Podcasts about lutheran

https://wels2.blob.core.windows.net/daily-devotions/20260901dev.mp3 Listen to Devotion For the creation waits in eager expectation for the children of God to be revealed . . . the whole creation has been groaning as in the pains of childbirth right up to the present time. Romans 8:19,22 Creation Can’t Wait Have you ever noticed how often the world reminds us that something isn’t right? Wildfires scorch forests. Tornadoes uproot trees. Droughts wither crops. Pretty soon, depending on where you live, the beauty of creation will fade with the changing seasons. Sometimes we speak of nature as though it is simply running its course. But the Bible tells us that creation is groaning. It wasn’t always this way. When God completed his work of creation, he declared that everything was “very good” (Genesis 1:31). There was no death. No decay. No storms. No disease. The world reflected the perfection of its Creator. Then Adam and Eve sinned. When humanity fell, the curse reached far beyond Adam and Eve. God said, “Cursed is the ground because of you” (Genesis 3:17). Thorns and thistles appeared. Death entered. Since then, every hurricane, every broken body, every dying tree, and every cemetery has proclaimed the same truth: sin has affected everything. Yet, there is hope. Creation is waiting for the day when Christ returns to reveal his children. The created world knows, in a way beyond our understanding, that its own freedom is tied to ours. When Jesus raises the dead and makes all things new, creation itself will be set free from its bondage to decay. That means the groaning of creation is not the groan of despair but of eager expectation. Just as a mother experiences labor pains in anticipation of celebrating a new life, so does this world. Therefore, we can look at natural disasters differently. We are not left without hope. Every time we see creation suffer, we are pointed to the One who is coming to restore it. When he does, the curse will be lifted, and we will enjoy a new creation forever. Therefore, with creation, we can’t wait. Prayer: Lord Jesus, when I see the brokenness of this world, remind me that you have already conquered sin, death, and the curse. Give me confidence to endure the groaning of this present age as I wait for the glory you have promised. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

https://wels2.blob.core.windows.net/daily-devotions/20260831dev.mp3 Listen to Devotion I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. Romans 8:18 No Comparison A diagnosis. An unexpected funeral. The loss of a job. A difficult marriage. Chronic pain. Loneliness. Anxiety. The daily struggle against temptation. The list can go far beyond the 400-word limit for this devotion. The Bible never denies suffering. Nor does it pretend or promise that Christians have an easier life. In fact, sometimes Christians have a more difficult life because they are Christians. That’s what the Bible call the cross—suffering for the sake of our faith. But when you place our crosses alongside the crown that Christ has prepared, there is no comparison. Imagine placing a pebble beside a mountain or a single candle beside the noon-day sun. The pebble is real. The candle gives real light. But beside something infinitely greater, they fade from view. So, too, the glory Christ won for us by his death and resurrection is so overwhelming that today’s suffering cannot be compared to tomorrow’s joy. That doesn’t mean our pain doesn’t matter. It mattered enough that Jesus entered it himself. He carried the greatest cross ever borne—the weight of the world’s sin, the Father’s judgment, and death itself. At Calvary, our Savior wore a crown of thorns so that one day we would wear the crown of life. Because Christ carried the cross first, your crosses are never signs that God has abandoned you. They are reminders that you are following the Savior who walked this road before you. More than that, they assure you that suffering is never the final chapter of your story. The day is coming when tears will be wiped away, and sin will trouble you no more. Your body will be raised in glory, and you will stand forever in the presence of the One who redeemed you. Until then, fix your eyes not on the weight of today’s cross but on the certainty of tomorrow’s crown. Prayer: Lord Jesus, when the crosses of this life seem too heavy to bear, lift my eyes to the glory you have prepared for me. Remind me that you carried the greatest cross so that I might receive the crown of life. Strengthen my faith to endure with hope until the day I see you face to face. In your holy name I pray. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

What if one of the most loving things a Christian can say to another Christian is, “You have sinned against me”? In this episode, we confront Jesus' startling command to name sin—not to win an argument, punish someone, or make the church a better organization, but so that a sinner can hear the forgiveness of Christ. Jesus gives the church the authority to bind and loose sin, because sometimes the Gospel cannot be heard until someone is willing to hold up the mirror and say, “You have a problem—and Christ has come to forgive it.”GOSPEL Matthew 18:15-2015 "If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. 16 But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. 17 If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector. 18 Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. 20 For where two or three are gathered in my name, I am there among them."CARE OF SOULS: DEATHIn Care of Souls, a special mini-series podcast from Luther House of Study, Lutheran pastors and theologians come together to explore the deeply personal and pastoral task of preaching to and caring for those facing death, grief, and loss.Rooted in the theology of the cross and the Lutheran tradition of radical grace, this series offers both theological depth and practical guidance for pastors, church workers, and lay leaders.Across five episodes, the hosts tackle tough but essential questions on death:How does Lutheran theology speak uniquely to death and grief?What does faithful pastoral care look like when walking alongside those who mourn?How can pastors offer both honesty and hope in the face of tragedy and loss?What does ministry look like when death impacts the pastor as well as the congregation?Why do funerals matter, and what is God giving through them?With conversations, real-life stories, and reflections from the front lines of ministry, Care of Souls equips listeners to enter the sorrow of death not with easy answers, but with the crucified and risen Christ.Because in the end, it's not about avoiding death—it's about hearing the Gospel from the One who has passed through death and opened the way to life.Listen to Care of Souls wherever you listen to podcasts or on the Luther House website: Care of SoulsSupport the showInterested in sponsoring an episode of Scripture First?Email Sarah at sarah@lhos.org or visit our donation page: lutherhouseofstudy.org/donate

https://wels2.blob.core.windows.net/daily-devotions/20260830dev.mp3 Listen to Devotion The creation waits in eager expectation for the children of God to be revealed. Romans 8:19 Ten Minutes Sometime, give yourself ten minutes. Give yourself ten minutes for a profound teaching moment. Go to a place where you can let your eyes rest on a portion of God’s creation. If you’re near a shoreline, go to the water’s edge. If you’re near a trail that winds through a grove of trees, take a walk. If you’re driving past a scenic overlook, stop the car and put it in park. If you’re away from city lights and the night sky is clear, lie down on your back. For ten uninterrupted minutes, let God’s creation fill your field of vision. Watch it. Observe it. Study it. As you do, call to mind that God’s Word wants you to notice something about this portion of God’s creation. He wants you to notice that his creation is waiting. The oceans are waiting. The lakes, rivers, and streams are waiting. The trees are waiting. The mountains and valleys are waiting. The planets, stars, and galaxies are waiting. They are all waiting, the Bible says, in eager expectation for the sons of God to be revealed. They are all waiting for that moment when the One through whom all things were made (John 1:3) will come back one more time. They are all waiting for the last day when all believers in Jesus will be identified. They are all waiting for that moment when the King of kings will come to roll up this broken place like an old carpet. They are all waiting for the moment when the Lord of lords will come to sweep away the presence and effects of sin once and for all. And when your ten minutes are up, realize that the creation before you now has ten fewer minutes to wait. For the One who entered this creation on our behalf, the One who lived a sinless life in our place, the One who died to wash us clean, the One who rose from death—this very Jesus has promised to return. And he always keeps his promises. Prayer: Lord Jesus, as I enjoy the beauty of your creation, let your Word show me that even your creation reminds me that you are in command, and that you will return. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

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

The sole source of doctrine and hope for the Church is Scripture—and Scripture alone. Yet the Church has also received written symbols, not equal to Scripture, but given for faithful confession: to reject heresy and to present a clear proclamation of the orthodox, universal Christian faith. The Formula of Concord continues to preserve us in Christ, keeping the Church steadfast in pure doctrine and practice. Rev. Andy Wright, pastor of St. John Lutheran Church, Topeka, KS, joins Rev. Brady Finnern to continue our introduction to the Formula of Concord. To learn more about St. John in Topeka, visit stjohnlcmstopeka.org. Find your copy of the Book of Concord - Concordia Reader's Edition at cph.org or read online at bookofconcord.org. Study the Lutheran Confession of Faith found in the Book of Concord with lively discussions led by host Rev. Brady Finnern, President of the LCMS Minnesota North District, and guest LCMS pastors. Join us as these Christ-confessing Concordians read through and discuss our Lutheran doctrine in the Book of Concord in order to gain a deeper understanding of our Lutheran faith and practical application for our vocations. Submit comments or questions to: listener@kfuo.org.

In this episode of Thinking Fellows, Caleb Keith, Scott Keith, and Daniel Emery Price listen to an old recording from Rod Rosenbladt and discuss the Lutheran view of Law and Gospel. They explain that the Law shows us our sin and puts the old sinner to death, while the Gospel gives life through Christ and has the final word. They also discuss Christian freedom, antinomianism, vocation, and why the Gospel is what creates new life. Rod Rosenbladt Legacy More from 1517: Support the work at 1517 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education 1517 Podcast Listeners Get a Free Book When They Sign Up for Memento This August New Books from 1517 Publishing: The Turk at the Door by Adam Francisco Luther and the Lion: A Narnian Catechism by Samuel Schuldheisz By Water and the Word by Brian Thomas Being Family by Dr. Scott Keith More from the hosts: Caleb Keith Scott Keith Daniel Emery Price  

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

https://wels2.blob.core.windows.net/daily-devotions/20260828dev.mp3 Listen to Devotion “I will give you the keys of the kingdom of heaven.” Matthew 16:19 An Open Door Have you ever been locked out? Perhaps you forgot your keys or found yourself standing outside a door you could not open. Jesus used the image of keys to describe one of the greatest gifts he gives: the “keys of the kingdom of heaven.” Keys open doors. The “keys of the kingdom” open the door to God’s forgiveness through the message of Jesus Christ. That may sound surprising. Many people assume Christianity is mostly about rules. The Bible certainly teaches right and wrong, but its central message is not, “Here are the rules.” Its central message is, “Here is your Savior.” Jesus came to unlock the prison of guilt, shame, and death. He offers forgiveness freely because he has already paid for our sins on the cross. No one is beyond his mercy. No mistake is too great. No past is too broken. Wherever the good news of Jesus is proclaimed, the door to God's grace is opened. What an incredible privilege it is to use these keys. The greatest gift we can offer another person is not advice, entertainment, or even friendship, important as those are. The greatest gift is Jesus Christ himself. The good news about Jesus Christ is “the power of God for salvation” because God himself works through his Word. The world offers countless temporary solutions. Jesus offers everlasting forgiveness. The world promises self-improvement. Jesus gives a new creation. The world speaks about success. Jesus speaks peace to guilty consciences. Someone you know needs that peace today. Perhaps God is inviting you to be the one who opens the conversation, extends the invitation, or shares the promise of forgiveness in Christ. The keys are meant to be used. Open the door with joy. “For, ‘Everyone who calls on the name of the Lord will be saved'” (Romans 10:13). Prayer: Lord Jesus, thank you for opening the door to God's forgiveness. Help me trust in the gift you freely offer and lead me to know the joy of belonging to you. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

Part 3 of Dr Adam Koontz's talk at the Not Ashamed Conference sponsored by Immanuel Lutheran Church, Tuscola, Illinois in 2023 about evangelism in America and belonging in the church. Visit our website - A Brief History of Power Sign up for Memento, a Lutheran devotional for men. Dr Adam Koontz - Redeemer Lutheran Church Music thanks to Verny

It's Thursday, August 27th, A.D. 2026. This is The Worldview in 5 Minutes heard on 140 radio stations and at www.TheWorldview.com.  I'm Adam McManus. (Adam@TheWorldview.com) By Jonathan Clark and Adam McManus Haitian gang members killed 50 people in church Gang members attacked a church in Haiti on Sunday, killing nearly 50 people. Displaced people were sheltering in the building of Church of the Ark of the New Covenant. The evangelical church is located near Haiti's capital, Port-au-Prince. Up to 90 percent of the area is controlled by gangs. The gang members killed 47 people and injured another 22 people.  Please pray for Christians in Haiti who face much of the widespread gang violence in the country.  In John 10:10, Jesus said, “The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly.” Germany first country to display Muslim prayer times on official signs Evangelical Focus reports a German town became the first in the country to display Muslim prayer times on its official signs. The municipality of Penzberg previously listed Sunday service times for the Catholic and Lutheran parishes in town. Signage now includes prayer times for the local mosque established in 1990. Muslims with a migrant background make up about eight percent of Germany's population, up from five percent in 2016. New U.S. economic sanctions against Iran The Trump administration announced aggressive economic sanctions against Iran on Monday.  Operation Economic Outcast aims to cut Iran's financial connections with the rest of the world. The sanctions will also affect any country doing business with the regime.  Listen to comments from Treasury Secretary Scott Bessent. BESSENT: “We want to make clear here today that no one is above the reach of U.S. sanctions. That if they facilitate transactions and are part of the ecosystem that turns Iranian oil into money, into repression, they will be targeted.” Facebook/Instagram pay $18 billion over addictive algorithms for kids Meta Platforms agreed to pay up to $18 billion over the next decade in a settlement announced yesterday. Nearly every U.S. state accused the social media company of designing its platforms to be addictive to children. The tech giant is being held accountable for the role its platforms played in undermining children's mental health. These platforms include Facebook and Instagram.  California will get the largest sum of $1.5 billion, but several other states will still collect hundreds of millions of dollars each over the decade. The money will be used to pay for legal fees, mental health care for children, after-school programs, and education about the risks of social media use. According to the Associated Press, Meta will eliminate push notifications during weekday school hours and bring in “robust” age-assurance measures and “age-appropriate” content controls to prevent bullying and harmful material about eating disorders and self-harm. The case also argued that Meta violated federal laws by routinely collecting data on children under 13 without their parents' consent. As part of the settlement, Meta agreed to limit teenagers' use of Instagram and Facebook to a couple of hours a day. 1,235 assisted suicide deaths in California last year The state of California reported 1,235 assisted suicide deaths last year. The death toll is up nearly 150 percent over the past five years.  The California End of Life Option Act allows adults, expected to live six months or less, to obtain life-ending drugs. The state has authorized the deaths of at least 6,758 people since the law went into effect in 2016. 3 California homeschoolers sue over prohibition from participation Three homeschool families petitioned the U.S. Supreme Court last week after California excluded them from a state program. Some of California's tuition-free charter schools allow homeschool academy programs. However, families cannot use state funds from these charter schools for religious curriculum.  In one case, the state rejected a grammar exercise simply because it used the sentence: “God sends the rain to help plants grow.”  Acts 14:17 says God “did not leave Himself without witness, in that He did good, gave us rain from Heaven and fruitful seasons, filling our hearts with food and gladness.” Protestant churches are multigenerational Most Protestant churches report being multigenerational.  A survey from Lifeway Research found 91 percent of churchgoers agree their church has a good number of active members from all generations. Seventy-eight percent of pastors also agree.  Being multigenerational was more frequently reported by pastors of larger churches, younger pastors, and evangelical pastors.  Dolly Parton, who died at 80, championed a false gospel And finally, PARTON:  “Workin' 9 to 5, what a way to make a livin' Barely gettin' by, it's all takin' and no givin'” Dolly Parton, the country singer, actress, and businesswoman, died peacefully at her home in Nashville, Tennessee on Tuesday. She was 80 years old. Known as the Queen of Country, the singer-songwriter is among one of the best-selling music artists of all time.  She wrote and sang this song in 1974 which Whitney Houston would later famously cover.  PARTON: “And I will always love you I will always love you.” Parton grew up in a Pentecostal church and described herself as a person of faith.  PARTON: “My grandpa was a preacher. So, my grandpa pastored this little church called the House of Prayer. He was a very positive, uplifting person. And I learned to love Jesus, and learned that Jesus loved me when I was a little bitty kid. “And all those things that Mama used to say, you know, that through God all things are possible. I kept all those things kind of tucked away into my subconscious mind and in my heart. And those are the things that have helped me through the years. I never do anything that I don't pray about it, and I always ask God to lead me and to show me and direct me into what I'm doing.” She was married to her husband Carl Thomas Dean for nearly 60 years until his death in 2025. As a philanthropist, Parton supported children's literacy and medical research. Sadly, she was also known as an advocate for unbiblical causes like homosexual behavior and faux homosexual marriage.  Appearing with Larry King, she defended homosexuality. KING: “Didn't you recently, though, throw support to the [Lesbian, Gay, Bisexual, Transgender] community?” PARTON: “Oh, I've always encouraged, not encouraged. They've made me the poster child I think only because I'm so outspoken as far as just being accepting of people in general.  “I do not believe that we should criticize and judge other people. I think we should be accepting and loving. We are all God's children. We are who we are, and we should allow, be allowed to be who we are.” Kate Newman, a Christian YouTuber, objected to Parton's bad theology, referencing John 1:12. NEWMAN: “We are not all children of God, contrary to popular belief. We receive the Spirit of adoption from God when we receive Jesus as our Lord and Savior, and we are led by His Holy Spirit. But until then, we're actually all children of the devil.” Larry King asked Dolly Parton this follow-up question. KING: “Did any of the faith-based communities that deeply believe the other way take umbrage with you?” PARTON: “Oh, absolutely. KING: “They did?” PARTON: “Oh, yes. I get it all the time. I keep saying, ‘Well, if you're the fine Christian that you think you are, why are you judging people? That's God's job. We're not God. We're not judges.' You know, we're supposed to love one another. We're supposed to not judge.  “If you're gay, you're gay. If you're straight, you're straight. And you should be allowed to be, you know, how how you are and who you are.” In 2024, Ericka Andersen wrote a column for The Federalist entitled “There's nothing loving about Dolly Parton's false gospel.” She argued that, “Parton's version of love, which includes condoning immoral sexual behavior  is unaligned with God's vision for humanity. Like so many secularized spiritual leaders, Parton equates love with agreement, but the two are not reciprocal. Love doesn't mean we must accept sinfulness as good to avoid hurting someone's feelings. “To be sure, the culture is on a constant witch hunt for those who would call homosexuality sinful. I understand wanting to avoid the avalanche of criticism, but calling sin out by name isn't judgment. It's adhering to Scripture. “She's right that all should be treated with love and kindness, but when we refuse to label sin a sin, we're doing more harm than good.  The gospel of Dolly Parton is popular with the masses, but don't bank your eternity on it.” Leviticus 18:22 says, “Do not have sexual relations with a man as one does with a woman; that is detestable.” Close And that's The Worldview on this Thursday, August 27th, in the year of our Lord 2026. Subscribe for free by Spotify, Amazon Music, or by iTunes or email to our unique Christian newscast at www.TheWorldview.com.  Plus, you can get the Generations app through Google Play or The App Store. I'm Adam McManus (Adam@TheWorldview.com). Seize the day for Jesus Christ.

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

https://wels2.blob.core.windows.net/daily-devotions/20260826dev.mp3 Listen to Devotion (Jesus said) “I will build my church.” Matthew 16:18 A Church Built by Jesus Many people have mixed feelings about the Christian Church. Some have wonderful memories. Others have painful ones. Some think churches are full of hypocrites. Others wonder whether organized religion is even necessary. Jesus knew his followers would not be perfect. Peter himself would later deny knowing Jesus three times. Yet Jesus still said, “I will build my church.” Notice that he did not say, “People will build my church.” The Church belongs to Jesus. Christians are not gathered because they are better than everyone else. They are gathered because they know they need forgiveness. A hospital is filled with sick people, not because sickness is good, but because healing is needed. The Church is much the same. It is a place where people hear God’s promises, receive his forgiveness, and grow in faith together. Sometimes Christians and Christian churches become discouraged. We may wonder whether our efforts matter. Jesus reminds us that the Church’s foundation is not human wisdom, popularity, or impressive programs. The Church stands on the confession that “Jesus is the Messiah, the Son of the living God.” (Matthew 16:16) Wherever Jesus Christ is faithfully preached, there his church is found. Buildings may crumble. Congregations may struggle. Cultures change. Yet Jesus Christ continues to build his church through his gospel. The foundation of your own faith is equally secure. Your confidence is not in your consistency or strength, but in Jesus Christ’s unchanging promise. He remains faithful even when his people struggle. So, if you have stayed away because Christians have disappointed you, remember this: Christianity is not built upon perfect people. It is built upon a perfect Savior. Jesus gave his life for imperfect people. He welcomes doubters, failures, and sinners. When you visit a faithful Christian congregation, you should not expect to find flawless people. Instead, you should expect to hear about a flawless Savior who loves broken people enough to die for them. That is the Church Jesus Christ continues building today. Prayer: Lord Jesus, help me look beyond the imperfections of people and see you. Lead me to a church where your Word is faithfully taught and where I may grow in knowing you. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

This episode of Dangerous Dogma features a conversation between Word&Way Editor Brian Kaylor, Lutheran minister and journalist Angela Denker, and Disciples pastor and author Beau Underwood. The conversation includes discussion about revelations that the Department of Homeland Security has been spying in churches, a controversial golf ad, and a White Sox night celebrating Pope Leo. You can watch a video version of the conversation here. Here are a few pieces related to the episode: - Brian reported at A Public Witness about DHS spying on churches. - Brian reported on a federal judge criticizing the "ICE pastor" for violating court orders. - Dan Miller talked in the Axis Daily Brief about what the DHS spying case shows about the Trump administration's limited view of religious liberty. - Brian reported on Doug Wilson claiming Zohran Mamdani voters should lose their citizenship. - Good Good Golf and Callaway Golf posted and then deleted a controversial ad. - Beau wrote at A Public Witness about Damned If She Does: Why Women Quit Church and What It Means for the Future of Religion by Sarah Stankorb. - Karen Elizabeth Park wrote at Ex Voto about the Pope Leo night at a recent White Sox game. Also, check out the most recent books by the three panelists: Brian Kaylor, The Bible According to Christian Nationalists: Exploiting Scripture for Political Power Angela Denker, Disciples of White Jesus: The Radicalization of American Boyhood Beau Underwood (with Brian Kaylor), Baptizing America How Mainline Protestants Helped Build Christian Nationalism

https://wels2.blob.core.windows.net/daily-devotions/20260825dev.mp3 Listen to Devotion Jesus replied . . . “This was not revealed to you by flesh and blood, but by my Father in heaven.” Matthew 16:17 Faith Is a Gift Many people think becoming a Christian is simply a matter of deciding to believe. Jesus tells a different story. After Peter confessed that Jesus was the Christ, Jesus said this understanding did not come from Peter’s own intelligence or effort. God had revealed it to him. That is encouraging news. Jesus does not tell you to manufacture faith by trying harder. Instead, Christianity teaches that God comes to us. He speaks to us through his Word. He reveals his Son. He creates faith in his Son, Jesus Christ, where there was none before. “Consequently, faith comes from hearing the message, and the message is heard through the word about Christ” (Romans 10:17). Think about every important relationship in your life. You only know another person because they chose to reveal themselves to you. The same is true of God. We cannot climb our way up to him. He must come down to us. And in Jesus, he has done just that. That is why Christians gather around the Bible. We believe it is God's own message, revealing his love through Jesus Christ. The wonderful news is that God is not hiding from you. He wants you to know him. He wants you to know that your sins are forgiven because of Jesus. He wants you to know that death is not the end. He wants you to know that you are invited into his family—not because you have earned it, but because he loves you. As you face today’s challenges, remember that your hope rests not in the strength of your faith, but in the object of your faith—Jesus Christ himself. He is the Rock of your salvation, the One who never changes, and the Savior who keeps all his promises (see Psalm 18:1-2). So, keep reading the Bible, asking your questions honestly, and being filled with the Word of God at a faithful Christian church. God has a history of meeting people through his Word. Prayer: Heavenly Father, reveal your Son to me. Help me understand the message of the Bible and lead me to trust in Jesus as my Savior. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

Why do we need a nuclear family? What actually determines the difference between a boy and a girl? These feel like brand-new questions, but the ideas that make them askable were actually seeded four hundred years ago. Dr. Jordan Cooper joins us to trace them back to their source.ABOUT THE EPISODE: Lutheran theologian and pastor Dr. Cooper walks Josh through the philosophical roots of the modern progressive mind and the broader philosophy of the left: Descartes and Cartesian doubt, Kant's Copernican Revolution, Hume's empiricism and skepticism, Hobbes's social contract theory, and Thomas Paine's radical individualism, the intellectual scaffolding beneath everything from critical theory to postmodernism. It's the same scaffolding underneath the questions above. Once Hume argues that even something as basic as cause and effect is just an assumption rather than a certainty, and Kant argues that categories like space and time are imposed by the mind rather than discovered in the world, the door opens to treating categories like family and gender the same way: not given, but constructed, and open to being remade.Dr. Cooper's book Makers of the Modern Mind grew out of years doing campus ministry at Cornell, watching students absorb progressive assumptions and secular philosophy they'd never actually examined. Drawing on his background in Lutheran theology and Christian apologetics, this conversation is a guided tour through where those assumptions came from, and why the question underneath almost all of them, in philosophy, politics, and the modern culture wars alike, is simply: what is a human being?0:00 – Introduction1:14 – Dr. Jordan Cooper2:45 – Lutheran Branding Problem4:21 – Makers of the Modern Mind10:23 – Union With Christ Doctrine16:30 – Descartes' Cogito Ergo Sum26:38 – Kant's Copernican Revolution31:33 – David Hume's Skepticism42:35 – Thomas Paine & Liberalism51:21 – Right Vs Left Liberalism56:52 – Applying Philosophy TodayABOUT THE GUEST:

https://wels2.blob.core.windows.net/daily-devotions/20260824dev.mp3 Listen to Devotion “But what about you?” [Jesus] asked. “Who do you say I am?” Matthew 16:15 The Most Important Question If someone asked you, “Who is Jesus?” how would you answer? Many people would say he was a great teacher. Others would call him a prophet, a revolutionary, or an inspiring example of love. Even those who do not consider themselves Christians often admire him. When Jesus walked the earth, people had many different opinions about him, just as they do today. But his question to his disciples was personal. He asked, “Who do you say I am?” The apostle Peter answered, “You are the Messiah, the Son of the living God” (Matthew 16:16). This confession is at the heart of Christianity. Christians believe Jesus is much more than a remarkable man. We believe he is God who became human to rescue us. Why? Because every one of us has something we cannot fix on our own. We all carry guilt. We all have regrets. We all fail to love others—even ourselves—the way we know we should. The Bible calls this sin. Rather than leaving us separated from God, Jesus entered our world. He lived the perfect life we have not lived. He died on the cross to pay for our sins. Three days later, he rose from the dead, proving that sin and death no longer have the final word. Jesus did not come merely to teach people how to live. He came to save them. Perhaps you’ve never considered Jesus in that way before. Or perhaps you’ve dismissed Christianity because of disappointing experiences with Christians or Christian churches. If so, don't begin with Christians but with Christ himself. Read one of the Gospels. Ask honest questions. Consider his claims. The Christian faith ultimately rests on one person: Jesus Christ. And the question he asked Peter is still the question he lovingly asks every one of us today. Prayer: Lord Jesus, help me to know you. Open my heart to understand who you are and what you have done for me. Lead me into your truth. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

In this episode, we ask why Peter responds to Jesus' promise of suffering and death with, “God forbid it, Lord!” We discover that the cross isn't something we choose, want, or accomplish—it's something Christ does for us when our will is at odds with his. Following Jesus isn't an instruction manual for becoming a better person; it's the promise that through suffering, death, and resurrection, Christ will give us life.GOSPEL Matthew 16:21-28 21 From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. 22 And Peter took him aside and began to rebuke him, saying, “God forbid it, Lord! This must never happen to you.” 23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me; for you are setting your mind not on divine things but on human things.”24 Then Jesus told his disciples, “If any want to become my followers, let them deny themselves and take up their cross and follow me. 25 For those who want to save their life will lose it, and those who lose their life for my sake will find it. 26 For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life? 27 “For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done. 28 Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom.”CARE OF SOULS: DEATHIn Care of Souls, a special mini-series podcast from Luther House of Study, Lutheran pastors and theologians come together to explore the deeply personal and pastoral task of preaching to and caring for those facing death, grief, and loss.Rooted in the theology of the cross and the Lutheran tradition of radical grace, this series offers both theological depth and practical guidance for pastors, church workers, and lay leaders.Across five episodes, the hosts tackle tough but essential questions on death:How does Lutheran theology speak uniquely to death and grief?What does faithful pastoral care look like when walking alongside those who mourn?How can pastors offer both honesty and hope in the face of tragedy and loss?What does ministry look like when death impacts the pastor as well as the congregation?Why do funerals matter, and what is God giving through them?With conversations, real-life stories, and reflections from the front lines of ministry, Care of Souls equips listeners to enter the sorrow of death not with easy answers, but with the crucified and risen Christ.Because in the end, it's not about avoiding death—it's about hearing the Gospel from the One who has passed through death and opened the way to life.Listen to Care of Souls wherever you listen to podcasts or on the Luther House website: Care of SoulsSupport the showInterested in sponsoring an episode of Scripture First?Email Sarah at sarah@lhos.org or visit our donation page: lutherhouseofstudy.org/donate

Most of life runs on a deal: you give me this, I'll give you that. Marriage is the one relationship that was never supposed to work that way — and yet it's so easy to slide into keeping score anyway. In Week 3 of Sex, Love, Work and War, we open Ephesians 5 to ask what it actually looks like to love and respect someone with no conditions attached.Along the way: why couples who deeply love each other can still feel completely unloved, why every guy secretly wants to be a hero, and why the real question isn't "would you die for your spouse?" but "what does love look like on an ordinary Tuesday?"This isn't a message about trying harder to have the perfect marriage. It's about a God who didn't wait for us to go first — and what changes in a marriage when that's the model.

A tornado once knocked out every stoplight at a busy intersection, and in seconds it was total chaos — not because any driver was better than another, but because nobody had a system for who goes first. In the final week of Sex, Love, Work and War, we open Ephesians 5 to talk about marriage — submission, sacrificial love, and the "if" that quietly wrecks more relationships than anything else.Along the way: why biblical submission isn't degrading (hint: Jesus did it too), what it means for a husband to be the "head" of his home, and why the two little letters I-F might be the most dangerous word in any marriage.Whether you're happily married, barely hanging on, single and content, or still looking for the one, this message is for anyone who's ever wondered if there's a better way to love someone for the long haul. There is — and it starts with grace, not conditions.

https://wels2.blob.core.windows.net/daily-devotions/20260823dev.mp3 Listen to Devotion When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?” They replied, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.” “But what about you?” he asked. “Who do you say I am?” Simon Peter answered, “You are the Messiah, the Son of the living God.” Matthew 16:13-16 Who Is Jesus? More books have been written about Jesus Christ than any other individual in history. One website estimates the number in the tens of thousands. As one might imagine, these books contain just about every opinion imaginable. Some view Jesus as God in human flesh. Others view him as a great human teacher. And some even claim that Jesus never existed at all. What about you? What do you believe about Jesus? That was the question Jesus asked his closest followers one day. There were all kinds of rumors floating around about this amazing Rabbi named Jesus. Although there were differences of opinion, everyone agreed that there was nothing ordinary about him. In fact, Jesus' words and miracles were so amazing that many people thought he must be one of the prophets of old who had come back to life. Peter, one of the men who knew Jesus best, understood why Jesus was so amazing. Jesus was none other than God himself, who came to earth in human flesh. Jesus was the One God had been promising since Adam and Eve had first rebelled against him. Jesus was the One who would repair the relationship between God and his rebellious children. Jesus was the Christ, the Son of the Living God. He still is. Jesus is not simply a great human teacher. He is not just an interesting historical figure. He is not one religious leader among many. And he most certainly exists. He is your God. He is your Savior. He is your hope for a life beyond this one and your hope for a life of meaning and purpose here and now. Finally, it doesn’t really matter what a website says about Jesus. What matters is what you say about Jesus. Who do you say he is? Say he is your Lord and life and love—because he is. Prayer: Lord Jesus, thank you for revealing yourself to me as my God and my Savior from sin. May this belief be reflected in everything I do and say. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

https://wels2.blob.core.windows.net/daily-devotions/20260822dev.mp3 Listen to Devotion Jesus did not answer a word. So his disciples came to him and urged him, “Send her away, for she keeps crying out after us.” He answered, “I was sent only to the lost sheep of Israel.” The woman came and knelt before him. “Lord, help me!” she said. He replied, “It is not right to take the children’s bread and toss it to the dogs.” “Yes it is, Lord,” she said. “Even the dogs eat the crumbs that fall from their masters’ table.” Then Jesus said to her, “Woman, you have great faith! Your request is granted.” And her daughter was healed at that moment. Matthew 15:23-28 Persevere A Canaanite woman came to Jesus with her humble plea to help her daughter who was tormented by a demon. But Jesus did not answer a word. It wasn’t that she just asked Jesus once; she continued to beg and plead for mercy. Yet Jesus acted as though he didn’t hear her. When the Savior pretended not to hear the woman’s plea, Jesus was not rebuffing her or being rude to her. There was no unwillingness to help her, but through his silence he sought to test and strengthen her faith. Jesus wanted her to persevere in her plea by the strength supplied from God through the promise of his Word. Jesus will use life’s circumstances for the great benefit of humbling us and teaching us to steadfastly cling to the promises of God’s Word. A persevering faith is for our good so that when our Savior comes back, we will not have disowned him in unbelief. But, by the power of God, we will have remained faithful to Jesus so that through him, we will enter eternal life. We praise our Savior that though there are times we always don’t understand the way he treats us, we know that he has our best interests in mind. So, in all circumstances we thank Jesus for helping us persevere and grow in our saving faith. Prayer: Jesus, the most important thing for me is to have faith in you as my Savior. Through testing and trials leads me to cling to the precious promises of your Word so that my faith will be sustained until the end when you will take me to glory of heaven. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

The theological controversies leading up to the signing of the Formula were not solved at one congregational meeting. Some of the controversies (e.g. The Antinomian Controversy) lasted almost 30 years. The LORD used these conflicts to help the Church gain clarity in the important doctrines of Holy Scripture (adiaphora, good works, synergism, and original sin). We learn from the Concordians how to confess the Truth in spite of the conflict that will come, for we are called to pay attention to doctrine as salvation is at stake. Rev. Andy Wright, pastor of St. John Lutheran Church, Topeka, KS, joins Rev. Brady Finnern to discuss the controversies which led to the development of the Formula of Concord. To learn more about St. John Lutheran, visit stjohnlcmstopeka.org. Find your copy of the Book of Concord - Concordia Reader's Edition at cph.org or read online at bookofconcord.org. Study the Lutheran Confession of Faith found in the Book of Concord with lively discussions led by host Rev. Brady Finnern, President of the LCMS Minnesota North District, and guest LCMS pastors. Join us as these Christ-confessing Concordians read through and discuss our Lutheran doctrine in the Book of Concord in order to gain a deeper understanding of our Lutheran faith and practical application for our vocations. Submit comments or questions to: listener@kfuo.org.

In this episode of Thinking Fellows, Caleb Keith, Adam Francisco, Bruce Hillman, and Scott Keith share their summer reading lists, ranging from the Bible and church fathers to history, politics, philosophy, fiction, and swimming. Their conversation explores everything from the transition of Rome from paganism to Christianity and Thomas Sowell's ideas about human nature to the problem of evil and the history of Finland during World War II. They also discuss Lutheran scholarship, vocation and theological disagreement. Adam Francisco The Bible — New Living Translation (NLT) The Quran Conflict of Visions: Ideological Origins of Political Struggles — Thomas Sowell Bruce Hillman On Death and Eternal Life — Gregory of Nyssa The Oxford Reading and Philosophy: Problem of Evil — Marilyn McCord Adams (editor) Scott Keith The Long Way Home: A Journey into the History of Captain Robert Ford — Ed Dover The Fourth Option — Jack Carr The Spy Who Came in from the Cold — John le Carré Ice — Ulla-Lena Lundberg  How Finland Survives Stalin: From the Winter War to the Cold War, 1939–1950 — Kimmo Rentola Why We Swim — Bonnie Tsui Caleb Keith The Final Pagan Generation: Rome's Unexpected Path to Christianity — Edward J. Watts The Pieper Lectures: The Lutheran Doctrine of Vocation, Vol. 11 — various authors   More from 1517: Support the work at 1517 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education 1517 Podcast Listeners Get a Free Book When They Sign Up for Memento This August New Books from 1517 Publishing: The Turk at the Door by Adam Francisco Luther and the Lion: A Narnian Catechism by Samuel Schuldheisz By Water and the Word by Brian Thomas Being Family by Dr. Scott Keith More from the hosts: Caleb Keith Scott Keith Adam Francisco Bruce Hilman Follow 1517:  Instagram X/Twitter Facebook  

https://wels2.blob.core.windows.net/daily-devotions/20260821dev.mp3 Listen to Devotion Leaving that place, Jesus withdrew to the region of Tyre and Sidon. A Canaanite woman from that vicinity came to him, crying out, “Lord, Son of David, have mercy on me! My daughter is demon-possessed and suffering terribly.” Matthew 15:21-22 Don’t Think You Are Not Welcome This woman had every reason to stay away from Jesus. She was a Canaanite. Jesus was a Jew. For centuries, there had been a separation between Jews and Gentiles. The Canaanites were not part of Israel. They were not heirs of the Old Testament covenant in the same way the Jewish people were. Yet she came anyway. Desperation certainly played a role. Her daughter was suffering terribly. But there was something more. This woman believed that Jesus could help. She even addressed him as “Lord, Son of David,” recognizing him as the promised Messiah. Somehow, she had come to trust that this Jewish teacher was more than a teacher. He was the Savior. What happened next might seem discouraging at first. Jesus initially remained silent. Then he spoke of being sent to the lost sheep of Israel. Yet the woman did not give up. She continued to plead for mercy. She trusted that Jesus’ compassion was greater than the barriers that seemed to stand between them. And she was right. By the end of the account, Jesus praised her faith and granted her request. Her daughter was healed, and the outsider was welcomed. What a beautiful picture of God’s grace toward us. By nature, we too were outsiders. Sin separated us from God. We had no claim upon his favor and no right to stand in his presence. Yet he came to save the world. Through his perfect life, sacrificial death, and glorious resurrection, he opened the door of salvation to all people. Like the Canaanite woman, we approach Jesus empty-handed. We come seeking mercy, not deserving rewards. We come confessing our need, not our worthiness. And like that woman, we discover that Jesus welcomes us. So come to him boldly. The mercy you seek is found in him, and his welcome is greater than you ever expected. Prayer: Lord Jesus, thank you for welcoming me into your family through your saving grace. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

Fr. Michael Copenhagen is a Melkite (Eastern Catholic) priest, husband, and father at St. Nicholas the Wonderworker Melkite Catholic Church in Gates, New York. He holds a Bachelor's of Sacred Theology from the Pontifical University of St. Thomas Aquinas in Rome. In Today's Show: Our Lord tells us to forgive. How much can we forgive without becoming a doormat? What is the difference between being gullible and being forgiving? What commandment does ingratitude towards God break? If a criminal dies right after baptism, and doesn't commit any other sins, will they enter directly into heaven or spend some time in purgatory? What's Father Copenhagen's advice on the epidemic of MGTOW men going their own way and avoiding marriage and children? They claim they want to live in peace and tranquility without getting fleeced in divorce court. ​​What's up with the Oriental Orthodox Churches? They seem suspicious… are their practices acceptable? It seems Kabbalistic. A priest in town has a very thick accent that makes his sermon hard to understand. His sermons sound very Lutheran, saying that we should only pray to Jesus and to not pray to the saints or the rosary. Should I say something about this? I want to write my thesis on some aspect of St. John Chrysostom's thought, but I can't think of anything. I know that in his time there was no systematic theology, so I wanted to ask for your opinion to give me some ideas. I read in one book that your Guardian Angel is assigned at the moment of conception, while in another book I read that it happens at the moment of birth. In the latter case, the book said the baby is under the protection of the mother's Guardian Angel from conception to birth. So which is correct? 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!

Part 2 of Dr Adam Koontz's talk at the Not Ashamed Conference sponsored by Immanuel Lutheran Church, Tuscola, Illinois in 2023 about evangelism in America. Visit our website - A Brief History of Power Sign up for Memento, a Lutheran devotional for men. Dr Adam Koontz - Redeemer Lutheran Church Music thanks to Verny

https://wels2.blob.core.windows.net/daily-devotions/20260820dev.mp3 Listen to Devotion And in him you too are being built together to become a dwelling in which God lives by his Spirit. Ephesians 2:22 The Spirit Connects Us People are more connected than ever before. With a few taps on a screen, we can communicate with family members across the country or follow the lives of people around the world. Yet many people still feel isolated and alone. Technology can connect devices, but it cannot create the deep spiritual connection that human hearts need. God provides something far better. In Ephesians chapter 2, Paul describes believers as living stones in a great spiritual building. Christ is the cornerstone. The apostles and prophets provide the foundation through their inspired Scriptures. Then Paul says something remarkable: “You too are being built together.” Notice that Paul does not say believers are being built separately. He says they are being built together. Christians are not isolated pieces scattered across a field. We are joined into one structure, one holy temple, one dwelling place for God. Who makes that happen? The answer is found in the final words of the verse: “by his Spirit.” The Holy Spirit is the divine connector. He connects us to Christ through the gospel. Through the Word and baptism, he creates faith in our hearts and unites us to our Savior. But he also connects us to one another. Every believer shares the same Lord, the same faith, the same forgiveness, and the same eternal hope because the same Holy Spirit has brought us all into God’s family. That truth is especially comforting when we feel alone. Sometimes we may feel disconnected from others. We may even feel forgotten or overlooked. Yet the Spirit reminds us that we belong. We are part of something much bigger than ourselves. We are living stones in God’s holy temple, joined together by his gracious work. The Spirit who called you to faith has connected you forever to Christ and to his people. That connection is stronger than any earthly bond because it is God’s own work. Prayer: Holy Spirit, thank you for bringing me to faith in Jesus and connecting me to your family of believers. Strengthen my unity with fellow Christians and bless our lives together. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

https://wels2.blob.core.windows.net/daily-devotions/20260819dev.mp3 Listen to Devotion Built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. Ephesians 2:20 A Solid Foundation When a building begins to crack or lean, the problem is often hidden below the surface. The foundation is weak. No matter how beautiful the structure may appear, it cannot stand if the foundation is unstable. Paul uses that picture to describe Christ’s Church. Believers are part of God’s spiritual building, and that building rests on a sure foundation: “the apostles and prophets.” At first glance, we might think Paul is saying that the Church is built on certain people. In one sense, that is true. God used the prophets of the Old Testament and the apostles of the New Testament to proclaim his saving truth. But the Church is not built on the men themselves. It is built on the message they delivered. The prophets wrote the Scriptures that pointed ahead to the coming Savior. The apostles wrote the Scriptures that proclaimed the Savior who had come. Together, their inspired writings form the Bible. When Paul speaks of the foundation of the apostles and prophets, he is directing us to the Word of God that they were inspired to record. This is wonderfully comforting. The foundation of our faith is not human opinion. It is not popular culture, personal feelings, or the latest religious trend. It is the unchanging Word of God. Paul adds that “Christ Jesus himself” is the chief cornerstone. In ancient construction, the cornerstone determined the alignment of the entire building. Everything was measured from it. Likewise, the entire Bible points to Christ. The prophets foretold him. The apostles proclaimed him. The Scriptures find their center and fulfillment in him. That means whenever you open your Bible, you are standing on solid ground. There God speaks truth that does not shift with the times. There God reveals the Savior who lived, died, and rose again for you. There God strengthens the faith he himself has created. When doubts arise and the world feels uncertain, return to the foundation. Listen to the prophets and apostles in the pages of Scripture. There you will find Christ, the cornerstone who never fails. Prayer: Lord Jesus, thank you for giving me the sure foundation of your holy Word. Strengthen my faith through the gospel that points me always to you. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

https://wels2.blob.core.windows.net/daily-devotions/20260818dev.mp3 Listen to Devotion Consequently, you are no longer foreigners and strangers, but fellow citizens with God's people and also members of his household. Ephesians 2:19 It’s Getting Personal Most people know what it feels like to be an outsider. Perhaps you have walked into a room where everyone else seemed to know each other. Perhaps you have moved to a new community, started a new job, or attended an unfamiliar gathering. Being a stranger can be lonely. Paul says that this was our spiritual condition apart from Christ. We were “foreigners and strangers.” Because of sin, we were separated from God. We did not belong in his kingdom. We could not claim a place in his family. The holy God seemed far away, and we had no right to draw near. But then Jesus changed everything. Through his perfect life and sacrificial death, Jesus removed the barrier that stood between God and us. He took away our guilt and reconciled us to the Father. Now Paul can announce the astonishing result: “You are no longer foreigners and strangers.” Notice that God does not merely grant us a visitor’s pass. He does not allow us to stand at a respectful distance from his holiness. He brings us near. Very near. Paul first says that we are “fellow citizens with God’s people.” We belong to God’s kingdom. We have a place, a name, and an inheritance. But Paul goes even further. We are “members of his household.” God could have saved us and kept us at arm’s length. Instead, he welcomes us into his home. Think about what a household means. Family members share daily life together. They enjoy the father’s protection, provision, and love. They have access to him. They know his voice. They belong. When life makes you feel alone or forgotten, remember where you belong. Through Jesus, you are not standing outside God’s house hoping to be noticed. The door has been opened, and you have been welcomed in. You are a member of God’s own household. Prayer: Heavenly Father, thank you for bringing me near through Jesus Christ. Help me live each day in the comfort of your personal love and presence. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

https://wels2.blob.core.windows.net/daily-devotions/20260817dev.mp3 Listen to Devotion The Sovereign LORD declares—he who gathers the exiles of Israel: “I will gather still others to them besides those already gathered.” Isaiah 56:8 More Than Expected Have you ever thought of God as a gatherer? Isaiah 56 paints a surprising picture. The Lord is not content merely to bring back the exiles of Israel. He promises, “I will gather still others.” The gathering will be bigger than anyone expected. For centuries, God’s people might have assumed that the blessings of salvation belonged only to a certain nation and a certain family line. Yet God had larger plans. He intended to gather people from every tribe, language, nation, and people. He would gather outsiders, foreigners, and those who seemed far away from his promises. Through the coming Savior, God’s kingdom would expand far beyond the borders of ancient Israel. That promise includes us. Most of us are not descendants of ancient Israel. We were not standing at Mount Sinai when the covenant was given. Yet here we are, gathered among God’s people. We hear his Word. We receive his promises. We call upon Jesus as our Savior. How did that happen? Not because we found God. Not because we were wiser, better, or more spiritual than others. The Lord gathered us. Like lost sheep, we had wandered away. By nature, we were separated from God and hostile to him. Yet the Good Shepherd came looking for us. Through the gospel message, the Holy Spirit created faith in our hearts. Through baptism, God claimed us as his own. Through his Word, he continues to gather and keep us in the one true faith. What makes this gathering so remarkable is that it is completely unexpected. If anyone had predicted our spiritual future before God called us, they would have been wrong. Left to ourselves, we would never have chosen Christ. Yet God chose us. He sought us. He gathered us. So, when you wonder whether you belong among God’s people, remember who did the gathering. The Sovereign Lord himself brought you near through Jesus. The God who gathered Israel has gathered you, too. Prayer: Lord Jesus, thank you for seeking me when I was lost and gathering me into your family of believers. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

Gavin Ortlund compares Lutheran and Reformed views of Chalcedonian Christology, examining how each tradition understands the relationship between Christ's divine and human natures and the question of whether divine attributes like omnipresence can be communicated to Christ's humanity.Truth Unites (https://truthunites.org) exists to promote gospel assurance through theological depth. Gavin Ortlund (PhD, Fuller Theological Seminary) is President of Truth Unites, Visiting Professor of Historical Theology at Phoenix Seminary, and Theologian-in-Residence at Immanuel Nashville.SUPPORT:Tax Deductible Support: https://truthunites.org/donate/Patreon: https://www.patreon.com/truthunitesFOLLOW:Website: https://truthunites.org/Instagram: https://www.instagram.com/truth.unites/X: https://x.com/gavinortlundFacebook: https://www.facebook.com/TruthUnitesPage/

What does Jesus mean when he says, “I will give you the keys of the kingdom of heaven”? In this episode, we explore why the church isn't ultimately built on Peter, a pastor, a denomination, or any other person, but on the proclamation that Jesus is the Messiah and that his forgiveness defeats sin, death, and the devil. The keys bind what binds us and loose us with Christ's promise: you are a sinner, but your sin is not the final word over you.GOSPEL Matthew 16:13-20 13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, "Who do people say that the Son of Man is?" 14 And they said, "Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets." 15 He said to them, "But who do you say that I am?" 16 Simon Peter answered, "You are the Messiah, the Son of the living God." 17 And Jesus answered him, "Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." 20 Then he sternly ordered the disciples not to tell anyone that he was the Messiah. CARE OF SOULS: DEATHIn Care of Souls, a special mini-series podcast from Luther House of Study, Lutheran pastors and theologians come together to explore the deeply personal and pastoral task of preaching to and caring for those facing death, grief, and loss.Rooted in the theology of the cross and the Lutheran tradition of radical grace, this series offers both theological depth and practical guidance for pastors, church workers, and lay leaders.Across five episodes, the hosts tackle tough but essential questions on death:How does Lutheran theology speak uniquely to death and grief?What does faithful pastoral care look like when walking alongside those who mourn?How can pastors offer both honesty and hope in the face of tragedy and loss?What does ministry look like when death impacts the pastor as well as the congregation?Why do funerals matter, and what is God giving through them?With conversations, real-life stories, and reflections from the front lines of ministry, Care of Souls equips listeners to enter the sorrow of death not with easy answers, but with the crucified and risen Christ.Because in the end, it's not about avoiding death—it's about hearing the Gospel from the One who has passed through death and opened the way to life.Listen to Care of Souls wherever you listen to podcasts or on the Luther House website: Care of SoulsSupport the showInterested in sponsoring an episode of Scripture First?Email Sarah at sarah@lhos.org or visit our donation page: lutherhouseofstudy.org/donate

The Four-Year Preacher's LectionarySupport me at SubscribeStar or by signing up as a paid subscriber at RevFiskOrder my books at AmazonFor video, visit my Rumble channel

Over half of the congregations of the LCMS are in rural or small-town communities. What is unique about ministry in these communities? Erika Petsch (Director of Continuing Education, Concordia Seminary, St. Louis), the Rev. Russ Sommerfeld (Professor Emeritus, Concordia University, Nebraska; former President of the LCMS Nebraska District), and the Rev. Dr. David J. Peter (Professor of Practical Theology and Dean of Faculty, Concordia Seminary St. Louis) join Andy to talk about the partnership between Concordia University, Nebraska and Concordia Seminary to provide insights and learning about serving in rural and small-town communities. They discuss what rural and small-town ministry is, experiences from Dr. Peter and Rev. Sommerfeld about serving in these communities, what is unique about rural and small-town culture and relationships, distinctives of small congregation life, challenges rural and small-town congregations may face, who would benefit most from this Studia Vitae course, and why Concordia Seminary and Concordia Nebraska partnered for this course. Learn more about this and other Studia Vitae courses by visiting cune.edu/ceu or ceu.cune.edu. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

https://wels2.blob.core.windows.net/daily-devotions/20260816dev.mp3 Listen to Devotion To keep me from becoming conceited, I was given a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me. But he said to me, My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me. That is why, for Christ's sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong. 2 Corinthians 12:7-10 When Weak Is Good “That’s so weak!” If you’ve had that shouted your way, you know it usually isn’t a compliment. Weakness is normally not a trait that gets much praise. God doesn’t give spiritual weakness any praise, either. Being weak to do what God wants leads to falling into sin. Does your spiritual weakness show itself by hating or lusting? Stealing or hurting others? Gossiping or cursing? That is sin. And God hates that kind of weakness. In today’s Bible reading, the apostle Paul talked about a different kind of weakness, a physical weakness that God allowed to come into Paul’s life. We are not told exactly what it was, just that it was severe enough that Paul pleaded with the Lord three times to take it away. God’s answer: “My grace is sufficient for you, for my power is made perfect in weakness.” When Paul suffered from this physical weakness, in whom did he need to put his trust and hope? Who was his strength? Not himself! No, God was Paul’s strength and hope. God's power carried Paul through thick and thin. At no time was this more evident than when he suffered from this weakness. Then God’s grace and strength were all the more apparent, and that's what Paul and others needed to see—God’s grace and strength. When God allows hardship or troubles or “weakness” into your life, remember that when you are weak, he is strong. Trust and rest in his strength and grace. Prayer: Lord God, you work all things according to your love and wisdom. Spare me from hardship and heartache. And, when you allow them into my life, use them to draw me closer to you and increase my trust in your power and grace. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

https://wels2.blob.core.windows.net/daily-devotions/20260815dev.mp3 Listen to Devotion “Who shall separate us from the love of Christ?” Romans 8:35 Separation Separation can be scary. Separation from loved ones, even for a short while, can fill our hearts with the unease of loneliness. The thought of being separated from money can cause great stress. Finally, even death can cause fear of being separated from what we know, understand, and cherish. And whether we realize it or not, separation from God is the scariest separation of all. Separation from God in this life is a life filled with worry and concern, because there is no comfort of knowing that there is God, the creator of the universe, who daily cares for us. Separation from God in this life also means that people must deal with every twinge of conscience all by themselves, for they cannot trust in the promise of guilt removed through Jesus. Separation from God in this life precedes a divine verdict of guilty and an eternal life of anguish. Could anything be worse? With this in mind, one can see why the rhetorical question, “Who shall separate us from the love of Christ?” would be such a comfort. The great message of the Bible is that because of Christ, mankind no longer needs to be separated from God. Because of Jesus' life and death, we are forgiven and need not worry about our guilt but can trust that it has been removed. In this blessing of a clear conscience, we know that we are not separated from God in this life and the next. What a blessing this is. Prayer: Lord, as troubles come and go in my life, remind me that you never leave my side. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

The road to Concord was neither straight nor smooth. Although the Peace of Augsburg granted legal status to the faith confessed in the Augsburg Confession, doctrinal differences among the Reformers soon came to light. Many controversies took decades to resolve through patient study of the Word and faithful care by theologians such as Jakob Andrea, Martin Chemnitz, and David Chytraeus. Their work provides a faithful approach to any issue in the Church: identify the status of the controversy, clarify points of agreement, and address points of disagreement. By God's grace, we see how He brought the Church to unity, and we seek His help to remain united in Christ and His Word. Rev. Andy Wright, pastor of St. John Lutheran Church, Topeka, KS, joins Rev. Brady Finnern to discuss the development of the Formula of Concord. To learn more about St. John in Topeka, visit stjohnlcmstopeka.org. Find your copy of the Book of Concord - Concordia Reader's Edition at cph.org or read online at bookofconcord.org. Study the Lutheran Confession of Faith found in the Book of Concord with lively discussions led by host Rev. Brady Finnern, President of the LCMS Minnesota North District, and guest LCMS pastors. Join us as these Christ-confessing Concordians read through and discuss our Lutheran doctrine in the Book of Concord in order to gain a deeper understanding of our Lutheran faith and practical application for our vocations. Submit comments or questions to: listener@kfuo.org.

“MK Confidential” begins with a man who is actively getting away with murder. John List arrives in Denver and politely applies for a new Social Security card, under a new name. Robert P. Clark. The people of Denver will never suspect that the quiet, fastidious man who drifted into town aboard a train is a wanted fugitive. For weeks, while the bodies of his wife, mother, and three children lie on the floor of their family home, John builds a new life around his new name. He picks up work as a night cook line, then in a country club kitchen. Eventually, he reenters the accounting world, telling a series of half-truths about his past. He finds a Lutheran church in Denver, and meets the lovely Delores Miller, a divorcée who finds Bob Clark faithful and trustworthy. They marry in Maryland, where her parents live, and where John married the wife he would later kill. The image of John List haunts the people of Westfield, and the legend only grows with time. Many on the police force take the case personally; two detectives take it to the TV show, “America's Most Wanted.” After 18 years on the run, even the missing man's face is a mystery — until now. This is Episode 4 of the John List story. Lean: Discover why LEAN is becoming the choice for real weight‑loss results—shop now at https://TAKELEAN.com use code KELLY AquaTru: Head to https://AquaTru.com & use code MKC for 20% off your purifier and a 30-day best-tasting water guarantee. Follow The Megyn Kelly Show on all social platforms: YouTube: https://www.youtube.com/MegynKelly Twitter: https://Twitter.com/MegynKellyShow Instagram: https://Instagram.com/MegynKellyShow Facebook: https://Facebook.com/MegynKellyShow 
Find out more information at:
 https://www.devilmaycaremedia.com/megynkellyshow Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

https://wels2.blob.core.windows.net/daily-devotions/20260814dev.mp3 Listen to Devotion For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord. Romans 8:38-39 I Am Convinced Has your mind ever been changed? You saw a commercial for a new invention, and you doubted it’d really work as advertised. But then, you learned firsthand, and now you are convinced. It really does work as advertised. The man who wrote in today’s Bible verse, “I am convinced…” was once more than a doubter and a skeptic. His name was Paul, and he was convinced that Jesus wasn't really the Savior of the world. Paul was convinced that he was right with God because of his own works. He was so convinced that he worked diligently to persecute Christians. But something happened. Not only was his mind changed, but also his heart. Jesus rose from the dead and later appeared to Paul convincing him that Jesus was truly Lord. Paul was confident that he was forgiven through Christ alone. This same good news of forgiveness through Jesus is powerful enough to change our hearts too. A Christian doesn’t have to go through life a skeptic or without certainty, but can say, “I am convinced!” When the doubts multiply and all the worst-case scenarios run through your mind, remember God’s promises. God is for us; Jesus died on the cross and rose from the dead for us. This is clear evidence that nothing can separate us from the love of God in Christ Jesus. Not even death can separate us from the love of God that is ours through Jesus. His love is greater than the sum of all our sins, problems, and doubts. Since God spared no expenses to save us from sin and death even when we were separated from him, he’s not going to let us go now. He’s not going to let anything in all creation separate us from him again. Prayer: Lord, strengthen me by your promises and let me grow in the conviction that your love will keep me close to you. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

In a pagan area away from Jerusalem, Jesus questions His disciples concerning what others say about Himself. While the answers given include elements of truth, none are complete. Jesus turns the question to the disciples themselves. Who do THEY say Jesus is? Peter speaks up for the whole group with a confession of faith that comes not from Peter's wisdom but from God's revelation. Jesus promises that He will build His Church on the rock of the firm foundation of this confession. Although the time to proclaim Peter's confession has not arrived in Matthew 16, for the Church today the time is now to proclaim to all that Jesus is the Christ, so that those who believe find an open heaven.  Rev. Nate Hill, pastor at St. Michael's Lutheran Church in Winchester, TX, joins host Rev. Timothy Appel to study Matthew 16:13-20.  To learn more about St. Michael's Lutheran, visit stmichaelswinchester.org. “The Reign of Heaven Stands Near” is a series on Sharper Iron that studies the Gospel according to St. Matthew. The first evangelist proclaims that God has fulfilled His Old Testament promises by sending Jesus to bring the reign of the heavens among us. As the Son of David, Jesus is the gracious King we need, and as the Son of Abraham, Jesus is the blessing to all the families of the earth.  Sharper Iron, hosted by Rev. Timothy Appel, looks at the text of Holy Scripture both in its broad context and its narrow detail, all for the sake of proclaiming Christ crucified and risen for sinners. Two pastors engage with God's Word to sharpen not only their own faith and knowledge, but the faith and knowledge of all who listen. Pastor Appel serves at Faith Lutheran Church in Godfrey, IL. Learn more at flcgodfrey.org. Submit comments or questions to: listener@kfuo.org

Dr Adam Koontz speaking at the Not Ashamed Conference sponsored by Immanuel Lutheran Church, Tuscola, Illinois in 2023 about spiritual problems in America. Visit our website - A Brief History of Power Sign up for Memento, a Lutheran devotional for men. Dr Adam Koontz - Redeemer Lutheran Church Music thanks to Verny

https://wels2.blob.core.windows.net/daily-devotions/20260813dev.mp3 Listen to Devotion What, then, shall we say in response to these things? If God is for us, who can be against us? He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things? Who will bring any charge against those whom God has chosen? It is God who justifies. Romans 8:31-33 Without a Doubt! There are very few things you can say without a doubt. When making plans, you can’t say they will happen without a doubt. When someone asks you a difficult question, can you always answer confidently, without a doubt? Thankfully, we can answer life’s most crucial question without a doubt, and not because we’re so smart, but because God is so great! Life’s most crucial question is, “Am I right with God?” or “Will God let me into heaven?” Some people struggle to answer those questions without a doubt. Those doubts come from the reality of sin. God is holy and perfect; we are not. Just one sin is enough to bar us from heaven, and we've committed more than one. More than we can count. It would be presumptuous to believe we can simply walk through heaven’s gates, except that God assures us of this without doubt or hesitation. God is for us! He’s on our side. He says that our sins are forgiven. This removes any and every shred of doubt. Who can bring any charges against us that will stick? Our own doubts and guilty conscience might try to tell us we aren’t forgiven or worthy, but they don’t call the shots! God does. He has justified us. That means he declares, with absolute authority, that we are not guilty because he’s forgiven all our sins. And if any doubt should remain, here’s proof: God did not spare his own Son but gave him up for us all. This is how the guilty are declared innocent and the accused become acquitted, without a doubt. God spared no expense to make things right between you and him. God left heaven and carried a cross to make heaven your home. It’s yours through Christ, without a doubt. Prayer: Lord, spare me from doubt and temptations to justify myself and let my confidence rest on Christ alone who has already justified me. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

How does Lutheran theology contribute to the care of souls, especially those struggling with mental health issues? Erika Petsch (Director, Continuing Education, Concordia Seminary, St. Louis) and the Rev. Dr. Rick Marrs (Licensed Psychologist, Senior Professor of Practical Theology, Concordia Seminary, St. Louis) join Andy and Sarah to talk about the 2026 Theological Symposium at CSL: "I Will Uphold You: Ministry in Mental Health." They discuss the relationship between the care of souls and mental health, the changes or significant challenges to mental health we've seen in the past 10 years, how we've also seen changes in mental health and spiritual care during this time, what we can learn in this year's Theological Symposium, the long and exciting list of presenters and their presentations, and why this topic is especially important to Erika and Dr. Marrs. Find more details about the Symposium happening September 22-23, 2026, at Concordia Seminary at csl.edu/symposium. Resources mentioned in this episode: Heidi Goehmann's series on "Emotions and the Gospel" - kfuo.org/tag/emotions-and-the-gospel Coffee Hour conversations with Dr. Marrs - kfuo.org/tag/rick-marrs Coffee Hour conversations with Dr. Pietsch - kfuo.org/tag/stephen-pietsch Issues, Etc., series on Christianity and Psychiatry with Dr. John Flo - issuesetc.org/tag/john-flo As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

https://wels2.blob.core.windows.net/daily-devotions/20260812dev.mp3 Listen to Devotion We know that in all things God works for the good of those who love him, who have been called according to his purpose. Romans 8:28 It’s All Good! “It’s all good!” someone might say. We might tell ourselves, “It’s all good,” even when it’s not. Even when it doesn’t seem good, we try to remain optimistic, look at the brighter side, and have faith that it will all work out. The Christian faith is not merely faith that all things will work out. It’s faith in the God and Savior who works out all things for eternal good. This Bible verse is not a promise that only good and pleasant things will happen to you if you just love God enough. It’s a reminder that those who love God and are loved by God will experience all sorts of things that don’t seem good and pleasant. When something challenging or tragic comes into your life, you might be tempted to wonder, “Does God have something against me? Is that why bad things are happening?” You may doubt that God is really on your side. But here is his assurance: He's not working against you; he’s working for you and for your good! Jesus shows us how true this promise is. No one in the world would naturally see someone nailed to a cross and think, “That’s good.” Yet, in that way, God was at work to accomplish the greatest good—the forgiveness of our sins and eternal life with him. That’s good! When things happen in life that the world does not see as good, we have God’s promise that even this he will work out for good. It could be good personally for you because the thing that initially causes pain or sorrow could be God’s way of shaping you, strengthening you, or sparing you from greater physical or spiritual danger. It could bring good into the lives of others around you. If you’ve been through something, you are better equipped to encourage someone else who’s going through it too. It really is all good when we find ourselves in the loving arms of the God who works in all things for our eternal good! Prayer: Lord Jesus, give me faith that knows that in all things you are at work for your good and eternal purposes. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

In this episode, host Elizabeth Pitman sits down with Andrew R. Jones to discuss his new book, Ten Treasures of Learning to Pray, the third and final installment in his trilogy built around Martin Luther's framework of oratio, meditatio, and tentatio. Andy walks through several of the treasures God deposits into our lives through prayer — from persistence and solitude to forgiveness — and shares the biblical prayer guides, like Hannah and Hagar, who have shaped his own life of faith.Episode Timestamps0:00 — Introduction & Welcoming Andy Jones Back1:15 — Andy's Feelings as the Trilogy Comes to a Close2:00 — Understanding Luther's Oratio, Meditatio, and Tentatio5:00 — What Sets Ten Treasures of Learning to Pray Apart7:00 — Why Prayer Is a Treasure9:00 — The Story of Andy's Grandfather and His Baseball Cards11:00 — The Treasure of Persistence14:00 — Solitude and Community as Paired Treasures17:00 — Forgiveness: A Treasure to Be Hoarded and Shared19:00 — Why We Can't Forgive Ourselves22:00 — Andy's Favorite Prayer Guides: Hannah and Hagar24:00 — How to Pray Using the Collect Format27:00 — A Prayer Practice to Try This Week29:00 — ClosingAbout the GuestAndrew R. Jones lives in the San Francisco Bay Area, where he enjoys running, hiking, and adventuring with his wife, Stephanie. He has served the church in a variety of roles and locations, utilizing the gifts of speaking, teaching, and writing. As a curious author and parish pastor, he is known for conveying deep spiritual concepts in ways everyone can understand. You can find his weekly writings on his Substack, Bible Curious.Resources MentionedTen Treasures of Learning to Pray by Andrew R. Jones — cph.orgTen Lies Satan Loves to Tell by Andrew R. Jones - cph.orgTen Questions to Ask Every Time You Read the Bible - cph.orgConcordia Publishing HouseBringing you God's enduring Word in a changing world.

https://wels2.blob.core.windows.net/daily-devotions/20260811dev.mp3 Listen to Devotion Then Peter got down out of the boat, walked on the water and came toward Jesus. But when he saw the wind, he was afraid and, beginning to sink, cried out, “Lord, save me!” Immediately Jesus reached out his hand and caught him. “You of little faith,” he said, “why did you doubt?” And when they climbed into the boat, the wind died down. Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.” Matthew 14:29-33 Why Do You Doubt? Have you ever been worried about something and doubted that it would be ok? But then you get through it, and you wonder “why did I doubt?” The answer is simple: because you didn’t know the outcome. You didn’t have hindsight to know it would all work out. Jesus asked Peter that simple question after he rescued him from the stormy waters. Why do you doubt? The answer was simple: because Peter took his eyes off Jesus. When you take your eyes of faith off Jesus and you look to your own abilities or only see the storms of life instead of the power and promise of Jesus, doubts surge. It can seem like we can’t keep our heads above water. It can seem like we are drowning. If we stop looking to Jesus as the answer to life’s biggest problem, which is sin, we truly are in over our heads with no way to bail out. But Jesus came to the rescue. He saved us from drowning in our sins and doubts, and he preserves our lives so that neither doubt nor death overtakes us. After Jesus rescued Peter, he got in the boat with Peter. Jesus doesn’t leave us alone to be tossed around by chance. He remains with us to bring a steady calm to a turbulent life. He keeps us afloat with his love and promise. There’s no need to doubt. Even when you can’t see him physically, Jesus strolls across the storms of life. Jesus gives us the foresight to know that in all things, he is with us, keeping us afloat by his grace. He gives us the faith that triumphs over doubt and the foresight to know that one day we will be with him in heaven. Prayer: Lord Jesus, forgive my doubts, calm my fears, and uplift me by your grace. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

https://wels2.blob.core.windows.net/daily-devotions/20260810dev.mp3 Listen to Devotion The LORD said, “Go out and stand on the mountain in the presence of the LORD, for the LORD is about to pass by.” Then a great and powerful wind tore the mountains apart and shattered the rocks before the LORD, but the LORD was not in the wind. After the wind there was an earthquake, but the LORD was not in the earthquake. After the earthquake came a fire, but the LORD was not in the fire. And after the fire came a gentle whisper. When Elijah heard it, he pulled his cloak over his face and went out and stood at the mouth of the cave. Then a voice said to him, “What are you doing here, Elijah?” 1 Kings 19:11-13 He Hushes Our Doubt A mother hushes her troubled child with a gentle whisper, “Hush, it’s alright.” She holds her child close in a quiet and calm embrace. No matter what your age, sometimes that’s all you need: a gentle whisper to hush your racing mind. Amid the rushing noise of this world, you need a gentle voice to tell you, “It’s alright.” That’s what Elijah needed. He was on the run from an evil king and queen who wanted to kill him. He was all alone. He doubted that everything would be okay. He thought he was the last faithful prophet in Israel and that he’d soon be dead. In that moment, the Lord speaks. Not in an earth-shattering tone, a quaking voice, or a fiery sermon, but with a gentle whisper, he hushes Elijah’s doubt. We haven’t been in the exact same place as Elijah, but we’ve been at low points where doubts were racing through our minds. Maybe you’ve felt all alone, and you doubted that anyone knew or cared. Maybe you’ve been crying out loud or screaming on the inside. In moments like that, a loving and living God hushes your doubts with a gentle whisper and says, “It’s alright.” Those are never empty words, because God has made all things right through his Son, Jesus Christ. He has rescued us from sin and death so that not even death can separate us from God. When you are gripped with doubt or fear, hear the gentle words of Jesus and know it’s alright. Prayer: Lord, with the gentle whisper of your words, quiet my doubts and fear. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

Dr Adam Koontz talks about Propositions on Unevangelical Practice, the theological climate in which it was written, and what it says about the distinction between law and gospel. Visit our website - A Brief History of Power Check out the Institute for Classical Lutheran Education Sign up for Memento, a Lutheran devotional for men. Dr Adam Koontz - Redeemer Lutheran Church Music thanks to Verny

“What's the difference between celibacy and chastity?” This question opens a discussion on the distinct yet related concepts of celibacy and chastity, followed by inquiries about the challenges priests face in maintaining celibacy, the implications of priestly blessings, and the reasons behind the current shortage of priests. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 01:00 – What's the difference between celibacy and chastity? 12:38 – I'm Lutheran. Why doesn’t the sacramental priesthood always produce good and holy priests? 21:23 – How do priests deal with celibacy? What do they do to distract themselves? 28:40 – What does it mean when something has been blessed by a priest? What does that do? What changes? 35:01 – Why do you think there is such a shortage of priests? 47:38 – How possible is it for an ordained baptist minister to become a Catholic priest?