the role of priests. It says, “For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the Lord of hosts.” The priests were not only to oversee the temple and sacrificial system, but they were to faithfully teach God's truth. By the way, that is different from a prophet. A prophet was given new revelation from God. A priest was to teach what God had already reveled. Does that make sense? Well, as you know, we do not have priests today. No, the priestly function in the Old Testament has been fulfilled in Christ. That is why there are no priests in the New Testament. There are no more animal offerings, because, as a reminder from last week, Jesus offered himself for us as the ultimate offering for sin. However, there are some parallels between priests and pastors… or priests and teachers of God's Word. Both are to direct people to God, and both are to faithfully teach his Word and live out his ways. So, a big part of the application of these verses today is about preachers and teachers. And as you will see, the stakes are high. Now, you may be tempted at this point to check out. Maybe you are thinking, “I'm not called to teach the Bible, so this doesn't really apply to me.” Well, I want to say a couple things. ·      First, one of the passages we read earlier in the service was from 1 Peter 2. In 1 Peter 2:9, God's people are called a royal priesthood. Maybe you've heard the phrase, “priesthood of all believers.” In some ways, we are all to teach and model God's Word. You may not have a formal teaching role in the church, but you may be called to disciple others at some point in your life. Or if you are married, you have a responsibility to lead or participate in leading your family. ·      Second, this passage teaches us to know what to look for in a Godly leader in the church. In the Old Testament times, the priests were descendants of Levi, one of Jacob's 12 sons. However, in the New Testament, elders and pastors in the church are appointed by the church. So, we have a responsibility to seek Godly men to lead. I'm just saying that these verses apply to everyone in the church. Which brings us to Malachi 2. We're going to look at three things: #1. The Curse. #2. The Corruption. And #3. The Covenant. 1. The Curse So, number 1. The Curse. Briefly look at verse 1. It says, “And now, O priests, this command is for you.” It's referring to the command in chapter 1 to bring pure offerings. Last week, our focus was on the people bringing their offerings. But the bigger problem was that the priests were letting them. The priests were not rejecting the offerings that the people were bringing. They were not reminding the people of God's command to bring unblemished offerings. Furthermore, the priests were taking the people's polluted offering, and they were the ones sacrificing them on God's altar – polluting God's altar. Also from last week, we saw that the end of chapter 1 was all about honoring the Lord. The people were dishonoring him by bringing inappropriate offerings. But it was the priests who were leading the people to dishonor God. That is why, in chapter 2, verse 2, God warns them. He says, “If you will not listen, if you will not… give honor to my name… then I will send the curse upon you.” That word “curse” is used three times here. God is warning of their damnation if they do not repent. “IF you will not listen or… honor me, THEN I will send the curse upon you.” Well, what was the curse? Three things would happen. ·      Number 1 – God would curse their blessing. In fact, verse 2 says that he has already cursed their blessing. The priests blessing was their blessing on God's people. Quite often at the end of our worship, Coleman or I will use the Aaronic blessing from Numbers 6. You probably know it well, “may the Lord bless you and keep you, may the Lord make his face to shine upon you and be gracious to you. May the Lord lift up his countenance upon you, and give you peace.” Aaron was the first High Priest – he was from the tribe of Levi. And he and the priests were to bless the people. Well, God had taken away their blessing. In fact, he had turned their blessing into a curse. Instead of blessing the people… through their words and actions, they were cursing the people. That's very sad. ·      Number 2 – The Lord also says that he would “rebuke their offspring” – their seed. This is about the Levitical line. You see, these priests were priests because their fathers were priests. Their fathers were priests because their father's fathers were priests. The priests in Malachi 2 were part of the priestly succession going all the way back to Levi. God was saying that their particular branch of the Levitical line would end with each of them. It was a devastating warning for them. ·      And Number 3 – this one was the worst… and most graphic. Middle of verse 3.  “I will spread dung on your faces.” It's referring to the contents of the entrails of the offerings. When the people brought the offerings, the priests prepared the offering. They would remove the inner digestive system. You know, intestines and such. Those things were to be carried off and burned outside the temple area. It was all unclean. God was saying that the priest's acts were so shameful that God metaphorically would spread the unclean intestinal dung on their faces. They were to be carried off like the innards to be burned. It's a stinging warning they would be cursed like the dung. Add those three things together and it is a pretty condemning curse upon them. #2. The Corruption Which brings us to point #2, The Corruption. We're going to move down to the second half of our passage next. We'll come back to the middle section in a minute. We've already looked at verse 7 which is about their responsibility to teach. But now look at verse 8. It begins, “you have turned aside from the way.” The priests own lives did not display the godliness and wisdom of God. They were not living out God's commands. And that makes sense, doesn't it. It stands to reason that if they were not directing the people to fulfill God's commands then they themselves were not doing it. Not in every case, but often a pastor who begins to teach false doctrine or who does not direct his people in righteousness, has himself fallen from the way. And the result of turning aside is found in the second half of verse 8. “You have caused many to stumble by your instruction.” I want you to think of the gravity of what they were doing. The priests were leading people to destruction. That is why the curse, as we just considered, was so condemning! Their sin not only impacted them, it impacted many. A friend once said to me, “you know, all sin is the same before God.” He was trying to argue that his sexual sin was the same as telling a white lie. But that is not true. Yes, each and every sin deserves God's judgment. Our sin, no matter what it is, condemns us before our holy God. No matter our sin, we need Christ. That is all true. However, there are degrees of severity with sin. It is not the same to think of murdering someone in your heart as it is to actually murder someone. Some sin, like actual murder, is more heinous. Some sin is more grievous in God's eyes. All sin deserves God's judgment, but some sin is more severe. And one of the worst sins in all of Scripture is when the leaders of God's people abuse the sheep or lead them astray. Malachi 2 here is just one of several Old Testament judgements against godless and morally corrupt leaders. Ezekiel 34, Isaiah 56, Jeremiah 23, and Zechariah 10 all speak of God's condemnation of the “corrupt” and “worthless” so-called “shepherds” and “watchmen” of Israel. Think of Jesus anger against the Pharisees. Or in James chapter 3, verse 1, it says “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.” Now, if you're a math or science or English teacher, the Lord is not necessarily talking about you. Rather, his greater judgment will be upon teachers in the church. That is why the hammer is so heavy here in Malachi 2. They, themselves, had fallen from the way and they were leading people astray. You need to fire me… the moment I begin to teach false doctrine. If I ever start teaching things contrary to the Gospel of Jesus Christ or in direct contradiction to the Word of God, I should no longer be allowed to be a minster. I think you know this, I'm talking about tier one things that are very clear in Scripture. Things that we share with the Bible-believing Protestant world. For example, that salvation is found in Christ alone. There is no other way. Jesus death on the cross satisfied the wrath of God, for those who believe in him. We receive Jesus' righteous when we come to him by faith and in repentance. And furthermore, that the Bible is the very Word of God. It testifies to its own authority. You should boot me out if I ever undermine essential doctrines like those. You also need to fire me… the moment I commit a sin that undermines my responsibilities… like abuse or infidelity or a pattern of ongoing sin that is not being delt with or of which I will not repent. Obviously, like any elder, I sin and need the grace of God. However, just like the priests of old, a leader in the church should model faith and repentance. 3. The Covenant Which brings us to that very point. #3 The Covenant In the middle verses here, verses 4-6, we are given the picture of what a priest should be like! By the way, you'll see the word “Covenant” used several times in these verse. When I first saw that, I thought it was referring to the Covenant of Grace. You know the covenant that God had established with his people. The Covenant of Grace includes the covenant with Noah, Abraham, Moses, and David. They all, in different ways, are part of the Covenant promises fulfilled in Christ. After all, verse 7 speaks of life and peace and reverent fear. Those are all benefits of God's Covenant with his people. However, I realized that the word Covenant here is actually referring to the specific responsibility that God had given to Levi and his descendants. Verses 4, 5, and 8, specifically refer to God's “covenant with Levi.” To be sure, the priestly order and responsibilities given to Levi directed God's people to the Messiah, so it's not unrelated. But it's different. By the way, there's not a single passage in the Old Testament which describes the covenant with Levi. However, we are given their priestly responsibilities in the book of Leviticus. That is why it is named Leviticus, of course. Also, we read from Deuteronomy 33 this morning which speaks of God's blessing upon Levi and his descendants. They were to keep the covenant; they were to observe and teach the word. The Levites were also to administer the offerings on the altar, and they were to protect the people from false teachers. And now look at the end of verse 5 into verse 6. “…he feared me.” As we talked about before, that's a reverent worship-filled fear of the Lord. “He stood in awe of my name. [verse 6] True instruction was in his mouth, and no wrong was found on his lips. He walked with me in peace and uprightness, and he turned many from iniquity.” That description is the opposite of the priests of Malachi 2. It's the model. The priests were to give honor to God's name. They were to teach the truth of God's Word. Furthermore, walk with God in uprightness. And instead of leading people astray, they were to turn many people from sin. This is God's call for teachers and pastors in the church. I read a really good book last year. It's titled, Pastor as Leader. The author, John Currie, is a professor at Westminster Theological Seminary. He teaches and trains future pastors. The whole book is about the character and responsibilities of a pastor. The book is very rich and it's full of Scripture. Currie summarizes a pastor's role this way: “for the glory of God, a man of God, appointed by the Son of God and empowered by the Spirit of God, proclaims the word of God so that the people of God are equipped to move forward into the purposes of God together.” That's helpful, isn't it? Let me read that again… [repeat] That really captures the heart of Malachi 2:5-6. This is the kind of pastor that each and every church needs. A man who seeks God's glory and not his own. A man who leads his sheep in God's Word through his Spirit, and who cares for and loves them in Christ. I'll say, it's both sobering and inspiring to me. It's sobering because I know my own weaknesses and propensity for sin. I know I've failed at these responsibilities many times and perhaps even at times have hurt you without even knowing. I feel inadequate. But it's also inspiring because God doesn't call without equipping. He doesn't leave pastors to their own strength. No, God gives clear guidance to the role and responsibilities of a shepherd. His Word clearly reveals his salvation and clearly reveals his truth and his way. God furthermore gives his Holy Spirit to lead in righteousness and truth. And God provides earthly accountability in the process. And there's one more related thing. Look again at verse 6. “True instruction was in his mouth, and no wrong was found on his lips. He walked with me in peace and uprightness, and he turned many from iniquity.” Who is this referring to? Is it referring to Levi? Well, Levi failed in many ways – he was vengeful and a murderer. What about Aaron, one of Levi's descendants? He was Moses's brother and the first High Priest. Is verse 6 referring to him? Well, don't forget that it was Aaron who led the people to melt their gold and create the idolatrous golden calf. He, at first, led many people astray. Verse 6 certainly doesn't describe Aaron's sons, who brought unauthorized fire and experienced God's immediate judgment. In Numbers 25 we are given the example of Aaron's grandson, Phinehas. He was identified as a faithful Levite who fought against unrighteousness. Perhaps verse 6 alludes to him. But in the end, there is only one who meets this description. He is the one in whom all the Levitical requirements are fulfilled. He is the perfect High Priest. Every single word he spoke was true instruction. Absolutely no wrong was found on his lips. He followed the way of God, keeping all the commandments of God. He not only walked in peace, as verse 6 describes, he bought and brought peace with God - peace beyond measure. And last, he turned many from iniquity. And the word “many” is a vast understatements. He had led billions in the way of truth and righteousness. Beloved, this is your Savior Jesus. In him is truth and righteousness, and through him is the only way to God. May each and every one of us as a priesthood of believers look to him for he is the way, the truth, and the life.  And may every single pastor and teacher point to him as the great shepherd who laid down his life for his sheep… and may they point to his Word. And may we each follow his lead and model for he is the perfect priest.

A lengthy battle with a chronic illness had taken its toll on Jimmy. Though he desired to spend time with God each morning, praying to Him and meditating on the Scriptures, he couldn’t find a way to position his body in his chair that wasn’t painful. He shifted from side to side, but there was no relief. Finally, in desperation he fell to his knees. As he did, that prayerful posture proved to lessen the agonizing ache. In the mornings that followed, Jimmy spent time with God on his knees—experiencing comfort even as he called out to Him in prayer. Jehoshaphat, king of Judah, also faced a battle—not with pain but with threatening enemies (2 Chronicles 20:1-2). The king was “terrified by this news and begged the Lord for guidance” (v. 3 nlt). All the people of Judah sought “help from the Lord” as well (v. 4). God heard their prayers, and His Spirit came upon a Levite named Jahaziel, who delivered this comforting message to the king: “Do not be afraid or discouraged . . . . The Lord will be with you” (vv. 15, 17). Jehoshaphat “bowed down with his face to the ground” and everyone “fell down in worship before the Lord” (v. 18). In painful and challenging times, we can often experience God’s nearness in a powerful way. As He helps us submit to His will and live out a prayerful posture in our hearts, we can find comfort and peace in Him.

Subject: What Will Happen When God Moves Among Us Speaker or Performer: Rev. Tom Cribbs Scripture Passage(s): Acts 4:34 – 5:16 Date of Delivery: October 14, 2025 What Will Happen When God Moves Among UsActs 4:34 – 5:16 NKJV16 saying, “What shall we do to these men? For, indeed, that a [a]notable miracle has been done through them is evident[b] to all who dwell in Jerusalem, and we cannot deny it. 17 But so that it spreads no further among the people, let us severely threaten them, that from now on they speak to no man in this name.”18 So they called them and commanded them not to speak at all nor teach in the name of Jesus. 19 But Peter and John answered and said to them, “Whether it is right in the sight of God to listen to you more than to God, you judge. 20 For we cannot but speak the things which we have seen and heard.” 21 So when they had further threatened them, they let them go, finding no way of punishing them, because of the people, since they all glorified God for what had been done. 22 For the man was over forty years old on whom this miracle of healing had been performed.Prayer for Boldness23 And being let go, they went to their own companions and reported all that the chief priests and elders had said to them. 24 So when they heard that, they raised their voice to God with one accord and said: “Lord, You are God, who made heaven and earth and the sea, and all that is in them, 25 who [c]by the mouth of Your servant David have said:‘Why did the nations rage,And the people plot vain things?26 The kings of the earth took their stand,And the rulers were gathered togetherAgainst the Lord and against His Christ.’27 “For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 28 to do whatever Your hand and Your purpose determined before to be done. 29 Now, Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word, 30 by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus.”31 And when they had prayed, the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness.Sharing in All Things32 Now the multitude of those who believed were of one heart and one soul; neither did anyone say that any of the things he possessed was his own, but they had all things in common. 33 And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all. 34 Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold, 35 and laid them at the apostles’ feet; and they distributed to each as anyone had need.36 And Joses, who was also named Barnabas by the apostles (which is translated Son of Encouragement), a Levite of the country of Cyprus, 37 having land, sold it, and brought the money and laid it at the apostles’ feet.ACTS 5: 1-165 But a certain man named Ananias, with Sapphira his wife, sold a possession. 2 And he kept back part of the proceeds, his wife also being aware of it, and brought a certain part and laid it at the apostles’ feet. 3 But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself? 4 While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God.”5 Then Ananias, hearing these words, fell down and breathed his last. So great fear came upon all those who heard these things. 6 And the young men arose and wrapped him up, carried him out, and buried him.7 Now it was about three hours later when his wife came in, not knowing what had happened. 8 And Peter answered her, “Tell me whether you sold the land for so much?”She said, “Yes, for so much.”9 Then Peter said to her, “How is it that you have agreed together to test the Spirit of the Lord? Look, the feet of those who have buried your husband are at the door, and they will carry you out.” 10 Then immediately she fell down at his feet and breathed her last. And the young men came in and found her dead, and carrying her out, buried her by her husband. 11 So great fear came upon all the church and upon all who heard these things.Continuing Power in the Church12 And through the hands of the apostles many signs and wonders were done among the people. And they were all with one accord in Solomon’s Porch. 13 Yet none of the rest dared join them, but the people esteemed them highly. 14 And believers were increasingly added to the Lord, multitudes of both men and women, 15 so that they brought the sick out into the streets and laid them on beds and couches, that at least the shadow of Peter passing by might fall on some of them. 16 Also a multitude gathered from the surrounding cities to Jerusalem, bringing sick people and those who were tormented by unclean spirits, and they were all healed.

October 12, 2025 | A Levite's Concubine | Dr. John Harris

And it shall be, when thou art come in unto the land which the Lord thy God giveth thee for an inheritance, and possessest it, and dwellest therein;2 That thou shalt take of the first of all the fruit of the earth, which thou shalt bring of thy land that the Lord thy God giveth thee, and shalt put it in a basket, and shalt go unto the place which the Lord thy God shall choose to place his name there.3 And thou shalt go unto the priest that shall be in those days, and say unto him, I profess this day unto the Lord thy God, that I am come unto the country which the Lord sware unto our fathers for to give us.4 And the priest shall take the basket out of thine hand, and set it down before the altar of the Lord thy God.5 And thou shalt speak and say before the Lord thy God, A Syrian ready to perish was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous:6 And the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage:7 And when we cried unto the Lord God of our fathers, the Lord heard our voice, and looked on our affliction, and our labour, and our oppression:8 And the Lord brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders:9 And he hath brought us into this place, and hath given us this land, even a land that floweth with milk and honey.10 And now, behold, I have brought the firstfruits of the land, which thou, O Lord, hast given me. And thou shalt set it before the Lord thy God, and worship before the Lord thy God:11 And thou shalt rejoice in every good thing which the Lord thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that is among you.12 When thou hast made an end of tithing all the tithes of thine increase the third year, which is the year of tithing, and hast given it unto the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled;13 Then thou shalt say before the Lord thy God, I have brought away the hallowed things out of mine house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten them.14 I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use, nor given ought thereof for the dead: but I have hearkened to the voice of the Lord my God, and have done according to all that thou hast commanded me.15 Look down from thy holy habitation, from heaven, and bless thy people Israel, and the land which thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and honey.16 This day the Lord thy God hath commanded thee to do these statutes and judgments: thou shalt therefore keep and do them with all thine heart, and with all thy soul.17 Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice:18 And the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments;19 And to make thee high above all nations which he hath made, in praise, and in name, and in honour; and that thou mayest be an holy people unto the Lord thy God, as he hath spoken.

Your Daily Prayer

Today's Topics: 1, 2, 3, 4) Gospel - Luke 10:25-37 - There was a scholar of the law who stood up to test Jesus and said, "Teacher, what must I do to inherit eternal life?" Jesus said to him, "What is written in the law? How do you read it?" He said in reply, "You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself." He replied to him, "You have answered correctly; do this and you will live." But because he wished to justify himself, he said to Jesus, "And who is my neighbor?" Jesus replied, "A man fell victim to robbers as he went down from Jerusalem to Jericho. They stripped and beat him and went off leaving him half-dead. A priest happened to be going down that road, but when he saw him, he passed by on the opposite side. Likewise a Levite came to the place, and when he saw him, he passed by on the opposite side. But a Samaritan traveler who came upon him was moved with compassion at the sight. He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn, and cared for him. The next day he took out two silver coins and gave them to the innkeeper with the instruction, 'Take care of him. If you spend more than what I have given you, I shall repay you on my way back.' Which of these three, in your opinion, was neighbor to the robbers' victim?" He answered, "The one who treated him with mercy." Jesus said to him, "Go and do likewise." Memorial of Saint Bruno, Priest Memorial of Blessed Marie-Rose Durocher, Virgin Saints Bruno and Marie-Rose, pray for us! Bishop Sheen quote of the day

Gospel Luke 10:25-37 There was a scholar of the law who stood up to test Jesus and said, "Teacher, what must I do to inherit eternal life?" Jesus said to him, "What is written in the law? How do you read it?" He said in reply, "You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself." He replied to him, "You have answered correctly; do this and you will live." But because he wished to justify himself, he said to Jesus, "And who is my neighbor?" Jesus replied, "A man fell victim to robbers as he went down from Jerusalem to Jericho. They stripped and beat him and went off leaving him half-dead. A priest happened to be going down that road, but when he saw him, he passed by on the opposite side. Likewise a Levite came to the place, and when he saw him, he passed by on the opposite side. But a Samaritan traveler who came upon him was moved with compassion at the sight. He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn, and cared for him. The next day he took out two silver coins and gave them to the innkeeper with the instruction, 'Take care of him. If you spend more than what I have given you, I shall repay you on my way back.' Which of these three, in your opinion, was neighbor to the robbers' victim?" He answered, "The one who treated him with mercy." Jesus said to him, "Go and do likewise.” Reflection When Jesus first responded to his request, ‘What do I have to do to gain eternal life'? Jesus started with where the man was. Basically he said, ‘Well what does it say in the law'? And then he quotes the law. And Jesus said, ‘That's correct, follow that law'. But then wanting to justify himself, which is kind of interesting, he was probably going to tell a great story about how he helped someone else. But the truth is, Jesus is about to expose something that is missing in the man. The law is one thing, but the law can never cover every decision we make when it comes to love, mercy, understanding, compassion, empathy. We see here how two figures in a story Jesus uses according to the law of being purified. They couldn't get near a dead person. If they did, they weren't able to function in the temple. That was the law, and Jesus is pointing out something so important. Nothing is more important than love and mercy, compassion. And the law is never enough for us to make those decisions. Closing Prayer Father, we live always in an institution that has regulations and rules. They're all around us. But we must know when it comes to our faith life, in our religion, our relationship with God, primary is not the law, but the primary thing is mercy, love, compassion. Help us see that. Help us live that. And we ask this in Jesus' name, Amen. Learn more about your ad choices. Visit megaphone.fm/adchoices

There was a scholar of the law who stood up to test Jesus and said,"Teacher, what must I do to inherit eternal life?"Jesus said to him, "What is written in the law?How do you read it?"He said in reply,"You shall love the Lord, your God,with all your heart,with all your being,with all your strength,and with all your mind,and your neighbor as yourself."He replied to him, "You have answered correctly;do this and you will live."But because he wished to justify himself, he said to Jesus,"And who is my neighbor?"Jesus replied,"A man fell victim to robbersas he went down from Jerusalem to Jericho.They stripped and beat him and went off leaving him half-dead.A priest happened to be going down that road,but when he saw him, he passed by on the opposite side.Likewise a Levite came to the place,and when he saw him, he passed by on the opposite side.But a Samaritan traveler who came upon himwas moved with compassion at the sight.He approached the victim,poured oil and wine over his wounds and bandaged them.Then he lifted him up on his own animal,took him to an inn, and cared for him.The next day he took out two silver coinsand gave them to the innkeeper with the instruction,'Take care of him.If you spend more than what I have given you,I shall repay you on my way back.'Which of these three, in your opinion,was neighbor to the robbers' victim?"He answered, "The one who treated him with mercy."Jesus said to him, "Go and do likewise."

In this special broadcast I go into the Feast of Tabernacles.Now I realize that the conditions set forth by Yahweh differs from what He set forth in the beginning. What caught my interest into these 7 Holy Feasts was the Prophetic Message contained within them.We find that within these 7, 4 are in the season of the spring, while the remaining 3 are in the fall or “harvest. In studying the Prophecy aspect of Yahweh's Words, we realize and conclude that these 7 Holy Feasts play an important role in the Prophecy of Yahshua Messiah concerning the past and the present. Beginning at Sunset on Monday Oct. 6 2025 starts the Feast of Tabernacles which ends at nightfall on Monday Oct. 13, 2025. The Feast of Tabernacles (Sukkot) points to the final phase of Yahweh's plan of redemption for mankind, the Second Coming of Yahshua Messiah and the Millennium.What Does the Feast of Tabernacles Celebrate?.  Yahweh's presence dwelling with mankind while the children of Israel wandered the desert.  It serves as a powerful statement of faith that we believe that day is coming when the earth will finally be at rest in the Messiah, the King of Israel, Christians flock to Jerusalem to celebrate this Feast of Tabernacles.  During this Feast they recall the 40 (probation) years in the wilderness, as we as celebrate and rejoice over the ingathering of the harvestThe Feast of Tabernacles is unique in two ways. First, it is unique in that among the Festivals of Yahweh it specifically invites the Gentile nations to participate. (Deuteronomy 31:10-12) Second, the Feast of Tabernacles is unique in that the Bible tells us, that it will be celebrated throughout the Messianic Age. Zechariah 14:16-19 makes it clear that during the Millennium, all the nations of the earth will celebrate the Feast of Tabernacles. Something very special happened on this Feast of Tabernacle. Some miracle from Yahweh was about to change the views of the future world!Is it possible that Yahshua Messiah was BORN on the Feast of Tabernacles?Luke Chapter 1Abijah = “My Father is Yahweh” What is this course? This is the 8th course of 24. In which King David set up at his time of rule. Read 1 Chro. 24, especially verse 10. According to custom, each of the Priests must officiate for one full week in the Temple of Yahweh. The courses started at the first New Moon of the first month of the Jewish Civil Year. Now knowing this, Zacharias course fell on our June 13-19. This period of time important, for this sets the time of the birth and conception of John and His cousin Yahshua, our Saviour. [Note the course run form Sabbath to Sabbath]24  after = “meta” association and companionship [relating to the events of Zacharias upon his arrival home]conceived = possibly June 23 or 24hid = completely secluded. Probably to avoid all possibility of uncleanness, as in Judges 13:4-7, 12-14five months = Nov. 2426   sixth month = Dec. 2536  cousin = therefore Mary must have some Levite blood within her.6th month = being the 24 or 25 of our DecemberTake note both of these pregnancies are perfect. For they are from Yahweh! So therefore, Yahshua was conceived 6 months AFTER John, so this conception would be on Dec. 25!57   full time = a perfect 280 days, March 28-29Luke Chapter 211   is born this day = That 1st day of the Feast of Tabernaclesin the city of David = Bethlehema Saviour = “soter” saviour, deliverer, preserver.Join with me as we “Unravel the Words of Yahweh” on keeping The Feast of Tabernacles!Have any questions? Feel free to email me, keitner2024@outlook.com

Luke 10:25-37 "And behold, a lawyer stood up to put him to the test, saying, "Teacher, what shall I do to inherit eternal life?" He said to him, "What is written in the Law? How do you read it?" And he answered, "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 he, desiring to justify himself, said to Jesus, "And who is my neighbor?" Jesus replied, "A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. Now by chance a priest was going down that road, and when he saw him he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. And the next day he took out two denarii and gave them to the innkeeper, saying, 'Take care of him, and whatever more you spend, I will repay you when I come back.' Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?" He said, "The one who showed him mercy." And Jesus said to him, "You go, and do likewise.""

The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the Lord made by fire, and his inheritance.2 Therefore shall they have no inheritance among their brethren: the Lord is their inheritance, as he hath said unto them.3 And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw.4 The firstfruit also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him.5 For the Lord thy God hath chosen him out of all thy tribes, to stand to minister in the name of the Lord, him and his sons for ever.6 And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the Lord shall choose;7 Then he shall minister in the name of the Lord his God, as all his brethren the Levites do, which stand there before the Lord.8 They shall have like portions to eat, beside that which cometh of the sale of his patrimony.9 When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations.10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch.11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.12 For all that do these things are an abomination unto the Lord: and because of these abominations the Lord thy God doth drive them out from before thee.13 Thou shalt be perfect with the Lord thy God.14 For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the Lord thy God hath not suffered thee so to do.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;16 According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not.17 And the Lord said unto me, They have well spoken that which they have spoken.18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.21 And if thou say in thine heart, How shall we know the word which the Lord hath not spoken?22 When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

Observe the month of Abib, and keep the passover unto the Lord thy God: for in the month of Abib the Lord thy God brought thee forth out of Egypt by night.2 Thou shalt therefore sacrifice the passover unto the Lord thy God, of the flock and the herd, in the place which the Lord shall choose to place his name there.3 Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.4 And there shall be no leavened bread seen with thee in all thy coast seven days; neither shall there any thing of the flesh, which thou sacrificedst the first day at even, remain all night until the morning.5 Thou mayest not sacrifice the passover within any of thy gates, which the Lord thy God giveth thee:6 But at the place which the Lord thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt.7 And thou shalt roast and eat it in the place which the Lord thy God shall choose: and thou shalt turn in the morning, and go unto thy tents.8 Six days thou shalt eat unleavened bread: and on the seventh day shall be a solemn assembly to the Lord thy God: thou shalt do no work therein.9 Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.10 And thou shalt keep the feast of weeks unto the Lord thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the Lord thy God, according as the Lord thy God hath blessed thee:11 And thou shalt rejoice before the Lord thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the Lord thy God hath chosen to place his name there.12 And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes.13 Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine:14 And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates.15 Seven days shalt thou keep a solemn feast unto the Lord thy God in the place which the Lord shall choose: because the Lord thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice.16 Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the Lord empty:17 Every man shall give as he is able, according to the blessing of the Lord thy God which he hath given thee.18 Judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment.19 Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous.20 That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the Lord thy God giveth thee.21 Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God, which thou shalt make thee.22 Neither shalt thou set thee up any image; which the Lord thy God hateth.

Ye are the children of the Lord your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.2 For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth.3 Thou shalt not eat any abominable thing.4 These are the beasts which ye shall eat: the ox, the sheep, and the goat,5 The hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois.6 And every beast that parteth the hoof, and cleaveth the cleft into two claws, and cheweth the cud among the beasts, that ye shall eat.7 Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; therefore they are unclean unto you.8 And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh, nor touch their dead carcase.9 These ye shall eat of all that are in the waters: all that have fins and scales shall ye eat:10 And whatsoever hath not fins and scales ye may not eat; it is unclean unto you.11 Of all clean birds ye shall eat.12 But these are they of which ye shall not eat: the eagle, and the ossifrage, and the ospray,13 And the glede, and the kite, and the vulture after his kind,14 And every raven after his kind,15 And the owl, and the night hawk, and the cuckow, and the hawk after his kind,16 The little owl, and the great owl, and the swan,17 And the pelican, and the gier eagle, and the cormorant,18 And the stork, and the heron after her kind, and the lapwing, and the bat.19 And every creeping thing that flieth is unclean unto you: they shall not be eaten.20 But of all clean fowls ye may eat.21 Ye shall not eat of anything that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou art an holy people unto the Lord thy God. Thou shalt not seethe a kid in his mother's milk.22 Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year.23 And thou shalt eat before the Lord thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the Lord thy God always.24 And if the way be too long for thee, so that thou art not able to carry it; or if the place be too far from thee, which the Lord thy God shall choose to set his name there, when the Lord thy God hath blessed thee:25 Then shalt thou turn it into money, and bind up the money in thine hand, and shalt go unto the place which the Lord thy God shall choose:26 And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the Lord thy God, and thou shalt rejoice, thou, and thine household,27 And the Levite that is within thy gates; thou shalt not forsake him; for he hath no part nor inheritance with thee.28 At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates:29 And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the Lord thy God may bless thee in all the work of thine hand which thou doest.

September 28, 2025 Speaker: Pastor Chris Wachter http://www.hiawathachurch.com

In this message from Judges 19–21, Pastor Kevin reflects on one of the most difficult sections in Israel's history, when “everyone did what was right in his own eyes.” Beginning with the account of the Levite and his concubine, the sermon shows how neglect of God's word led to moral decline, brokenness in families, and conflict among the tribes. The near-destruction of the tribe of Benjamin illustrates both the seriousness of sin and the limits of human solutions. Yet this message also emphasizes hope: in Christ we are washed, sanctified, and justified, and through the Spirit we find the strength to walk in God's ways.

These are the statutes and judgments, which ye shall observe to do in the land, which the Lord God of thy fathers giveth thee to possess it, all the days that ye live upon the earth.2 Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree:3 And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place.4 Ye shall not do so unto the Lord your God.5 But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come:6 And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks:7 And there ye shall eat before the Lord your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the Lord thy God hath blessed thee.8 Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes.9 For ye are not as yet come to the rest and to the inheritance, which the Lord your God giveth you.10 But when ye go over Jordan, and dwell in the land which the Lord your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety;11 Then there shall be a place which the Lord your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the Lord:12 And ye shall rejoice before the Lord your God, ye, and your sons, and your daughters, and your menservants, and your maidservants, and the Levite that is within your gates; forasmuch as he hath no part nor inheritance with you.13 Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest:14 But in the place which the Lord shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee.15 Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the Lord thy God which he hath given thee: the unclean and the clean may eat thereof, as of the roebuck, and as of the hart.16 Only ye shall not eat the blood; ye shall pour it upon the earth as water.17 Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of thy herds or of thy flock, nor any of thy vows which thou vowest, nor thy freewill offerings, or heave offering of thine hand:18 But thou must eat them before the Lord thy God in the place which the Lord thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates: and thou shalt rejoice before the Lord thy God in all that thou puttest thine hands unto.19 Take heed to thyself that thou forsake not the Levite as long as thou livest upon the earth.20 When the Lord thy God shall enlarge thy border, as he hath promised thee, and thou shalt say, I will eat flesh, because thy soul longeth to eat flesh; thou mayest eat flesh, whatsoever thy soul lusteth after.21 If the place which the Lord thy God hath chosen to put his name there be too far from thee, then thou shalt kill of thy herd and of thy flock, which the Lord hath given thee, as I have commanded thee, and thou shalt eat in thy gates whatsoever thy soul lusteth after.22 Even as the roebuck and the hart is eaten, so thou shalt eat them: the unclean and the clean shall eat of them alike.23 Only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh.24 Thou shalt not eat it; thou shalt pour it upon the earth as water.25 Thou shalt not eat it; that it may go well with thee, and with thy children after thee, when thou shalt do that which is right in the sight of the Lord.26 Only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the Lord shall choose:27 And thou shalt offer thy burnt offerings, the flesh and the blood, upon the altar of the Lord thy God: and the blood of thy sacrifices shall be poured out upon the altar of the Lord thy God, and thou shalt eat the flesh.28 Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the Lord thy God.29 When the Lord thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land;30 Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise.31 Thou shalt not do so unto the Lord thy God: for every abomination to the Lord, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods.32 What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.

"Who Is My Neighbor?" - The Jesus Creed Series Finale Scripture: Luke 10:25-37 (The Good Samaritan) In this powerful conclusion to our Jesus Creed series, we explored the question that cuts to the heart of what it means to love our neighbor as ourselves: "Who is my neighbor?" Through the familiar yet challenging parable of the Good Samaritan, Jesus radically redefined both who our neighbors are and what it means to be neighborly. Key Message: The question isn't "Who is my neighbor?" but "Whose neighbor will I be?"—and Jesus calls us to be neighbors to everyone, especially those who are different, difficult, or distant. The message examined four transformative truths: how the lawyer's question reveals our natural desire to limit our love through geographic, relational, and moral boundaries; how the parable exposes the failure of selective love through the priest and Levite who passed by; how the Samaritan demonstrates radical, boundary-crossing love that sees need without prejudice; and how Jesus reframes the entire question to focus on our behavior rather than others' worthiness. We discovered that Jesus deliberately chose a Samaritan—an ethnic and religious enemy to his Jewish audience—as the hero of his story, showing that neighbor-love must cross the very boundaries we're most tempted to maintain. The Samaritan's willingness to be interrupted, to sacrifice personally, and to help someone who could never repay him models the kind of love Jesus calls us to demonstrate. Jesus' final words, "Go and do likewise," transform this from a nice story into a practical call to action. Every person we encounter becomes an opportunity to answer the question: "Will I be a neighbor to this person?" Perfect for: Anyone struggling with prejudice or selective compassion, believers wanting to understand Jesus' radical call to love, or those seeking to move beyond comfortable Christianity to costly discipleship. Series Conclusion: This message beautifully concluded our six-week exploration of the Jesus Creed, showing how loving God completely naturally leads to loving others without boundaries.

Again, Chronicles focuses in on Levites: A recap of prominent Levites The role of the Levites before and directly after the Babylonian exile The role of the Levites today (yes, they have a role) What is a prophet, and how can you tell a fake one?   New YouTube Video: What Is Forgiveness According To the Bible? If We Forgive, Are We Letting Our Enemies Off the Hook? https://www.youtube.com/watch?v=K1za9XCCXEE&t=346s   Hey! Don't go away yet! Also check out these other P40 sites:  YouTube - https://www.youtube.com/watch?v=Hnh-aqfg8rw Ko-Fi - https://ko-fi.com/p40ministries  Website - https://www.p40ministries.com Facebook - https://www.facebook.com/p40ministries  Contact - jenn@p40ministries.com  Rumble - https://rumble.com/c/c-6493869  Books - https://www.amazon.com/Jenn-Kokal/e/B095JCRNHY/ref=aufs_dp_fta_dsk  Merch - https://www.p40ministries.com/shop  YouVersion - https://www.bible.com/reading-plans/38267-out-of-the-mire-trusting-god-in-the-middle    Support babies and get quality coffee with Seven Weeks Coffee  https://sevenweekscoffee.com/?ref=P40   Become a member to gain access to The Bible Explained on Fridays: https://ko-fi.com/p40ministries

David organizes the Levites for the first time since the wilderness times: The Levites were broken up into divisions that each had their own role Not every Levite could become a priest, but they all had a special position Why Jesus, who is our High Priest, is not a Levite There is no unimportant behind-the-scenes job in the church   New YouTube Video: What is Forgiveness According to the Bible? A Discussion on Erika Kirk https://youtu.be/K1za9XCCXEE    Don't just check out one… Take a look at them all! YouTube - https://www.youtube.com/watch?v=Hnh-aqfg8rw Ko-Fi - https://ko-fi.com/p40ministries  Website - https://www.p40ministries.com Facebook - https://www.facebook.com/p40ministries  Contact - jenn@p40ministries.com  Rumble - https://rumble.com/c/c-6493869  Books - https://www.amazon.com/Jenn-Kokal/e/B095JCRNHY/ref=aufs_dp_fta_dsk  Merch - https://www.p40ministries.com/shop  YouVersion - https://www.bible.com/reading-plans/38267-out-of-the-mire-trusting-god-in-the-middle    Support babies and get quality coffee with Seven Weeks Coffee  https://sevenweekscoffee.com/?ref=P40   Become a member to gain access to The Bible Explained on Fridays: https://ko-fi.com/p40ministries

A Sermon for the Feast of St. Matthew St. Matthew 9:9-13 and 2 Corinthians 4:1-6 by William Klock “As Jesus was leaving that place, he saw a man called Matthew sitting in the toll booth.” I expect that Matthew was just itching to get to this part of the story as he wrote his gospel account.  It's nine chapters in, roughly a third of the way.  But he knew that the Gospel is about Jesus, not Matthew.  Still, he was excited to tell people how he had met Jesus.  Up to this point, Matthew's been telling us about walking around Galilee preaching good news and doing all the Messiah things that made the good news real and tangible to people.  He's been across the Sea of Galilee where he cast a multitude of demons out of a man and now he's back and on his way home to Capernaum.  And that's how he meets Matthew.  Matthew's a tax- or a toll-collector and here he is, sitting in his tollbooth next to the road.  I suppose there must have been some kind of gate.  Matthew would get up from his stool, go out to the road, and collect the toll from everyone going from Point A to Point B and from Point B to Point A.  And everyone who went by grudgingly handed over their money.  And they grumbled.  And probably not a few people had some choice words for Matthew.  Because everybody hated tax collectors. I was racking my brain this week trying to think of an example from our world that would explain just how much people hated tax-collectors and why and it's hard to think of a modern equivalent.  That was a different world.  No one likes a tax-collector, because no one likes paying taxes.  But in First Century Judaea there was way more to it than just people not liking paying taxes.  The local Roman government decided how much they would need to run things and then they'd farm the collection of taxes out to the highest bidder.  And, of course, the tax collectors had to make a living themselves, so they'd pad their collection.  But they weren't just getting by.  Tax collectors were notorious for using their position to enrich themselves.  And the local council or governor didn't care just so long as they got their cut of the revenue.  It was bad enough and common enough that when the rabbis wrote about tax collectors, they typically lumped them together with thieves.  And it only made it worse when the tax collectors were working for the Romans.  We don't know if Matthew was working directly for the Romans or for some local Galilean authority, but at the end of the day it didn't really matter.  At some level the Romans were in charge of it all and tax collectors were thieves doing their dirty work. But there's more to it than that.  We think of Matthew, padding his toll collecting and getting rich by stealing from people whom he's got over a barrel and we think he's a pretty rotten guy.  That's an awful thing to do.  That's a scummy way to make your money.  But for the Jews there was another layer, something deeper to what made it so horrible, what made them hate someone like Matthew so much. Let me try to explain.  So, if you or I hear about a thief—or maybe a crooked tax collector skimming off the top—we just think, “That's a bad person”.  If we found out that this thief had been baptised and grew up going to church and Sunday school, we'd think something like, “I guess he forgot everything he was taught as a kid.”  Maybe if it came out he was an active warden or elder or deacon in his church, then we might start to think about what he'd done as a betrayal not just of his faith, but of us all.  Here's a guy who professed faith in Jesus, but betrayed that faith by doing something really sinful.  And maybe that gets us closer to how Matthew's fellow Jews would have thought about him.  Because Matthew was circumcised.  Matthew was part of the covenant community.  Matthew was marked out as one of the Lord's people.  And Matthew knew their story.  Matthew knew all about the Lord and how he had delivered his ancestors from Egypt.  Matthew knew all the great things the Lord had done in the centuries that followed.  We can kind of excuse some people today.  We all know people who were baptised, but they were never really taught the faith, their parents never really took them to church, now they're grown up and say they're an atheist, and the sinful lifestyle they live kind of makes sense in light of all that.  But that wasn't Matthew.  That wasn't anyone in Israel.  Everyone knew what it meant to be God's people.  There were no atheists.  They all knew that God hates sin.  They knew what it meant to be the people who lived with God in their midst.  They knew that you had not only to be holy to enter God's temple, but that you also had to be pure.  That's what set them apart from the pagans.  Matthew knew all of this.  Even if he he'd had rotten parenting, everything and everyone around him would have reinforced all of this. And he rejected it.  Maybe he chose this life on his own.  Maybe he inherited the job from his father who inherited it from his father.  That probably would have made it easier.  But whatever the case Matthew chose to live a life in apposition to everything his family, his people, and his nation stood for and he chose to do it right in the midst of them.  Imagine an Amish boy who decides he doesn't want to be Amish anymore.  Usually they leave and go to live in the outside world, but imagine this Amish kid decided to stay in his close-knit Amish town, but he struts around in fancy clothes, whips around town in his Porsche, and throws wild parties with loud music at his house on the weekends.  And everyone would be horrified at him.  That's Matthew, a tax-collector in Israel. But it gets worse.  Or at least I think it does.  Not everyone would agree with me on this part.  Mark and Luke, in their Gospels, refer to Matthew by the name of “Levi”.  Christian tradition has mostly understood Matthew and Levi to be the same person, but to make this connection is not without its difficulties.  One of those difficulties is that it was pretty rare for a Jewish person to have two Aramaic names.  A Jewish name and Greek name?  Like Saul of Tarsus who is also known as Paul: that's common.  But usually if someone with an Aramaic name has a second Aramaic name, it's because their given name is common, like John or Judas or Joshua, and the second name—maybe the name of his father—distinguishes him from other guys with the same name.  But neither Matthew nor Levi were common names.  No one was likely to confuse this Matthew with another Matthew.  But the one instance in which we see men with two Aramaic names is when they come from prominent families.  It wasn't uncommon for these men to be known by their family names.  And I think that's what has happened with Matthew.  Mark and Luke remember him as “Levi”—his family name—but Matthew went by his given name.  Because the family name Levi mean that they were a Levitical family.  And this made things all the worse for Matthew.  The tribe of Levi were the priestly family.  They were the ones who served in the temple.  They were the ones who acted as mediators between the Lord and his people.  Israel was a holy people, but the Levites were a holy tribe within that holy people.  Consider that one of the duties of the Levites was the collection of taxes.  They collected the tithes of Israel.  Those tithes were their livelihood.  And they collected the temple tax, to pay for the upkeep of the Lord's house.  But Matthew had become a tax collector of another kind, not one dependent on the Lord and the faithfulness of his people, but a man who fleeced God's people in collusion with the pagans. Brothers and Sisters, that was Matthew sitting in his toll-booth.  A wealthy traitor not only to the Lord, but to his people and to his family and to his calling and despised by everyone.  I fully expect there were days when Matthew longed to get out of the mess he was in.  In theory he could have made everything right and returned to the Lord, but to do that he'd have had to make restitution.  I don't think Matthew would have even known where to begin.  And so he stayed in his toll-booth, he kept his riches, and he threw parties for other tax collectors and sinners—because they were the only people who would associate with him.  And every day he became a little bit more dead inside. And then, this day, along came Jesus.  Matthew knew perfectly well who Jesus was.  Everyone in Galilee was talking about Jesus.  If nothing else, Matthew would have heard about his miracles, but I expect he'd heard about his preaching, too.  Maybe Matthew had even stood at a distance a time or two in Capernaum to hear Jesus preach.  Matthew knew that in Jesus the God of Israel was doing something.  But Matthew stayed at a distance.  Because Matthew knew he was a traitor to his God and to his people and to his covenant.  As attractive as Jesus and his message were, it was not for someone like Matthew. Brothers and Sisters, how many people around us feel just like that?  They're sinners.  They feel the weight of it and would love for it to be gone.  They've got some vague knowledge of Jesus.  But they'd never come to church.  A coworker once said to me, “Church is for holy people, not for people like me.”  They see no way out. And now Matthew sees Jesus approaching his gate.  Maybe he thought, “This might be the Messiah.  I should really cut him a break instead of ripping him off like I do everyone else.”  And that's when, he writes in verse 9, Jesus “said to him, ‘Follow me.'”  And he just says, “And he rose up and follow him.” I have to think there was at least a little bit more to it than that.  But those words, “Follow me” were ultimately what did it for Matthew.  No Pharisee, no scribe, no lawyer had ever come to Matthew and said, “Follow me, Brother.  Let me help you get out of your sins.”  They paid his extortionate toll, dropping their coin in the toll-box and being extra careful not to touch it or anything else that Matthew had touched.  They sneered at him—if they looked at him at all—called him “traitor”, and went on their way.  But this Jesus, this man in whom the God his fathers was so clearly at work doing something new, Jesus smiled and invited him to join in what he was doing. Brothers and Sisters, sometimes that's all it takes.  Matthew had seen God's glory on display in Jesus, but he didn't think it was for him.  He just needed to hear that, yes, in fact it was for him—for everyone, but especially for people like him.  That was actually part of the new thing Jesus was doing.  Without Jesus, reconciliation with is people was hopeless.  He was a toll-collector.  How could he ever make things right with everyone he'd ever stolen from?  How could he even make a good faith effort?  But in those words, “Follow me,” Jesus offered Matthew forgiveness.  Jesus bypassed the temple, because he is the new temple himself; he bypassed the priests, because he is our new priest; and he bypassed the sacrifices and the law of restitution, because he is the full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of Israel and the whole world.  Jesus simply held out forgiveness and reconciliation to Matthew.  All Matthew had to do was leave his tollbooth behind—that's repentance—and follow Jesus.  And, Matthew says, that's just what he did.  “He rose up and followed him.” He “rose up”.  I think Matthew chose that language deliberately.  It's resurrection language.  When he decided to trust Jesus—and that's just what it was: trust and loyalty and allegiance—he was raised up out of his sin, he was raised up out of his alienation from God and from his people, and he was given his life back.  And not just given back his old life, Jesus gave him something even better.  He lifted Matthew up out of the life this evil age of sin and death and gave him a taste and a promise of the age to come, of new creation, of the Holy Spirit, and of the fellowship with God that his people had been so longing for. And, too, Jesus restores to Matthew his birthright as a Levite.  As the Levites mediated the Lord to his people, so Matthew now brings the good news about Jesus to his people.  In verse 10 he immediately takes us to his house.  “When he was at home,” he writes, “sitting down to a meal, there were lots of tax-collectors and sinners there who had come to have dinner with Jesus and his disciples.”  Other tax collectors and sinners were the only people who hang around with Matthew.  Matthew knew that some of them felt the same way he did.  They were traitors to the Lord and traitors to his people.  They were hopelessly lost sheep.  There was no way out.  But Matthew had found it—or, rather, the way out had found him.  And so he invites his friends to meet Jesus.  They'd heard and seen him doing amazing things.  Like Matthew, they'd been on the fringe.  If the priest and Levites—not to mention everyone else in Israel—condemned them and kept apart from them, the Messiah certainly wasn't for them.  But here he was and Jesus was saying the same thing to them that he'd said to Matthew: “Follow me.”  And, I expect, at least some of them did.  And Jesus and the disciples rejoiced with those people because they knew that heaven itself was rejoicing too. But there were always the Pharisees.  Matthew writes that when they “saw it, they said to Jesus' disciples, ‘Why does your teacher eat with tax-collectors and sinners?'  But Jesus heard them.  ‘It isn't the healthy who need a doctor,' he said, ‘it's the sick.  Go and learn what this saying means: “It's mercy I want, not sacrifice.” I haven't come to call upright people, but sinners.'” Like Paul says in our Epistle today, there was a veil over their eyes.  The Pharisees were sick in their own ways, and Jesus exposed their sickness by going to the tax-collectors and sinners.  When they complain about it, he quotes the words the Lord had spoken to Isaiah.  We heard those words last week when our Gospel was the parable of the good Samaritan—Hosea 6 turned into a story.  The problem was that the people lacked the heart of God.  The sinners devoted to their sinning, the greedy tax-collectors ripping everyone off, and the Pharisees too—almost everyone in Israel—was far from God.  His absence from the temple all those years was a metaphor for Israel's problem.  Even those who were devoted to the law and who were “religious” about their tithing and their sabbaths and their diet and their sacrifices, were no closer to God than the prostitute or the tax-collector.  And so Jesus came to the sinners with God's mercy—because they so desperately needed it—and he gave it to them in front of the watching scribes and Pharisees and all the “upright” people in Israel so that they could see that they needed to learn that same mercy and know it themselves. It was that mercy that reached Matthew.  It was that mercy that reached Paul and lifted the veil from his eyes.  And it was that mercy, made manifest in Jesus, that both Paul and Matthew proclaimed.  It was this mercy that's at the centre of the Gospel that Matthew wrote to his people.  And it's this same mercy that Paul preached.  In today's Epistle from 2 Corinthians 4, he writes that it's this mercy that drives him forward despite all the obstacles.  “The ‘god' of this world has blinded the minds of unbelievers, so that they won't see the light of the gospel of the glory of the Messiah, who is God's image.”  So what's the solution?  Paul writes, “We don't proclaim ourselves, you see, but Jesus the Messiah as Lord…because the God who said, ‘Let light shine out of darkness,' has shone in our hearts, to produce the light of the knowledge of the glory of God in the face of Jesus the Messiah.” Brothers and Sisters, Paul—and Matthew, for that matter—knew that it wouldn't be gimmicks or tricks or fancy speaking or trying to make God's word palatable to sinners that would lift the veil from the eyes of unbelievers.  It would be the proclamation of the good news about Jesus.  That light—the glory of God in the face of the Messiah as Paul describes it—that light met Matthew in the darkness of his tollbooth.  That light met Paul on the road to Damascus.  And it lifted the veil.  It dispelled the darkness.  It cast out the ‘god' of this world who enslaves us to sin and death and makes us to think there's no hope of escape.  The light of the glory of God revealed in the good news of Jesus the Messiah is the answer and the only answer.  It's our hope and our only hope.  We too often try those other things.  We water down God's word to try to make it less offensives.  We try gimmicks or we try programmes.  But Brothers and Sisters, we should know better.  The Lord has promised that one day the knowledge of his glory will cover the earth as the waters cover the sea and that will happen because and only because his people have been faithful to proclaim his glory revealed in Jesus the Messiah who died and rose again. Brothers and Sisters, don't be afraid.  Don't question whether it'll work or not.  If the light of the gospel could tear down the veil that once had you blinded, if it could break the chains of sin that once bound you, it will tear down the veils that blind and it will break the chains that bind the rest of the world.  Just proclaim it.  Jesus has died and Jesus has risen, not just for you or for me or for holy people, but for sinners—for everyone.  He holds out his hand to us wherever we are and invites us to leave it all behind, to follow him, and to rise to new life. Let's pray: O almighty God, whose beloved Son called Matthew from his tollbooth to be an apostle and evangelist: Set us free from the chains of our sins to follow and to proclaim your Son Jesus Christ, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

Study Passage: Exodus 3:7-4:177 Then the Lord said, “I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings, 8 and I have come down to deliver them out of the hand of the Egyptians and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. 9 And now, behold, the cry of the people of Israel has come to me, and I have also seen the oppression with which the Egyptians oppress them. 10 Come, I will send you to Pharaoh that you may bring my people, the children of Israel, out of Egypt.” 11 But Moses said to God, “Who am I that I should go to Pharaoh and bring the children of Israel out of Egypt?” 12 He said, “But I will be with you, and this shall be the sign for you, that I have sent you: when you have brought the people out of Egypt, you shall serve God on this mountain.” 13 Then Moses said to God, “If I come to the people of Israel and say to them,‘The God of your fathers has sent me to you,' and they ask me, ‘What is his name?' what shall I say to them?” 14 God said to Moses, “I am who I am.” And he said, “Say this to the people of Israel: ‘I am has sent me to you.'” 15 God also said to Moses, “Say this to the people of Israel: ‘The Lord, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.' This is my name forever, and thus I am to be remembered throughout all generations. 16 Go and gather the elders of Israel together and say to them, ‘The Lord, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, has appeared to me, saying, “I have observed you and what has been done to you in Egypt, 17 and I promise that I will bring you up out of the affliction of Egypt to the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, a land flowing with milk and honey.”' 18 And they will listen to your voice, and you and the elders of Israel shall go to the king of Egypt and say to him, ‘The Lord, the God of the Hebrews, has met with us; and now, please let us go a three days' journey into the wilderness, that we may sacrifice to the Lord our God.' 19 But I know that the king of Egypt will not let you go unless compelled by a mighty hand. 20 So I will stretch out my hand and strike Egypt with all the wonders that I will do in it; after that he will let you go. 21 And I will give this people favor in the sight of the Egyptians; and when you go, you shall not go empty, 22 but each woman shall ask of her neighbor, and any woman who lives in her house, for silver and gold jewelry, and for clothing. You shall put them on your sons and on your daughters. So you shall plunder the Egyptians.” Then Moses answered, “But behold, they will not believe me or listen to my voice, for they will say, ‘The Lord did not appear to you.'” 2 The Lord said to him, “What is that in your hand?” He said, “A staff.” 3 And he said, “Throw it on the ground.” So he threw it on the ground, and it became a serpent, and Moses ran from it. 4 But the Lord said to Moses, “Put out your hand and catch it by the tail”—so he put out his hand and caught it, and it became a staff in his hand— 5 “that they may believe that the Lord, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.” 6 Again, the Lord said to him, “Put your hand inside your cloak.” And he put his hand inside his cloak, and when he took it out, behold, his hand was leprous like snow. 7 Then God said, “Put your hand back inside your cloak.” So he put his hand back inside his cloak, and when he took it out, behold, it was restored like the rest of his flesh. 8 “If they will not believe you,” God said, “or listen to the first sign, they may believe the latter sign. 9 If they will not believe even these two signs or listen to your voice, you shall take some water from the Nile and pour it on the dry ground, and the water that you shall take from the Nile will become blood on the dry ground.” 10 But Moses said to the Lord, “Oh, my Lord, I am not eloquent, either in the past or since you have spoken to your servant, but I am slow of speech and of tongue.” 11 Then the Lord said to him, “Who has made man's mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the Lord? 12 Now therefore go, and I will be with your mouth and teach you what you shall speak.” 13 But he said, “Oh, my Lord, please send someone else.” 14 Then the anger of the Lord was kindled against Moses and he said, “Is there not Aaron, your brother, the Levite? I know that he can speak well. Behold, he is coming out to meet you, and when he sees you, he will be glad in his heart. 15 You shall speak to him and put the words in his mouth, and I will be with your mouth and with his mouth and will teach you both what to do. 16 He shall speak for you to the people, and he shall be your mouth, and you shall be as God to him. 17 And take in your hand this staff, with which you shall do the signs.

Color: Green Old Testament: 2 Chronicles 28:8–15 Psalm: Psalm 32; antiphon: v. 2 Epistle: Galatians 3:15–22 Gospel: Luke 10:23–37 Introit: Psalm 74:1–2, 19b, 21b; antiphon: vv. 20a, 21a, 22a, 23a Gradual: Psalm 77:14–15 Verse: Psalm 88:1 Jesus Is Our Good Samaritan   The Law cannot help us or give us life. Rather, it confines everyone under sin as wounded and naked before God (Gal. 3:15–22). So it is that two figures of the Law, the priest and the Levite, passed by the injured man on the side of the road (Luke 10:23–37). Only the promised Seed of Abraham can rescue us and make us righteous before God. Only the Samaritan, our Lord Jesus, had compassion, as did the Samaritans of old (2 Chronicles 28:8–15). He came down to us in our lost and dying condition, pouring on the oil and wine of the Sacraments. He placed us on His own animal, bearing our sin and brokenness in His body on the cross to restore us. Jesus brought us to the inn, that is, the Church, and gave the innkeeper two denarii, that His double forgiveness might continue to be ministered to us. In this way the Lord, by whose Law we are torn and stricken, heals us and revives us by His Gospel and raises us up with Himself. Lectionary summary © 2021 The Lutheran Church—Missouri Synod. Used by permission. http://lcms.org/worship

A Sermon for the Thirteenth Sunday after Trinity St. Luke 10:23-37 & Hosea 6:1-11 by William Klock “A lawyer got up and put Jesus on the spot,” writes St. Luke in today's Gospel.  If you're following along, this is Luke 10:25.  “A lawyer got up and put Jesus on the spot.”  An expert on torah.  If you had a question about whether or not to do such-and-such or how you were to do this or not do that and it wasn't spelled out in black and white in the Bible, this was the guy you asked.  He knew how to parse it and extrapolate it all out.  And he's angry.  He's been hanging out on the edge of the crowd as Jesus addressed his disciples, but enough is enough.  He pushes forward.  He's going to put Jesus on the spot and expose him for the fraud he is.  And so he calls out, “Teacher,” and he gets Jesus' attention.  And then he asks, “What should I do to inherit the life of the age to come.”  I can imagine him leaning back on his heels, arms crossed.  Jesus is going to hang himself with his answer and everyone's going to walk away and never listen to Jesus again. But we before we get to Jesus' answer, we need to ask what the lawyer was actually asking.  “What must I do to inherit…zoen aionion?”  Zoe aionios to say it in Greek.  Zoe means “life” and we've traditionally translated aionios as “eternal”.  That's not wrong, but “eternal” doesn't fully capture the significance of aionios as it was used by Judeans of Jesus' day.  In English “eternal” just means “eternal”…“forever”.  And we think the lawyer is asking, “What must I do to live forever?”  For a lot of people that translates into “What must I do to go to heaven when I die?”  But it's really a lot deeper than that.  At the root of this word aionios is the word—and it might sound a little familiar—aion.  It's where we get our word “aeon” and it's basic meaning is “age” and it became shorthand for “the age to come”—meaning the messianic age everyone was hoping and longing for. And the lawyer asks this question about the age to come, because he's been listening to Jesus address his disciples as they returned from the mission he'd sent them on.  He sent out seventy to proclaim the good news—to gospel the gospel in the cities and towns of Israel and they came back excited because of the things they'd seen.  At the name of Jesus, even demons obeyed them.  And Jesus said to them: This is what the prophets foretold.  Isaiah and Ezekiel told of their visions of the satan falling like lightening and you're seeing it happen.  God's kingdom is breaking in.  God's light is driving away the darkness and toppling the rulers of the present evil age—and you're part of it.  And this is where he says to them, “Don't rejoice that spirits are subject to you, but rejoice [about what it means:] that your names are written in heaven.” God's got a book—metaphorically speaking—and in it he records the names of everyone who belongs to him, of everyone whom he will one day resurrect from death and lead into the age to come.  The Jews knew their names were written in that book.  God had chosen them and so long as they didn't wilfully reject him—which is what the tax collectors and sinners did—their names were written in that book and, when the Messiah came, he would set the world to rights and lead them into the age to come. But what's got this lawyer worked up is that Jesus is implying that they may not all have their names written in the book after all.  The lawyer—like pretty much everyone in Israel—knew his name was written in the book because God had made a covenant with them and because they kept their end of the covenant—the torah.  Circumcision, sabbath, diet, all these things marked them out and demonstrated their commitment and love for God.  But Jesus has just said to his disciples, “A blessing on the eyes which see what you see!  Let me tell you, many prophets and kings wanted to see what you see, and they didn't see it; and to hear what you hear, and they didn't hear it!”  In other words, the renewal of Israel that God had promised through the prophets had come—in Jesus—and being written in God's book is about more than just being born a Jew or even the outward observance of torah.  And it's that last bit that Jesus is getting at in his answer.  Look at verse 26.  Jesus responds to the lawyer's question and asks, “Well, what is written in the law?  What's your interpretation of it?” And the lawyer gives the answer that every kid in Judaea could have given: “You shall love the Lord your God with all your heart, all your soul, all your strength, and all your understanding; and your neighbour as yourself.” And Jesus replied—I'm sure to the frustration of the lawyer—“Well said!  Do that and you will live.”  Picture the lawyer gritting his teeth.  No, no, no.  If that's true, then we're all on the same page!  But he knew they weren't, because if Jesus' disciples were “in”, then everyone else was, by implication, “out”.  So, Luke writes, “to justify himself” the lawyer asks Jesus, “But who is my neighbour?”  It's his second attempt at a gotcha question.  And Jesus responds with a story, a parable: “Once upon a time,” he said, “a man was going down from Jerusalem to Jericho, and was set upon by robbers.  They stripped him and beat him and ran off leaving him half-dead.” Everybody knew that road.  Very soon Jesus would be travelling it himself, going the other direction, up to Jerusalem to celebrate the Passover—and to become the new Passover himself.  That road was steep and windy and notorious for the robbers hiding in wait for unwary travellers.  The wise travelled in groups or well-armed.  Travelling it alone, like this man did, was foolish.  This lawyer, listening to Jesus, would be shaking his head and thinking to himself that anyone dumb enough to travel that road alone was a candidate for a Darwin Award. But Jesus goes on.  “A priest happened to be going down that road, and when he saw him he went past on the opposite side.'”  Now, you and I shake our heads and think, “What a horrible priest!  How could he not stop to help the man.”  But we only think that way because we've been shaped by the gospel and by Jesus and the Spirit.  The cross of Jesus has taught us mercy.  That God would not only humble himself, but would shed his blood on behalf of his rebellious children has taught us mercy in a way never understood before the gospel.  But that lawyer—and the crowd and maybe even Jesus' disciples—they lived in the dark world on the other side of the good news of the cross.  They saw nothing wrong with this priest passing by the man.  The priests kept themselves ritually pure.  They had to in order to enter the temple.  Even though this priest is going in the opposite direction—probably on his way home from serving his rotation in the temple—he still kept himself pure.  He couldn't tell if the man was dead or alive and if went over, rolled him over, and found him dead, well, then he'd be impure.  That was okay for normal people, but not for a priest.  And everyone knew this.  And, again, no one had a problem with it.  And, of course, this is the very problem with Israel that Jesus wants to highlight for the lawyer. “Then,” said Jesus, “a Levite came by the place.  He saw him too and went past on the opposite side.”  He might not be a priest, but being a Levite, he too served in the temple.  Again, he's going the opposite way—like the priest, he's probably on his way home from serving in the temple.  But, still, being a Levite, he can't chance becoming impure.  And, again, this was all normal and good and right as far as most people were concerned. “But then,” said Jesus, “a travelling Samaritan came to where he was.”  Everyone frowned at this.  Samaritans were filth.  They were descendants of the Jews who intermarried with the native Canaanite peoples when the people of Judah were in exile.  They worshiped at their own illicit temple at Shechem and they compromised torah with pagan practises and pagan philosophy.  They were traitors of the worst kind.  Just being on the road from Jerusalem to Jericho meant he was fouling the promised land with his impure Samaritan feet.  And yet, Jesus said, “He came over to the man and bound up his wounds, pouring on oil and wine.  Then he put him on his own beast, took him to an inn, and looked after him.  The next morning, as he was going on his way, he gave the inn-keeper two dinars. ‘Take care of him,' he said, ‘and on my way back I'll pay you whatever else you need to spend on him.'” “Where's Jesus going with this?”  Everyone was thinking.  “What's his point?”  There's no way this would happen in real life.  But that's kind of the point.  Jesus looks the lawyer in the eye and asks, “Which of these three do you think turned out to be the neighbour of the man who was set upon by the brigands?”  Jesus is going make the lawyer come out and say it.  And the lawyer does, because there's no escape for him.  “The one who showed mercy on him,” he said. “Well,” Jesus said to him, “you go and do the same.” I fully expect that as the lawyer answered the question and said, “The one who showed him…mercy.”  The lights suddenly went on for him for everyone else.  That word “mercy” is the key.  Jesus had just turned Hosea 6:1-11 into a parable.  Here's what the Lord had said through the Prophet Hosea some eight centuries before: Come, let us return to the Lord; for he has torn us, that he may heal us; he has struck us down, and he will bind us up. After two days he will revive us; on the third day he will raise us up, that we may live before him. Let us know; let us press on to know the Lord; his going out is sure as the dawn; he will come to us as the showers, as the spring rains that water the earth.” What shall I do with you, O Ephraim? What shall I do with you, O Judah? Your love is like a morning cloud,          like the dew that goes early away. Therefore I have hewn them by the prophets; I have slain them by the words of my mouth, and my judgment goes forth as the light. For I desire steadfast love and not sacrifice,          the knowledge of God rather than burnt offerings. But like Adam they transgressed the covenant;          there they dealt faithlessly with me. Gilead is a city of evildoers, tracked with blood. As robbers lie in wait for a man,          so the priests band together; they murder on the way to Shechem;          they commit villainy. In the house of Israel I have seen a horrible thing; Ephraim's whoredom is there; Israel is defiled. For you also, O Judah, a harvest is appointed, When I restore the fortunes of my people. This the Lord's rebuke of the northern kingdom of Israel—also known as “Samaria”.  Hint, hint.  There's a reason Jesus puts a Samaritan at the centre of the story.  The people of Israel went through the motions of obedience, but the Lord accused them.  Their love for him was “like a morning cloud, like the dew that goes early away.”  Their nation was a nation of evil-doers with blood on their hands.  They offered their sacrifices, but there was no love in their hearts.  The priests were lying in wait for their people like robbers. Again, this was a rebuke of Israel eight hundred years before, but now Jesus brings the same rebuke to Judah.  And yet, there's still the promise.  The long-awaited age to come is breaking in.  As the Lord promised through Hosea, he will come to heal his people, to bind up their wounds, to revive them after two days, and to raise them up on the third day.  But whom will he heal and revive and raise up?  The lawyer gave the answer “The one who showed his neighbour mercy.” There was no mercy in the heart of the priest and no mercy in the heart of the Levite—and there was no mercy in the hearts of the people of Judah who saw nothing wrong with the priest and the Levite leaving the man to die.  For that matter there was no mercy in the hearts of people who saw the Samaritans as unredeemable, reprobate scum.  And that was the heart of the problem.  And this heart problem was precisely what Jesus came to fix.  Because the only people who will have a share in the age to come—in the kingdom of God—are the people who have the heart of God.  The people who are poor in spirit, who mourn the state of the world, the meek, the people who hunger and thirst for righteousness, the pure in heart, the peacemakers—and the merciful. This is why I think it's so important to pay attention to how we translate those words in the lawyer's question—zoe aionios.  Because it's not just “eternal life” Jesus offers; it's eternal life in the age to come—in God's world set to rights and eternal life in his presence.  Brothers and Sisters, “salvation” isn't just fire insurance.  It's not just rescue from death so that we can live forever, so that we can see our loved ones again, so that we can experience bliss forever and ever.  That's all a very self-centred, a very worldly, a very therapeutic understanding of salvation.  What Jesus offers us is the life we were meant for, the life we see Adam and Eve living in the garden at the very beginning of the story, a life of perfect fellowship with God, a life serving as the priests of his temple, a life stewarding his heart for the sake of the world. And ever since he called Abraham, but especially since he rescued Israel and made them his people, God's purpose for his people has been to reveal himself to the nations through them so that the world might know his goodness, his faithfulness, his love, his mercy, his grace—and on and on.  God's purpose for his people has always been to make his heart known to the nations.  Our lives and our collective life together is meant to lift the veil on God's future, on his new creation.  It's not about us or about our glory; it's about God and it's about God's glory. When he delivered Israel from Egypt, God came down and dwelt in their midst.  He fellowshipped with them.  It wasn't the perfect fellowship of the garden that Adam and Even had known, but it was a fellowship that made know his desire for humanity and a fellowship that pointed forward to the day when, through Jesus, he delivered us from sin—and even further to that day when sin (and death) are gone forever.  He gave Israel a law that set her apart and that taught her his heart so that they would know justice and mercy, love and grace, and put his heart on display for the world.  Theirs was to be a little microcosm of his new creation—however imperfectly—where reconciling love was on full display. Israel failed.  They kept the law outwardly, but they lost the heart of God.  They offered sacrifices, but their was no mercy in their hearts.  But in Jesus and the Spirit the renewal that the Lord had promised has come.  In forgiving our sins, Jesus has taught us the true depth of God's lovingkindess, of his grace and his faithfulness.  And in the Spirit he's turned our hearts of stone into hearts of flesh.  He's written his law of love on them so that we really can love him with all of our being and so that we really can love our neighbours as ourselves. But I don't think we reflect often enough on why God's done that—in part because we too often think of salvation in selfish, or at least self-centred, terms.  Our salvation is not an end in itself.  God has called and created a people to witness his heart to the world.  Brothers and Sisters, in us God is leading a redeemed people—a people he's already beginning to set right through the work of his indwelling Spirit—he's leading us to bring hope and good news to the nations.  He's using us to carry the good news about Jesus, crucified, risen, and Lord, to every part of the world and with it the kingdom, with it the message of new creation, with it the hope of a world set to rights, in which Jesus has finished once and for all the work he began when he died and rose again.  In the witness of Jesus and the power of the Spirit he's given us his heart.  And that's what it's all about: bearing witness to his heart.  And the people who do that, they're the ones who will one day know him eternally in the age to come. I like to think of it like a symphony.  Jesus and the Spirit have made us the players.  We each have our instrument and we look forward to the day when we all come together in the great concert hall to play our parts in harmony and to finally hear that glorious and beautiful piece of music under the hand of the divine conductor.  It's not about us.  It's about the music and the one who leads us in it.  But in the meantime, he's given us the sheet music for our parts and he's sent us home to practise.  And we have the privilege of being able to meet in our little sections to practise some of those parts together.  And in our practising we get a foretaste of the great symphony to come.  But, Brothers and Sisters, do we actually practise?  Are we investing our practise time in the fruit of the Spirit?  Are we practising the reconciling love of God that we've known in Jesus?  Are we practising the justice and mercy we've met in God?  And along the way, are we drawing in the nations as they hear the beauty that's present even in our little bits and pieces of the symphony?  Or are we wasting the time God has given us on sin?  Instead of practising the gospel life, are we investing in the fear and wrath and scrambling and grasping of the present evil age? Like Gilead, the world around us is filled with evil and tracked with blood.  It's always been that way, but it seems we see it getting closer and closer to home.  We've seen worsening in the last months and weeks and days in the US and there's no reason to think we're somehow safe in Canada.  Because this is what happens to a people without the gospel—and to a people who have lost the gospel.  And Brothers and Sisters, the worse it gets, the more the world needs the heart of God that Jesus and the Spirit have given us.  The more the world needs God's promise to heal and to bind up our wounds.  The world needs Jesus and the gospel and you and I are the stewards of that good news.  Don't be tempted to jump into the violent fray.  Don't throw gas on the fire.  Instead, be the wine and the oil that God has made us to anoint the world's wounds.  Show the world what godly justice and godly mercy are and minister the healing power of the gospel—of the good news that Jesus the Messiah has died for us, that he has risen for us, and that he is creation's true Lord. Let's pray: Almighty and merciful God, by whose gift alone your faithful people offer you true and laudable service: Grant that we may run without stumbling to obtain your heavenly promises; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.  

A lawyer asks Jesus how to inherit eternal life. Jesus points him to the law: love God and love your neighbor. Seeking to justify himself, the lawyer asks, “Who is my neighbor?” Jesus responds with the parable of the Good Samaritan, where a man is attacked and left for dead. A priest and a Levite pass by without helping, but a Samaritan—despised by Jews—shows compassion, tends the man’s wounds, and pays for his care. Jesus concludes: “Go and do likewise.” The story redefines neighbor not by proximity or identity, but by compassion in action.

A lawyer asks Jesus how to inherit eternal life. Jesus points him to the law: love God and love your neighbor. Seeking to justify himself, the lawyer asks, “Who is my neighbor?” Jesus responds with the parable of the Good Samaritan, where a man is attacked and left for dead. A priest and a Levite pass by without helping, but a Samaritan—despised by Jews—shows compassion, tends the man’s wounds, and pays for his care. Jesus concludes: “Go and do likewise.” The story redefines neighbor not by proximity or identity, but by compassion in action.

Parsha KiTavo begins with a recitation of Israel's history preparatory to giving the first fruits and ends with a series of terrible curses. As it turns out, joyful fulfilment of the giving of firstfruits and the triennial tithe to support the Levite, the orphan, the widow and the stranger is the key to activating the blessings promised in Dt 28 and preventing the activation of the curses.

In this introductory episode to their new series on the Parables of Jesus, Tony Arsenal and Jesse Schwamb explore the profound theological significance of Christ's parables. Far from being mere teaching tools to simplify complex ideas, parables serve a dual purpose in God's redemptive plan: revealing spiritual truth to those with "ears to hear" while concealing these same truths from those without spiritual illumination. This episode lays the groundwork for understanding how parables function as divine teaching devices that embody core Reformed doctrines like election and illumination. As the hosts prepare to journey through all the parables in the Gospels, they invite listeners to consider the blessing of being granted spiritual understanding and the privilege of receiving the "secrets of the kingdom" through Christ's distinctive teaching method. Key Takeaways Parables are more than illustrations—they are comparisons that reveal kingdom truths to those with spiritual ears to hear while concealing truth from those without spiritual illumination. Jesus intentionally taught in parables not to simplify his teaching but partly to fulfill Isaiah's prophecy about those who hear but do not understand, confirming the spiritual condition of his hearers. The ability to understand parables is itself evidence of God's sovereign grace and election, as Jesus states in Matthew 13:16: "Blessed are your eyes for they see and your ears for they hear." Parables vary in form and function—some are clearly allegorical while others make a single point, requiring each to be approached on its own terms. Proper interpretation requires context—understanding both the original audience and the question or situation that prompted Jesus to use a particular parable. Parables function like Nathan's confrontation of David—they draw hearers in through narrative before revealing uncomfortable truths about themselves. Studying parables requires spiritual humility—recognizing that our understanding comes not from intellectual capacity but from the Spirit's illumination. Understanding Parables as Revelation, Not Just Illustration The hosts emphasize that parables are fundamentally different from mere illustrations or fables. While modern readers often assume Jesus used parables to simplify complex spiritual truths, the opposite is frequently true. As Tony explains, "A parable fundamentally is a comparison between two things... The word parable comes from the Greek of casting alongside." This distinction is crucial because it changes how we approach interpretation. Rather than breaking down each element as an allegorical component, we should first understand what reality Jesus is comparing the parable to. The parables function as a form of divine revelation—showing us kingdom realities through narrative comparison, but only those with spiritual insight can truly grasp their meaning. This is why Jesus quotes Isaiah and explains that he speaks in parables partly because "seeing they do not see and hearing they do not hear nor do they understand" (Matthew 13:13). The Doctrine of Election Embedded in Parabolic Teaching Perhaps the most profound insight from this episode is how the very form of Jesus' teaching—not just its content—embodies the doctrine of election. Jesse notes that "every parable then implicitly teaches a doctrine of election," because they reveal spiritual truth to some while concealing it from others. This isn't arbitrary but reflects spiritual realities. The hosts connect this to Jesus' words in Matthew 13:16: "Blessed are your eyes for they see and your ears for they hear." This blessing comes not from intellectual capacity or moral superiority but from God's sovereign grace. Tony describes this as "the blessing in our salvation and in our election that we are enabled to hear and perceive and receive the very voice and word of God into our spirit unto our salvation." The parables thus become a "microcosm" of Reformed doctrines like election, regeneration, and illumination. When believers understand Jesus' parables, they're experiencing the practical outworking of these doctrines in real time. Memorable Quotes "The parables are not just to illustrate a point, they're to reveal a spiritual point or spiritual points to those who have ears to hear, to those who've been illuminated by the spirit." - Tony Arsenal "Jesus is giving this message essentially to all who will listen to him... And so this is like, I love the way that he uses that quote in a slightly different way, but still to express the same root cause, which is some of you here because of your depravity will not be able to hear what I'm saying. But for those to whom it has been granted to come in who are ushered into the kingdom, this kingdom language will make sense." - Jesse Schwamb "But blessed are your eyes for they see and your ears for they hear. There's a blessing in our salvation and in our election that we are enabled to hear and perceive and receive the very voice and word of God into our spirit unto our salvation." - Tony Arsenal About the Hosts Tony Arsenal and Jesse Schwamb are the regular hosts of The Reformed Brotherhood podcast, where they explore Reformed theology and its application to Christian living. With a conversational style that balances depth and accessibility, they seek to make complex theological concepts understandable without sacrificing nuance or biblical fidelity. Transcript [00:00:45] Introduction and New Series Announcement [00:00:45] Jesse Schwamb: Welcome to episode 460 of The Reformed Brotherhood. I'm Jesse. [00:00:54] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother. [00:00:59] Jesse Schwamb: Hey brother. New series Time, new series. Time for the next seven years that, that's probably correct. It's gonna be a long one. New beginnings are so great, aren't they? And it is. [00:01:10] Jesse Schwamb: We've been hopefully this, well, it's definitely gonna live up to all the hype that we've been presenting about this. It's gonna be good. Everybody's gonna love it. And like I said, it's a topic we haven't done before. It's certainly not in this format. [00:01:23] Tony Arsenal: Yeah. Yeah. And you know what, just, um, as a side note, if you are a listener, which you must be, if you're hearing this, uh, this is a great time to introduce someone to the podcast. [00:01:33] Tony Arsenal: True. Uh, one, because this series is gonna be lit as the kids say, and, uh, it's a new series, so you don't have to have any background. You don't have to have any previous knowledge of the show or of who these two weird guys are to jump in and we're gonna. [00:01:53] Tony Arsenal: Talk about the Bible, which is amazing and awesome. And who doesn't love to talk about the Bible. [00:01:58] Jesse Schwamb: Yeah, that's correct. That's what makes these so good. That's how I know, and I could say confidently that this is gonna be all the hype and more. All right, so before we get to affirmations and denials, all the good ProGo, that's part and parcel of our normal episode content. [00:02:12] Jesse Schwamb: Do you want to tell everybody what we're gonna be talking about? [00:02:16] Tony Arsenal: Yeah, I'm excited. [00:02:17] Introducing the Parables Series [00:02:17] Tony Arsenal: So we are gonna work our way through, and this is why I say it's gonna take seven years. We are gonna work our way through all of the parables. Parables, [00:02:25] Jesse Schwamb: the [00:02:25] Tony Arsenal: gospels and just so, um, the Gospel of John doesn't feel left out. [00:02:30] Tony Arsenal: We're gonna talk through some of the I am statements and some of that stuff when we get to John. 'cause John doesn't have a lot of parables. Uh, so we're gonna spend time in the synoptic gospels. We're gonna just walk through the parables one by one. We're taking an episode, sometimes maybe two, sometimes 10, depending on how long the parable is and how deep we get into it. [00:02:47] Tony Arsenal: We're just gonna work our way through. We're gonna take our time. We're gonna enjoy it. So again, this is a great time to start. It's kinda the ground floor on this and you thing. This could really be its own podcast all by itself, right? Uh, so invite a friend, invite some whole bunch of friends. Start a Sunday school class listening to this. [00:03:04] Tony Arsenal: No, don't do that. But people have done that before. But, uh, grab your bibles, get a decent commentary to help prep for the next episode, and, uh, let's, let's do it. I'm super excited. [00:03:14] Jesse Schwamb: When I say para, you say Abel Para, is that how it works? Para? Yeah. I don't know. You can't really divide it. Pairable. If you jam it together, yes. [00:03:24] Jesse Schwamb: You get some of that. You can say, when I say pair, you say Abel p [00:03:27] Tony Arsenal: Abel. [00:03:31] Jesse Schwamb: And you can expect a lot more of that in this series. But before we get into all this good juicy stuff about parables, and by the way, this is like an introductory episode, that doesn't mean that you can just skip it, doesn't mean it's not gonna be good. We gotta set some things up. We wanna talk about parables general generally, but before we have that good general conversation, let's get into our own tradition, which is either affirming with something or denying against something. [00:03:54] Affirmations and Denials [00:03:54] Jesse Schwamb: And so, Tony, what do you got for all of us? [00:03:58] Tony Arsenal: Mine is kind of a, an ecclesial, ecclesiastical denial. Mm-hmm. Um, this is sort of niche, but I feel like our audience may have heard about it. And there's this dust up that I, I noticed online, uh, really just this last week. Um, it's kind of a specific thing. There is a church, uh, I'm not sure where the church is. [00:04:18] Tony Arsenal: It's a PCA church, I believe it's called Mosaic. The pastor of the church, the teaching elder, one of the teaching elders just announced that he was, uh, leaving his ministry to, uh, join the Roman Catholic Church, which, yes, there's its own denial built into that. We are good old Protestant reformed folks, and I personally would, would stick with the original Westminster on the, the Pope being antichrist. [00:04:45] Tony Arsenal: But, um, that's not the denial. The denial is that in this particular church. For some unknown reason. Uh, the pastor who has now since a announced that he was leaving to, uh, to convert to Roman Catholicism, continued to preach the sermon and then administered the Lord's supper, even though he in the eyes, I think of most. [00:05:08] Tony Arsenal: Reformed folk and certainly historically in the eyes of the reformed position was basically apostate, uh, right in front of the congregation's eyes. Now, I don't know that I would necessarily put it that strongly. I think there are plenty of genuine born again Christians who find themselves in, in the Roman Catholic, uh, church. [00:05:27] Tony Arsenal: Uh, but to allow someone who is one resigning the ministry right in front of your eyes. Um, and then resigning to basically leave for another tradition that, that the PCA would not recognize, would not share ecclesiastical, uh, credentials with or accept their ordination or any of those things. Um, to then just allow him to admit, you know, to administer the Lord's Supper, I think is just a drastic miscarriage of, uh, ecclesiastical justice. [00:05:54] Tony Arsenal: I dunno if that's the right word. So I'm just denying this like. It shows that on a couple things like this, this. Church this session, who obviously knew this was coming. Um, this session does either, does not take seriously the differences between Roman Catholic theology and Protestant theology, particularly reformed theology, or they don't take seriously the, the gravity of the Lord's supper and who should and shouldn't be administering it. [00:06:22] Tony Arsenal: They can't take both of those things seriously and have a fully or biblical position on it. So there's a good opportunity for us to think through our ecclesiology, to think through our sacrament and how this applies. It just really doesn't sit well and it's not sitting well with a lot of people online, obviously. [00:06:37] Tony Arsenal: Um, and I'm sure there'll be all sorts of, like letters of concern sent to presbytery and, and all that stuff, and, and it'll all shake out in the wash eventually, but just, it just wasn't good. Just doesn't sit right. [00:06:48] Jesse Schwamb: You know, it strikes me of all the denominations. I'm not saying this pejoratively. I just think it is kind of interesting and funny to me that the Presbyterians love a letter writing campaign. [00:06:56] Jesse Schwamb: Like that's kind of the jam, the love, a good letter writing campaign. [00:07:00] Tony Arsenal: It's true, although it's, it's actually functional in Presbyterianism because That's right. That's how you voice your concern. It's not a, not a, a rage letter into the void. It actually goes somewhere and gets recorded and has to be addressed at presbytery if you have standing. [00:07:17] Tony Arsenal: So there's, there's a good reason to do that, and I'm sure that that will be done. I'm sure there are many. Probably ministers in the PCA who are aware of this, who are either actually considering filing charges or um, or writing such letters of complaints. And there's all sorts of mechanisms in the PCA to, to adjudicate and resolve and to investigate these kinds of things. [00:07:37] Jesse Schwamb: And I'd like to, if you're, if you're a true Presbyterian and, and in this instance, I'm not making light of this instance, but this instance are others, you. Feel compelled by a strong conviction to write such a letter that really you should do it with a quill, an ink. Like that's the ultimate way. I think handwritten with like a nice fountain pen. [00:07:54] Jesse Schwamb: There's not, yeah. I mean, you know what I'm saying? Like that's, that is a weighty letter right there. Like it's cut to Paul being like, I write this postscript in my own hand with these big letters. Yeah, it's like, you know, some original Presbyterian letter writing right there. [00:08:07] Tony Arsenal: And then you gotta seal it with wax with your signe ring. [00:08:10] Tony Arsenal: So, and send it by a carrier, by a messenger series of me messengers. [00:08:14] Jesse Schwamb: Think if you receive any letter in the mail, handwritten to you. Like for real, somebody painstakingly going through in script like spencerian script, you know, if you're using English characters writing up and then sealing that bad boy with wax, you're gonna be like, this is important. [00:08:30] Jesse Schwamb: Yeah, this, even if it's just like, Hey, what's up? Yeah, you're gonna be like, look at this incredible, weighty document I've received. [00:08:36] Tony Arsenal: It's true. It's very true. I love it. Well, that's all I have to say about that to channel a little Forrest Gump there. Uh, Jesse, what are you affirming or denying tonight? [00:08:44] Jesse Schwamb: I'm also going to deny against, so this denial is like classic. [00:08:49] Jesse Schwamb: It's routine, but I got a different spin on it this time, so I'm denying against. The full corruption of sin, how it appears everywhere, how even unbelievers speak of it, almost unwittingly, but very commonly with great acceptance. And the particularity of this denial comes in the form of allergies, which you and I are talking about a lot of times. [00:09:09] Jesse Schwamb: But I was just thinking about this week because I had to do some allergy testing, which is a, a super fun experience. But it just got me think again, like very plainly about what allergies are. And how an allergy occurs when your immune system, like the part of your body responsible for protecting your body that God has made when your immune system mistakes like a non-harmful substance like pollen or a food or some kind of animal dander for a threat, and then reacts by producing these antibodies like primarily the immunoglobulin E. [00:09:36] Jesse Schwamb: So here's what strikes me as so funny about this in a, in a way that we must laugh. Because of our, our parents, our first parents who made a horrible decision and we like them, would make the same decision every day and twice in the Lord's day. And that is that this seems like, of course, such a clear sign of the corruption of sin impounded in our created order because it seems a really distasteful and suboptimal for human beings to have this kind of response to pollen. [00:10:03] Jesse Schwamb: When they were intended to work and care in a garden. So obviously I think we can say, Hey, like the fact that allergies exist and that it's your body making a mistake. [00:10:13] Tony Arsenal: Yeah. [00:10:13] Jesse Schwamb: It's like the ultimate, like cellular level of the ubiquity of sin. And so as I was speaking with my doctor and going through the, the testing, it's just so funny how like we all talk about this. [00:10:25] Jesse Schwamb: It's like, yeah, it's, it's a really over-indexed reaction. It doesn't make any sense. It's not the way the world is supposed to be, but nobody's saying how is the world supposed to be? Do you know what I mean? Like, but we just take it for granted that that kind of inflammation that comes from like your dog or like these particles in the air of plants, just trying to do a plant stew and reproduce and pollinate that, that could cause like really dramatic and debilitating. [00:10:49] Jesse Schwamb: Responses is just exceptional to me, and I think it's exceptional and exceptional to all of us because at some deep level we recognize that, as Paul says, like the earth, the entire world is groaning. It's groaning for that eschatological release and redemption that can only come from Christ. And our runny noses in our hay fever all prove that to some degree. [00:11:09] Jesse Schwamb: So denying against allergies, but denying against as well that ubiquity of corruption and sin in our world. [00:11:15] Tony Arsenal: Yeah, I just have this image in my head of Adam and Eve, you know, they're expelled outta the garden and they, they're working the ground. And then Adam sneezes. Yes. And Eve is like, did your head just explode? [00:11:28] Tony Arsenal: And he's like, I don't know. That would've been a, probably a pretty terrifying experience actually. [00:11:33] Jesse Schwamb: Yeah, that's that's true. So imagine like you and I have talked about this before, because you have young children, adorable. Young children, and we've talked about like the first of everything, like when you're a child, you get sick for the first time, or you get the flu or you vomit for the first time. [00:11:45] Jesse Schwamb: Like you have no idea what's going on in your body, but imagine that. But being an adult. [00:11:49] Tony Arsenal: Yeah, where you can process what's going on, but don't have a framework for it. [00:11:52] Jesse Schwamb: Yes, exactly. So like [00:11:54] Tony Arsenal: that's like, that's like my worst nightmare I think. [00:11:55] Jesse Schwamb: Yeah. It's like, to your point, 'cause there, there are a lot of experiences you have as an adults, even health wise that are still super strange and weird. [00:12:01] Jesse Schwamb: But [00:12:02] Tony Arsenal: yeah, [00:12:02] Jesse Schwamb: you have some rubric for them, but that's kind of exactly what I was thinking. What if this toiling over your labor is partly because it's horrible now because you have itchy, watery eyes or you get hives. Yeah. And before you were like, I could just lay in the grass and be totally fine. And now I can't even walk by ragweed without getting a headache or having some kind of weird fatigue. [00:12:23] Jesse Schwamb: Like I have to believe that that was, that part of this transition was all of these things. Like, now your body's gonna overreact to stuff where I, I, God put us in a place where that wouldn't be the case at all. [00:12:35] Tony Arsenal: Yeah. Sometimes I think about like the first. Time that Adam was like sore or like hurt himself. [00:12:42] Tony Arsenal: True. Like the, just the, just the terror and fear that must have come with it. And sin is serious stuff. Like it's serious effects and sad, sad, sad stuff. But yeah, allergies are the worst. I, uh, I suffered really badly with, uh, seasonal allergies. When I was a a kid I had to do allergy shots and everything and it's makes no sense. [00:13:03] Tony Arsenal: There's no rhyme or reason to it, and your allergies change. So like you could be going your whole life, being able to eat strawberries and then all of a sudden you can't. Right? And it's, and you don't know until it happens. So [00:13:14] Jesse Schwamb: what's up with that? [00:13:15] Tony Arsenal: No good. [00:13:16] Jesse Schwamb: What's up with that? So again, imagine that little experience is a microcosmic example of what happens to Adam and Eve. [00:13:24] Jesse Schwamb: You know, like all these things change. Like you're, you're right. Suddenly your body isn't the same. It's not just because you're growing older, but because guess what? Sins everywhere. And guess what, where sin is, even in the midst of who you are as physically constructed and the environment in which you live, all, all totally change. [00:13:40] Jesse Schwamb: So that, that's enough of my rants on allergies. I know the, I know the loved ones out there hear me. It's also remarkable to me that almost everybody has an allergy of some kind. It's very, it's very rare if you don't have any allergies whatsoever. And probably those times when you think you're sick and you don't have allergies could be that you actually have them. [00:13:57] Jesse Schwamb: So it's just wild. Wild. [00:14:02] Tony Arsenal: Agreed. Agreed. [00:14:03] Theological Discussion on Parables [00:14:03] Tony Arsenal: Well, Jesse, without further ado, I'm not, I, maybe we should have further ado, but let's get into it. Let's talk about some parable stuff. [00:14:13] Jesse Schwamb: Yeah, let's do it again. When I say pair, you say able pair. [00:14:17] Tony Arsenal: Able. [00:14:20] Jesse Schwamb: When I say [00:14:21] Tony Arsenal: para you say bowl. [00:14:24] Jesse Schwamb: That's what I was trying to go with before. [00:14:26] Jesse Schwamb: It's a little bit more, yeah, but you gotta like cross over like we both gotta say like that middle syllable kind of. Otherwise it's, it sounds like I'm just saying bowl. And [00:14:34] Tony Arsenal: yeah, there's no good way to chant that. Yeah, we're work. This is why Jesse and I are not cheerleaders. [00:14:39] Jesse Schwamb: We're, we're work shopping everybody. [00:14:40] Jesse Schwamb: But I agree with you. Enough of us talking about affirmations, the denials in this case, the double double denial. Let's talk about parables. So the beauty of this whole series is there's gonna be so much great stuff to talk about, and I think this is a decent topic for us to cover because. Really, if you think about it, the parables of Jesus have captivated people for the entirety of the scriptures. [00:15:06] Jesse Schwamb: As long, as long as they were recorded and have been read and processed and studied together. And, uh, you know, there's stuff I'm sure that we will just gloss over. We don't need to get into in terms of like, is it pure allegory? Is it always allegory? Is it, there's lots of interpretation here. I think this is gonna be our way of processing together and moving through some of these and speaking them out and trying to learn principally. [00:15:28] Jesse Schwamb: Predominantly what they're teaching us. But I say all that because characters like the prodigal son, like Good Samaritan, Pharisees, and tax collector, those actually have become well known even outside the church. [00:15:40] Tony Arsenal: Yeah. And [00:15:40] Jesse Schwamb: then sometimes inside the church there's over familiarity with all of these, and that leads to its own kind of misunderstanding. [00:15:46] Jesse Schwamb: So, and I think as well. I'm hoping that myself, you and our listeners will be able to hear them in a new way, and maybe if we can try to do this without again, being parabolic, is that we can kind of recreate some of the trauma. In these stories. 'cause Jesus is, is pressing upon very certain things and there's certainly a lot of trauma that his original audiences would've taken away from what he was saying here. [00:16:13] Jesse Schwamb: Yeah. Even just starting with what is a parable and why is Jesus telling them? So I presume that's actually the best place for us to begin is what's the deal with the parables and why is this? Is this Jesus preferred way of teaching about the kingdom of God. [00:16:30] Tony Arsenal: Yeah, and I think, you know, it bears saying too that like not all the parables are alike. [00:16:35] Tony Arsenal: Like true. We can't, this is why I'm excited about this series. You know, it's always good to talk through the bible and, and or to talk through systematic theology, but what really excites me is when we do a series like this, kind of like the Scott's Confession series, like it gives us a reason. To think through a lot of different disciplines and flex like exercise and stretch and flex a lot of different kinds of intellectual muscles. [00:17:00] Tony Arsenal: So there's gonna be some exegetical work we have to do. There's gonna be some hermeneutical work we're gonna have to do, probably have to do some historical work about how the parables have been interpreted in different ways. Yes, and and I think, so, I think it's important to say like, not every parable is exactly the same. [00:17:14] Tony Arsenal: And this is where I think like when you read, sometimes you read books about the, the parables of Christ. Like you, you'll hear one guy say. Well, a parable is not an allegory. Then you'll hear another guy say like, well, parables might have allegorical elements to it. Right. Now if one guy say like, well, a parable has one main point, and you'll have another guy say like, well, no, actually, like parables can have multiple points and multiple shades of meaning. [00:17:37] Tony Arsenal: And I think the answer to why you have this variance in the commentaries is 'cause sometimes the parables are alleg. [00:17:44] Jesse Schwamb: Right. And [00:17:44] Tony Arsenal: sometimes they're not allegorical. Sometimes they have one main point. Sometimes there's multiple points. So I think it's important for us to just acknowledge like we're gonna have to come to each parable, um, on its own and on its own terms. [00:17:57] Tony Arsenal: But there are some general principles that I think we can talk about what parables are. So parables in general are. Figurative stories or figurative accounts that are used to illustrate, I think primarily used to illustrate a single main point. And there may be some subpoints, but they, they're generally intended to, uh, to illustrate something by way of a, of a narrative, a fictional narrative that, uh, helps the reader. [00:18:27] Tony Arsenal: Uh, or the hearer is just, it's also important that these were primarily heard, these are heard parables, so there are even times where the phrasing of the language is important in the parable. Um, they're helping the, the hearer to understand spiritual truth. And this is where I think it's it's key, is that this is not just. [00:18:48] Tony Arsenal: When we're talking about the parables of Christ, right? There's people tell parables, there's all sorts of different teachers that have used parables. Um, I, I do parables on the show from time to time where I'll tell like a little made up story about a, you know, a situation. I'll say like, pretend, you know, let's imagine you have this guy and he's doing this thing that's a form of a parable when I'm using. [00:19:08] Tony Arsenal: I'm not, it's not like a makeup made up story. It's not asaps fables. We're not talking about like talking foxes and hens and stuff, but it's illustrating a point. But the parables of Christ are not just to illustrate a point, they're to reveal a spiritual point or spiritual points to those who have ears to hear, to those who've been illuminated by the spirit. [00:19:29] Tony Arsenal: And I just wanna read this. Uh, this is just God's providence, um, in action. I, um, I've fallen behind on my reading in The Daily Dad, which is a Ryan Holiday book. This was the reading that came up today, even though it's not the correct reading for the day. Uh, it's, it's for September 2nd. We're recording this on September, uh, sixth. [00:19:48] Tony Arsenal: Uh, and the title is, this is How You Teach Them. And the first line says, if the Bible has any indication, Jesus rarely seemed to come out and say what he meant. He preferred instead to employ parables and stories and little anecdotes that make you think. He tells stories of the servants and the talents. [00:20:03] Tony Arsenal: He tells stories of the prodigal son and the Good Samaritan. Turns out it's pretty effective to get a point across and make it stick. What what we're gonna learn. Actually that Jesus tells these stories in parables, in part to teach those who have spiritual ears to hear, but in part to mask the truth That's right. [00:20:24] Tony Arsenal: From those who don't have spiritual ears to hear, oh, online [00:20:26] Jesse Schwamb: holiday. [00:20:27] Tony Arsenal: So it's not as simple as like Jesus, using illustration to help make something complicated, clearer, right? Yes. But also, no. So I'm super excited to kind of get into this stuff and talk through it and to, to really dig into the parables themselves. [00:20:42] Tony Arsenal: It's just gonna be a really good exercise at sort of sitting at the feet of our master in his really, his preferred mode of teaching. Um, you know, other than the sermon on the Mount. There's not a lot of like long form, straightforward, didactic teaching like that most of Christ's teaching as recorded in the gospels, comes in the form of these parables in one way or another. [00:21:03] Tony Arsenal: Right. And that's pretty exciting to me. [00:21:05] Jesse Schwamb: Right. And there's so many more parables I think, than we often understand there to be, or at least then that we see in like the headings are Bible, which of course have been put there by our own construction. So anytime you get that. Nice short, metaphorical narrative is really Jesus speaking in a kind of parable form, and I think you're right on. [00:21:25] Jesse Schwamb: For me, it's always highlighting some kind of aspect of the kingdom of God. And I'd say there is generally a hierarchy. There doesn't have to be like a single point, like you said. There could be other points around that. But if you get into this place where like everything has some kind of allegory representation, then the parable seems to die of the death of like a million paper cuts, right? [00:21:40] Jesse Schwamb: Because you're trying to figure out all the things and if you have to represent something, everything he says with some kind of. Heavy spiritual principle gets kind of weird very quickly. But in each of these, as you said, what's common in my understanding is it's presenting like a series of events involving like a small number of characters. [00:21:57] Jesse Schwamb: It is bite-sized and sometimes those are people or plants or even like inanimate objects. So like the, yeah, like you said, the breadth and scope of how Jesus uses the metaphor is brilliant teaching, and it's even more brilliant when you get to that level, like you're saying, where it's meant both to illuminate. [00:22:13] Jesse Schwamb: To obfuscate. That is like, to me, the parable is a manifestation of election because it's clear that Jesus is using this. Those who have the ears to hear are the ones whom the Holy Spirit has unstopped, has opened the eyes, has illuminated the hearts and the mind to such a degree that can receive these, and that now these words are resonant. [00:22:32] Jesse Schwamb: So like what a blessing that we can understand them, that God has essentially. Use this parabolic teaching in such a way to bring forward his concept of election in the minds and the hearts of those who are his children. And it's kind of a way, this is kind of like the secret Christian handshake. It's the speakeasy of salvation. [00:22:52] Jesse Schwamb: It's, it's coming into the fold because God has invited you in and given you. The knowledge and ability of which to really understand these things. And so most of these little characters seemed realistic and resonant in Jesus' world, and that's why sometimes we do need a little bit of studying and understanding the proper context for all those things. [00:23:12] Jesse Schwamb: I would say as well, like at least one element in those parables is a push. It's in, it's kind of taking it and hyping it up. It's pushing the boundaries of what's plausible, and so you'll find that all of this is made again to illuminate some principle of the kingdom of God. And we should probably go to the thing that you intimated, because when you read that quote from, from Ryan Holiday, I was like, yes, my man. [00:23:34] Jesse Schwamb: Like he's on the right track. Right? There's something about what he's saying that is partially correct, but like you said, a lot of times people mistake the fact that, well, Jesus. Is using this language and these metaphors, these similes, he speaks in parables because they were the best way to get like these uneducated people to understand him. [00:23:57] Jesse Schwamb: Right? But it's actually the exact opposite. And we know this because of perhaps the most famous dialogue and expression and explanation of parables, which comes to us in Matthew 13, 10 through 17, where Jesus explains to his disciples exactly why he uses this mode of teaching. And what he says is. This is why I speak to them of parables because seeing they do not see and hearing, they do not hear they nor do they understand. [00:24:24] Jesse Schwamb: So, so that's perplexing. We should probably camp there for just a second and talk about that. Right, and, and like really unpack like, what is Jesus after here? Then if, like, before we get into like, what do all these things mean, it's almost like saying. We need to understand why they're even set before us and why these in some ways are like a kind of a small stumbling block to others, but then this great stone of appreciation and one to stand on for for others. [00:24:47] Tony Arsenal: Yeah, and I think you know, before we, before we cover that, which I think is a good next spot. A parable is not just an illustration. Like I think that's where a lot of people go a little bit sideways, is they think that this is effectively, like it's a fable. It's like a made up story primarily to like illustrate a point right. [00:25:09] Tony Arsenal: Or an allegory where you know, you're taking individual components and they represent something else. A parable fundamentally is a, is a, a comparison between two things, right? The word parable comes from the Greek of casting alongside, and so the idea is like you're, you're taking. The reality that you're trying to articulate and you're setting up this parable next to it and you're comparing them to it. [00:25:33] Tony Arsenal: And so I like to use the word simile, like that's why Christ says like the kingdom of God is like this. Yes. It's not like I'm gonna explain the kingdom of God to you by using this made up story. Right on. It's I'm gonna compare the kingdom of God to this thing or this story that I'm having, and so we should be. [00:25:49] Tony Arsenal: Rather than trying to like find the principles of the parable, we should be looking at it and going, how does this parable reflect? Or how is this a, um, how is this an explanation? Not in the, like, I, I'm struggling to even explain this here. It's not that the cer, the parable is just illustrating a principle. [00:26:10] Tony Arsenal: It's that the kingdom of God is one thing and the parable reveals that same one thing by way of comparison. Yes. So like. Uh, we'll get into the specifics, obviously, but when the, when the, um, lawyer says, who is my neighbor? Well, it's not just like, well, let's look at the Good Samaritan. And the Good Samaritan represents this, and the Levite represents this, and the priest represents this. [00:26:32] Tony Arsenal: It's a good neighbor, is this thing. It's this story. Compared to whatever you have in your mind of what a good neighbor is. And we're gonna bounce those things up against each other, and that's gonna somehow show us what the, what the reality is. And that's why I think to get back to where we were, that's why I think sometimes the parables actually obscure the truth. [00:26:53] Tony Arsenal: Because if we're not comparing the parable to the reality of something, then we're gonna get the parable wrong. So if we think that, um, the Good Samaritan. Is a parable about social justice and we're, we're looking at it to try to understand how do we treat, you know, the, the poor people in Africa who don't have food or the war torn refugees, you know, coming out of Ukraine. [00:27:19] Tony Arsenal: If we're looking at it primarily as like, I need to learn to be a good neighbor to those who are destitute. Uh, we're not comparing it against what Jesus was comparing it against, right? So, so we have to understand, we have to start in a lot of cases with the question that the parable is a response to, which oftentimes the parable is a response to a question or it's a, it's a principle that's being, um, compare it against if we get that first step wrong, uh, or if we start with our own presuppositions, which is why. [00:27:50] Tony Arsenal: Partially why I think Christ is saying like, the only those who have ears to hear. Like if you don't have a spiritual presupposition, I, I mean that, that might not be the right word, but like if you're not starting from the place of spiritual illumination, not in the weird gnostic sense, but in the, the. [00:28:07] Tony Arsenal: Genuinely Christian illumination of the Holy Spirit and inward testimony of the Holy Spirit. If you're not starting from that perspective, you almost can't get the parables right. So that's why we see like the opponents of Christ in the Bible, the Pharisees, the Sadducees, constantly. They're constantly confused and they're getting it wrong. [00:28:26] Tony Arsenal: And, and even sometimes the disciples, they have to go and ask sometimes too, what is this parable? Wow, that's right. What is, what does this mean? So it's never as simple as, as what's directly on the surface, but it's also not usually as complicated as we would make it be if we were trying to over-interpret the parable, which I think is another risk. [00:28:44] Jesse Schwamb: That's the genius, isn't it? Is that I I like what you're saying. It's that spiritual predisposition that allows us to receive the word and, and when we receive that word, it is a simple word. It's not as if like, we have to elevate ourselves in place of this high learning or education or philosophizing, and that's the beauty of it. [00:29:03] Jesse Schwamb: So it is, again, God's setting apart for himself A, a people a teaching. So. But I think this is, it is a little bit perplexing at first, like that statement from Jesus because it's a bit like somebody coming to you, like your place of work or anywhere else in your family life and asking you explicitly for instruction and, and then you saying something like, listen, I, I'm gonna show you, but you're not gonna be able to see it. [00:29:22] Jesse Schwamb: And you're gonna, I'm gonna tell you, but you're not gonna be able to hear it, and I'm gonna explain it to you, but you're not gonna be able to understand. And you're like, okay. So yeah, what's the point of you talking to me then? So it's clear, like you said that Jesus. Is teaching that the secrets, and that's really, really what these are. [00:29:37] The Secrets of the Kingdom of God [00:29:37] Jesse Schwamb: It's brilliant and beautiful that Jesus would, that the, the son of God and God himself would tell us the secrets of his kingdom. But that again, first of all by saying it's a secret, means it's, it's for somebody to guard and to hold knowledge closely and that it is protected. So he says, teaching like the secrets of the kingdom of God are unknowable through mere human reasoning and intuition. [00:29:56] Jesse Schwamb: Interestingly here though, Jesus is also saying that. He's, it's not like he's saying no one can ever understand the parables, right, or that he intends to hide their truth from all people. [00:30:07] Understanding Parables and God's Sovereign Grace [00:30:07] Jesse Schwamb: Instead, he just explains that in order to highlight God's sovereign grace, God in his mercy has enlightened some to whom it has been given to know the secrets of the kingdom of heaven. [00:30:17] Jesse Schwamb: That's verse 11. So. All of us as his children who have been illuminated can understand the truth of God's kingdom. That is wild and and that is amazing. So that this knowledge goes out and just like we talk about the scripture going out and never returning void, here's a prime example of that very thing that there is a condemnation and not being able to understand. [00:30:37] Jesse Schwamb: That condemnation comes not because you're not intelligent enough, but because as you said, you do not have that predisposition. You do not have that changed heart into the ability to understand these things. [00:30:47] Doctrine of Election and Spiritual Insight [00:30:47] Jesse Schwamb: This is what leads me here to say like every parable then implicitly teaches a doctrine of election. [00:30:53] Jesse Schwamb: Yeah, because all people are outside the kingdom until they enter the Lord's teaching. How do we enter the Lord's teaching by being given ears to hear. How are we understanding that? We have been given ears to hear when these parables speak to us in the spiritual reality as well as in just like you said, like this general kind of like in the way that I presume Ryan Holiday means it. [00:31:12] Jesse Schwamb: The, this is like, he might be exemplifying the fact that these stories. Are a really great form of the ability to communicate complex information or to make you think. [00:31:21] The Power and Purpose of Parables [00:31:21] Jesse Schwamb: So when Jesus says something like The kingdom of God is like a mustard seed, wow, we, you and I will probably spend like two episodes just unpacking that, or we could spend a lot more, that's beautiful that that's how his teaching takes place. [00:31:34] Jesse Schwamb: But of course it's, it's so much. More than that, that those in whom the teaching is effective on a salvation somehow understand it, and their understanding of it becomes first because Christ is implanted within them. Salvation. [00:31:46] Tony Arsenal: Yeah. Yeah. [00:31:48] Parables as More Than Simple Teaching Tools [00:31:48] Tony Arsenal: I think people, and this is what I think like Ryan Holiday's statement reflects, is people think of the parables as a simple teaching tool to break down a complicated subject. [00:32:00] Tony Arsenal: Yes. And so, like if I was trying to explain podcasting to a, like a five-year-old, I would say something like, well, you know. You know how your teacher teaches you during class while a podcast is like if your teacher lived on the internet and you could access your teacher anytime. Like, that might be a weird explanation, but like that's taking a very complicated thing about recording and and RSS feeds and you know, all of these different elements that go into what podcasting is and breaking it down to a simple sub that is not what a parable is. [00:32:30] Tony Arsenal: Right? Right. A parable is not. Just breaking a simple subject down and illustrating it by way of like a, a clever comparison. Um, you know, it's not like someone trying to explain the doctrine of, of the Trinity by using clever analogies or something like that. Even if that were reasonable and impossible. [00:32:50] Tony Arsenal: It's, it's not like that a parable. I like what you're saying about it being kind of like a mini doctrine of election. It's also a mini doctrine of the Bible. Yes. Right. It, it's right on. [00:33:00] The Doctrine of Illumination [00:33:00] Tony Arsenal: It's, it's the doctrine of revelation. In. Preached form in the Ministry of Christ, right? As Christians, we have this text and we affirm that at the same time, uh, what can be known of it and what is necessary for salvation can be known. [00:33:19] Tony Arsenal: By ordinary means like Bart Iman, an avowed atheist who I, I think like all atheists, whether they recognize it or not, hates God. He can read the Bible and understand that what it means is that if you trust Jesus, you'll be saved. You don't need special spiritual insight to understand that that is what the Bible teaches, where the special spiritual. [00:33:42] Tony Arsenal: Insight might not be the right word, but the special spiritual appropriation is that the spirit enables you to receive that unto your salvation. Right? To put your trust in. The reality of that, and we call that doctrine, the doctrine of illumination. And so in, in the sense of parables in Christ's ministry, and this is, this is if you, you know, like what do I always say is just read a little bit more, um, the portion Jesse read it leads way into this prophecy or in this comment, Christ. [00:34:10] Tony Arsenal: Saying he teaches in parable in order to fulfill this prophecy of Isaiah. Basically that like those who are, uh, ate and are apart from God and are resistant to God, these parables there are there in order to confirm that they are. And then it says in verse 16, and this is, this is. [00:34:27] The Blessing of Spiritual Understanding [00:34:27] Tony Arsenal: It always seems like the series that we do ends up with like a theme verse, and this is probably the one verse 16 here, Matthew 1316 says, but blessed are your eyes for they see and your ears for they hear. [00:34:40] Tony Arsenal: And so like there's a blessing. In our salvation and in our election that we are enabled to hear and perceive and re receive the very voice and word of God into our spirit unto our salvation. That is the doctrine of of election. It's also the doctrine of regeneration, the doctrine of sanctification, the doctrine. [00:35:03] Tony Arsenal: I mean, there's all of these different classic reformed doctrines that the parables really are these mic this microcosm of that. Almost like applied in the Ministry of Christ. Right. Which I, I, you know, I've, I've never really thought of it in depth in that way before, but it's absolutely true and it's super exciting to be able to sort of embark on this, uh, on this series journey with, with this group. [00:35:28] Tony Arsenal: I think it's gonna be so good to just dig into these and really, really hear the gospel preached to ourselves through these parables. That's what I'm looking forward to. [00:35:38] Jesse Schwamb: And we're used to being very. Close with the idea that like the message contains the doctrine, the message contains the power. Here we're saying, I think it's both. [00:35:47] Jesse Schwamb: And the mode of that message also contains, the doctrine also contains the power. And I like where you're going with this because I think what we should be reminding ourselves. Is what a blessing it is to have this kind of information conferred to us. [00:36:01] The Role of Parables in Revealing and Concealing Truth [00:36:01] Jesse Schwamb: That again, God has taken, what is the secrets that is his to disclose and his to keep and his to hold, and he's made it available to his children. [00:36:08] Jesse Schwamb: And part of that is for, as you said, like the strengthening of our own faith. It's also for condemnation. So notice that. The hiding of the kingdom through parables is not a consequence of the teaching itself. Again, this goes back to like the mode being as equally important here as the message itself that Christ's teaching is not too difficult to comprehend as an intellectual matter. [00:36:27] Jesse Schwamb: The thing is, like even today, many unbelievers read the gospels and they technically understand what Jesus means in his teaching, especially these parables. The problem is. I would say like moral hardness. It's that lack of spiritual predilection or predisposition. They know what Jesus teaches, but they do not believe. [00:36:47] Jesse Schwamb: And so the challenge before us is as all scripture reading, that we would go before the Holy Spirit and say, holy Spirit, help me to believe. Help me to understand what to believe. And it so doing, do the work of God, which is to believe in him and to believe in His son Jesus Christ and what he's accomplished. [00:37:02] Jesse Schwamb: So the parables are not like creating. Fresh unbelief and sinners instead, like they're confirming the opposition that's already present and apart from Grace, unregenerate perversely use our Lord's teaching to increase their resistance. That's how it's set up. That's how it works. That's why to be on the inside, as it were, not again, because like we've done the right handshake or met all the right standards, but because of the blood of Christ means that the disciples, the first disciples and all the disciples who will follow after them on the other hand. [00:37:33] The Complexity and Nuances of Parables [00:37:33] Jesse Schwamb: We've been granted these eyes to see, and ears to hear Jesus. And then we've been given the secrets of the kingdom. I mean, that's literally what we've been given. And God's mercy has been extended to the disciples who like many in the crowds, once ignorantly and stubbornly rejected God and us just like them as well in both accounts. [00:37:49] Jesse Schwamb: So this is, I think we need to settle on that. You're right, throughout this series, what a blessing. It's not meant to be a great labor or an effort for the child of God. Instead, it's meant to be a way of exploring these fe. Fantastic truths of who God is and what he's done in such a way that draw us in. [00:38:07] Jesse Schwamb: So that whether we're analyzing again, like the the lost coin or the lost sheep, or. Any number of these amazing parables, you'll notice that they draw us in because they don't give us answers in the explicit sense that we're used to. Like didactically instead. Yeah. They cause us to consider, as you've already said, Tony, like what does it mean to be lost? [00:38:26] Jesse Schwamb: What does it mean that the father comes running for this prodigal son? What does it mean that the older brother has a beef with the whole situation? What does it mean when Jesus says that the kingdom of God is like a mustard seed? How much do we know about mustard seeds? And why would he say that? Again, this is a kind of interesting teaching, but that illumination in the midst of it being, I don't wanna say ambiguous, but open-ended to a degree means that the Holy Spirit must come in and give us that kind of grand knowledge. [00:38:55] Jesse Schwamb: But more than that, believe upon what Jesus is saying. I think that's the critical thing, is somebody will say, well, aren't the teaching simple and therefore easy to understand. In a sense, yes. Like factually yes, but in a much greater sense. Absolutely not. And that's why I think it's so beautiful that he quotes Isaiah there because in that original context, you the, you know, you have God delivering a message through Isaiah. [00:39:17] Jesse Schwamb: Uh. The people are very clear. Like, we just don't believe you're a prophet of God. And like what you're saying is ridiculous, right? And we just don't wanna hear you. This is very different than that. This is, Jesus is giving this message essentially to all who will listen to him, not necessarily hear, but all, all who are hear Him, I guess rather, but not necessarily all who are listening with those spiritual ears. [00:39:33] Jesse Schwamb: And so this is like, I love the way that he, he uses that quote in a slightly different way, but still to express the same root cause, which is some of you here. Because of your depravity will not be able to hear what I'm saying. But for those to whom it has been granted to come in who are ushered into the kingdom, this kingdom language will make sense. [00:39:54] Jesse Schwamb: It's like, I'm going to be speaking to you in code and half of you have the key for all the code because the Holy Spirit is your cipher and half of you don't. And you're gonna, you're gonna listen to the same thing, but you will hear very different things. [00:40:06] Tony Arsenal: Yeah. Yeah. And you know, the other thing I think is, is interesting to ponder on this, um. [00:40:12] The Importance of Context in Interpreting Parables [00:40:12] Tony Arsenal: God always accommodates his revelation to his people. And the parables are, are, are like the. Accommodated accommodation. Yeah. Like God accommodates himself to those he chooses to reveal himself to. And in some ways this is, this is, um, the human ministry of Christ is him accommodating himself to those. [00:40:38] Tony Arsenal: What I mean is in the human ministry of the Son, the parables are a way of the son accommodating himself to those he chooses to reveal himself to. So there, there are instances. Where the parable is said, and it is, uh, it's seems to be more or less understood by everybody. Nobody asks the question about like, what does this mean? [00:40:57] Tony Arsenal: Right? And then there are instances where the parable is said, and even the apostles are, or the disciples are like, what does this parable mean? And then there's some interesting ones where like. Christ's enemies understand the parable and, and can understand that the parable is told against them. About them. [00:41:13] Tony Arsenal: Yeah. So there, there's all these different nuances to why Christ used these parables, how simple they were, how complicated they were. Yes. And again, I think that underscores what I said at the top of the show here. It's like you can't treat every parable exactly the same. And that's where you run into trouble. [00:41:28] Tony Arsenal: Like if you're, if you're coming at them, like they're all just simple allegory. Again, like some of them have allegorical elements. I think it's fair to look at the, the prodigal son or the, the prodigal father, however you want to title that. And remember, the titles are not, generally, the titles are not, um, baked into the text itself. [00:41:46] Tony Arsenal: I think it's fair to come to that and look at and go, okay, well, who's the father in this? Who's the son? You know, what does it mean that the older son is this? Is, is there relevance to the fact that there's a party and that the, you know, the older, older, uh, son is not a part of it? There's, there's some legitimacy to that. [00:42:02] Tony Arsenal: And when we look at Christ's own explanation of some of his parables, he uses those kinds, right? The, the good seed is this, the, the seed that fell on the, the side of the road is this, right? The seed that got choked out by the, the, um, thorns is this, but then there are others where it doesn't make sense to pull it apart, element by element. [00:42:21] Tony Arsenal: Mm-hmm. Um, and, and the other thing is there are some things that we're gonna look at that are, um. We're gonna treat as parables that the text doesn't call a parable. And then there are some that you might even look at that sometimes the text calls a parable that we might not even think of as a normal parable, right? [00:42:38] Tony Arsenal: So there's lots of elements. This is gonna be really fun to just dig stuff in and, and sort of pick it, like pull it apart and look at its component parts and constituent parts. Um, so I really do mean it if you, if you're the kind of person who has never picked up a Bible commentary. This would be a good time to, to start because these can get difficult. [00:42:59] Tony Arsenal: They can get complicated. You want to have a trusted guide, and Jesse and I are gonna do our, our work and our research on this. Um, but you want someone who's more of a trusted guide than us. This is gonna be the one time that I might actually say Calvin's commentaries are not the most helpful. And the reason for that is not because Calvin's not clear on this stuff. [00:43:17] Tony Arsenal: Calvin Calvin's commentaries on the gospel is, is a harmony of the gospels, right? So sometimes it's tricky when you're reading it to try to find like a specific, uh, passage in Matthew because you're, you, everything's interwoven. So something like Matthew Henry, um, or something like, um, Matthew Poole. Uh, might be helpful if you're willing to spend a little bit of money. [00:43:38] Tony Arsenal: The ESV expository commentary that I've referenced before is a good option. Um, but try to find something that's approachable and usable that is reasonable for you to work through the commentary alongside of us, because you are gonna want to spend time reading these on your own, and you're gonna want to, like I said, you're gonna want to have a trust guide with you. [00:43:55] Tony Arsenal: Even just a good study bible, something like. The Reformation Study Bible or something along those lines would help you work your way through these parables, and I think it's valuable to do that. [00:44:06] Jesse Schwamb: Something you just said sparked this idea in me that the power, or one of the powers maybe of good fiction is that it grabs your attention. [00:44:15] The Impact of Parables on Listeners [00:44:15] Jesse Schwamb: It like brings you into the plot maybe even more than just what I said before about it being resonant, that it actually pulls you into the storyline and it makes you think that it's about other people until it's too late. Yeah. And Jesus has a way of doing this that really only maybe the parable can allow. [00:44:30] Jesse Schwamb: So like in other words, by the time you realize. A parable is like metaphorical, or even in a limited case, it's allegorical form you've already identified with one or more of the characters and you're caught in the trap. So what comes to my mind there is like the one Old Testament narrative, virtually identical, informed to those Jesus told is Nathan's parable of the You lamb. [00:44:52] Jesse Schwamb: So that's in like second Samuel 12, and I was just looking this up as you were, as you were speaking. So in this potentially life and death move for the prophet Nathan confronts King David. Over his adultery with, or depending on how you see it, rape of Bathsheba, and then his subsequent murder of her husband Uriah, by sending him to the front lines of battle. [00:45:10] Jesse Schwamb: So he's killed. And so in this parable that Nathan tells Uriah is like the poor man. Bathsheba is like the Yu a and the rich man obviously represents David. If you, you know what I'm talking about, go back and look at second Samuel 12. And so what's interesting is once David is hooked into that story, he cannot deny that his behavior was unjust as that of the rich man in the story who takes this UAM for himself and he, which he openly. [00:45:38] Jesse Schwamb: Then David openly condemns of course, like the amazing climax of this. And as the reader who has. Of course, like omniscient knowledge in the story, you know, the plot of things, right? You're, you're already crying out, like you're throwing something, you know, across the room saying like, how can you not see this about you? [00:45:53] Jesse Schwamb: And of course the climax comes in when Nathan points the finger at David and declares, you are the man. And that's kind of what. The parables due to us. Yes. They're not always like the same in accusatory toward us, but they do call us out. This is where, again, when we talk about like the scripture reading us, the parable is particularly good at that because sometimes we tend to identify, you know, again, with like one of the particular characters whom we probably shouldn't identify with, or like you said, the parable, the sower. [00:46:22] Jesse Schwamb: Isn't the Christian always quick to be like, I am the virtual grounds? Yeah. You still have to ask like, you know, there is not like a Paul washer way of doing this, but there is like a way of saying like, checking yourself before you wreck yourself there. And so when Jesus's parables have lost some of that shock value in today's world, we maybe need to contemporize them a little bit. [00:46:43] Jesse Schwamb: I, and I think we'll talk about that as we go through it. We're not rewriting them for any reason that that would be completely inappropriate. Think about this though. Like the Jew robbed and left for dead. And you know the story of the Grace Samaritan may need to become like the white evangelical man who is helped by like the black Muslim woman after the senior pastor and the worship leader from the local reformed church passed by like that. [00:47:05] Jesse Schwamb: That might be the frame, which we should put it to try to understand it whenever we face a hostile audience that this indirect rhetoric of compelling stories may help at least some people hear God's world more favorably, and I think that's why you get both like a soft. And a sharp edge with these stories. [00:47:20] Jesse Schwamb: But it's the ability to, to kind of come in on the sneak attack. It's to make you feel welcomed in and to identify with somebody. And then sometimes to find that you're identifying entirely with a character whom Jesus is gonna say, listen, don't be this way, or This is what the kingdom of God is, is not like this. [00:47:35] Jesse Schwamb: Or again, to give you shock value, not for the sake of telling like a good tale that somehow has a twist where it's like everybody was actually. All Dead at the end. Another movie, by the way, I have not seen, but I just know that that's like, I'll never see that movie because, can we say it that the spoiler is, is out on that, right? [00:47:54] Tony Arsenal: Are we, what are we talking about? What movie are we talking about? [00:47:56] Jesse Schwamb: Well, I don't, I don't wanna say it. I didn't [00:47:57] Tony Arsenal: even get it from your description. Oh. [00:47:59] Jesse Schwamb: Like that, that movie where like, he was dead the whole time. [00:48:02] Tony Arsenal: Oh, this, that, that, that movie came out like 30 years ago, Jesse. Oh, seriously? [00:48:06] Jesse Schwamb: Okay. All right. [00:48:06] Tony Arsenal: So Six Sense. [00:48:07] Tony Arsenal: Yeah. That movie came out a long time ago. [00:48:10] Jesse Schwamb: So it's not like the parables are the sixth sense, and it's like, let me get you like a really cool twist. Right. Or like hook at the end. I, and I think in part it is to disarm you and to draw you in in such a way that we might honestly consider what's happening there. [00:48:22] Jesse Schwamb: And that's how it reads us. [00:48:24] Tony Arsenal: Yeah. Yeah. And I, I think that's a good point. And, and. It bears saying there are all sorts of parables all throughout the Bible. It's not just Jesus that teaches these, and they do have this similar effect that they, they draw you in. Um, oftentimes you identify it preliminarily, you identify with the wrong person, and it's not until you. [00:48:45] Tony Arsenal: Or you don't identify with anyone when you should. Right. Right. And it's not until the sort of punchline or I think that account with Nathan is so spot on because it's the same kind of thing. David did not have ears to hear. [00:48:58] Jesse Schwamb: Right. Until he had That's good point. Ears [00:49:00] Tony Arsenal: to hear. [00:49:00] Jesse Schwamb: Good point. [00:49:01] Tony Arsenal: And he heard the point of the parable. [00:49:03] Tony Arsenal: He understood the point of the parable and he didn't understand that the parable was about him, right? It's like the ultimate, I don't know why you're clapping David, I'm talking about you moment. Um, I'm just have this picture of Paul washer in like a biblical era robe. Um, so I think that's a enough progam to the series. [00:49:20] Preparing for the Series on Parables [00:49:20] Tony Arsenal: We're super excited we're, we'll cover some of these principles again, because again, different parables have to be interpreted different ways, and some of these principles apply to one and don't to others, and so we'll, we'll tease that out when we get there next week. We're gonna just jump right in. [00:49:34] Tony Arsenal: We're gonna get started with, I think, um, I actually think, you know, in the, the providence of, of the Holy Spirit and the inspiration of the Holy Spirit, and then obviously the providence of God in Christ's ministry, the, the parable that kind of like frames all of the other parables,

 In this episode, Ashley shares her powerful story of overcoming domestic abuse. Ashley recounts her tumultuous marriage marked by emotional and psychological abuse, her journey through a traumatic childbirth experience, and her eventual separation. She discusses the impact of her childhood abuse, her struggle with self-doubt, and the challenges of single motherhood with special needs children. Ashley also shares how her faith and community support played vital roles in her healing journey. The episode concludes with Ashley's advice for others in abusive situations to prioritize self-care and seek supportive communities. 00:00 Introduction to the Podcast 00:34 Meet Ashley: A Survivor's Story 01:38 Ashley's Background and Journey 04:19 Challenges of Parenting Special Needs Children 05:12 Coping During the Pandemic 06:55 Ashley's Upbringing and Faith Journey 14:21 Meeting Her Husband and Early Red Flags 16:15 The Birth of Ashley's Children 21:34 Experiencing Abuse and Control 23:26 Realizing the Extent of Abuse 24:15 Deciding to Leave 25:42 The Second Separation 32:05 Ongoing Abuse During Divorce 35:02 Healing and Support 38:56 Faith and Moving Forward 41:53 Closing Thoughts and Encouragement   Website: https://dswministries.org Subscribe to the podcast: https://dswministries.org/subscribe-to-podcast/ Social media links: Join our Private Wounds of the Faithful FB Group: https://www.facebook.com/groups/1603903730020136 Twitter: https://twitter.com/DswMinistries YouTube: https://www.youtube.com/channel/UCxgIpWVQCmjqog0PMK4khDw/playlists Instagram: https://www.instagram.com/dswministries/ Facebook: https://www.facebook.com/DSW-Ministries-230135337033879 Keep in touch with me! Email subscribe to get my handpicked list of the best resources for abuse survivors! https://thoughtful-composer-4268.ck.page #abuse #trauma Affiliate links: Our Sponsor: 753 Academy: https://www.753academy.com/ Can't travel to The Holy Land right now? The next best thing is Walking The Bible Lands! Get a free video sample of the Bible lands here! https://www.walkingthebiblelands.com/a/18410/hN8u6LQP An easy way to help my ministry: https://dswministries.org/product/buy-me-a-cup-of-tea/ A donation link: https://dswministries.org/donate/   Ashley Transcript [00:00:00] Special thanks to 7 5 3 Academy for sponsoring this episode. No matter where you are in your fitness and health journey, they've got you covered. They specialize in helping you exceed your health and fitness goals, whether that is losing body fat, gaining muscle, or nutritional coaching to match your fitness levels. They do it all with a written guarantee for results so you don't waste time and money on a program that doesn't exceed your goals. There are martial arts programs. Specialize in anti-bullying programs for kids to combat proven Filipino martial arts. They take a holistic, fun, and innovative approach that simply works. Sign up for your free class now. It's 7 5 3 academy.com. Find the link in the show notes. Welcome to the Wounds of the Faithful Podcast, brought to you by DSW Ministries. Your host is singer songwriter, speaker and domestic violence advocate, [00:01:00] Diana. She is passionate about helping survivors in the church heal from domestic violence and abuse and trauma. This podcast is not a substitute for professional counseling or qualified medical help. Now here is Diana. So today on the wounds of the Faithful podcast, we have a survivor story today. So please welcome Ashley to the show. Thanks for coming on the podcast and sharing a bit of yourself with us. Hi. You're welcome. I'm glad to be here. I haven't seen you since the girls. We went over to Starbucks for an outing and we had that incident with the spider. Yes, I know. Multiple spiders crawling around the table and on you. Oh, well I thought that Kelly had killed the one on the ground and then we found out there was another [00:02:00] one and it was on my shoulder and you wanna see me freak out? Okay, that's how you get me to freak out is a spider. So here we are trying to kill the spider. But we had a good time. It was fun. Just fun to get out. It was a hot day. We were out there roasting in the heat, but it was just fun to get out and, have some girl time. Right? Yes, definitely. We needed it. So, let's, get to know you a little better. So give us a little introduction about yourself. What general part of the country are you from, and are you married? How many kids you got, what do you do for a living? That kind of stuff. Okay. Well my name is Ashley, and I live in Arizona. I've been here for five years now. I was living in North Carolina with my husband and our family for, we were on the East coast for about, oh gosh, probably about eight years or so. And, living in, in North Carolina, Virginia, and [00:03:00] that area. So I met Diana through Mending the Soul. I joined because I have been separated from my husband for, about a year now. We've been separated twice and that was due to abuse that was going on in the marriage. So I have a history of abuse in my life, starting from when I was little. There was abuse that happened outside of the home, with. People that were slightly older than me. And that was more of like a, sexual abuse or molestation kind of situation. And then getting married, I thought it was a good relationship. I thought we were a good team. And we, I think it, it was okay for a while until we had children and that's when things started. Unraveling and a lot of patterns started popping up all over the place of, all kinds of a abuse that, not physical, but it was [00:04:00] emotional, mental, psychological, spiritual abuse, all of those. And I'm still kind of working through and wrestling with the effects that that had on me. And it's still, I mean, I have good days and I have really, really hard days. So it's kind of, it's still, even though it's been a year of being apart, it's still all over the place. Mm-hmm. Um, but I do feel like I'm making progress and, many, the soul did help with that along with counseling. So that's where I'm at right now and I'm currently going to school to get, to become a speech language pathology assistant. And, I have about just one semester left of that. And then I know I'm so excited to, hopefully get to work with kids that are, you know, having difficulties for whatever reason. And I am a special needs mom. My, middle child has autism and. So that's been a journey. And then my youngest also has struggles in certain areas of learning. So, yeah, this [00:05:00] will help me also, while being able to help other people. So that's where I'm at right now. So your special needs kids, what kind of challenges does that bring as a single mom and going through abuse? Mm. Oh gosh. I hadn't really thought of it in that context before, but it's a lot because you're, as a parent, you're trying to focus on their needs and trying to meet them where they're at, but at the same time, you're trying to meet yourself where you're at. So it's constantly trying to think of everyone's needs and trying to meet everyone where they are, including myself. So it is, it's a lot to think through. Every day. Yeah, but I love 'em and I mean, it's amazing to see their growth and, yeah. But it is definitely a struggle. So your kids free today, get a break, but how have you been coping during the pandemic with your kids? [00:06:00] What have you found that works? Yeah, so thankfully I've been talking to family about this also, our schedule. Because of Kim, his running his elopement, we have a hard time going to a lot of places already. So even before the pandemic, we didn't go to a lot of stores or we mostly spent our time outside and at home. So that really, I think, helped set us up for this situation because it wasn't a huge jump, you know, from being out around people all the time to nothing. So we were already kind of ready in some ways. So it's a lot of time outside as much as we can. The kids love roller skating. They love swimming. They love, yeah, just being outside doing anything they can. So that, and then, even doing games inside the house together is fun, like pillow fights or box, like my youngest likes to, like, he's practicing boxing and he loves to, [00:07:00] like I put on the oven MITs, and then he has his little boxing gloves, which is so cute. It's, it's fun. And, just trying to get their energy out. And then I work out also, so we're trying to like get all that energy from all of us. So it's, that's been good. Well, it's pretty funny. When we've had group, you know, the kids are there, three boys, like climbing all over her and poking her and mom, mom, mom. And she's trying to focus on, her part in the group, and, you just do the best you can, right? Yep. Exactly. That's, I think it's learning to just roll with it, so it's like, yeah, and like the pandemic continues to teach us that I think is, we just have to be able to roll with it as it comes. Wow. Oh, so tell us a little bit more about your upbringing. Were you raised in a Christian home? Not with my mom and my stepdad, who I lived with later, but my grandparents, who I lived with when I was little, they took me to the Nazarene Church and I was a part of that [00:08:00] community, so I was a part of a church. I don't particularly remember learning about Jesus or, salvation in particular. I just remember just in general learning about. God in general. And so that's kind of how I was raised. And then when I moved in with my mom and my stepdad, they're not a part of any faith community. So I would go either with friends to church, and then when I was older I would just go by myself, drove, I drove myself there. And and that's kind of how it started. What kind of relationship would you say you had with God? Was it personal? Was it God was distant or? Uh, I think when I was very little, I didn't feel like I had a relationship really, but always as I got older, I remember always feeling like he was there. I remember always feeling like I didn't quite understand how I knew that, but he just, I just felt like he was there with me. And then as I [00:09:00] continued. Learning more and especially after Ava, or sorry, especially after my daughter was born, I really realized the connection with Jesus and got, had my relationship with God through him. And so that's when it really became very personal. So like in the last 10 years, more so. Do you remember when you actually made that decision? Was there a day? Yeah, I don't remember the date, but, we had started having struggles in our marriage pretty soon after Ava was born and I was feeling so confused and so lost and like I needed to be doing more. And so I was going through the Love Dare book and in there it was really a really good book for that moment. And it lays out. Scripture each day. And at the end, it gives you an opportunity to accept Jesus. And I remember being so blown away during that book because no one had ever explained to me the importance of Jesus [00:10:00] and what he did for me. And so when I was like, why have I not heard this? Like, oh my gosh. And yeah. And so at the end I remember just sitting at the table crying, crying, like I could not stop crying. And it was like something inside of me just clicked and, yeah, so I said the prayer and, every, a lot of things changed after that and continued to change. Wow. That's, I've never heard a story like that. You know, I had The Love Dare book, actually, the guy I was dating. Mm-hmm. That was abusive to me, gave me that book, and it was really strange. He tried to get me to go back to my ex-husband, who was my one abuser, and, it was an excellent book, but at that time. There wasn't going to be any parting of the Red Sea Miracle with my ex-husband. I kept telling this guy, we're already divorced. It's over. Yes, I'm moving on. Yes. But it's amazing that you found Jesus through that book. I praise the [00:11:00] Lord for that. I know, and that's the, I think it's interesting because I started reading that book to help with the marriage. And it did somewhat, but I think the most, it was cool because God met me where I was doing what I was doing, you know? And it didn't matter why I started it. Yeah. It's just so cool. Amazing. So what were your teenage years like? Did you have a lot of self-confidence growing up? Oh gosh. I would say no. I mean, middle school was really hard for me. I had a lot of rejection and embarrassing things happen, and they kind of linked with the abuse. That happened when I was younger. And so that kind of, I spiraled quite a bit there and I just, I think, decided that I wanted to protect myself. And so I decided, okay, I'm gonna get straight A's in school. I'm gonna run track and I'm gonna do [00:12:00] the best I can with that and I'm not gonna get in trouble. And I just made all these like promises to myself, I think, to protect myself. So I think I appeared on the outside probably like I had. I a lot of confidence, but it really was protection and so I don't feel like it was confidence at all. It was all rooted in fear and trying to protect myself. So, no, I don't think I did. Mm. Now how did your grandparents play a part in your life? They were very significant. Mm-hmm. And they, yeah, they still, they're a huge part still. Yeah. I mean, it's hard to put into words everything that they've done, but they gave me a safe place. They've always been a safe place for me. And no matter what they, I have never felt abandoned by them. I've never felt judged by them. I've never felt, like they didn't try to understand me so they've always, they've been a consistent, safe place. Throughout my whole life. And [00:13:00] so even in those hard times, I, I did always know they were there. And, I would call my grandma instead of talking to my mom or anyone else, I would always call my grandma and talk to her. And she kind of helped me work through in college when I finally, I think I was hitting another breaking point in college when I was drinking a lot and really depressed. Honestly, I was running track at a college and. Trying to perform still, but then partying also. And there were these two parts of me that were like colliding and it was so painful and I didn't know how to get out of this situation. And so she helped me a lot through that also. And then later with my realizing the abuse with Dan, with my husband, and deciding to make changes there, she helped me a lot through that Also. Hmm. So yeah, her support has meant the world. I didn't really grow up with traditional grandparents. I didn't, my grandfathers died long before I was even cognitive, [00:14:00] and my dad's mother died when I was seven. And then my mother's mother, we didn't have a very close relationship because she was a very abusive person, and my mother mm-hmm. Didn't, my mother didn't want us around her and she really was a, nasty person. But, so I didn't really grow up with grandparents. I think that's why I was always friends with a lot of senior citizens. Were my good friends because I didn't have grandparents. I had, teachers and coaches and, the next door neighbor. Mm-hmm. I kind of clung too. So it was a blessing that you had have grandparents to be there for you and guide you through these tough times? Yes. Yeah. It's, it is. I mean, thinking about if I didn't have them, it's been hard enough. Even having that support. So I can't imagine not having that support. It's been, it literally feels like a gift. That God has put there to help me [00:15:00] get through all of this. And, yeah. So I'm just really thankful. So we're gonna transition to the unsavory part of the podcast. When did you meet your husband and were there any warning signs, that there was going to be abuse? So we met, we were both attending Arizona State University and we met there. We were part of a co-ed business fraternity. And, we met at a party and we, I mean, I felt like right away that I wanted to be with this person, even though I didn't know him. As I was telling you before, like I was in a really unhealthy place. All through college. It's because I, everything from my childhood hadn't been addressed and was still, all that pain was under the surface. And I think I was just trying to cover it up any way I could by drinking, sleeping with people. And, that's kind of where our relationship started. That's how it started in that [00:16:00] kind of context and. So we were both in a really unhealthy place. I think his, parents had just started the divorce process, I think when I met him. And he had a lot of pain from his childhood too. And so I think we both were just trying to cover up the pain. And so in the beginning I couldn't see any red flags because we were very similar, I think, in how we were. Covering up things and living life. And so it wasn't until really, until we had kids, because my attention was divided between him and the kids and my, and needing to take care of myself once my attention was divided, that's when all of the. The pattern started bubbling up, so I couldn't see it until quite a bit later. Mm. Wow. So when your children came along, you had a pretty dark time for you. Did you wanna share [00:17:00] about the, birth of your children? Yeah, I can. So my daughter's birth. Was overall good. We had to have a c-section because she was, she was not head down. She was bottom down and she did not wanna flip, which is totally, it's funny 'cause she's very, like kind of stubborn in her own way. And so it's funny that she just was like, Nope. Like, I'm good right here. I'm not moving. And so yeah, the C-section went well and, but. I remember I felt so sad in the hospital. I was so happy to see her, but at the same time, I think seeing her face and seeing how vulnerable she was as a baby, I think triggered everything in me at a whole new level from what happened when I was younger. So that's how her birth was difficult. And then, or my second child's birth. Was a slightly difficult Also, I was trying to have a [00:18:00] VBAC and the cord was wrapped around his, around his neck and his heart rate was dropping and so we had to go in for an emergency C-section. That one, went pretty well too. Overall, given the circumstances and everything. So it wasn't until a lot, our third child's birth. That was really, really difficult. And during that I was trying for another vbac, which looking back I wish I had not done that. But I was trying because I felt like that's, I really wanted that experience. And so I was trying and I found a doctor that would support me in doing that. And, um. It was, the birth was taking too long. I was kind of stalled in labor and they, I had an epidural and. I couldn't feel very much, but at one point I felt a pop. And this was as they were planning to get me into the [00:19:00] emerge, into the room to deliver, to via C-section. They were already planning it. We were just trying to get in there once it was open and available. Mm-hmm. And I felt this pop as they were planning this. And, I didn't know to say anything because I didn't. No, anything was wrong. I couldn't feel any pain. And we get into the emergency room, no, still no one knows anything has happened. And he's allowed to be awake and okay. And so I'm still awake and they find the, the rupture in my uterus. And I lost about probably half my blood and, and so that was very, very traumatic in and of itself. Getting out of the hospital was difficult because my blood still didn't look quite right to them. My blood work and everything, they weren't happy with it. And so, but I went home. And decided not to get a blood transfusion. Just because I didn't feel comfortable with it. [00:20:00] I ended up developing a hematoma and an infection, and had to go back in the hospital and was on antibiotics. I think it was about a week I was in there and. So when I came home, I was experiencing PTSD symptoms, but didn't understand that's what it was. Mm-hmm. I literally thought I was going to die all the time. I thought I was every minute of the day. Mm-hmm. I was checking to see what was happening in my body. Because I thought I was going to die for sure. And so I kept wanting to go to the hospital because I felt like what if I'm, I missed the infection before, I didn't know I had this infection. No one was telling me that I looked sick, you know? And I could have died from that infection. And, so yeah, I kept wanting to go to the hospital to see a doctor, just to make sure I was okay. And. I didn't understand what was happening to me, but at the time [00:21:00] he would tell me I didn't need to go to the doctor, you know, and yell at me that I, nothing was wrong with me, that I was fine telling me I didn't need to go to the doctor, making me feel bad about it. I was struggling to take care of the kids, because I was going through all this and not understanding what was happening. So this is where I really, really started to know that something was wrong, in the marriage because of how he handled this situation. So. Yeah, this is his children that he's talking about Most, you know, normal people. If you're, if you're suffering and it involves your kids or your spouse, you're gonna take them to the hospital. That's, that isn't normal. No. Even when I had the infection in my fever. I had started at home and I was shaking like I was, I couldn't stop. Like I would [00:22:00] shake out of the blue. My body would just, that's how far the infection had progressed. And he still was kind of telling me that I didn't need to go. But thankfully my doctor was like, you can come in tonight if you think you need to. And I was like, yes, I need to. Yes. When can I be over there like yesterday? Yes. So was that the first time that you've experienced abuse by him or were there other stuff on top of the post pregnancy and delivery stuff? There was, I mean, there was stuff here and there definitely like control over money, like making me feel bad about buying groceries like that. I spent too much, when I just, I mean I am very frugal. Like I love finding deals. I love all that. I mean, I am into that. I always have been. I am very particular about what I buy and mm-hmm. And I still, no matter how hard I tried to do a good [00:23:00] job, I would come home and it would not be good enough and it would be that I spent too much money. And so, yeah, it's definitely control stuff. I saw I was happening before, but I kind of took it on as this is something I'm doing wrong. And so it wasn't until the medical stuff happened that I realized. That I started to realize a little bit that maybe it was something else. Yeah. You're not the only one that had that. Mm-hmm. Had that problem with the spending money. I was in charge of getting groceries and buying all the Christmas gifts for his family, and it was always the same thing. You spent too much money and mm-hmm. And you bought too many groceries, like, well, why don't you try and get a full, week budget on a hundred bucks and see how good you do. Exactly. Or you buy all the presents for your family and see how well you do on the budget you gave me. [00:24:00] Yeah. The control, the verbal and emotional abuse. Mm-hmm. It's not just physical folks. Your abuser can make your life a living hell without laying a finger on you. Yes, and I think that's what I'm realizing now is I still have physical, issues related to the abuse that happened when Elijah was born. I have heart palpitations that I believe. Come from a mixture of what happened to me physically, but also what happened to me emotionally, that I felt so abandoned and so, confused during that time because of what was being told to me by, by my husband and. Yeah, and just realizing the extent that the damage goes, it's very different than, I mean, physical abuse and emotional abuse have some similarities, but Yeah. The, depths doesn't change just because we can't see it [00:25:00] on the outside. Exactly. Mm-hmm. When did you decide, enough is enough? I need to get out now. Was there a specific day or an event? Well, there were two, I mean two, it happened twice. So it happened in North Carolina. He was continuing to escalate as far as like telling me he was suicidal, which I believe he is. But he seems to, he uses it in certain ways to get me to stop doing things that he doesn't want me to be doing, like spending time by myself outside of the house or spending time with friends. Um. You know, not being able to have intimacy and things like that. So he uses that as a way to get me to stop. And so that was escalating also. He had started using intimidation, punching walls in the house, that kind of thing. So, and the friend had [00:26:00] just, I had never, no one had ever told me that what was happening was abuse. And I didn't know. I honestly did not know. And someone had just. That who had come from an abusive marriage had pointed out to me that I had told her what was happening at home. And she was like, that is abuse. And I was like, what? Are you serious? Mm-hmm. Like I was in shock that I didn't know that. And I think that was just a wake up call for me. When I have confronted it, he pushed back right against it and wanted me to come back home. He and, I, the kids and I had moved to a different house and, we're trying to figure out what to do and that's when I decided to move closer to my family. And so that was the first time we got back together about nine months after we separated. 'cause I just, I think I. I was struggling physically to [00:27:00] handle everything on my own, plus dealing with my mental health. And it was really hard. And I think I was struggling with how am I going to do this? And I missed having someone to share life with. I missed. And I thought, what if I'm wrong? What if I am, what if I'm wrong? And I'm just as messed up as he is? And, um, which I do have my stuff, but it's different. It's not the same. And so we got back together and then about, I think it was about three years after we got back together, all the same patterns had come back up. Mm-hmm. And it had started transferring over to things happening with the kids that as far as control and just emotionally abusive language towards them. And when I started seeing how it was affecting the kids, that's when I decided. No, I cannot let this continue. Because seeing that affect them, how it could affect them [00:28:00] being exposed to that long term, I can't handle that. So I think the kids have really, really helped me to do things for them and for myself that maybe I wouldn't, it would've taken me longer to do it if it was just for me, I think. So yeah, that's kind of how that happened. Yeah, I didn't have children early in the relationship. My ex didn't want kids right away, but then we were married about five to seven year mark then all of a sudden he decided he wanted to have children. And by that time, I already knew I was trapped in a marriage that was abusive and I did not wanna bring children into this world and subject them to that. Because like you say, it's fun if it's just me, but now I have kids that I am in charge of and you know, it's going to affect them. So I just made the decision and I told him, I'm not having children. Mm-hmm. [00:29:00] Sorry, I already have to deal with everything in the marriage that I didn't have. I wouldn't have had any, anything left. But, you made a lot of big points in that you didn't know that you were abused. And I was the same way. I was abused for 13 years and I used to call up my, one of my closest friends, and I used to cry every time. You know, this man would do something horrible and I would cry, and what am I gonna do? And mm-hmm. And one day, you know, she tells me. I'm tired of you calling me up and telling me all your stories. Every time this man does something to you and you need to get out of there. He's an abusive man and I'm like, but the church won't let me get a divorce. And she said, God is not going to not love you anymore [00:30:00] because you've made the choice to divorce this abusive man. That was the day that I, I woke up and I'm like, this is abuse. Mm-hmm. All this time, that's what this was. Mm-hmm. And I made the choice then and there, I need to make plans to get out. Mm-hmm. So , when you decided to leave the second time, what were the steps that you took to get out? I. Hmm. Let's see. So what was that? Was it similar to the first time or was it different? It was a little bit different. I'm trying to think through it. I was more on my own this time. I didn't like, I didn't have someone, I wasn't seeing a counselor at the time. I wasn't really a part of a group. I think I was the most isolated probably that I have been. [00:31:00] And so I really, I just, I think I talked to my grandma and just telling her what was happening. I also listened to some resources from Leslie Vernick and there was one in particular, I can't even remember what it was called, but it was about. Oh gosh, I can't remember specifically, but it was how a man was treating his wife in the Bible. And I think it was the Levite, maybe the story of the Levite. And when I saw their, just the implications of abuse and the effects and the seriousness of it, and that's not what God wants for me. I think once I saw that. I, that's when it really clicked. And I was also getting solo physically that I knew I had to do something. My body was starting to react, to all of the stress and [00:32:00] abuse. Heart palpitations, just constantly tense, feeling like something's going to happen. And so I think all of those things and seeing the effect on our kids, that's when I decided just to. Let him know that I'm not okay with it. And I'm trying to remember even we had a conversation and I let him know, I think we need to be separated. And at the time he agreed with me that we need to be separated, but he wanted us to stay in relationship still, even though we were separated. But I knew in my head that I was done. But it was good be that because that kind of started the process even though he thought that. You know, in his head he thought we would work it out eventually, I think it started the process and we lived in separate places. And then it just has continued from there with filing divorce. Hmm. So you're still in the middle of the divorce proceedings now, right? Yes. Mm-hmm. What's your [00:33:00] interactions been with him, through this proceedings? It's been. Just on and off communication. He, that's with him. He's not outrightly like, glaringly abusive, especially in text messages. That's never been how he is really, it's more covert. So the communication part, except for about a year ago, we had a situation where he wouldn't leave the house and, that's when I stopped being able to let him be here with the kids. But besides that, the communication has been minimal, thankfully. It's more been through money that the abuse has continued. And also through the legal proceedings, what he's asking for legally feels like abuse also. So yeah, he was like canceling credit cards and stuff on you. Yes, exactly. Yeah. Yeah. So it's those like subtle, [00:34:00] under the radar where people won't notice really that the abuse is still happening. Yeah. So you look like the bad guy 'cause you're leaving mm-hmm. Your husband, but he's like, trying to sell the house out from under you and the kids and cutting your credit cards. And it's like, how are you gonna feed the children? Where are they gonna sleep? I mean, these are your children. It's insane. Yeah. Your spouse makes you look like. Or makes you feel like you've lost your mind. Or like you said in the first time you left, well, maybe he's not that bad. Maybe I'm crazy. Maybe it's not him, it's me. No, that's what they do. That's what they do, is they make you question your sanity and the reality of the situation. Mm. And that's still, that is the hardest part for me, especially right now with thinking about having to share my story with the court, with [00:35:00] people maybe who side with Dan. And having him there in front of me as I share what has happened. I'm really struggling even right now with, yeah. Do I know what's real? Can I, can I hold on to that? And. Not get confused. Mm-hmm. So that's how the effects of psychological abuse go so deep. Like even if you know the truth, it can create this pattern in your brain where you start questioning yourself, questioning what you know. And you and I tend to go back to. Seeing it as my fault. So I really have to push back against that and be around people who help me remember the truth and keep telling my, reminding myself of what's happened and this is real. This is not something that I'm making up. So how did you start the healing process? Us? Oh gosh. I mean, I think it's been a constant process of trying to put [00:36:00] myself around people. Like I said, who will tell me the truth and, um, about myself and about the situation and how God sees me. So I went back to counseling. Recently after Mending Arm mending the Soul Group ended. I realized I needed to be around people still, and I needed people to speak that truth. So I went back to counseling and that's helped a lot. Still listening to, voices that remind me. Of how toxic that kind of situation is, and that I don't need to stay in that environment. And also it's just, I think a process of acknowledging how much all of it hurt, acknowledging the damage that was done, and just the reality, letting myself accept the reality of the situation. While also taking care of myself, like mentally, physically, and all of that. So it's definitely, it feels like a full-time, full-time job sometimes just, trying to keep myself going in the right [00:37:00] direction. But I'm definitely, I feel like I'm learning about what I need and, trying to meet those needs the best I can. Would you recommend manning this all to others? What was your experience with the group? Definitely, yes, I would recommend it. Yeah, that was a first for me, being around other women who have been through abuse, and I think that alone is huge. Just being able to hear other people's stories and realizing that the patterns are the same, even though the situations are so different and the effects can be very similar too. And, and also the steps to healing and processing what happened are so good. So it's just that combination of community with people who have been through it, and also the path to working through the, what happened to you. Well, I'm glad that it was so helpful to you. I've definitely seen some changes in you from the beginning when you joined the [00:38:00] group and now. So that, I hope that's an encouragement to you. You seem so more confident and you recognize those red flags. You understand now what he's doing to you when he's talking to you. He is gaslighting you. He is narcissistic. He is being manipulative. You're recognizing those things, whereas you might not have seen those things before. Mm-hmm. And, talking to our listeners that are going through abuse right now, or maybe they just left their abuser, what advice would you give to someone else who's being abused right now? Hmm. I think that, I would say to take care of yourself, and to think about what you really need. That it is not wrong to think about. What you need and where you are at. I feel like a lot of times, especially in [00:39:00] Christian communities, we take on this idea that I think thinking about ourselves and what we need is selfish or wrong, and I feel like that kind of, that mentality set me up to stay in that situation a lot longer, than I probably should have. So yeah, just considering what you really need, and. Getting people around you that will help you decide what steps you need to take, to get into a better position, a better situation where you can have healing, and, and just to yeah, feel better. So I would say, yeah, take care of yourself and get people around you that can support you and help you make a plan. Very good advice. What would you say your relationship with God is like now that you've gone through some of your healing process? Hmm. It's definitely, it's good, but I do, I still [00:40:00] struggle with, Not putting the characteristics. And protecting myself from God, I guess I have a hard time, like not distancing myself, and so it's always reminding myself that he is safe, that he cares about me, that he's leading me through this, and that I can trust him. So it is really good, but it is a constant, a, a journey also reminding myself of the truth over and over so that I can keep coming back to him and not hiding. Oh, that's, that is so true. It is a journey and it's messy Sometimes it's, but God understands he's there and he's gonna be patient and waiting for you while you're still figuring things out and, mm-hmm. Awesome. So like we have a music segment at the end of the episode. I don't suppose you're sing or play an instrument or juggle or anything like that. No. I play the, but I [00:41:00] don't have it. Oh, how about a joke? You got any jokes, kid jokes, cheesy jokes? No. Don't have any jokes? No. Oh, well, no. How about, I know that you have one of these. How about what's a Christian song that really encourages you and that you just go to it whenever you're having a bad day. Oh my gosh. I think I mentioned this one during the group actually. Mm-hmm. I can't remember the title of it, but it's, it's the one, like, he's greater than All My Mistakes. Gosh, I wish I can remember who, oh, I can't remember the name of the band. But anyway, it's something about, greater than all my mistakes, and if you type that in, it should come up. But it's amazing and it just talks about how, it's just such a peaceful song to me and just realizing that he really is, he's greater than all my mistakes. The mistake that I made of being in a relationship with someone that's abusive. Mm-hmm. [00:42:00] Any mistakes I make with the kids, mistakes I make with putting characteristics on God that aren't him, anything that I do, nothing is big enough that is going to change his relationship with me. And that he's always there, waiting for me to, turn and look at him. So, yeah, I love that song. I'll definitely put that in the show notes for people to look that up. 'cause I did listen to it when you mentioned it the first time and it is an awesome song. Yes. But I so appreciate you coming onto the show and sharing your journey with us. You're welcome. Thank you so much for having me. So I hope you really enjoyed Ashley's story today. She had a lot of great nuggets to share with you, and I've heard her story before, of course, in a lot more detail, a lot more gory detail, but you can tell that she is an awesome lady, an [00:43:00] awesome mother who's gone through so much, so many challenges. Yet, the Lord has really blessed her life, blessed her kids. How did you feel about what Ashley said? Can you relate to any of the struggles that she's had that she's continuing to go through? You have a prayer request that you'd like me to bring before the Lord. I have my personal time with the Lord usually at breakfast time, so I'd be honored to pray for you. So until next week. Choose one thing, just once, small thing today to get you closer to your healing goals. Thank you and God bless. Thank you for listening to the Wounds of the Faithful Podcast. If this episode has been helpful to you. Please hit the subscribe button and tell a friend. You could connect with us at DSW Ministries dot org where you'll find [00:44:00] our blog, along with our Facebook, Twitter, and our YouTube channel links. Hope to see you next week.    

23 And turning to his disciples, he said: Blessed are the eyes that see the things which you see.Et conversus ad discipulos suos, dixit : Beati oculi qui vident quae vos videtis. 24 For I say to you, that many prophets and kings have desired to see the things that you see, and have not seen them; and to hear the things that you hear, and have not heard them.Dico enim vobis quod multi prophetae et reges voluerunt videre quae vos videtis, et non viderunt : et audire quae auditis, et non audierunt. 25 And behold a certain lawyer stood up, tempting him, and saying, Master, what must I do to possess eternal life?Et ecce quidam legisperitus surrexit tentans illum, et dicens : Magister, quid faciendo vitam aeternam possidebo? 26 But he said to him: What is written in the law? how readest thou?At ille dixit ad eum : In lege quid scriptum est? quomodo legis? 27 He answering, said: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind: and thy neighbour as thyself.Ille respondens dixit : Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex omnibus virtutibus tuis, et ex omni mente tua : et proximum tuum sicut teipsum. 28 And he said to him: Thou hast answered right: this do, and thou shalt live.Dixitque illi : Recte respondisti : hoc fac, et vives. 29 But he willing to justify himself, said to Jesus: And who is my neighbour?Ille autem volens justificare seipsum, dixit ad Jesum : Et quis est meus proximus? 30 And Jesus answering, said: A certain man went down from Jerusalem to Jericho, and fell among robbers, who also stripped him, and having wounded him went away, leaving him half dead.Suscipiens autem Jesus, dixit : Homo quidam descendebat ab Jerusalem in Jericho, et incidit in latrones, qui etiam despoliaverunt eum : et plagis impositis abierunt semivivo relicto. 31 And it chanced, that a certain priest went down the same way: and seeing him, passed by.Accidit autem ut sacerdos quidam descenderet eadem via : et viso illo praeterivit. 32 In like manner also a Levite, when he was near the place and saw him, passed by.Similiter et Levita, cum esset secus locum, et videret eum, pertransiit. 33 But a certain Samaritan being on his journey, came near him; and seeing him, was moved with compassion.Samaritanus autem quidam iter faciens, venit secus eum : et videns eum, misericordia motus est. 34 And going up to him, bound up his wounds, pouring in oil and wine: and setting him upon his own beast, brought him to an inn, and took care of him.Et appropians alligavit vulnera ejus, infundens oleum et vinum : et imponens illum in jumentum suum, duxit in stabulum, et curam ejus egit. 35 And the next day he took out two pence, and gave to the host, and said: Take care of him; and whatsoever thou shalt spend over and above, I, at my return, will repay thee.Et altera die protulit duos denarios, et dedit stabulario, et ait : Curam illius habe : et quodcumque supererogaveris, ego cum rediero reddam tibi. 36 Which of these three, in thy opinion, was neighbour to him that fell among the robbers?Quis horum trium videtur tibi proximus fuisse illi, qui incidit in latrones? 37 But he said: He that shewed mercy to him. And Jesus said to him: Go, and do thou in like manner.At ille dixit : Qui fecit misericordiam in illum. Et ait illi Jesus : Vade, et tu fac similiter

Garth Heckman The David Alliance TDAgiantSlayer@Gmail.com      Walk Just walk away Walk this way These boots are made for walking Walk like an Egyptian  Walkin on the sun I walk the line I would walk 500 miles But would you walk on by?  Thats where were going today.    Walk on the wild side Don't walk away Renee Im walking on Sunshine Walk on by - Dieon Warwick…      Luke 10 25 And behold, a lawyer stood up and put Him to the test, saying, “Teacher, what shall I do to inherit eternal life?” 26 And He said to him, “What is written in the Law? How does it read to you?” 27 And he answered, “You shall love the Lord your God [c]with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” 28 And He said to him, “You have answered correctly; do this and you will live.” 29 But wanting to justify himself, he said to Jesus, “And who is my neighbor?” The Good Samaritan 30 Jesus replied and said, “A man was going down from Jerusalem to Jericho, and he encountered robbers, and they stripped him and [d]beat him, and went away leaving him half dead. 31 And by coincidence a priest was going down on that road, and when he saw him, he passed by on the other side. 32 Likewise a Levite also, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan who was on a journey came upon him; and when he saw him, he felt compassion, 34 and came to him and bandaged up his wounds, pouring oil and wine on them; and he put him on his own animal, and brought him to an inn and took care of him. 35 On the next day he took out two [e]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.' 36 Which of these three do you think [f]proved to be a neighbor to the man who fell into the robbers' hands?” 37 And he said, “The one who showed compassion to him.” Then Jesus said to him, “Go and do [g]the same.”

 23 And turning to his disciples, he said: Blessed are the eyes that see the things which you see.Et conversus ad discipulos suos, dixit : Beati oculi qui vident quae vos videtis. 24 For I say to you, that many prophets and kings have desired to see the things that you see, and have not seen them; and to hear the things that you hear, and have not heard them.Dico enim vobis quod multi prophetae et reges voluerunt videre quae vos videtis, et non viderunt : et audire quae auditis, et non audierunt. 25 And behold a certain lawyer stood up, tempting him, and saying, Master, what must I do to possess eternal life?Et ecce quidam legisperitus surrexit tentans illum, et dicens : Magister, quid faciendo vitam aeternam possidebo? 26 But he said to him: What is written in the law? how readest thou?At ille dixit ad eum : In lege quid scriptum est? quomodo legis? 27 He answering, said: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind: and thy neighbour as thyself.Ille respondens dixit : Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex omnibus virtutibus tuis, et ex omni mente tua : et proximum tuum sicut teipsum. 28 And he said to him: Thou hast answered right: this do, and thou shalt live.Dixitque illi : Recte respondisti : hoc fac, et vives. 29 But he willing to justify himself, said to Jesus: And who is my neighbour?Ille autem volens justificare seipsum, dixit ad Jesum : Et quis est meus proximus? 30 And Jesus answering, said: A certain man went down from Jerusalem to Jericho, and fell among robbers, who also stripped him, and having wounded him went away, leaving him half dead.Suscipiens autem Jesus, dixit : Homo quidam descendebat ab Jerusalem in Jericho, et incidit in latrones, qui etiam despoliaverunt eum : et plagis impositis abierunt semivivo relicto. 31 And it chanced, that a certain priest went down the same way: and seeing him, passed by.Accidit autem ut sacerdos quidam descenderet eadem via : et viso illo praeterivit. 32 In like manner also a Levite, when he was near the place and saw him, passed by.Similiter et Levita, cum esset secus locum, et videret eum, pertransiit. 33 But a certain Samaritan being on his journey, came near him; and seeing him, was moved with compassion.Samaritanus autem quidam iter faciens, venit secus eum : et videns eum, misericordia motus est. 34 And going up to him, bound up his wounds, pouring in oil and wine: and setting him upon his own beast, brought him to an inn, and took care of him.Et appropians alligavit vulnera ejus, infundens oleum et vinum : et imponens illum in jumentum suum, duxit in stabulum, et curam ejus egit. 35 And the next day he took out two pence, and gave to the host, and said: Take care of him; and whatsoever thou shalt spend over and above, I, at my return, will repay thee.Et altera die protulit duos denarios, et dedit stabulario, et ait : Curam illius habe : et quodcumque supererogaveris, ego cum rediero reddam tibi. 36 Which of these three, in thy opinion, was neighbour to him that fell among the robbers?Quis horum trium videtur tibi proximus fuisse illi, qui incidit in latrones? 37 But he said: He that shewed mercy to him. And Jesus said to him: Go, and do thou in like manner.At ille dixit : Qui fecit misericordiam in illum. Et ait illi Jesus : Vade, et tu fac similiter.

Daily Dose of Hope August 22, 2025   Scripture – Luke 10:25-42   Prayer:  Lord, How we need you.  Thank you for your presence, thank you for the way you continue to pursue us.  Lord, in these next few moments of silence, help us set aside our scattered thoughts and focus on you...In Your Name, Amen.   Welcome back, everyone, to the Daily Dose of Hope, a deep dive into the Gospels and Acts.  Happy Friday!  Today, we dive into the second half of Luke 10.   The first portion of today's reading is the parable of the Good Samaritan.  The story begins with an expert in religious law asking Jesus, “What should I do to inherit eternal life?” It's possible this lawyer/religious academic type is actually trying to trap Jesus.  These guys tended to think Jesus had a low regard for Law. But this man didn't realize that Jesus was actually smarter than him. Jesus answers, “What does the law say?” As you know, the Old Testament law is really long and rather than just starting to read the whole law in Leviticus and Deuteronomy, it was not uncommon to summarize it with two precepts: ·      Deut. 6:5 says, “Love the Lord your God with all your heart and with your soul and with all your strength.” ·      Lev. 19:18 says, “...love your neighbor as yourself. I am the Lord.”   Now, these are really, really hard principles.  The law expert, a smart man, would have known there was really no way for him to obey this law on his own. But he wanted to justify himself.  He wanted to keep trying to find a way that he could obey the law in his own power, so he asks Jesus, “Well, who is my neighbor?”  And, as we know, Jesus uses this opportunity to share a parable.    He says that a man was traveling on the road from Jerusalem to Jericho. Now, the first thing we need to understand about this road is that it was really, really dangerous. Think more dangerous than Nebraska Ave. at midnight. But there weren't a whole lot of options so people did it. Now part of what made the road so dangerous was its geography. It was 17 miles long and drops 3,000 ft. during those 17 miles. The geography also lended itself to lots of caves and nooks where bands of thieves and robbers could hang out and just wait for their next victim.   What's kind of interesting here is that Jesus does not give us a lot of information about the man who is traveling. The people Jesus was speaking to would probably automatically assume the man was a Jew like them. What we do know is that he was beaten, stripped, is probably unconscious, beaten, bloodied, and is unidentifiable. The guy was left for dead.   Now, the first man that walks by this poor guy, lying half-dead on the road, is a priest, a man of God. The Scripture says that “he crossed to the other side of the road and passed him by.” Then a temple assistant, a Levite, walked by. This time, we are given information that he looked at the man lying there, but he also decided to walk to the other side and pass the dying man without providing any help.   Next comes a Samaritan man. Many of you know that the Samaritans were despised by the Jews. 800 years before Jesus, the Northern Kingdom was conquered by the Assyrians. What the Assyrians did was disperse the Jews living there and sent groups of pagan peoples to settle in the area. The result was a lot of intermarrying between the Jews and these other people groups. So, the “purer” Jews, from the Southern Kingdom, considered the Samaritans half-breeds and looked on them with extreme contempt. In fact, the relationship between the Jews and Samaritans could probably best be described by the relationship between Jews and Palestinians – conflict, violence, and hatred.   The Samaritan finds the man half-dead along the road and he decides to care for him. He treats the man's wounds, puts him on a donkey, and carries him off to an inn. He pays for his care and makes sure that he is nursed back to health. He offers over the top kindness, the kind that is never expected and never could be repaid.   Okay, let's start with the most obvious questions.  Why did the priest and Levite walk by the dying man?  Why did the neglect someone who was obviously suffering?  Well, it would have made them ritually unclean to come into contact with blood.  They were afraid of that.  They would have found it time-consuming and maybe even embarrassing to arrive at the Temple and say, “Hey, guys, I'm unclean, can't do my work today.”    There was also the fear of physical harm (are the guys who robbed him still around?) and the reality of inconvenience.  All of these are excuses that could have been overcome and dealt with but they weren't willing to do it.   The Samaritan man could have been plagued by the same fears. He could have been attacked, he dealt with inconvenience, he gave sacrificially in order to save this man's life. But he did it anyway.  And that is what we are called to do.  What does it mean to be a neighbor?  It means being like this Samaritan.  It means dealing with the mess, the risk, and the inconvenience to show love and mercy to another person.   The last portion of today's reading is the story of Mary and Martha.  I think we often misunderstand this story. Afterall, the problem with Martha is not that she is busy serving and providing hospitality. Certainly, Jesus commends this kind of service to neighbor many times, notably in the parable of the Good Samaritan that we just read. The problem with Martha is not her serving, but rather that she is worried and distracted. She is fluttering about, messing with the food preparations, legitimately more concerned with finishing dinner than anything else.   Martha's distraction and worry leave no room for the most important aspect of hospitality--gracious attention to the guest. In fact, she breaks all the rules of hospitality by trying to embarrass her sister in front of her guest and by asking her guest to intervene in a family dispute. She even goes so far as to accuse Jesus of not caring about her (Lord, do you not care...?). Martha's worry and distraction prevent her from being truly present with Jesus. She has missed out on the “one thing needed” for true hospitality: listening to your guest (especially if the guest is Jesus!) Jesus says that Mary has chosen the better part, which will not be taken away from her.   Jesus' words to Martha may be seen as an invitation rather than a rebuke. Martha, Martha, you are worried and distracted by many things; there is need of only one thing. The one thing needed is for Martha to receive the gracious presence of Jesus, to listen to his words, to know that she is valued not for what she does or how well she does it, but for who she is as a child of God.   In a culture of hustle and bustle and over-scheduling, we are tempted to measure our worth by how busy we are, by how much we accomplish, or by how well we meet the expectations of others. We are often Marthas, thinking the busier we are, the more productive we must be. But being distracted and worried often gets in the way of our spiritual walk. Being distracted and worried gets in the way of us listening to Jesus.   When is the last time you sat at the feet of Jesus and simply listened to him? How often do you set aside time to just be still before God? Even Jesus himself made time, in the midst of a very busy schedule, to be alone with God. We know that God calls us to be listeners of his Word and doers of the Word. But how often do we participate in activities without really soaking up God first? When we do that, we are bound to serve without joy, with pride, for the wrong reasons.   Blessings, Pastor Vicki

Ever feel like you're more valued for what you do than who you are? Like you're just a commodity in your local church?  You're not alone. And honestly—that experience can be incredibly disheartening. Sure, we'd love for leaders to change, but that's not always realistic. Sometimes the responsibility is on us.  In this conversation, Christy Nockels shares the identity shift that transformed her ministry from burnout to breakthrough. She unpacks:  The “beautiful order” she was getting wrong that led to exhaustion  What led her to feel like a commodity instead of a carrier of God's presence  What it means to be a modern Levite in today's church  Here's the truth: If the primary message you're hearing is “your value is your gifting,” that's what you'll believe. The question is—what are you doing to change that?  Ready to change the soundtrack? This conversation is all about exactly that.  Worship Online is your new secret weapon for preparing each week. With detailed song tutorials and resources, you and your team will save hours every single week, and remove the stress from preparing for a set. Try a free trial at WorshipOnline.com and see the transformation!   Mentioned in the Episode  Christy's New Release  ---  If you like what you hear, please leave us a review! Also, shoot us an e-mail at podcast@worshiponline.com. We want to know how we can better serve you and your church through this podcast.  Don't forget to sign up for your FREE 2-week subscription to Worship Online at WorshipOnline.com!  The Worship Online Podcast is produced by Worship Online in Nashville, TN. 

In his latter days, David charges his son Solomon to build the temple for the worship of God, and we get a few new details. First, we learn that the Lord did not allow David to build the temple because his hands had shed so much blood and because he had waged great wars. We also realize that David looked forward to the building of the temple even though he himself couldn't build it, charging his son with the task and spending his own time and resources to create a stockpile for the project. David also assigns duties and tasks for the Levite priests before he dies, paving the way for transition from the tabernacle to the temple once Solomon becomes king.1 Chronicles 20 - 1:13 . 1 Chronicles 21 - 2:59 . 1 Chronicles 22 - 9:12 . 1 Chronicles 23 - 14:08 . Song of Songs 5 - 19:09 . Song of Songs 6 - 22:23 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Pridgen, Eric Williamson & the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org