Podcasts about levitical

I remember the time that my son got in real late. And I remember because that really wasn't his usual style. And, of course, I was waiting calmly and patiently for him to get home and, you know, waiting to hear his explanation; except for the hand cuffs and the bright light that I greeted him with. Now, he had good reasons. There were car problems, and there were people who really did have to be dropped off before he was, and, oh yeah, they got lost. It all checked out, but I was still an unhappy father for one important thing that he missed. Can you guess what it is? Uh-huh, "You didn't call!" Every parent knows, and most teenagers learn that you're making a big mistake when you don't call home. I'm Ron Hutchcraft and I want to have A Word With You today about "Neglecting to Call Home." I'm going to read our word for today from the Word of God from 1 Chronicles 14. David is in his unstoppable years; everything he does works, and there are secrets here to being unstoppable. Verse 10 says, "David inquired of God, 'Shall I go and attack the Philistines?' And the Lord answered him, 'Go and I will hand them over to you.'" In verse 14, it says, "David inquired of God again." And in this case he happens to be asking Him about a strategy for defeating the Philistines. You see, David checked with the Lord apparently on everything...well, almost everything. One day he did a great thing. He had the ark of the covenant moved from the suburbs so to speak, the outer country, to where it would be in the center of things. But it was only to be handled by the Levites. That's the law of God! And they didn't do it God's way and a man died while transporting that ark. Now we read in chapter 15 of 1 Chronicles, "You are the heads of the Levitical families. You and your fellow Levites are to consecrate yourselves and bring up the ark of the Lord to the place I have prepared for it. It was because you, the Levites, did not bring it up the first time that the Lord our God broke out in anger against us." Now listen to this. "We did not inquire of Him about how to do it in the prescribed way." In other words, David is saying, "We messed up because we didn't call our Father; we didn't check to see how God wanted this done." Our tendency is to pray about something, and then check in, same time, same station maybe tomorrow. Or pray when we're losing the battle. Can we learn a lesson from David when he was in his unstoppable years? Pray first about which battles to fight. Not every battle is one God wants you to be involved in. Get His orders before you get involved. Then ask the Lord about how to fight the battle. Pray until you start to feel His plan for that battle unfolding. The ark incident teaches us that you can do a good thing in a way God doesn't want it done. Good thing, wrong way, and it won't work. Too often, this guy's got to confess to you, I will pray about something in the morning, and then I'll put myself on cruise control and just kind of go ahead and not check in again until I hit a crisis. I'm a victim of my own momentum. Our Father expects us to check with Him frequently, regularly, all through the day, before a call, before an email, before a text, before a signature, before we drive, before we park, before we make a decision about where we're going to go next. "What do You want me to do, Lord?" "How do You want me to do it?" You can be unstoppable if you move through all your day's choices in consultation with your Heavenly Father. Like earthly kids, we tend to get in a mess, and then come into the Father's presence with our head hanging. And our Father says, "You didn't call."

In episode 502 of The Reformed Brotherhood, Tony and Jesse begin what promises to be a multi-part deep dive into the Parable of the Good Samaritan — one of the most culturally embedded and theologically rich stories Jesus ever told. But before a single character hits the Jericho road, the hosts ground listeners in something easily overlooked: the charged context in which this parable is told. A lawyer — trained, confident, adversarial — steps forward not to learn but to test. What follows is a masterclass in how Jesus turns the law back on those who wield it as a weapon. This episode covers Luke 10:21–36, explores the covenant of works and covenant of grace, the noetic effects of sin, and why the Good Samaritan is far more than a lesson in being a helpful neighbor. Buckle up. Key Takeaways The lawyer's question is self-contradictory from the start. Asking "what must I do to inherit eternal life?" smuggles a works-righteousness assumption into the very grammar of the question. Inheritance by definition is received, not earned. Jesus does not give the lawyer a new paradigm — He reorients him to the true one. The covenant of grace is not a New Testament innovation. It runs through every Old Testament covenant administration. The lawyer should have already known this. "Do this and you will live" is not a Pelagian concession. Christ is holding out the law's own terms — perfect, total, unrelenting obedience — not to suggest it is achievable, but to expose its impossibility and drive the lawyer (and us) to the only alternative: mercy. "Desiring to justify himself" is more complex than it first appears. Tony argues that the desire to fulfill the covenant of works is not inherently wicked — it is the misguided belief that one can which is the problem. This distinction creates room for reading Christ's response as genuinely merciful instruction, not merely rebuke. The noetic effects of sin mean accurate theology can be deployed in service of self. The lawyer knows the right answers and still uses them to avoid repentance. Correct doctrine alone does not save. The fundamental human problem is not ignorance — it is the will's bondage and the heart's self-love. The parable is primarily Christological, not merely ethical. Jesus is the Good Samaritan. The story is not first about mercy ministry; it is about who binds up our wounds when we are left for dead on the road, unable to save ourselves. The priest and the Levite are not exonerated by their ritual obligations. Considerable ink has been spilled trying to justify their passing by on grounds of Levitical purity concerns. The parable refuses that exit. Everyone in the story — and everyone listening — already knows what the right thing to do was. Key Concepts The Covenant of Works Is Not a Black Box One of the more quietly important arguments Tony makes in this episode is that the covenant of works was never meant to be mysterious or inaccessible. When Jesus responds to the lawyer's question by asking, "What is written in the law? How do you read it?" — He does so with a visible assumption: there is a clear, knowable answer, and the lawyer should be able to give it. And he does. Love God completely, love your neighbor as yourself. The covenant of works was always coherent and comprehensible. The problem has never been that its demands were obscure. The problem is that no one — save the Mediator — has ever kept them. Jesus is not introducing a new ethical framework. He is forcing the lawyer to confront a standard he has always known and has never met. The Lawyer as a Warning to Reformed Christians Jesse closes the episode's first movement with a pointed and personal application that cuts across theological self-satisfaction. The lawyer is not a caricature of ignorance — he is a portrait of someone with accurate, affirmed theological knowledge who instinctively deploys it in the service of self-justification the moment he senses conviction. Jesse names this directly as a danger particularly acute in Reformed circles, where doctrinal precision can become a subtle mechanism of self-defense rather than an occasion for repentance. The Reformation's great recovery of grace must not become a new form of the very disease it diagnosed. Knowing the right words about total depravity, the covenant of grace, and the mediator does not exempt anyone from the need to actually be humbled by them. Theology is not armor against repentance — it is, rightly received, the road toward it. Context Is Not Just Setup — It Is Part of the Lesson Tony and Jesse both emphasize that Luke 10:21–24 is not merely throat-clearing before the real content begins. The theological statement embedded there — that the Father has hidden these things from the wise and revealed them to little children, that no one knows the Son except the Father or the Father except the Son and those to whom the Son chooses to reveal Him — is the hermeneutical key to everything that follows. The lawyer approaches Jesus as one rabbi testing another. But Luke has already told his readers that this is not a conversation between equals debating interpretive options. It is the Lawgiver being questioned by someone who does not recognize Him. The parable that follows is not just an answer to a legal question. It is a revelation — the kind that only happens when the Son chooses to give it. Memorable Quotes You do not want to pit the law against the one who has given the law, the one whose character is represented in the law — because you're always going to get owned, and you'll get owned before you realize you've just gotten owned on multiple levels. - Jesse Schwamb Jesus is trying to sort of reorient them back to the true paradigm of grace that is present under all of the Old Covenant administrations. It's not so much a matter of developing a new framework and imposing it on this guy. It's really trying to say, 'Listen — think about this for a second. Think about the fact that, yes, you know you have to love the Lord your God with your whole heart, your whole soul, your whole strength, your whole mind, and you have to love your neighbor as yourself. You've answered correctly. If you can do those things, you will live.' — with the subtext: and of course you cannot possibly do those things. - Tony Arsenal The fundamental human problem is not primarily ignorance, but the will's bondage and the heart's self-love. It's a problem no amount of correct discipline or doctrine alone can fix apart from some kind of regenerating grace — which is exactly what Jesus is going to illustrate for us in the mercy he's about to display in this parable. - Jesse Schwamb Full Transcript Tony Arsenal: [00:00:00] This parable is not primarily about us figuring out how to do mercy ministry. Like, that's important. It's probably an outcome of this. It's probably something for us to think about. But really, this is actually Christ saying, like, "Hold on a second here, dude." Like, "Let's just think about this." Do you need someone who is going to tell you to pick yourself up off your bootstraps and cross to the other side of the street and leave you to your own devices? Or do you need someone who's gonna throw you on their donkey, who's gonna bind up your wounds, who's gonna pay the innkeeper, and is gonna pledge to pay everything that is owed for your salvation? Right? That's not too on the nose here, I think. Welcome to episode 502 of The Reformed Brotherhood. I'm [00:01:00] Jesse  And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  Jesse Schwamb: Hey, brother. Well, we've got a big one to talk about on this episode. We're marching further and further into all of the glorious parables Jesus told as part of His teaching. And as you and I kind of joked before we began, I mean, what did you call it? Did you say this is, uh, the big daddy?  Tony Arsenal: It's the big daddy, one of the big daddy parables.  Jesse Schwamb: It's one of the big daddy parables. Now, this one is probably second maybe only to the prodigal son. Yeah But in terms of its ubiquity and its kind of just common knowledge in culture, this one ranks right up there. And before I reveal what it is, which you may already know, I was thinking how so many times we look at the Beatitudes as expression of a master class in Jesus teaching the law, and I think that's true. But as I was reading and thinking about this particular parable, I thought, "I don't know. I think this one is, uh, right up there," because [00:02:00] this is like law on law. It's double law. Yeah It's law coming back at the law giver who's trying to use the law to test Jesus, and then Jesus tests him with the law that He himself gave His people. It's... I'm already getting too excited- ... and we've got something to do before we get there. But we're talking about the parable of the Good Samaritan. And so I can't imagine, can I just make a prediction up front? I, you know where I'm going with this, and probably everybody else does. Uh, this is gonna be like two conversations-  Tony Arsenal: At least ...  Jesse Schwamb: probably.  Tony Arsenal: Yeah, at least two.  Jesse Schwamb: Is that fair? Because I realize we, of course, wanna get to the parable itself, and oh, my goodness, how much ink has been spilled. Even going back to, like, if you read, like, Augustine or, like, the early church, like the Patristics, the Church Fathers, there are so much that could be said, and maybe some stuff that just shouldn't be said about all the allegorical potential intent here about these characters. But [00:03:00] there's so much amazing stuff that happens in the opening of this, that's not just the setup, but it is its own lesson, and I'm real excited actually to talk about that with you before we even get into, like, all the good stuff that everybody expects that you wanna talk about. So we're gonna do it all. Tony Arsenal: Yeah.  Jesse Schwamb: We're gonna do it all, but it'll take time.  Tony Arsenal: Yeah. I'm interested to see if we're even on the same page about where to start reading, 'cause I, I think we might not be, and that's gonna be fun. So we'll, we'll let it fly and see what happens. It'll be our own little, uh, podcast game.  Jesse Schwamb: But, uh, I think- Well, I mean, we're gonna be in Luke chapter 10, but I guess to your point, we should be starting in Luke chapter one to get to this. Yeah.  Tony Arsenal: Exactly. But  Jesse Schwamb: we, we do have to back up quite a bit, and I was gonna ask you about that. Yeah. But I, apparently we're just gonna play that on the fly and see where we go.  Affirmations Denials Segment Jesse Schwamb: But of course, the Reformers had their five solos. Chalcedon had its, what, seven withouts. We've got opinions, and we're just as confident about ours, so of course it's time for affirmations, denials, where we affirm something that we think is good or awesome or [00:04:00] we wanna recommend, and we deny, again, something that is not so great or maybe just plain annoying. So before we talk about the Parable of the Good Samaritan, Tony, what do you got for us on this episode? Are you affirming with something, or are you gonna come in with a denial?  Tony Arsenal: Well, I've got two affirmations. That's fine. One is just- I will allow it ... a declaration of joy, and one is, like, a real affirmation. I, I just can't... It would be remiss of me not to share with our podcasting family that my son August and my daughter Adeline, uh, joined the visible church today as- Hear, hear ... uh, non-communicant members. Uh, Augie and Addie were baptized on the 16th of August of 2026, uh, into the visible church, into the name of Jesus Christ. Uh, was, it was just a great service. Um, it's funny because I've been- been talking with Augie. One of the thing with toddlers when you're doing something big like this is you kinda have to talk about it and practice and rehearse, rehearse it and, and get them ready for it. And up until maybe, like, I don't know, three days [00:05:00] ago, every time it would come up he would be saying, "I don't wanna be baptized. I don't wanna be baptized." And, um, you know, I, I, I, you know, I don't wanna force him to do something, but also, like, I make him eat vegetables. But, um- ... he, I, I think it was nerves, and I think something clicked in his head and all of a sudden he was very excited to be baptized. So, um, it was great. We've been talking about, you know, what baptism is, God's promise to you that if you trust him he'll save you. And so today he- Right ... he was like, "God's gonna make a promise to me to save me." So he was very excited. Nice. And he did a great job just standing quietly and listening to the pastor talk. Uh, and Addie was, was, was just a beautiful little girl, and she, um, she loved it as well. So that's just a bonus affirmation. I don't know that I could get through a podcast without gushing over that.  Glorify App and Devotionals Tony Arsenal: Uh, but the, the affirmation I have, uh, this is an, an app that I think some of our listeners may have heard of. Um, some may roll their eyes at it, to be honest with you. Um, I stumbled on this because, uh, you have an Oura Ring, don't you, Jesse? Jesse Schwamb: I do.  Tony Arsenal: You [00:06:00] do, yeah. So for those who don't know, an Oura Ring is like a little wearable ring that's like a, almost like a fitness tracker, but it tracks biometrics, pulse rate, temperature, all these different things, sleep. Um, there's a startup, uh, that has been doing a GoFundMe or a funding kind of thing for, uh, what they're calling like a Christian version of an Oura Ring. So it does a lot of the same things, sleep tracking, basic biometric tracking. Hmm. But it also has like alerts built in, and it's tied into an app that they use for devotionals. So it'll, it'll remind you to pray. It'll remind you, you know, bring you to an app to do a devotion. But the app it uses is a standalone app that I looked up, and it's called Glorify. Have you ever heard of this app before this evening? I have heard of  Jesse Schwamb: this, yeah.  Tony Arsenal: So Glorify is just a small devotional app. Uh, it's not much different than you would expect based on the name. It is connected to this, uh, to this Glorify ring, which again is, is sort of like an Oura Ring tied into this app. But this app basically is, is [00:07:00] designed to help you complete short daily devotional exercises, and they're usually very brief. They're based on a very brief, um, a very brief passage of scripture. Today's passage, uh, c- there's a quote. So today's quote is from Dietrich Bonhoeffer. It says, "True love does not consist in finding the perfect person, but in faithfully loving an imperfect one." Not sure why this devotional app is using a romance, uh, quote from Bonhoeffer of all people. But that was today's. Um, and the passage is Proverbs 5:15-17. So it's a, it's a devotional based on two verses, which is fine. So you read the passage. There's a very brief devotional on that passage, and then sort of a guided prayer, and they have both premium and free models. The premium model includes like you can listen to the devotional, you can listen to the prayer. Um, but just for example, today's prayer, it, it's very simple. "Loving Father, thank you for, uh, thank you because you're faithful and unchanging. In a world [00:08:00] marked by broken promises, disposable relationships, you remain the same. Teach me to reflect that faithfulness in my relationships. Help me to love with perseverance, grace, and commitment following the example of Christ. Protect marriages, strengthen families, restore what needs healing. May every relationship be marked by respect, truth, and genuine love. Shape in me a heart of integrity that honors you in both the small and significant choices of life. In Jesus' name, amen." So I think what I love about this, and this, I mentioned last week that there was, this is kind of like, sort of like the fluffy evangelical devotions. Like- Right ... there's not a ton of like solid doctrinal meat- But like, it's still nourishing. And sometimes we need a little bit of help. Sometimes we don't know what to pray, we don't know what to read, we're not sure. Sometimes in, I think in our Reformed circles, we feel like if we're not reading large portions of scripture and reading deep theological treaties or long, complex devotionals, that we're really not doing anything, and that's just not the [00:09:00] truth. So I've been using this in addition to other devotional studies I'm doing. I don't do it every day. I mean, there's some like streak functionality, kinda like habit tracking type stuff that's built into it. Um, but it's nice. It's nice to be able to pick it up, read a very short scripture, a brief devotional thought, and then have some guided prayer. I know one of the reasons I don't pray as often as I ought to is because I struggle to know what and how to pray. So even having some written prayers, I mean, this is why the Psalms are good, things like the Valley of Visions are good. Um, having some pre-written prayers that you genuinely pray but you're not having to come up with in the moment can really help. Right. So the app is called Glorify. I know it's available on iPhone. I'm not sure about Android. I'm sure it probably is. I'm sure they wanna have a pretty broad ecosystem. Um, and, and it's good. Again, it's, it's not anything fancy. It's not anything like super technical. Uh, and as I kind of alluded, like some of it's a little weird. Um, I, I didn't read the proverb. I think maybe the proverb is about romantic relationships, why they're, why they're tying in that, um, Bonhoeffer quote in, in the prayer. [00:10:00] But, um, even that, like it's pretty innocuous. And the quotes, like you don't have to read the quotes. It's not like you have to have to do that. Um, you could jump in, just read the scripture or just read the devotion and just do the prayer and you would be fine. So check it out. It's called Glorify, available on iPhone for sure. I'm pretty sure it's on, on Android. And maybe it's something you add daily, you know, this kinda thing like you do when you're on the bus or you're waiting at the grocery store, something quick you can do when you might be wasting that time just sorta sitting around or scrolling Twitter. Again, Twitter's fine. You can use your leisure time as you see fit. But if you wanna fill it with something like this, something that is more spiritual, then this would be a good option to just add a little bit of, uh, a little bit of nourishment to your diet where you might not otherwise be getting it  Jesse Schwamb: I have no proof of this, but I just keep saying it anyway. It might be that we're living in the golden age of really great- ... daily worship resources. Like, something to actually cultivate, not just, like, a devotional nugget, but something that actually leads you into a pattern and a habit of [00:11:00]worship, giving your attentive focus on Jesus. And I love that. So, uh, uh, 'cause I was just thinking, like, I was trying to look back on some of our past affirmations here. We've talked about the book Walking in Faith. I just gave everybody Awake My Soul last week. You're coming in with the Glorify app. I- we've talked about Dwell, if not recently, we've talked about that for some time. It's like a great Bible reading app, and there's lots and lots of new features, by the way, coming out on that- Yeah that are fantastic. And then, yes, all these other great prayers. I, I see, like, these books on prayer, like, actually, I'm sorry, like, prayer books, I guess, as, like, a great way to kinda... It's like a jumper for your car. You know what I mean? Like, just gets you started. What a, what a lovely thing to come into a place and have a launching pad. And I've been using a lot of Into His Presence, which is a collection of Puritan prayers, sometimes because, for instance, this just happened, where I wanted to pray for someone who was just going through a rough time, a good friend of mine. And I went to that place to kinda start and frame, knowing that I was gonna sit down with him and pray, how I might be able to do that well and [00:12:00] effectively. And these things are just, like, really phenomenal resources. It's just an amazing time to have all these things at our disposal. So that's another great option. It's, it's really more about, like you and I have talked about, Tony, like, whatever gets us into that pattern, whatever gets us, like, authentically experiencing under our own volition, coming in the discipline of sitting before God in daily worship with that expression being pretty broad in its representation- Yeah is to really include something of devotional time in the scriptures, memorization, metabolation, metabolizing. Metabolation, I'm just gonna make that up as, like- ... what happens when you, when you take the scripture and metabolize it into your own life. Meditating on it and, you know, again, maybe looking through the confessions and creeds that have shaped our distilled understanding of what the scripture teaches so that we're enhancing and edifying our mind. We're also engaging the heart, and then we're engaging God and ourselves in communication with Him through prayer. I'm all for anything [00:13:00] that gets us into those rhythms, reminds us of the importance of them, and like we talked about last week, makes it so that when we think about what it means to be married to Christ, so to speak, it's not just about whipping out some kind of marriage certificate to prove that, but that we actually have a frame and a behavioral pattern that fits a married person, that- Yeah how they act, how they think, how they behave, how they communicate, they're never too far away from their lovely spouse in some way or another. And so I think that these tools are great ways to get us exactly into that kind of mindset and practice.  Tony Arsenal: Yeah, absolutely. And like I said, like, I think- In our Reformed circles, we can, you know, we, we tend to be maybe a little eggheaded, and we, we tend to be a little more intellectual and, and a little more, I don't know, studious. And there's nothing wrong with that. Um, but I think sometimes it can breed a sort of, uh, elitism and arrogance. Sure. Uh, this is a perfectly valid devotional tool. Yes. Mm-hmm. And, and I think, [00:14:00] you know, kinda like the old adage, like, well, what's the best translation of scripture? Well, whichever one you're gonna read. Exactly. Like, what's the best devotional tool? Whichever one you're gonna use, whichever one's actually gonna bring you into the Word, uh, on a, on a regular basis. Um, and again, like, two verses of the scripture is two verses of the scripture that you might- Right ... not have other spent time, otherwise spent time reading. And it really is short enough, and it saves your progress. Like, you can do, you can do the quote in the morning, and then you can check the scripture on the way to the, you know, the word work, on a stoplight or whatever. Um, if you have the, the paid subscription, you can listen to this stuff, you know, on the, the bus or whatever. Um, so check it out. Glorify app, they have a ring they're making. It's in funding, I guess, if you wanna check it out, you can check that out too. I am neither affirming nor denying whatever this Glory ring is, Glorify ring. But, um, but yeah, the app is great. The, the app is free, and it's, it's worth even just checking out and adding once in a while to your day  Jesse Schwamb: The glory ring or the glorify ring sounds like almost too Tolkien, even for me  Tony Arsenal: Yeah. Yeah. It's the one ring to rule all of your devotions. [00:15:00] Uh, and in the, and in the morning bind them. Jesse, save me from the trail I was about to go on, and, and I was gonna speak in the language of Mordor, I think, on accident. Uh, save us from this. What are you affirming or denying?  Jesse Schwamb: That's  Tony Arsenal: beautiful. Please tell me it's the language of Mordor. Elvish AI and Music Pick Jesse Schwamb: Uh, no, but can I just say at the risk of really taking us really far afield so early on, which is not necessarily off-brand for us, I have done this... I, I don't know if I should be ashamed by this or I should be excited by this. But- ... um, the Elvish tongue in the Tolkien universe-  Tony Arsenal: Oh, no. ...  Jesse Schwamb: is like, there's several... If you're super nerdy, you'll know there's like several different kind of iterations or formulas of it, and there's no, like, official language like Klingon, but there ha- it has been studied, and basically, like, it's kind of like the Eugene Peterson of the language. Like, there's, like, just kind of a dynamic equivalent or an expression of words. Anyway, all that to say- ... there's several languages that, uh, Microsoft Copilot will just not [00:16:00] translate because it says, like, "This one, this language doesn't actually exist. There's not enough for me to do anything." Let me tell you something. Tolkien Elvish is not one of those languages, and I actually built an agent, because I have a coworker who can, uh, who can appreciate all this stuff, that takes a text, translates it into this kind of academic high-level Elvish from Tolkien, and then translates it back to English. That makes anything you're saying way better and far more poetic and just absolutely amazing. So if you wanna have some fun, go and do that with whatever your favorite AI model is. Anyway, that's free of charge. Real quick, my affirmation is more music. It just turns out I've found this band, and I've been listening to them a lot. The band's name is Thronebreaker, which is just a phenomenal name, I think, for any group. Uh, it's amazing. Uh, th- this is... I'm gonna read you their description from Spotify. It just says, "Thronebreaker is Christian metalcore built for the bruised, the doubting, and the ones still fighting their way home." And what I've really been [00:17:00] loving about them is it is kind of like Wolves at the Gate adjacent. It's really lovely music. It is melodic, so it's, there's not just that there's that kind of hard edge, but that is present in it. But, uh, the music is really lovely and beautiful, and in part that's because they're going through this, like, drip of releasing music where they're taking, like, old hymns or maybe songs if you're of a certain age like I am of kind of childhood Sunday school- And they're taking the lyrics, not the melody, and they're reimagining them. So they have two versions of Jesus Loves Me that they just released. They have the old We're Gonna Cross, a song called Glory to the King Most High. These songs are just saturated with gospel. Like, they're just all power, all encouragement, and all authority represented in Jesus Christ. They're incredible, and I've j- where I've, what I've been really blessed by is these two versions of Jesus Love Me are just fantastic. Like, they're orchestral. There is a children's kind of chorus at one point, and it got me [00:18:00] singing that song again, and really, maybe to what you were saying before, Tony, like sitting in those three words, which are really phenomenal words to hear. And so I have been surprised at how moved I've been by what really I, I first understood, of course, as a children's song with simple truth that seems, you know, depending on how long you've known some part of the gospel, obvious. And yet I found them all new again, and a, a really lovely way of just sitting in the truth of God in music that I didn't expect to find. So if you're interested in any of that or maybe just curious of what it would sound like if a Christian metalcore band took Jesus Loves Me and turned it into their genre, then honestly you should just go check out Throne Breaker. I mean, you pretty much have to at this point.  Tony Arsenal: I, I don't ever have anything to add to your musical affirmations or denials, 'cause I, I just don't. What I do have to add is that Throne Breaker actually sounds like some sort of really [00:19:00] amazing, like, mace-type weapon in Lord of the Rings. Yes.  Jesse Schwamb: Yes,  Tony Arsenal: it does. Or like a big hammer that a dwarf carries. And I would also like to say that if you ask Google Gemini to translate something into Tolkien English, it not only will do it, it will tell you how to pronounce it.  Google Elf: A ava aini Ilai amel i trona se.  Tony Arsenal: What do you think that was, Jesse?  Jesse Schwamb: No idea.  Tony Arsenal: First of all, that was elevated Quenya, a Quenya. Yes.  Jesse Schwamb: Yes, that's  Tony Arsenal: the one. Classic Quenya.  Jesse Schwamb: Yes.  Google Elf: A leta Ilai amel aima.  Tony Arsenal: I would be willing to bet... Actually, let's do this.  Jesse Schwamb: Ugh.  Tony Arsenal: Uh, we don't give out prizes very often. Uh, I will say to anyone who can tell me what that is, the first person that emails, uh, or, or goes into the Telegram chat, we'll do this. We'll be professional podcasters and drive people to one of our channels. Here we  Jesse Schwamb: go.  Tony Arsenal: The first person who goes to our telephone, our Telegram chat and tells me what that [00:20:00] means, what that, uh, Elvish means, will get a Reformed Brotherhood T-shirt.  Jesse Schwamb: Oh, that is big.  Tony Arsenal: Yeah.  Jesse Schwamb: That-  Tony Arsenal: So I'm gonna, I'm gonna play it one more time.  Jesse Schwamb: Okay, here we go. Everybody listen. Every- All right, pull over. Stop your vehicles. Here we go.  Google Elf: A leta Ilai amel aima.  Tony Arsenal: There it is, everybody.  Jesse Schwamb: I'm not being a cry- I have a guess, but I, I, I wanna try to win the T-shirt, so I'm gonna- Yes ... wi- withhold. All right. Uh, yeah, that's, that's super fun. Did it, um... Did you also translate it back into English from that  Tony Arsenal: just to see- No, I'll do that later, 'cause that would give away the, that would  Jesse Schwamb: give away the prize. Yeah, it's, it's... We'll have to save that for next week, because that, that is the fun. It creates, like, what I was doing to, to have fun with this coworker is take very technical, like, work-related emails, and I would send it through. It would go through that iterative process, and I actually loved how it, it was talking. Like, it wa- this was an email about risk, and it, it gave, like, these beautiful grand metaphors that didn't sound corny or cheesy. That's the beautiful thing. That's amazing. It [00:21:00] was like true Elvish. Like, you were just like, "I wish I spoke that way all the time about, about risk." And it, like I said, it wasn't just like... You could, you could obviously throw something in and be like, "Make this Shakespearean," or, you know, "Make this, you know, sound like, you know, Milton." This is way better. This is way better, because it's not, like, actually trying to manipulate what you're saying. It's takes, like, the dynamic equivalent of what you said, then translates it back with way more kind of poetic infrastructure while maintaining, like, the essential meaning that you have. I'm, I'm selling this too hard. Everybody just has to go out and try it. So, all right, you know what's at stake here, but here's how you have to win this. If you want a chance, if you want a chance at winning this, you gotta go to t.me/reformedbrotherhood, t.me/reformedbrotherhood, and that link will take you to the Telegram app and our little corner of it, and you're gonna find there's a bunch of chats there. You gotta go to the affirmations or denials chat, and then you gotta put in what is the translation of what Tony just played.[00:22:00] I just love... Isn't it amazing, though, that, like, y- as you discovered, there's more than one version of Elvish available? Yeah. And they do differentiate between the various kinds. This is a big deal. I learned there are actually scholars who have, like, again, filled in kind of like the details of the language- Oh, yeah taking as a basis what Tolkien had there. Yeah. So I think that this is the best. We couldn't have conceived of this if we'd actually tried and planned for it, so-  Tony Arsenal: It's true ...  Jesse Schwamb: it's just better that it all happened in, in real time. It's true. And, and speaking of which, I think now we get to have the fun of figuring out, uh, where in Luke chapter 10 are we gonna begin? Or should we just start in Luke 1 and just let's see how far we can get reading  Tony Arsenal: in this- I could have, I could have Google Gemini read it in elevated Kenya, Quenya I did try to get it to put it in Sindarin, and it wouldn't do it for some reason. I'm not sure. Maybe this anti-Sindarin bias in Gemini,  Jesse Schwamb: man. Disappointing.  Tony Arsenal: It's disappointing.  Jesse Schwamb: Dis- disappointing. So let's kick off some Good Samaritan talk, which again, I think is gonna take us [00:23:00] through maybe in the next couple of conversations, in part because, like I said, we're not even gonna start at, uh, verse 25 because there is so much more that needs to be said, I think, before that. Tony Arsenal: Yeah. Yeah. I, I think actually the proper place to start this, and I, I'm guessing Jesse probably, whether he was there or not, he probably figured out where I was going, uh, over the course of the last 20 minutes or whatever. Um, I actually think the proper place to start, at least one of the proper places to start, is in verse 21. Yeah. Um, and I- we'll talk about why that is. And I'll... I'm gonna read here, um, 21, uh, through the end of the parable. Uh, and this is Jesus talking. He says in this, uh... Well, it, this is, um... Yes, uh, I'll just read it here. "In the same hour He rejoiced in the Holy Spirit and said, 'I thank you, Father, Lord of heaven and earth, that You have hidden these things from the wise and understanding and revealed them to little children. Yes, Father, for such was Your gracious will. All things have been handed over to Me by My Father, and no one who knows who the Son is except... No, no one knows who the Son is [00:24:00] except the Father, or who the Father is except the Son, and anyone to whom the Son chooses to reveal Himself.'" Then turning to the disciples, he said privately, "Blessed are the eyes that see what you see. For I tell you that many prophets and kings desired to see what you see and did not see it, and hear what you hear and did not hear it." 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, 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 he saw him and passed on the other side. So likewise a Levite, [00:25:00] 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. And he set him on his own animal and brought him to an inn and took care of him. The next day he took out two denarii, gave them to the innkeeper, saying, 'Take good care of him. Whatever you, 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?" And he said, "The one who showed him mercy." Jesus said to him, "You go and do likewise."  Jesse Schwamb: I think you're right, of course, to back us up into verse 21 because I don't want to keep saying it's always a setup, but Jesus is certainly giving us like the right context in which... Well, Luke of course is the author here and as he's explaining the teaching of Jesus, he does so well to start out with some irony that we don't realize is gonna be ironic until we get to the, to verse 25 [00:26:00] when we realize who's testing Jesus, who's setting this all up. So this idea that the Holy Spirit, everybody rejoicing in the Holy Spirit and the knowledge and the wisdom, the intelligence that's revealed through the Holy Spirit to all of these lesser people and in particular here emblematic the infants That here we have kings and rulers, and in this case, this beloved scholar of the law, who all have this adventure in missing the point. They think, in fact, they're looking for the one who is to set them free, and they can't even see that it's Him who is before him. And yet, incidentally, God has already revealed all these things to the lowest, to the ones who are the most humble, the meek, the mild, the down and outs, the ones who are weak by the view of everybody else. And so it's amazing that if we just kinda, again, like blow past it into, like, just all the characters, we don't see that the teaching starts actually well above this, that even everything we're about to understand, that unfolds in our lives, ev- every spiritual incarnation and insight that we have [00:27:00] first starts with God himself in his revealing it to us both in his general revelation, but of course, in the specific revelation of his teaching. So I like that you started us there, because I, I'm with you. That's where this whole thing launches off, right?  Tony Arsenal: Yeah.  Parables Reveal and Conceal Tony Arsenal: Yeah, and as we come into when we very, like very start of this, uh, series, the, the parable series, Jesus sort of embeds a theology of parables into this introduction, right? Or I should say Luke does. But this, uh, this is written a- as though all of this is occurring as sort of one event. Right. And likely it was, right? So sometimes, uh, in the Gospels, events are kind of, like, moved next to each other for thematic reasons. It's possible that that's the case. It seems like this may have actually just been one, one teaching, and I'll, I'll talk about why that is in a second here. Um, but at the very least, this is placed next to each other in the Gospel almost as, like a, "Here's the theology of parables. Now, here's actually that happening in real [00:28:00] time."  Jesse Schwamb: Yes.  Tony Arsenal: And then also, like, a parable kinda demonstrating it, right? So the theology of the parable here is that there are many prophets, kings who desire to see what it is that, that, uh, uh, the disciples are seeing, right? And all things have been handed over to the Father or to, to the Son, by the Father, and no one knows who the Son is except the Father. No one who knows who the Father is except the Son, and anyone to whom the Son chooses to reveal, right? So the, the theology of parables here presented in Luke is that the parable itself is being used as a way to reveal the Father and the Son to those whom the Son chooses to reveal it to. The Lawyer as the Fool Tony Arsenal: And that leaves us with this lawyer, um, sort of playing, playing the fool in almost like a dramatic sense, right? In a lot of drama, there's kind of like the fool character who's sort of like the foil or the idiot of the thing who's, who's unaware and is almost like made an example of, right? Um, I, I can't think of any examples off the top of my head, but there's often a character in a play who's like, uh, it's [00:29:00] almost like the opposite of the everyman, right? The everyman in a, in a play- Right ... or in a movie is sort of like the outsider who things gets explained to, and he's sort of the proxy for, for the audience. Um, I think like, um, Hawkeye in Avengers is kind of the everyman. He's sort of just like this regular dude swept up in this thing, and oftentimes he's the one that, uh, the big characters are explaining things to. And really what that is is the big characters are explaining that to the audience through this proxy. There's also this concept of the fool in a lot of these plays or movies who's sort of like the dummy, the idiot of the play, who things are explained to, and it's still a way to explain it to the audience, but the character doesn't get it. And so that's kind of, kind of the role that this lawyer is playing in this, this narrative here. He, he steps forward. He's like, "What must I do to inherit eternal life?" Jesus answers his question, and then in this like sort of like stunning moment of, like unawareness, he's trying to justify himself. He says, "Well, who is my neighbor?"[00:30:00] As though that's a question that needed to be asked, right? I think, like, we sort of think of it as like, "Oh, yeah, that's a valid question." I actually don't think it is. Like, it's pretty obvious, in the Old Testament at least, who your neighbor is. It's the people who live immediately with you. It's the other people of Israel. It's the people in your immediate concentric circles, the people you have direct access to. Um, and so then Jesus explains it through this parable, and whether or not he gets it at the end, I guess is maybe a little bit unclear. We can talk about that as we get there. But at least in the beginning, he's portrayed as this sort of, like, fool who doesn't understand what Jesus is saying, and then this parable is taught. So it's this theology of, um, revelation to those whom it is intended to, and further obscuring from those it's intended not to, not to illuminate, which is identical. Uh, maybe it's a different flavor of the same thing, but it's the same thing as what Matthew had and what Jesus taught- Right ... in Matthew with the parables. Jesse Schwamb: Right. It definitely is, again, illustrating, again, God's divine prerogative. I think you really have to do a lot of theological gymnastics [00:31:00] to try to work yourself out of a place here that says, like, "Well, this, this knowledge is accessible to all people."  Tony Arsenal: Right.  Jesse Schwamb: That if somehow we just work hard enough, study hard enough, come even before God with the right attitude or do the right things, that somehow all this will be made plain to us, and that's certainly not the truth here. In fact, again, the ironic setup is you have this lawyer asking this question, which creates this strange contrast because here's a man trained in the law, and he approaches the very wisdom of God to test him while the little children already perceive what this fool cannot. So it's irony upon irony, and then I, I like what you're saying. I think, and we'll get to this to anticipate a bit, I'm reading this as he's hoping that the answer to whom is my neighbor, just like he- he's received the affirmative from Jesus saying, "Yes, you understand. Go and do these things. This is life," and we'll get to all of what that means, I think, as well in terms of the covenant of works and the covenant of grace. But I think he's hoping that the definition of neighbor is gonna mean that he has [00:32:00] already accomplished the thing then, so that if there's somehow- Yeah ... he could just set the right boundaries. He could say, "Ah, yeah, I'm already good then, Jesus. I already, already did all that stuff." So- It's wild to me that it, it all starts with, of course, like some kind of scribal specialist in the Torah, of course, likely some kind of Pharisee by theological alignment. And as I'm looking at the notes here, what I find particularly stunning as we start this out is that Luke, of course, is able to speak several times in this parable to the intent. And so he says right away with great kind of fanfare and description that the intent here from this scribal Torah person was to test or to tempt, which is the same verb used of Satan's temptation of Christ and of Israel's testing of God in Deuteronomy 6, which of course Jesus is gonna quote here later on. So it's not, of course, like sincere inquiry, like you're saying. It, it is like adversarial probing. It is like really profound setup. It is dripping with like [00:33:00] ulterior motive. It's seeking to expose Jesus as either like heterodox or as diminishing the law's demands. And I think we've talked about this before, so Tony, correct me if I'm wrong, but I'm pretty sure in one of the previous parables we talked about sometimes how these get set up with this kind of weird like oxymoronic setting. Inherit Eternal Life Debate Jesse Schwamb: So like this question of se- uh, uh, itself, what shall I do to inherit eternal life?  Tony Arsenal: Yeah.  Jesse Schwamb: It's like more than just theologically revealing. Biblically it's self-contradictory, 'cause of course like we talked about inheritance, I think actually when we went through the, the parable of the prodigal. By definition, that's received, of course, on the ba- basis of relationship or promise. It's not earned by performance. And if the inheritance comes by a law, it no longer comes by promise, right? I think that's like Galatians. So the lawyer's question already portray- portrays like some kind of weird works righteous paradigm. E- even if you think he's really after trying to understand the true intent of God's heart [00:34:00] behind the law, he is assuming at least in this question that eternal life is some kind of wage that he can earn rather than a gift to be received by grace through faith. And that's a fundamental error that the entire subsequent exchange, including the parable, is designed to expose. It's both, like you're saying, Tony, he has not learned yet what it means to be in the kingdom of God. He's outside of that, and so he's trying... Now Jesus is bringing in this corrective action, as it were, set up in a story, but he's gonna turn the law on him, which, which I don't wanna get too excited about that yet. But he's... But essentially, here we have somebody who's the expert in the law trying to leverage the law by way of force against the one who he does not understand has all leverage and authority over him, and is in fact the law giver himself So he's gonna, Jesus is gonna drive him to see his own ability to keep the law that he claims to honor, and that's more than just brilliant. This is what the law does. You do not wanna pit the law against the one who has given the law, the [00:35:00] one whose character is represented in the law, because you're always going to get owned, and you'll get owned before you realize you've just gotten owned on multiple levels, and I think that's what basically unfolds here. Tony Arsenal: Yeah. Yeah, I, I have a little bit of a different take on the, the word inherit here. Um, I don't think what you're saying is wrong, um, but I think there's a little different flavor here, and actually, I, I think it, it still sort of propels us forward to the conversation we have to have, um, about the law and the gospel and the covenant of works, the covenant of grace. The, the Greek that lays under this word is, uh, it's a compound word of the word for, like, lot or portion and the word for law. And so, so the, this force of the word is more along the lines of, like, what shall I do to have a legal right to eternal life? Like- Right ... inherit, I think we hear inherit, and we think of, like, um, like what you get when someone dies, and so, like, obviously there's nothing you do to earn it, and that's certainly an element of the way this [00:36:00] word is used in some instances. I think reading this and kind of how, how the rest of the text plays out, this lawyer is coming forward and he's like, "What do I need to do to have a rightful legal claim to eternal life?" Right? We might even be able, and this is where it comes into the covenant of grace, covenant of works k- kind of paradigm. We might even be able to say that what this lawyer or this person comes forward to ask Jesus is, how do I gain, how do I gain the benefits of the covenant of works, right?  Jesse Schwamb: Right.  Tony Arsenal: Yep. That's language that was developed later that's not, not, like, biblical language in terms of, like, the actual language within the text, but that's the force of what he's saying. What must I do to be a rightful legal... Uh, what must I do to have a rightful legal claim on all of the blessings of the covenant of works, is really the question that's here. And so Jesus' answer is so instructive- Right ... 'cause what he says is, "Well, what's written in the law?" Like, he, he basically says, like, "Well, you should be able to tell me, teacher- Exactly of [00:37:00] the law, like, what, what needs to happen there." And there's an assumption on Christ's part that, like, there is an answer. I think sometimes, sometimes we, we, uh, we make an error in thinking that the covenant of works was never attainable, that it's somehow this, like, um, it's almost like a black box. Like, nobody could know what we have to do to, like, obtain eternal life. That's absolutely not the assumption Jesus makes. Jesus not only knows that there's an answer, it's such a straightforward answer that he expects this scribe to be able to answer it, right? And the scribe can, right? The scribe says, "Well, you shall love the Lord your God with all your heart, your soul, your mind, your strength, and your neighbor as yourself," right? The summary of the law. Just good old classic Westminster larger, shorter catechism. Where's the law summarily comprehended? Summarily comprehended in the Ten Commandments. And then, then again, I don't know the questions exactly, but then it also, like, says, like, "Where does Christ summarize this?" Well, you should love the Lord your God, and you should love your [00:38:00] neighbor as yourself, right? Covenant Works and Grace Tony Arsenal: So the, the lawyer comes forward and says, "What do I need to do to have a legal right to all of the blessings of the covenant of works?" Christ says, "Well, what do you think?" He says, "Well, you obey the entirety of the law." And he says, "You've answered correctly. Do this. Obey the entirety of the law and you will live." So the parable itself doesn't necessarily speak to this law, gospel, covenant of works, covenant of grace paradigm. The, the parable is used to show that not only does this lawyer know what is required of him, but that he won't do it.  Jesse Schwamb: Right.  Tony Arsenal: And I think that's really key, because even in the parable, within the parable itself, there are these figures that know what they should do, right? I, I think, um, we'll get into it, but there's a lot of ink spilled on almost like, um, explaining [00:39:00] why the priest and the Phar- phar- and the, the Levite almost like did the right thing by going to the other side of the room, and it points to like, well, their priestly and Levitical responsibilities, if they touch a dead body, like they can't do those things, and those things are so important. Like, there's a lot of ink spilled trying to almost explain why what they did is right, when the point of the parable is that actually we all know what the right thing to do in that sense was. And even the most righteous people in the mind of the hearers, the Levites and the priests, the most righteous people, even they don't do what they're supposed to do. Jesse Schwamb: Right.  Tony Arsenal: This, this paradigm, this gospel law paradigm, law gospel paradigm, this covenant of works, covenant of grace paradigm, is so baked into the very like fabric of, of human thought that it's just there. And Christ takes this time to point out to this lawyer, like, "You know what's expected of you." And so that's why the phrase desiring to justify himself is so key [00:40:00] here. I actually think that the, the, the I don't wanna go so far as to say, like, that this person was regenerated in the midst of this conversation, 'cause I don't know that. But I actually think that there's a forward movement of this lawyer as he interacts with Christ that is optimistic. I'm optimistic about it, right? Right. He starts out trying to test Jesus, then he star- then he moves to having a desire to justify himself. I think we hear that, we read that, desiring to justify himself, we automatically think that that's a negative thing. But if we think about justifying himself in terms of what he's talking about, how do I fulfill the obligations of the covenant of works, that's not a bad thing to wanna do. Right. It's not bad to wanna obey God's law and to lay claim to His promises. It's a misguided notion of something we can't accomplish, but in itself, desiring to justify himself is to desire to fulfill the obligations of the covenant of works. That's not necessarily a bad thing. And so I think this is a merciful, a merciful [00:41:00] teaching on Christ's part. He's trying to instruct this guy to say, "Look, you can't do it. And even if you could do it, you wouldn't do it. So let's, let's talk about mercy instead and what that looks like." And that's where we get to kind of the end of the, uh, the end of the parable.  Jesse Schwamb: And again, we have to remember that we know that the intent here is actually to test or try Jesus, so He's certainly being merciful by using this opportunity not to just put him on blast, but to actually provide true instruction. And of course, like, that was, to some degree, this turning the question back would've been, like, a rabbinic pedagogical technique, but theologically, this is what floors me, is from the jump, Jesus refuses to let this man treat Him merely as one more voice among competing rabbis. Yeah. Instead, He holds that lawyer to the standard of God's own revealed word by, like you said, asking not just what does it say, but how do you read it? Mm-hmm. He's pressing not just for, like, some kind of recitation, but for the lawyer's own understanding and application, and Jesus is gonna hold him [00:42:00] accountable to his own hermeneutic. So by, by the time we get the answer, we know as readers, and all those present would've understood, he already knows the right answer, and he's not ignorant to God's requirements. He already summarizes the whole moral law correctly, encompassing both tables of the Decalogue. And so I think that does lead us then to this statement that we probably should spend a little time on, like, do this and you will live, like you introduced for us. Like, what does that even mean? Because i- it's not, like, in my view It's not like a Pelagian or Arminian concession that law keeping actually saves. I mean, it is the covenant of works principle stated truly inexorably that the law as law does promise life to perfect obedience. But that's the exact problem. I, I like what you said that it's not as if we can't understand what it would be to comprehend or contemplate this perfect law and what it means to fall under the covenant of works. It's just that he also presents for us at the same time this covenant of grace in which life is [00:43:00] granted freely through faith in the mediator who alone fulfills all of these laws' demands. So it's wild in this back and forth that's happening here where it's... I don't even know if it's fair to say this is like the most incredible subtext ever. I'm imagining trying to process this in real time and realizing everything that's being said, not just listening to what's being said and like the technical answers going back and forth. But I think like you said, that the Spirit even here is at work, I would like to believe, in the life and at the heart and the mind of this lawyer who's bringing forward this question with nefarious intent first to test and to undermine, and then is being drawn in almost inexorably into this debate to more profound understanding about a covenant based on works that cannot be accomplished, uh, in perfect obedience except through the mediator who organizes and distributes liberally this covenant of grace to his children for whom he has accomplished at least passively and then actively in his obedience in life and death. And so Jesus' reply is, I [00:44:00] think, thus a very genuine like if that functions to expose an impossibility. I, I don't think he's teaching salvation by works here, of course. He is holding out the law's own terms so that the lawyer and everybody else listening, and even us as well, can discover through this narrative which is about to happen the impossibility of self-produced righteousness, which again is what this gentleman is theologically all about. He's trying to justify himself. And that is precisely the pedagogical strategy like Paul uses later when he systemizes all of this by saying that the law was our guardian or school master until Christ came in order that we might be justified by faith. I think- Yeah ... and it's only because God is good to us and we might sit in some of this teaching, I think this is all in play. So, so I ask you, like, have I gone too far with all this? Like, how much do you think in the real time was being processed? And maybe that's a horrible question to ask because we know the Spirit does this work of illumination and enlightenment, and we're on the other [00:45:00] side of this and have this time to sit and to kind of parse and to really kind of just be pickled in all of this. But there's so much happening here, right?  Tony Arsenal: Yeah. Yeah. Uh, maybe I'll answer the question a, a little bit of a different way. I think, um- We often can think about Old Testament religion, if we wanna kinda call it that. We think about Old Testament religion as though it was totally uniform and, um, entirely legalistic. Right. Uh, my- the, the listener is gonna panic a little bit when I say this, so please don't freak out, but I, I think N.T. Wright, uh, and some of the new perspective on Paul stuff is a, a little bit helpful in this, in that it gives us a foil to sorta push against. Yes. The new perspective on Paul is this idea that, um- Paul was not saying that Judaism was legalistic and Christianity is a grace-based religion, right? He, m- [00:46:00] um, N- NPP is not, is saying, um, Paul was not correcting New or Old Testament religion. And where they go wrong is that they say that Paul actually retains this concept of covenantal faithfulness, covenantal nomism fidelity. Uh, where I think, where I think they're right is that this idea that, like, the Old Testament religion is entirely legalistic and Paul was just sort of correcting that, I think that's way too simplistic. And the reason I say that is that the Mosaic Covenant for, you know, w- and predominantly this podcast is coming from a sort of Westminster Confession of Faith Presbyterian perspective, give or take, right? The, the broad Reformed tradition would say that the, the Mosaic, uh, covenant, the Davidic Covenant, all of the covenants of the Old Testament, and we can break them up in all sorts of different ways, but all of the covenants of the Old Testament, [00:47:00] um, with maybe the exception of the Noahic Covenant, and there's some debate about that, all of those are They're not just, like, supporting structures for the covenant of grace, but they actually are the covenant of grace in various administrations. If that's true, and of course we believe that it is, if that's true, then the people of those covenants understood that on some level. Right. Right? So to think that, like, people under the administration of the covenant of grace somehow thought that they were operating under a legalistic framework doesn't make any sense. Jesse Schwamb: Yeah,  Tony Arsenal: that's true. So, so where I think that applies here is I think this person coming forward, it's not as though the concept of the covenant of grace... Again, that's language that we would develop later, but the concept that God graciously saves His people by the counsel of His own will, apart from their works of righteousness, apart from their meritorious effort, that God [00:48:00] simply extends His grace and conveys the cov- the blessings of the covenant of works to those who trust in the mediator, those who trust in the one to come, the, the forthcoming serpent-crushing seed, right, if you wanna use- Right language from Genesis 3. The, the idea that God simply graciously conveys the blessings of the covenant of works to those people Um, that's not something that's alien to the Old Testament, right? It's not alien to the, even to the Mosaic economy. The most law-based of all of the Old Testament, um, covenants, even that starts with the concept that these people are God's people who he redeemed out of Egypt, right? Right. The redemption out of Egypt comes before the giving of the law, and the giving of the law is a result of the redemption out of Egypt. So to think that this lawyer comes forward, and again, this had been sort of corrupted and distorted and had become a very works-based, uh, [00:49:00] meritorious-based understanding. But the idea that this framework of a covenant of grace is totally alien to this guy just doesn't, it just doesn't, I think it doesn't play. And so I think rather than us read this as I think sometimes we do, of Christ as kind of like giving this guy, trying to give this guy an entirely new paradigm, or like the rich young ruler is very much a parallel kind of situation. We read this, this guy comes forward, he's like, "What do I gotta do to earn eternal life?" Christ is like, kinda basically says like, "Well, you dum-dum, you can't. And I'm gonna demonstrate for you that you can't by- Right ... taking sort of like this situation that you can't possibly believe that you fulfilled and telling you to fulfill it." That's the outcome of this. We'll get to that when we get to the end of the parable. Um, he's not trying to give them a new paradigm. He's trying, in my opinion, he's trying to sort of reorient them back to the true paradigm of grace that is present under all of the Old Covenant administrations. So it's not so much a matter of like [00:50:00] developing a new framework and impli- like imposing this new framework on this guy. It's really trying to say like, "Listen- Think about this for a second, dude. Think about this, right? Think about the fact that, yes, you know you have to love the Lord your God with your whole heart, your whole soul, your whole strength, your whole mind, and you have to love your neighbor as yourself, right? You've answered correctly. If you can do those things, you will live. With the subtext, which I think is what you're getting at, the subtext of, like, and of course you cannot possibly do those things. Right. Right. So what's the alternative, my friend? The alternative is not justifying yourself by somehow identifying who the person is that you have to love the most. The, the, the, um, the... Well, we'll get this when we get to the parable itself, but the, the alternative is... This will be interesting, 'cause I'm not sure that we... I don't know where you are on this, but, um, the alternative is that there's someone out there who shows us mercy. [00:51:00] Right. There's someone out there who takes care of our need despite our total inability to do so. Jesse Schwamb: That's right.  Tony Arsenal: That's the alternative to the covenant of works, is the covenant of grace. I m- maybe I'm, like, hinting at it too much, so I'll just say it. Like, Jesus is the Good Samaritan, right? Like, there's something for us to learn about our own justification here and our own- Right ... like, um, our own need to be merciful, to treat people as our neighbors. But just like we talked about when we talked about, like, what does the least of these mean, this parable, uh, I'm totally, like, burying the lede for next, next week, but that's fine. This parable is not primarily about us figuring out how to do mercy ministry. Right. Like, that's important. It's probably an outcome of this. It's probably something for us to think about. But really, this is actually Christ saying, like, "Hold on a second here, dude." Like, "Let's just think about this." Do you need someone who is going to tell you to pick yourself up off your bootstraps and cross to the other side of the street and leave you to [00:52:00] your own devices? Or do you need someone who's gonna throw you on their donkey, who's gonna bind up your wounds, who's gonna pay the innkeeper, and is gonna pledge to play- pay everything that is owed for your salvation? Right? That's not too on the nose here, I think. Right. And, and I really look forward to, like, unpacking that, although maybe we don't need to now, but I think, like, this parable is so much more about how salvation works than it is about, like, what it means to have a good neighbor and to be a good neighbor. I think we get bogged down in that, and I just am really excited to talk more about, like, what I think this parable actually gets at.  Jesse Schwamb: I agree, and it's happening in the contex

The sermon expounds on the exclusive access to God granted solely through Jesus Christ as the perfect mediator and high priest. Drawing from Hebrews 7 and Article 26 of the Belgic Confession, it contrasts the limited, temporary Levitical priesthood with Christ's eternal, once-for-all sacrifice that tears down the veil between humanity and the divine. The message vigorously rejects the practice of seeking intercession through saints or other figures, labeling such actions as sheer unbelief and idolatry that dishonor Christ's unique sufficiency. It emphasizes that believers can approach God's throne with boldness and confidence, not based on their own merit, but on the excellence and dignity of Jesus who sympathizes with human weakness. Ultimately, the preacher urges the congregation to rest in this gospel truth, finding assurance and joy in the direct relationship with the Father made possible by the Son.

The sermon examines the biblical account of a woman suffering from chronic bleeding who is instantly healed by touching Jesus' garment amidst a thronging crowd. It highlights her twelve years of medical failure and social isolation under Levitical law to emphasize the depth of her desperate need and profound faith. The preacher contrasts her specific, faith-driven encounter with the general presence of the multitude to illustrate that divine grace responds to personal trust rather than mere proximity. By connecting this narrative to Jairus' daughter, the message underscores God's sovereign timing and the individual nature of His redemptive work. Ultimately, the text encourages listeners to approach Christ directly in their own trials, affirming His ongoing power to heal and sustain those who believe.

Why Does Christ's Priesthood Replace Aaron's? — Hebrews 7:11–22In this lesson, we examine why the Levitical priesthood could not bring spiritual perfection and why another priesthood was necessary. Jesus did not become priest through physical descent from Aaron; He arose from the tribe of Judah and was appointed according to the order of Melchizedek, “according to the power of an indestructible life.”Because the priesthood changed, the law governing that priesthood also changed. The former system maintained distance from God, but Christ introduces a better hope through which believers draw near. His priesthood was established by the oath of God, and Jesus Himself has become the guarantee of a better covenant. The central message is clear: do not return to the lesser when God has provided the greater.Let's Talk ScriptureAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

I heard a Messianic teacher say that the armor of God is not the armor of a Roman soldier, but really the garments of a Levitical priest serving in the Temple. Do you have an opinion about this? Is this a valid understanding?

July 12, 2026 - Sunday AM Bible Class This episode is a recorded Bible class covering Acts chapters 10–12. Hiram leads the class through three chapters as they examine the recurring challenges the early church faced: welcoming Gentiles, resolving cultural and religious barriers, and stabilizing growing congregations. Key passages include the conversion of Cornelius, Peter's rooftop vision, the Gentile Pentecost in Cornelius's house, the church's response in Jerusalem, the growth of the church in Antioch, and the persecution and deliverance recorded in Acts 12. The class traces the goal of Acts (Acts 1:8) — to establish and preach the gospel to Jerusalem, Judea, Samaria, and the ends of the earth — and evaluates how the early church advanced that mission up through chapter 9. The instructor then details the central challenge in Acts 10–11: how Jews and Gentiles are brought together. The episode examines Cornelius as a ‘God‑fearer,' his moral life and prayers, why divine confirmation was needed, and why moral religiosity is not the same as salvation in Christ. The session walks through Peter's vision of the sheet of animals, his initial resistance rooted in Levitical food laws and cultural heritage, and how both Cornelius and Peter required divine revelation to accept Gentile inclusion. Listeners hear the account of the Holy Spirit falling on Cornelius's household (a Gentile Pentecost), the subsequent baptisms, and the debate in Jerusalem that forced Peter to explain his actions publicly in Acts 11. Attention shifts to Antioch, where the gospel advances among Greeks and other non‑Jewish peoples. The class highlights Barnabas's role in stabilizing that congregation, his bringing Saul (Paul) to help, and the importance of strengthening local churches — emphasizing the principle that one cannot evangelize the world faster than local congregations can be established and stabilized. The episode also surveys Acts 12: the arrest and execution of James, Peter's miraculous deliverance, the congregation's mixed response of doubt and praise, and the lesson that persecution, political opposition, and leadership losses do not stop the spread of God's Word when believers cooperate with it. Practical takeaways for modern listeners are emphasized throughout: acknowledge the spiritual good in seekers, show they aren't far from the kingdom, push for an encounter with Scripture, use the gospel as the neutralizing standard, refuse favoritism or second‑class treatment, strengthen bonds quickly after conversion, listen to God's leading, and invest in stabilizing local churches as the foundation for wider evangelism. The episode is driven by classroom dialogue between the teacher and participants and offers both exegetical insight and applicable pastoral guidance for welcoming diverse converts today.   Duration 44:08

July 14, 2026 - Vacation Bible School Day 3 - Tuesday PM Bible Class In this episode Joey leads a class discussion exploring "scientific foreknowledge" in the Bible — arguing that when Scripture touches the natural world it consistently aligns with later scientific discoveries. Joey frames the series by contrasting the Bible's theological purpose (not as a science textbook) with its surprising accuracy on specific scientific matters and invites listeners to think of God's wisdom as preceding human understanding. The episode covers three detailed case studies: circumcision and vitamin K (why Genesis prescribes circumcising male children on the eighth day), the water cycle (biblical passages that describe evaporation and return of water long before modern closed-loop explanations), and hygiene/germs (Levitical laws on washing, quarantine, burial of waste, and other practices that anticipate later public-health measures). The host also references Matthew Maury's discovery of ocean currents after reading Psalm 8, showing how a scientist used Scripture to inspire investigation. Along the way Joey cites other contributors and context from recent meetings — mentioning Bill's archaeological points from Sunday and Dale's comments the previous night — and points to broader themes such as prophecy, archaeological support, and the difference between proven scientific facts and later scientific theories. Historical milestones (Henrik Dam's discovery of vitamin K in the 1930s, the rise of germ theory with Pasteur and Lister, John Dalton's work on the water cycle, Semmelweis on handwashing) are placed alongside the much earlier biblical instructions to highlight timeline contrasts. Key takeaways: the Bible contains incidental scientific information that matches established science, many biblical laws promoted public health long before microbiology, the presence of accurate natural-world statements can strengthen faith for some listeners, and the central message remains theological — Scripture teaches who God is and how to relate to Him — even when it intersects with scientific truth. Duration 55:34

Well, take out your Bible and look with me to the book of Numbers and chapter 35 The book of Numbers and chapter 35 Now, in our first session that we completed last week, we did verses one through eight, and we talked about the Levitical cities, and we found something. These Levitical cities are also a portion of them are also going to be cities of refuge. And now this is what we're going to focus in on, the cities of refuge. What are they, and where are they? https://get.theapp.co/yjjqTo donate please visit us at:https://loveisrael.org/donate/Checks may be sent to:LoveIsrael.org

The sermon examines Malachi 2:1-9 to expose the spiritual decay of the Levitical priesthood in post-exilic Israel. Dan highlights God's severe warning against priests who dishonor His name through corrupt practices and partiality, resulting in a curse upon their blessings. Contrasting this failure with the ideal priestly model, the text emphasizes that true service requires fearing God, preserving His law, and walking in intimate communion with Him. The message points to Jesus Christ as the fulfillment of these requirements, inaugurating a new era of worship in spirit and truth. Ultimately, the passage calls believers to examine their own hearts, repent of dishonoring God, and pursue genuine reverence for His glory.

Preached on Sunday the 2nd of August, 2026 followed by the Lord's Supper.Hebrews 7:1-257 For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, 2 and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. 3 He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.4 See how great this man was to whom Abraham the patriarch gave a tenth of the spoils! 5 And those descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people, that is, from their brothers, though these also are descended from Abraham. 6 But this man who does not have his descent from them received tithes from Abraham and blessed him who had the promises. 7 It is beyond dispute that the inferior is blessed by the superior. 8 In the one case tithes are received by mortal men, but in the other case, by one of whom it is testified that he lives. 9 One might even say that Levi himself, who receives tithes, paid tithes through Abraham, 10 for he was still in the loins of his ancestor when Melchizedek met him.11 Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? 12 For when there is a change in the priesthood, there is necessarily a change in the law as well. 13 For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. 14 For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests.15 This becomes even more evident when another priest arises in the likeness of Melchizedek, 16 who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. 17 For it is witnessed of him,“You are a priest forever,    after the order of Melchizedek.”18 For on the one hand, a former commandment is set aside because of its weakness and uselessness 19 (for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God.20 And it was not without an oath. For those who formerly became priests were made such without an oath, 21 but this one was made a priest with an oath by the one who said to him:“The Lord has sworn    and will not change his mind,‘You are a priest forever.'”22 This makes Jesus the guarantor of a better covenant.23 The former priests were many in number, because they were prevented by death from continuing in office, 24 but he holds his priesthood permanently, because he continues forever. 25 Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.Intro Music by Julius H. from Pixabay Outro Music by PianoAmor from Pixabay

Well, we are going to begin chapter 35 of this book of Numbers, and we have only two chapters left, all of chapter 35 and then the final chapter is chapter 36 Now, in this section, we're going to be very brief tonight. We are only going to look at an opening section, which consists of eight verses, and these eight verses relate to the Levites. We know something. We know that God is giving the children of Israel land as an inheritance, but we find that the Levites, they do not receive land, meaning there is not a special inheritance for the Levite, that Levitical tribe, but we are going to see tonight that they are going to get cities, and where do they get the land for these cities from all the tribes of Israel. Why? https://get.theapp.co/yjjqTo donate please visit us at:https://loveisrael.org/donate/Checks may be sent to:LoveIsrael.org

Well, we are going to begin chapter 35 of this book of Numbers, and we have only two chapters left, all of chapter 35 and then the final chapter is chapter 36 Now, in this section, we're going to be very brief tonight. We are only going to look at an opening section, which consists of eight verses, and these eight verses relate to the Levites. We know something. We know that God is giving the children of Israel land as an inheritance, but we find that the Levites, they do not receive land, meaning there is not a special inheritance for the Levite, that Levitical tribe, but we are going to see tonight that they are going to get cities, and where do they get the land for these cities from all the tribes of Israel. Why? https://get.theapp.co/yjjqTo donate please visit us at:https://loveisrael.org/donate/Checks may be sent to:LoveIsrael.org

When the Babylonian captivity finally ended, the returning remnant didn't find a pristine Promised Land—they found cracked foundations, burned gates, and a pile of rubble. If your faith, your marriage, or your sense of identity currently feels like a collection of broken stones, Ezra and Nehemiah provide the ultimate masterclass on how to reconstruct what has been destroyed. Summary: In this powerful episode, we delve into the twin narratives of Ezra and Nehemiah, books that historically stood as a single text detailing the painful, beautiful work of restoration. We map this journey onto the psychological and spiritual landscape of construction, deconstruction, and reconstruction, discovering how the Lord uses common, unnamed people to do the heavy lifting of the kingdom. The Temple and the Wall: We analyze why Ezra focuses on rebuilding the temple (our spiritual center) while Nehemiah focuses on rebuilding the walls (our behavioral boundaries). You cannot safely have one without the other. The Tears of the Ancient Men: We step into the emotional complexity of Ezra 3, where the shouting of the young blends with the weeping of the old. Discover how beauty emerges from ashes when we confront our history with absolute honesty. Samaritan Sabotage: We break down the subtle tactics of Sanballat and Tobiah—the "counselors" hired to frustrate the work through a war of words rather than an open military conflict. Learn how to navigate modern historical half-truths and secular critiques. The Trowel and the Spear: We dissect Nehemiah's defensive strategy, where workers built with one hand while holding a weapon in the other. We explore our modern duty to build up testimonies while defending the kingdom from relentless intimidation. Saying "Oh No" to Ono: We confront the modern trap of diversion. Nehemiah was targeted with invitations to negotiate in the plain of Ono, but his response stands as a timeless shield against worldly distractions: "I am doing a great work, so that I cannot come down." The Historical Prayer: We unpack the breathtaking Levitical prayer in Nehemiah 9, tracing how God consistently answers Israel's structural rebellion with manifold mercies, reminding us that He never closes shop on a repentant soul. Call-to-Action: Nehemiah refused to flee into the temple to save his own skin, recognizing that true covenant leadership requires us to stand our ground with a clear conscience and trust the Master. When the modern adversaries of faith tell you that you are trying to "revive stones out of a heap of rubbish," how do you keep your mind focused on the work? Let's build a meaningful dialogue in the comments below. To keep your gospel foundation structurally sound and "Unshaken," please like, subscribe, and share this video! Chapter Timestamps: 00:00 Introduction 03:33 Destruction & Reconstruction 11:49 Prequel to the Return from Babylon 19:00 The Decree of Cyrus 24:50 Returning Remnants & Family Trees 38:07 Rebuilding the Temple 51:49 Hindering the Work 1:13:51 Overcoming Opposition 1:27:21 Ezra & the Second Return 1:46:15 Godly Sorrow for Sin 2:16:23 Changing Our Ways 2:35:06 Nehemiah's Prayer of Repentance 2:45:33 Dealing with Depression 2:57:48 Rhetoric & Ridicule 3:08:34 Lift Where You Stand 3:16:24 Ringing the Bells of Hell 3:29:16 Trowel and Sword 3:43:46 Breaking Economic Bonds 3:49:43 Saying "Oh No" to Ono 4:06:53 Reenthroning the Scriptures 4:15:03 A Historical Prayer 4:28:50 Sealing & Resettling 4:35:01 Remembered by God 4:40:22 Conclusion

Melchizedek Is Greater Than Abraham?Hebrews 7:1–10Hebrews 7 shows why returning to the Levitical system would be spiritual regression.Melchizedek was both king of righteousness and king of peace, and his priesthood existed before the Law, before Levi, and before Aaron.Abraham, the great patriarch, gave Melchizedek a tenth of the spoils and received a blessing from him. Hebrews explains the significance plainly:The lesser is blessed by the greater.Even Levi, still in Abraham's loins, is said to have paid tithes through Abraham. Therefore, the Levitical priesthood itself acknowledged the superiority of Melchizedek's priesthood.The writer's point is clear: Christ's priesthood, according to the order of Melchizedek, is greater than the Aaronic priesthood.Why return to the lesser when the greater High Priest has come?See full teaching here!Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Tuesday, 28 July 2026   And the vinedressers took his servants, beat one, killed one, and stoned another.  Matthew 21:35   “And having taken, the agronomists, the ‘servants, his', one, indeed, they scourged. One, also, they killed. One, also, they stoned.” (CG)   In the previous verse, Jesus said in the ongoing parable that at the time of the ripe fruit, the housemaster sent servants to the agronomists that they might receive its fruit. He continues next, saying, “And having taken, the agronomists, the ‘servants, his', one, indeed, they scourged.”   The word is deró. It literally signifies to flay. By implication, it means to scourge, which causes the skin to be flayed. This is a painful, and at times lethal, form of punishment. Next, He says, “One, also, they killed.”   This is a general word that signifies to kill outright. No particular type of killing is implied, just that the person is killed. Once again, Jesus says, “One, also, they stoned.”   This is another new word, lithoboleó. It is from lithos, a stone, and balló, to throw, cast, etc. Thus, it signifies lapidation. It is a form of punishment recognized in the Law of Moses, and it is noted as being used against offenders in Israel's history, such as –   “And Joshua said, ‘Why have you troubled us? The Lord will trouble you this day.' So all Israel stoned him with stones; and they burned them with fire after they had stoned them with stones.” Joshua 7:25   Having gone this far into the parable, we can now start to look at the metaphors that Jesus is using. Thus far, we've seen the vineyard that God prepared to bear fruit. It is Israel, the nation. The barrier wall is the Law of Moses. That is seen in the word used, phragmos. Paul uses it in Ephesians 2:14 when referring to the law –   “For He Himself is our peace, who has made both one, and has broken down the middle wall of separation.”   The purgos, or tower, is defined by Strong as specifically being a burgh, an old word signifying an incorporated town. The main building of the town, often a tower-type building, would be representative of it. This would be the tabernacle/temple with the Levitical system of rites and sacrifices. The agronomists are the leaders of the nation, given charge of the nation's cultural, political, and religious care.   The fruit season is the time expected for there to be religious fruit borne among the people. There was expected to be a fruitful harvest of the people. However, when God sent the prophets in anticipation of such a harvest, they treated them as is seen in this verse now.   Life application: Jesus is using examples of one thing to convey a message about other things. His words, when He is complete, will be so obvious to those who hear that it will say in verse 45, “Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them.”   Everything about His words relies on other things in Scripture to make these points. By understanding the cultural, political, and religious aspects of Israel that are presented in the Bible, the words come into focus, and the meaning of the overall parable can then be rightly understood.   There is usually no reason to go beyond the word itself to find the meaning of the metaphor, although that may be needed at times. For example, the barrier wall explains itself when studying the other uses of the word. Paul explicitly states that the law is that barrier. The full context in Ephesians 2 says –   “For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.” Ephesians 2:14-16   As the Bible has stated this, there is no need to go further to find other symbolism. Pay attention to what is going on as you read. What a treasure we have in God's wonderful word.   Lord God, open our eyes as we read and study Your word. Illuminate our understanding so that we can know just what You intend for us to see. And, Lord, help us to live according to this word all the days of our lives. Amen.  

Well, take out your Bible and look with me to the book of Numbers and chapter 35 The book of Numbers and chapter 35 Now, in our first session that we completed last week, we did verses one through eight, and we talked about the Levitical cities, and we found something. These Levitical cities are also a portion of them are also going to be cities of refuge. And now this is what we're going to focus in on, the cities of refuge. What are they, and where are they? https://get.theapp.co/yjjqTo donate please visit us at:https://loveisrael.org/donate/Checks may be sent to:LoveIsrael.org

In this Bible study, we unpack the opening section of Hebrews chapter 10, focusing on the profound truth of Tetelestai—that Jesus Christ has paid our sin debt in full. By examining Hebrews 10.01-18, we contrast the repetitive, temporary nature of the old Levitical covenant with the ultimate, one-time sacrifice of Christ. We dive deep into the prophetic layers of Psalm 40.06-08, exploring why the writer of Hebrews quotes from the Septuagint to highlight that a body was prepared for the Messiah, signaling a ready heart to do the will of God. We also confront human nature's constant urge to try and earn salvation through legalism, reminding ourselves that because Christ sat down at the right hand of God, the work of our redemption is completely finished.Building on this foundational truth, we look closely at how the old covenant sacrifices served only as a yearly reminder of sin rather than a permanent cure. Since the dawn of the Fall in Genesis, humanity has attempted to cover its own shame with inadequate "fig leaves" of self-righteousness, yet God demonstrates that only a blood sacrifice He provides can truly clothe us. As we close this first part of our study of Hebrews 10, we are challenged to stop striving to earn God's love and instead humble ourselves under His mighty hand.TEACHING NOTES:https://docs.google.com/document/d/1y3E7Oq-DUgmChhLJx34tEbLqrGrZVtzY6BZPhonPZtQ/edit?usp=sharingABOUT IRON SHEEP MINISTRIESIron Sheep Ministries is dedicated to helping you dig deeper into God's Word. To learn more about our mission and what God has put on our hearts, visit our website: https://ironsheep.org. JOING THE EMAIL LISThttp://eepurl.com/g-2zADQUESTIONSHave questions about today's study? We'd love to hear from you! Email us at info@ironsheep.org. PARTNER WITH USIf this teaching blessed you, please consider partnering with us through prayer or financial support to help us continue sharing the Gospel.

Biblical Theology, Episode 08 Today, Lauren Bowerman is talking with Yannick Christos-Wahab about the theme of priest and priesthood that we see throughout Scripture. Yannick and Lauren trace the theme of priesthood through the Bible, from its early hints in Genesis, through the priests of Israel, and ultimately all the way to Jesus, who fulfills and transform the role as our great high priest (and who then passes the baton to us as a “royal priesthood” of believers!). We hope that seeing Jesus as your high priest in this episode helps you to love him more! 4:30 Understanding Biblical Theology  7:45 Role and Purpose of the Priest  12:30 Why Were Priests Needed? 17:30 The Need for a Better Priest  21:00 Jesus as Our Priest  28:00 Before the Throne  32:00 Priesthood of Believers 37:00 The Word and the Church ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠FULL SHOW NOTES⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ journeywomen.org/episode/jesus-our-perfect-priest DISCUSSION QUESTIONS Was your understanding of the Old Testament and the Levitical priesthood system broadened as you listened to this episode? How so? How does seeing Christ as your perfect priest increase your love for him? Does understanding Christ's priestly work have an impact on the way you feel the weight of your sin, guilt, or shame? How so? What do you think about the fact that you—and every believer—is now a part of a royal priesthood? How does that impact your understanding of your mission in the world?  What might you do or implement based on what you learned in this week's episode? FOR MORE ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Give⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ to Journeywomen Ministries: Journeywomen.org/give  Listen on⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Apple Podcasts⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ |⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠Android⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ |⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Spotify⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Follow Us:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ |⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠Facebook⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Leave a rating & review⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Interviews do not imply Journeywomen's endorsement of all writings and positions of the interviewee or any other resources mentioned.  On the Journeywomen podcast, we'll help you know and love God through his Word, find your hope in the gospel, and invest deeply in your local church as you go out on mission for the glory of God.

WHAT WE COVERNumbers 3 reveals that access to the Presence of Yahuah is governed by His appointment, not man's desire.We examine:Why Yahuah chose the tribe of Levi instead of the firstborn of IsraelThe difference between the Levites and the Aaronic priesthoodWhy each Levitical family received a unique stewardshipWhy the Levites were counted from one month oldWhy every Levitical family camped in an appointed position around the TabernacleHow appointed authority governed every level of serviceWhy 273 firstborn Israelites had to be redeemed with silverWhat it means to belong to Yahuah before being appointed to serveWHY THIS MESSAGE MATTERSNumbers 2 established where every tribe belonged.Numbers 3 establishes who Yahuah appointed to serve nearest His Presence.No man chose his own ministry. No family selected its own stewardship. Every responsibility, every position, and every act of service was established by Yahuah Himself.The question is not whether we desire to draw near to Yahuah.The question is whether we will remain within the appointment He has established.SCRIPTURE REFERENCESNumbers 3:1-51Exodus 13:1-2Exodus 32:25-29Genesis 49:5-7ABOUT AHAVA ~ LOVE ASSEMBLYWe teach the pure Word of Yahuah.No religion. No traditions. No compromise.SUPPORT THE WORKGive via Zelle:ahavaloveministry.comFINAL HEART CHECKHas Yahuah appointed the place where I serve?Or am I pursuing a place He has not given?Yahuah appoints those who draw near to Him.The question is whether I will remain within His appointment."And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn among the children of Israel: therefore the Levites shall be mine." — Numbers 3:12#Numbers3 #BookOfNumbers #TorahStudy #AhavaLoveAssembly #ShabbatTeaching

Have a comment? Send us a text! (We read all of them but can't reply). Email us: Will@faithfulpoliticspodcast.comHow did white Southern evangelicals use the Bible to defend segregation after slavery ended?J. Russell “Rusty” Hawkins, Dean of the John Wesley Honors College and Professor of Honors Humanities and History at Indiana Wesleyan University, joins Will Wright and Pastor Josh Burtram to explain the theological arguments behind Jim Crow Christianity. Hawkins, author of The Bible Told Them So, shows how white evangelicals read stories like Babel, Levitical separation laws, Acts 17, and Revelation as evidence that God intended racial separation. The conversation moves through the Civil War as a theological crisis, Brown v. Board of Education, Christian colleges, Bob Jones University, local church resistance, and the rise of “colorblindness” as a religious argument against integration. This episode matters because it shows that segregation was not defended only through politics or culture. For many Christians, it was defended as biblical truth, which should make today's believers more humble about certainty.Guest BioJ. Russell “Rusty” Hawkins is Dean of the John Wesley Honors College and Professor of Honors Humanities and History at Indiana Wesleyan University. He is the author of The Bible Told Them So: How Southern Evangelicals Fought to Preserve White Supremacy, published by Oxford University Press in 2021, and co-editor of Christians and the Color Line: Race and Religion after Divided by Faith. His work focuses on religion, race, white evangelicalism, segregation, and the civil rights era, making him a strong guide for understanding how theology shaped resistance to racial equality in American life.Book MentionedThe Bible Told Them So: How Southern Evangelicals Fought to Preserve White Supremacy by J. Russell HawkinsBookshop.org: https://bookshop.org/a/112456/9780197571064Relevant Links & ResourcesJ. Russell “Rusty” Hawkins Faculty ProfileURL: https://www.indwes.edu/academics/faculty/profiles/rusty-hawkins Support Sarah Stankorb's work and preorder Damned If She Does: Why Women Quit Church and What It Means for the Future of Religion, Releases September 15, 2026.  Bookshop.org: https://bookshop.org/a/112456/9798889837091Website: https://www.sarahstankorb.com/Support the showKeep the conversation going.Want to learn more about Faithful Politics, suggest a future guest, or connect with us directly?Visit our website:faithfulpoliticspodcast.comBrowse our bookstore, featuring books from many of our guests:faithfulpoliticspodcast.com/bookstoreSupport the show and help us keep these conversations going:patreon.com/cw/FaithfulPoliticsSubscribe for behind-the-scenes content, reflections, and updates:faithfulpolitics.substack.comContact the hosts:Josh Burtram, Faithful Host: Josh@faithfulpolitics.comWill Wright, Political Host: Will@faithfulpolitics.comFollow Faithful Politics:Instagram: faithful_politicsFacebook: FaithfulPoliticsPodcast

Wednesday, 15 July 2026   And whatever things you ask in prayer, believing, you will receive.” Matthew 21:22   “And all, as much – if you should ask in the prayer, believing, you will receive.” (CG)   In the previous verse, it was noted to the disciples by Jesus that if they had faith without doubt, they could do what was done to the fig tree and have a mountain removed and cast into the sea. Jesus next says, “And all, as much – if you should ask in the prayer.”   The definite article before prayer limits this statement to something particular. If it said, “And all, as much – if you should ask in prayer...” it would be an open promise for any and every prayer. But that is not the case. As such, the surrounding context needs to be considered. Jesus just gave two examples of what “the prayer” consisted of –   “Answering, also, the ‘Jesus', He said to them, ‘Amen, I say to you, if you should have faith, and not you should waver, not only the ‘the fig tree' you will do, but and-if the ‘mountain, this', you should say, ‘You be borne, and you be cast into the sea, it will become.'”   As discussed in that commentary, the two thoughts, meaning the fig and the mountain, equate to overcoming the law. The first was the ending of the Levitical system of the temple sacrifices as the spiritual connection to God (the fig).   The second, the mountain (explained as Horeb), equated to the ending of the law in one's life. Understanding this, “the prayer” is one of trusting in something new to bring restoration between the pray-er and God. Therefore, Jesus continues, “believing, you will receive.” This is beautifully reflected in Hebrews 4 –   “Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. 2 For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it. 3 For we who have believed do enter that rest, as He has said: ‘So I swore in My wrath, “They shall not enter My rest,”'” Hebrews 4:1-3   Prayer cannot be actualized into reality without faith. Without it, the words, “believing, you will receive,” equate to, “lacking faith, you will not receive.”   Those of Israel who stand with one foot in the grace camp and one foot in the law camp have not believed. They are trying to merit God's favor through two conflicting camps. In essence, “Well, if Jesus doesn't work out, I always have the law to fall back on.” This is why Hebrews 6:6 says –   “if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.”   One cannot “fall back” on the law. If he does, there is no suitable sacrifice under that obsolete economy to save him. Jesus' sacrifice is a one-time-and-for-all-time sacrifice. To go back to the law is to recrucify Him because He would have to die again for the law to be fulfilled in that person's life. Such will never be the case.   Life application: Jesus is speaking to people who are under the law. The law had not yet ended through His sacrificial death. He is doing what the prophets of old did by using metaphor to convey truths to the people.   That metaphor is then to be properly understood when it is fulfilled in Jesus' completed work. This is how the lesson of the fig tree is to be considered and understood. The verse being evaluated today has been so misapplied and abused by people that it means (in their thinking) that anybody with faith should be able to do anything or get anything they want.   “I can, by faith, receive a big bank account.” Actually, you probably should get to work and start saving for that. “I can overcome any obstacle, including this. I claim this problem will go away.” Well, maybe the Lord sent that problem to chastise you and get you to learn a lesson, just as the Bible says will happen. “I claim this promotion.” What if there are two Christians vying for it and they both “claim” it?   Do you see the fallacy in thinking regarding such things? Jesus did not give us an unlimited spending credit card for prosperity and fulfilling selfish desires. He gave His disciples a very specific promise based on a truth that explains the final thought. Without maintaining the context, what is said has no meaning at all. They are just words without any connection to reality.   Be circumspect in your understanding of what is happening in Scripture. It is not about us individually, even if it affects us as individuals. It is about what God is doing to restore people to Himself. The audience in this case is the Hebrew people, under the law, who need to be brought out from that unproductive economy and into a glorious new one. Keep the context!   Glorious Lord God, thank You for providing everything necessary for us to be saved through the work of Jesus Christ. Through faith in the gospel, we have full, final, finished, and forever release from the need for us to do anything except believe to be brought back to You. Thank You that it is so. Amen.

Tuesday, 14 July 2026   So Jesus answered and said to them, “Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, ‘Be removed and be cast into the sea,' it will be done. Matthew 21:21   “Answering, also, the ‘Jesus', He said to them, ‘Amen, I say to you, if you should have faith, and not you should waver, not only the ‘the fig tree' you will do, but and-if the ‘mountain, this', you should say, ‘You be borne, and you be cast into the sea', it will become.'” (CG)   In the previous verse, the disciples marveled and wanted to know how the fig tree desiccated so quickly. With that, Matthew next records, “Answering, also, the ‘Jesus', He said to them, ‘Amen.'”   When Jesus begins a thought with Amen, He intends for His hearers to pay close attention. The matter is something that they should more than just listen to, but consider it carefully. In this case, He next says, “I say to you, if you should have faith, and not you should waver.”   The author of Hebrews defines what faith is –   “Now faith is the substance of things hoped for, the evidence of things not seen.” Hebrews 11:1   Faith is something that requires confidence that something will take place. A person may say, “I have faith that you will pay me back.” It is unknown if that will actually take place, but because of past performance, a trust in the individual, the surety of consequences for failure to comply, or some other reason, the person trusts that the debt will be repaid.   Wavering is a state of letting one's faith weaken for any multitude of reasons. We may have faith that a wedding will take place, but because of ten thousand little things creeping up, we may start to question if there aren't forces behind the scenes working to ensure the wedding never takes place. In such a case, we can double down and say, “I am confident of this outcome.” In the case of Jesus' words, He continues, saying, “not only the ‘the fig tree' you will do.”   In other words, if His disciples have faith that they can do what Jesus did to the fig tree, it will come to pass. If the withering of the fig tree was a metaphor of the ending of the Levitical system of sacrifices under the law, and that a new and better connection to God through Jesus' work has been established, then if they believe in Jesus' fulfillment of the law, they will have that new and better connection to God.   There is no reason to assume that Jesus is speaking of literally killing a fig tree to make a point. It is the metaphor that matters. Jesus' work is what ends the law in the lives of His disciples. Jesus' work is what allows full, final, and forever access to God through the better connection He establishes. From there, He next says, “but and-if the ‘mountain, this', you should say, ‘You be borne, and you be cast into the sea', it will become.”   A new word is seen here, the conditional particle, kan, and-if. It is derived from kai, and, and ean, if. Combining the two results in kan, “and-if.” As for the conditional words, there is no reason to assume Jesus is speaking about a literal mountain, as if the disciples had the authority to have mountains physically moved at their command.   Jesus was heading to Jerusalem. The place where the Temple Mount was. For all we know, He may have pointed at the city, or even the temple visible within the city, and said His words. The term “mountain of the temple,” or literally “mountain, the house,” is something that would have been known to them from Micah 3:12. Thus, this is not a stretch at all. Whatever took place, He is essentially stating that the mountain of the law, described by Paul in Galatians 4, is what He is referring to –   “Tell me, you who desire to be under the law, do you not hear the law? 22 For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. 23 But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, 24 which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar— 25 for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children— 26 but the Jerusalem above is free, which is the mother of us all.” Galatians 4:21-26   The Law was given at Horeb. It is what Jerusalem and the temple worship were all about. Jesus just made a metaphor using the fig tree to make a point concerning a spiritual connection to God. There is no reason to assume He is not continuing the use of metaphor. If one believes in the full, final, finished, and forever all-sufficient work of Jesus Christ, the “mountain” of the law will be cast into the sea (a picture of chaos).   The law is an obstacle to a relationship with God, not a means of a right relationship with Him, except as it is fulfilled in Jesus' work. As such, Jesus is giving advanced instruction in what He was about to accomplish and how it would eventually be realized through the use of metaphor.   Life application: By taking verses such as Matthew 21:21 out of their intended context, people make many wholly inappropriate claims concerning spiritual matters, as if they have the authority to do even the most unrealistic things.   At the same time, others arrogantly hint that those around them are lacking faith because they haven't claimed their way into health, prosperity, etc. This type of theology is wholly inappropriate and demonstrates a shallow understanding of the word of God.   Catchy verses are pulled out of their intended context and thrown around like talismans. If the entire Bible is read while keeping passages in their intended dispensational context, people would find out that those being butchered in Africa are just as loved and tended to as those who have million-dollar houses, fancy cars, and who take long vacations.   God's love for a person does not necessarily transfer to wealth, health, and overall prosperity. His love for His people is based on their faith in Him. The Bible promises a future where all trials, sadness, and difficulties will be behind us. But this is not a promise for our lives at this time. If those things come about, that is great. We can thank God for the abundance.   But it is better to live in poverty with strong faith in Jesus than to live in wealth without it. Fix your eyes, hearts, and affections on Him regardless of what you are going through. Have faith in His promises at all times. This is what will please the Lord more than anything else.   Lord God, help us to be people of faith, not just when things are going well, but at all times. May our lives and actions be honoring of You while we walk in faith, anxiously anticipating what lies ahead. To Your glory, we pray. Amen.

The sermon explores the theological significance of Eden as a mountainous garden and temple, arguing that creation operates through symbolic fractals where physical realities reflect spiritual truths. It defines biblical symbolism not as mere representation but as a union of meaning and reality, demonstrating how the layout of the tabernacle and temple mirrors the geography of Eden to show humanity's path back to God. The speaker emphasizes that mountains serve as communion sites where heaven and earth meet, providing law and sacrament, a pattern repeated throughout Scripture from Sinai to Calvary. By analyzing these recurring motifs, the text establishes that worship is an ascent to this holy high place, which was lost in the Fall but restored through Christ's sacrificial work. The message concludes by framing the Levitical system as the necessary means for fallen humanity to re-enter God's presence through purification and sacrifice.

Get the notes for this teaching!Jesus: The True High Priest Who Understands Our StrugglesThe Book of Hebrews is a masterful demonstration of how the New Covenant in Christ completely surpasses the Old Covenant shadows. As I dive into Hebrews Chapter 5, the theological focus shifts explicitly to the high priestly ministry of Jesus. If you have ever felt like God is distant or disconnected from your daily struggles, this chapter offers immense comfort and profound challenge.To mediate between a holy God and a broken humanity, a true high priest must be taken from among men. He must understand our condition. Under the Old Covenant, the Levitical priests, starting with Aaron, fulfilled this role. Because they were beset with their own sinful weaknesses, they could deal gently with the people. However, they first had to offer sacrifices for their own sins.Jesus radically changes this dynamic. In the incarnation, God the Son took on human flesh to become our ultimate High Priest. He experienced human fatigue, sorrow, and temptation—yet He remained entirely without sin. He didn't just offer the blood of bulls and goats; He offered Himself. Because He is flawless, His sacrifice is perfect.Furthermore, Hebrews 5 reveals the incredible truth that, although He was a Son, Jesus learned obedience through the things He suffered. God used the crucible of suffering to bring Christ's earthly obedience to its absolute climax on the cross. If the Father utilized trials to perfect the obedience of His sinless Son, we should not be surprised when He uses hardships to refine our faith. We are called to grow, moving beyond the elementary “milk” of the faith into the deep, spiritually mature “solid food” of God's Word.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Read OnlineResponding to SufferingWhile Jesus was speaking, an official came forward, knelt down before him, and said, “My daughter has just died. But come, lay your hand on her, and she will live.” Jesus rose and followed him, and so did his disciples. A woman suffering hemorrhages for twelve years came up behind him and touched the tassel on his cloak. She said to herself, “If only I can touch his cloak, I shall be cured.” Matthew 9:18–21Call to mind one of the most painful and difficult moments in your life. Perhaps you endured a serious illness or the illness of a loved one. Perhaps you suffered a deep humiliation or walked with someone close to you through his or her humiliation. Maybe you lost a job, faced mounting bills, and felt helpless. Suffering comes in many forms, and God only permits such trials because, in His wisdom, He perceives a greater good that can come through our patient endurance—if we place all our hope and trust in Him.In today's Gospel, we meet two unrelated individuals, each burdened with intense suffering. First, a father kneels before Jesus and sorrowfully announces that his daughter has just died. In a remarkable act of faith, he pleads with Jesus to come and lay His hand on her, confident that she will live again. As Jesus proceeds with him, a woman who has suffered silently for twelve years from a hemorrhage approaches from behind and touches the tassel of His cloak, believing that even such a simple act will bring her healing.The sudden death of a beloved daughter and twelve years of physical and emotional anguish are heavy crosses. Though our own trials may differ, we are invited to see ourselves in both of these suffering souls, especially during times of great hardship.The grieving father likely also felt powerlessness. He who had lovingly provided for his daughter from birth—feeding her, protecting her, guiding her—now stands helpless before death, a force he cannot overcome. Or so it seems.The woman with hemorrhages suffered both the physical toll of her affliction and also the social and spiritual isolation imposed by the Mosaic Law. According to Levitical law, her continual bleeding rendered her ritually unclean and cut her off from public worship and communal life. Because her bleeding was constant, so too was her separation—a painful, unending exile. There was nothing she could do to fix her condition. Or was there?In the face of suffering, each of us must choose: Either we turn to God in radical faith and surrender, or we fall into despair, resentment, and rebellion. Suffering rarely leaves us indifferent—it either purifies or hardens the heart. That is why every trial poses a question to us: Will I respond in faith or retreat into bitterness?Both of these suffering souls refused to surrender to despair. Instead, they turned to Jesus with bold and humble faith—one publicly kneeling, the other quietly reaching out. In both cases, their trust was met with Divine Mercy.What the Mosaic Law deemed unclean, Jesus welcomed and restored. He is not defiled by the woman's touch—He makes her clean. In this, Christ reveals that He is the fulfillment of the Law, the source of every true healing, especially the healing that comes through the Sacraments. In the Eucharist, Reconciliation, and Anointing of the Sick, we too may “touch His garment,” and receive the grace that restores what is broken. Reflect today on the consoling truth that no suffering is too deep, no exile too long, no loss too final for Christ. Whether your wounds are fresh or old, whether you can cry out or can only whisper a prayer in silence, reach for Him. Kneel before Him. Touch the hem of His garment in faith through prayer, the Sacraments, and trustful surrender. He will not turn away. He sees your pain, and if you let Him, He will enter into it, speak words of courage, and raise you up.My empathetic Lord, You see the sufferings of Your people, and Your Heart is moved with compassion for us. When trials arise in my life, help me to see them as gifts—opportunities to step out of my indifference and trust wholeheartedly in You. I believe that You will never permit me to endure anything for which Your grace is not sufficient. Jesus, I do trust in You.Image: Around the tea-table, by Thomas De Witt)Source: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

Who wrote the Book of Hebrews? Few books in the New Testament have generated more discussion than Hebrews. Unlike Paul's letters, the author never identifies himself, leaving Christians for centuries to debate its origin.In this episode, we examine the earliest historical testimony from the Church, the internal evidence of the letter itself, and the leading candidates—including Paul, Luke, Clement of Rome, Barnabas, and others. We'll look at what Clement of Alexandria, Origen, and Jerome had to say, while comparing those traditions with the text of Hebrews itself.We'll also explore:* Why Hebrews is considered Scripture despite its anonymous authorship.* The evidence for its audience and historical setting.* Whether it was written before or after the destruction of the Temple in AD 70.* The central message of Hebrews: Jesus is greater—greater than the angels, Moses, the Levitical priesthood, the sacrificial system, and the old covenant.Whether you're new to Hebrews or have studied it for years, this episode will help you understand why this remarkable book has remained one of the Church's most treasured writings despite the mystery surrounding its human author.If you enjoyed this episode, be sure to like, subscribe, and share it with someone interested in biblical history, the early Church, and the New Testament.If you'd like to donate to our ministry or be a monthly partner that receives newsletters and one on one discussions with Dr. Stephen Boyce, here's a link: https://give.tithe.ly/?formId=6381a2ee-b82f-42a7-809e-6b733cec05a7#Hebrews #BibleStudy #ChurchHistory #NewTestament #BiblicalStudies #EarlyChurch #Christianity #Paul #Apologetics #theFACTSPodcast

The sermon concludes the book of Numbers by examining the settlement of the Transjordan tribes and the division of the Promised Land. The speaker analyzes the chiasm in chapter 34 to highlight the central promise of tribal inheritance surrounded by boundaries, Levitical cities, and requirements for land purity. The discussion addresses the legal case of Zelophehad's daughters to reinforce the permanence of tribal allotments within the covenant framework. Ultimately, the message underscores that the land is a divine gift contingent upon obedience and holiness, pointing toward God's enduring presence among His people.

The sermon concludes the book of Numbers by examining the settlement of the Transjordan tribes and the division of the Promised Land. The speaker analyzes the chiasm in chapter 34 to highlight the central promise of tribal inheritance surrounded by boundaries, Levitical cities, and requirements for land purity. The discussion addresses the legal case of Zelophehad's daughters to reinforce the permanence of tribal allotments within the covenant framework. Ultimately, the message underscores that the land is a divine gift contingent upon obedience and holiness, pointing toward God's enduring presence among His people.

In this study, we dive deep into the mysterious figure of Melchizedek and how he points to Jesus as our eternal High Priest. Drawing from a brief historical encounter in Genesis 14 and King David's prophetic poetry in Psalm 110, we unpack how the New Testament beautifully unlocks these ancient mysteries in Hebrews 7. We look closely at Melchizedek's titles as the "King of Righteousness" and "King of Peace," exploring how he is a "type" or "picture" pointing to Christ. By comparing the strict limits of the historical Levitical priesthood against the endless, unchangeable priesthood of Jesus (in the order of Melchizedek), we see exactly why Christ stands as our supreme High Priest who secures a better hope and a better covenant for us all. The ultimate take away from Hebrews 7 (and a study of Melchizedek) is that the middleman is completely gone, we can approach God's throne boldly! Under the old system, an imperfect human priest stood between us and God, keeping a stark distance between the Creator and the people. However, when Jesus offered Himself as a perfect, once-for-all sacrifice, the temple veil was torn from top to bottom, symbolizing the open access to God through Christ. Because Jesus is our eternal High Priest continuously interceding for us at the right hand of the Father, we never have to approach God with hesitation, shame, or fear. As we are reminded in Hebrews 4.16, we can come boldly to the throne of grace, completely confident that we will receive exactly the help we need. Study Notes: https://docs.google.com/document/d/1ONw-cu8aMms3qC0N2pa6lFvQNkp832U66QO1jpv5-t0/edit?usp=sharing

In this study we will take a look at the women within the Bible. We will look at each one of them and see how their story influences our lives today.As we continue our study in this fantastic insight of the Women of the Bible, this morning we shall take a look at Jochebed and Zipporah.JOCHEBED (Yahweh Gloried): THE MOTHER OF MOSES.Jochebed, wife of Amram and mother of Moses, Aaron, and Miriam, is mentioned by name only in Exod 6:20 and Num 26:59, both genealogical listings. Jochebed, whose name apparently means YHWH is glory,” is notable as the first person in the Bible to have a name with the divine element yah, a shortened form of YHWH.Jochebed, wife of Amram and mother of Moses, Aaron, and Miriam, is mentioned by name only in Exod 6:20 and Num 26:59, both genealogical listings. The narrative in Exodus 2 about Moses' birth introduces her, without providing her name, as a member of the priestly tribe Levi; she marries a Levitical man, also unnamed here. The mother, in defiance of the Pharaoh's order that every male Hebrew child be killed, hides her newborn son for three months and then places him in a basket in the Nile. Pharaoh's daughter (also unnamed) finds the child and accepts the offer of Moses's sister Miriam, who witnesses the rescue of her brother, to find a Hebrew woman as a wet nurse for the infant. The narrative cleverly places Jochebed as the caregiver for her own son.The story in Exodus 2 clearly focuses on Moses, whose rescue from the river resembles other birth tales presenting culture heroes. The omission of the names of the child's family members contributes to the heightened interest in Moses. The genealogical information about his mother, as not only the daughter of Levi but also as the wife (and aunt!) of a Levite, serves to highlight the priestly pedigree of both Moses and Aaron. In addition, Jochebed, whose name (Hebrew yokheved) apparently means “YHWH is glory,” is notable as the first person in the Bible to have a name with the divine element yah, a shortened form of YHWH. The tradition that Moses announces to the Israelites that YHWH is the name of their Elohim (Exod 6:1–8) is thus embedded in his maternal lineage: if his mother bears YHWH's name, Moses learned it from her.Pharaoh's daughter said to Jochebed: "Take this child away and nurse it for me, and I will give thee thy wages." (Exod. 2:9.)This is the last we hear of Jochebed, Moses' mother.THE RESULT OF HER LIFE's WORKwas the man Moses. The true mother lives again in her son. There is the answer to her prayers; there is the result of her watchfulness; there is the true correction of her own faults reproduced in her son. Moses might never have been the man he was had it not been for Jochebed.                Who knows how many a leader of Yahweh's people may be at the present time in course of training by some pious mother? Who knows but that the little James or John or William, who is playing with the kitten in the living room, may someday become a man to whom hundreds or thousands may look for help and direction? Oh let every mother who reads these pages understand her vocation when a higher than Pharaoh's daughter says to her: "Take this child and nurse it for Me, and I will give thee thy wages."                But the wages of Jochebed were not to be given by the princes of this world. To be the mother of a Moses, whom Yahweh knew face to face, like who there arose not since in Israel (Deut. 34:10): this was an honor which none but Yahweh could give. ZIPPORAH (bird): THE WIFE OF MOSES.Exod. 2:15-22                Zipporah is the wife of Moses, given to him in marriage by her Midianite priest father. She heroically saves Moses and her sons from a random attack from an angel by cutting off her son's foreskin; the explanation for this act is unclear. However, Zipporah is shown as fiercely devoted to her husband, even though he neglects her.                Zipporah is a Midianite woman who becomes the wife of Moses. After Moses kills an Egyptian, he flees from the pharaoh and settles among the Midianites, an Arab people who occupied desert areas in southern Transjordan, northern Arabia, and the Sinai. He meets the seven daughters of Reuel, priest of Midian, at a well; rescues them from shepherds who are harassing them; and fills their jugs with water. In gratitude, Reuel (called Jethro or Hobab in other biblical passages) offers Moses hospitality, then gives him his daughter Zipporah in marriage (Exod 2:21–22). She and Moses have two sons, Gershom and Eliezer (Exod 18:3–4).Zipporah is the heroine of a bizarre incident that takes place as Moses heads back to Egypt with his wife and sons (Exod 4:20). On their way, at a night encampment, “The Lord met him [Moses] and tried to kill him” (Exod 4:24). No reason is given, just as no reason is given for the angel's attack on Jacob as he came back from Mesopotamia (Gen 32:24). Jacob was alone and wrestled with the angel all night; Moses is with his wife, who comes to his rescue. She takes a flint and cuts off her son's foreskin. She then flings the foreskin at “his” feet, declaring that he is hatan damim to her (Exod 4:26). Zipporah's enigmatic statement has two possible explanations: she flings the foreskin at Moses's feet, saying, “You are a bridegroom of blood to me” (NRSV), or she flings it at Yahweh's feet, saying, “You are a blood father-in-law to me.” (Damim means “blood,” and hatan can mean either “bridegroom” or “father-in-law.”) Either way, her deed and words stop the attack. The story is already difficult for the narrator, who adds a comment that hatan damim refers to circumcision. The situation remains unclear to us. Zipporah, however, understood it and acted decisively to rescue Moses. Zipporah's name, meaning “bird,” combined with her protection of Moses, is reminiscent of the fierce loyalty to her husband Osiris of the Egyptian goddess Isis, who is often portrayed as a bird of prey.Zipporah is not well rewarded. At some point before the exodus from Egypt, Moses sends her and the children away (Exod 18:2). After the exodus, her father, the priest of Midian (here called Jethro), comes to visit Moses, bringing Zipporah and her two sons. Moses is told that his father-in-law Jethro is “coming to see you, with your wife and her two sons” (Exod i8:6). Moses goes out to greet Jethro and takes him into his tent, but nothing is said about his greeting Zipporah.Moses' neglect of Zipporah is obvious, as he (not Yahweh) tells the men at Sinai not to approach any women in preparation for Yahweh's approach in three days (Exod 19:2). Since he himself is apparently always in preparation for meeting with Yahweh, we can infer that he never sleeps with Zipporah. In Num 12:1 Miriam and Aaron speak against Moses because of the “Cushite woman” whom he married, but they do not mention her name. Midrashic tradition assumed they were discussing Moses' neglect of Zipporah. Other interpreters see the Cushite woman as a second wife, with Miriam and Aaron opposed to the marriage. But no children are ever recorded for a second wife of Moses.

"Jeremiah 33 said that the Levitical priests will never lack a sacrifice to offer when the Branch comes. But doesn't Jesus end the Levitical order of priests (Hebrews 7) and end perpetual sacrifices by his once-for-all sacrifice?” "From Jeremiah 33:17-17 "The levitical priests shall never lack a man..." But isn't Jesus explicitly not a levitical priest? Thinking Hebrews vibes. Does the "levitical" bit from God's promise in Jeremiah just not matter, or is it fulfilled in a way I'm not getting yet?" "What's the point of O.T. partial fulfilment when it may have been more practical to only have stand-alone promises/prophecy in relation of Jesus Christ?" "What is the fulfillment of this new temple? The church? The indwelling of the Holy Spirit? God dwelling with his people in the new Jerusalem?" "If Christ was himself the temple (John 2), how can we then be the temple described in Eph 2:17-22?" "Does the process of helping to build the temple of the Lord help build us into it too? Isn't it God who gives us faith + so establishes us in his temple, + so why continual building? Would not all who are in Christ already in the temple?" "Is there any significance/meaning in the different colours of the horses in 6:2-3?" "Is there a link between the 4 horses in Zechariah 6 and the horses in Rev 6? (Same number, similar colours) - is it just a common image of judgement or more connection?" "Why will the prophecy only be fulfilled if Judah diligently obeys God?" "How can we respond rightly to the hope in Jesus (our King and Priest)? Is it spread the message? How can we personally respond? How can we be diligently obedient?"

https://square.link/u/UHRU92rp - Donate HereToday's reading takes us to Hebrews 7, where the priesthood of Jesus is shown to be greater than the priesthood of Aaron. Melchizedek appears before the law, before Levi, before the tabernacle, and before the Levitical system, reminding us that Jesus' priesthood is not built on ancestry or ritual, but on resurrection life and the power of God.Hebrews 7 reminds us that Jesus is the better Priest, the better Mediator, and the One who lives forever to intercede for His people. Earthly priests came and went, but Jesus remains forever. So today, read Hebrews 7 and remember: your access to God does not rest on your works, your worthiness, or your religious system—it rests on Jesus, the eternal High Priest who brings you all the way to the Father.

Pastor Rick's study covers Hannah's profound prayer and sorrow, drawing parallels to our own struggles. He shares about the types of Levitical offerings, and Elkanah's love that illustrates God's unconditional grace. He encourages the church to approach God with their deepest emotions, even in times of bitterness and misunderstanding, finding hope in His divine plan.

Sin is no small thing in the eyes of God – nor should it be to us. And not only is God interested in our confession of sins to him, He calls on us to make things right with the people that we have hurt with our sin. Guest host Marcus Cain joins the podcast to help us learn these lessons from our concluding consideration of the five main Levitical offerings. Scriptures Referenced:Lev 4-5 Visit PracticologyPodcast.com for more episodes.

What happens when ancient laws clash with modern urban planning?In this episode, we dive into a fascinating thought experiment that is playing out in real-time in Vancouver, British Columbia. This podcast contrasts a Biblical mandate in Leviticus 25:23—which explicitly forbids the permanent sale of land, asserting that humans are merely tenants and stewards— with the Squamish Nation reclaiming their ancestral territory to build Senakw.Senakw is the largest First Nations economic development project in Canadian history: an unapologetically massive, ultra-dense, net-zero carbon mega-project. Because it is being built entirely on designated reserve land, it completely bypasses the city's strict traditional zoning bylaws.But with density projections five times higher than Canada's current highest-density neighborhoods, the project has sparked a fierce debate. Is this sustainable, earth-centric urban design an inspiring triumph of indigenous reclamation, or an infrastructural recipe for disaster as critics claim?In this episode, we discuss:The staggering $20B economics and architecture of the Senakw development.The density debate: Why urban planners are sounding the alarm on liveability.The ultimate question: Would our cities be better managed if we followed ancient rules of stewardship?

Study Passage:Then Joshua rose early in the morning and they set out from Shittim. And they came to the Jordan, he and all the people of Israel, and lodged there before they passed over. 2 At the end of three days the officers went through the camp 3 and commanded the people, “As soon as you see the ark of the covenant of the LORD your God being carried by the Levitical priests, then you shall set out from your place and follow it. 4 Yet there shall be a distance between you and it, about 2,000 cubits in length. Do not come near it, in order that you may know the way you shall go, for you have not passed this way before.” 5 Then Joshua said to the people, “Consecrate yourselves, for tomorrow the LORD will do wonders among you.” 6 And Joshua said to the priests, “Take up the ark of the covenant and pass on before the people.” So they took up the ark of the covenant and went before the people.7 The LORD said to Joshua, “Today I will begin to exalt you in the sight of all Israel, tha they may know that, as I was with Moses, so I will be with you. 8 And as for you, command the priests who bear the ark of the covenant, ‘When you come to the brink of the waters of the Jordan, you shall stand still in the Jordan.'” 9 And Joshua said to the people of Israel, “Come here and listen to the words of the LORD your God.” 10 And Joshua said, “Here is how you shall know that the living God is among you and that he will without fail drive out from before you the Canaanites, the Hittites, the Hivites, the Perizzites, the Girgashites, the Amorites, and the Jebusites. 11 Behold, the ark of the covenant of the Lord of all the earth is passing over before you into the Jordan. 12 Now therefore take twelve men from the tribes of Israel, from each tribe a man. 13 And when the soles of the feet of the priests bearing the ark of the LORD, the Lord of all the earth, shall rest in the waters of the Jordan, the waters of the Jordan shall be cut off from flowing, and the waters coming down from above shall stand in one heap.”14 So when the people set out from their tents to pass over the Jordan with the priests bearing the ark of the covenant before the people, 15 and as soon as those bearing the ark had come as far as the Jordan, and the feet of the priests bearing the ark were dipped in the brink of the water (now the Jordan overflows all its banks throughout the time of harvest), 16 the waters coming down from above stood and rose up in a heap very far away, at Adam, the city that is beside Zarethan, and those flowing down toward the Sea of the Arabah, the Salt Sea, were completely cut off. And the people passed over opposite Jericho. 17 Now the priests bearing the ark of the covenant of the LORD stood firmly on dry ground in the midst of the Jordan, and all Israel was passing over on dry ground until all the nation finished passing over the Jordan.4 When all the nation had finished passing over the Jordan, the LORD said to Joshua, 2 “Take twelve men from the people, from each tribe a man, 3 and command them, saying, ‘Take twelve stones from here out of the midst of the Jordan, from the very place where the priests' feet stood firmly, and bring them over with you and laythem down in the place where you lodge tonight.'”19 The people came up out of the Jordan on the tenth day of the first month, and they encamped at Gilgal on the east border of Jericho. 20 And those twelve stones, which they took out of the Jordan, Joshua set up at Gilgal. 21 And he said to the people of Israel, “When your children ask their fathers in times to come, ‘What do these stones mean?' 22 then you shall let your children know, ‘Israel passed over this Jordan on dry ground.' 23 For the LORD your God dried up the waters of the Jordan for you until you passed over, as the LORD your God did to the Red Sea, which he dried up for us until we passed over, 24 so that all the peoples of the earth may know that the hand of the LORD is mighty, that you may fear the LORD your God forever.”

In this episode, we walk through what the Bible says about homosexuality from Genesis to Romans — not to condemn, but to teach truth with clarity and care.This episode is brought to you by our ministry partner Accountable2You. Join thousands living in freedom with nothing to hide, and visit https://accountable2you.com/dialin. Use our unique code DIALIN to get 25% off your first year of an Accountable2You Personal or Family PlanWe cover:• God's original design for marriage and sexuality (Genesis 1–2)• The sin of Sodom and what it actually reveals (Genesis 19, Jude 7)• The Levitical holiness code — Leviticus 18:22 and 20:13• Deuteronomy on gender distinction• Romans 1 and the "wrath of abandonment"• 1 Corinthians 6:9–11 — the vice list AND the good news• Is there hope for the homosexual? Absolutely.This is part one of a two-part series. Part two addresses common rebuttals: shellfish objections, what type of homosexuality Paul condemned, and more.

Join Fr. Shane Varghese, C.Ss.R., in this insightful episode of Who's Who in the Bible as he explores the complex life of Aaron, the older brother of Moses. This teaching session delves into Aaron's journey—from his humble obedience and role as Moses' spokesperson to his struggles with doubt, pride, and the construction of the golden calf. Discover how God's faithfulness transformed Aaron's life and established the Levitical priesthood, ultimately pointing toward the eternal sacrifice of Jesus Christ. Through Aaron's successes and failures, we are reminded that God works through our human fragility. Whether you seek spiritual guidance or a deeper understanding of biblical history, this reflection offers profound hope. Watch now to be inspired by this powerful story of grace and redemption.

“Into the Water”Joshua 3:1-171 Early in the morning Joshua and all the Israelites set out from Shittim and went to the Jordan, where they camped before crossing over. 2 After three days the officers went throughout the camp, 3 giving orders to the people: “When you see the ark of the covenant of the Lord your God, and the Levitical priests carrying it, you are to move out from your positions and follow it. 4 Then you will know which way to go, since you have never been this way before. But keep a distance of about two thousand cubits[a] between you and the ark; do not go near it.”5 Joshua told the people, “Consecrate yourselves, for tomorrow the Lord will do amazing things among you.”6 Joshua said to the priests, “Take up the ark of the covenant and pass on ahead of the people.” So they took it up and went ahead of them.7 And the Lord said to Joshua, “Today I will begin to exalt you in the eyes of all Israel, so they may know that I am with you as I was with Moses. 8 Tell the priests who carry the ark of the covenant: ‘When you reach the edge of the Jordan's waters, go and stand in the river.'”9 Joshua said to the Israelites, “Come here and listen to the words of the Lord your God. 10 This is how you will know that the living God is among you and that he will certainly drive out before you the Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites and Jebusites. 11 See, the ark of the covenant of the Lord of all the earth will go into the Jordan ahead of you. 12 Now then, choose twelve men from the tribes of Israel, one from each tribe. 13 And as soon as the priests who carry the ark of the Lord—the Lord of all the earth—set foot in the Jordan, its waters flowing downstream will be cut off and stand up in a heap.”14 So when the people broke camp to cross the Jordan, the priests carrying the ark of the covenant went ahead of them. 15 Now the Jordan is at flood stage all during harvest. Yet as soon as the priests who carried the ark reached the Jordan and their feet touched the water's edge, 16 the water from upstream stopped flowing. It piled up in a heap a great distance away, at a town called Adam in the vicinity of Zarethan, while the water flowing down to the Sea of the Arabah (that is, the Dead Sea) was completely cut off. So the people crossed over opposite Jericho. 17 The priests who carried the ark of the covenant of the Lord stopped in the middle of the Jordan and stood on dry ground, while all Israel passed by until the whole nation had completed the crossing on dry ground.CONNECT WITH USIf you have any questions or would like to get to know us further, head over to https://www.triumphlbc.org/connect and fill out our online connection card.ABOUT TRIUMPHTriumph wants to see the life and message of Jesus transform your heart, home, and city. To learn more visit https://www.triumphlbc.org/

What if Jesus never came to create a religion?In this powerful message from Hebrews 7, Pastor Nathan Bentley explores the mystery of Melchizedek, the Kingdom of God, and the priesthood of Jesus Christ. Through the stories of Abraham, David, Amos, and the early Church, we discover that God's plan has always been bigger than religious systems. From the very beginning, God desired relationship, authority, and Kingdom partnership with His people.This sermon reveals how Abraham's encounter with Melchizedek transformed his heart, why David prophesied about a greater priesthood, and how Jesus fulfilled an order far greater than the Levitical priesthood. Hebrews shows us that Jesus is not only our Savior but our eternal High Priest, King of Righteousness, and King of Peace.Many believers unknowingly settle for religion when Jesus is inviting them into His Kingdom. This message challenges us to examine our traditions, surrender our assumptions, and rediscover the freedom, intimacy, and authority available through Christ.For more on LifePoint Church go to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠lifepointaz.com ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Check out our merch store ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://lifepointaz-shop.fourthwall.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Find all our links in one easy spot ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://linktr.ee/lifepointaz ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow us on Facebook ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/lifepointaz ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow us on Instagram ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/lifepointchurchaz/

Numbers 6 introduces the long-enduring institution of the Nazirite and memorializes one of the oldest documented Hebrew prayers.While the Levitical priesthood was strictly a hereditary role, the Nazirite vow offered a democratic, merit-based path. It allowed any individual to dedicate themselves fully to God and consecrate themselves like a priest. This remarkable institution lasted in Israel for 2,000 years.The chapter concludes with one of the most enduring blessings in human history. God gave this exact phrasing to Moses to pass on to Aaron and his sons to use when blessing the Israelites. Today, the Aaronic blessing remains one of the most recognizable biblical passages to every Jew and Christian.Archaeology has confirmed the antiquity of these words. The Ketef Hinnom silver scrolls, found in 1979, contain the Aaronic blessing. They are the oldest biblical text ever found, even 500 years older than the Dead Sea Scrolls. Next time you sing The Blessing at church, know that you are singing lyrics that are 2600 years old.Support the showConsider donating (one-time or recurring) to www.TheJerusalemConnection.us so we can continue to bring valuable content via podcasts free to the public. Help us increase our audience reach and improve production quality. Your donation is 100% tax-deductible to our non-profit organization. Bible Fiber and The Red Alert Report are available via YouTube and all major podcast platforms. The Jerusalem Connection also engages in additional educational and advocacy programs. Check our "Projects" tab for all the endeavors we invite YOU to be part of.

Is God's promise to Himself anchoring your salvation? Hebrews 6 is about anchoring your confidence in God's promise, not your consistency. Andrew Farley reveals why you're not inching closer to God through quiet times, church attendance, or spiritual effort. In Christ, you are already near, already secure, already anchored. Discussion Questions for Hebrews 6-7: Hebrews 6:11 speaks of "the full assurance of hope." Why is assurance so important in the Christian life? How does confidence in Christ produce diligence, while fear and uncertainty often produce burnout? God swore by Himself because "He could swear by no one greater" (6:13). What does it mean that our hope is anchored in God's promise to Himself, not our promise to God? How does that expose the exhausting lie that "it all depends on me"? Hebrews 6:18 says it is "impossible for God to lie." When you doubt your security, forgiveness, or closeness to God, what are you really being tempted to question about Him? How does God's character become the foundation of your confidence? Verse 19 calls this hope "an anchor of the soul, both sure and steadfast." What are some false anchors people trust in: performance, feelings, church attendance, spiritual disciplines, personal promises? How is Jesus a better anchor than all of them? Hebrews 6:19–20 says our hope enters "within the veil," where Jesus has gone as our forerunner. What does it mean that Jesus did not merely point toward God's presence but actually brought us in? How does this confront the idea that believers are still distant from God? Melchizedek is called "king of righteousness" and "king of peace" (7:2). How does knowing you've been made right with God produce real peace instead of religious striving? Abraham gave a gift to Melchizedek before the Levitical priesthood even existed (7:6). What does this show about a priesthood greater than the Levitical system? How does Jesus, our forever High Priest, free us from living under an old religious system and invite us into something better?

“If therefore perfection were by the Levitical priesthood . . . what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?” (Hebrews 7:11... More...

This week, we begin the book of Numbers, the fourth volume in our weekly Torah readings. Before decamping from Mount Sinai, God commands Moses and Aaron to take a headcount. The specific instructions given to Moses and Aaron focused on identifying and counting those fit for battle. They had to have a record of the number of men “able to go forth to war,” which meant all men over the age of twenty. The Levites were the only tribe not eligible for military service, as they were set apart for work at the Tabernacle. Despite the emphasis on the Levitical role as servant to the community, it still feels as though the Levites are elevated above the other tribes. This naturally raises the question: by what merit did the Levites secure such a position? Knowing human nature and group dynamics, I am certain this question arose within the camp as well. However, God preempts the accusation with a history lesson from Exodus. And Bible Fiber is going to share that history lesson with you!Support the showConsider donating (one-time or recurring) to www.TheJerusalemConnection.us so we can continue to bring valuable content via podcasts free to the public. Help us increase our audience reach and improve production quality. Your donation is 100% tax-deductible to our non-profit organization. Bible Fiber and The Red Alert Report are available via YouTube and all major podcast platforms. The Jerusalem Connection also engages in additional educational and advocacy programs. Check our "Projects" tab for all the endeavors we invite YOU to be part of.

Canon Stephen Sharpe, ICKSP, serves as Parochial Vicar at St. Joseph Shrine in Detroit, Michigan. He was ordained in 2020. In Today's Show: What are the main differences between the TLM and the Ordinary Form? What is natural law? Is it licit for a Bishop to celebrate a Solemn High Mass? If the Levitical priesthood has seemingly ended, why then do we have Catholic Priests? Canon Sharpe's Church Father reading list. How can we reconcile God's plan of salvation for Muslims with Extra Ecclesiam nulla salus? Would it be okay to send a child to an SSPX school? Visit the show page at thestationofthecross.com/askapriest to listen live, check out the weekly lineup, listen to podcasts of past episodes, watch live video, find show resources, sign up for our mailing list of upcoming shows, and submit your question for Father!

The Sin & Trespass Offerings: We humans are impossibly far from God. We cannot approach Him in our sin; an atoning sacrifice for sin is necessary—even if our sin is unintentional. This week, as we study sin and trespass offerings in part 2 of our series on the Levitical sacrifices, we see that sin is not measured by our intentions ... Read More The post Ancient Israel's Sacrifices: The Sin & Trespass Offerings (Part 2 of 3) | May 2, 2026 appeared first on The Friends of Israel Today Radio.

Today's Scripture passages are Numbers 35 - 36 | Deuteronomy 1:1-18 | Romans 1:1-17.Read by Christina Edmondson. Get in The Word with Truth's Table is a production of InterVarsity Press. For 75 years, IVP has published and created thoughtful Christian books for the university, church, and the world. Our Bible reading plan is adapted from Bible Study Together, and the Bible version is the New English Translation, used by permission.SPECIAL OFFER | As a listener of this podcast, use the code IVPWORD40 for 40% off and free shipping on any IVP resource mentioned in this episode at ivpress.com.Additional Credits:Song production: Seaux ChillSong lyrics written by: Seaux Chill, Ekemini Uwan, and Christina EdmondsonPodcast art: Kate LillardPhotography: Shelly EveBible consultant: JM SmithSound engineering: Podastery StudiosCreative producers: Ekemini Uwan and Christina EdmondsonAssistant producer: Christine Pelliccio MeloExecutive producer: Helen LeeTo reach the IVP podcast team, please use this form.Disclaimer: The comments, views, and opinions expressed in this podcast are solely those of the host and/or the guests featured on the podcast and do not necessarily reflect the views or positions of InterVarsity Press or InterVarsity Christian Fellowship.

Peter Leithart, Alastair Roberts, Jeff Meyers, and James Bejon continue their series on Malachi, opening with a reflection on Malachi 2's portrait of the ideal Levitical priest — one whose lips carry true Torah, whose mouth pronounces righteous judgment, and who walks as a messenger of the Lord of hosts — drawing out implications for pastoral ministry in the new covenant. The conversation then turns to Malachi 2:10–16, tracing the repeated theme of treachery that binds the section together, with careful attention to the interconnection between Israel's betrayal of one another, their unfaithfulness to Yahweh, and the intermarriage controversies addressed by Ezra and Nehemiah. The panel explores the layered resonances of "abomination" in verse 11 — its evocation of Canaanite defilement, Solomonic apostasy, and the husband-bride typology of Yahweh and his sanctuary — while probing the puzzling idiom of verse 12 and leaving its mystery suggestively unresolved. GIVE TO THEOPOLIS! theopolisinstitute.com/give/ Get the Theopolis App! app.theopolisinstitute.com/menu Use Code "theopolitan" to get your first month free! Sign up for In Medias Res mailchi.mp/0b01d726f2fe/inmediasres