Podcasts about Mediator

Because of sin, all are alienated from one another and God. In this sermon on Ephesians 2:16 titled “The One Mediator,” Dr. Martyn Lloyd-Jones is quick to explain that by the blood of Christ, sinful people can be reconciled to one another and God. Jew and Gentile can be one in the new body of Christ where all who repent and believe in His name are adopted. Rebellious sinners can only be made right with God through the atoning death of Christ on the cross of Calvary. There He removed the offenses against God, ensuring redemption for all those who God elected. This death was not simply a moral example for others to follow, nor was it merely a display of God's love. As Dr. Lloyd-Jones asserts, it is in the cross where God was reconciling the world to Himself through the blood of Christ so that all who believe are made holy and righteous before Him. The death of Christ Jesus at the hands of sinners is the only way that there can be fellowship restored between fallen sinners and the holy God who created them. This is the great message of the gospel. There is no other true message of reconciliation and salvation between God and sinners. The church must be faithful and bold in its proclamation of this truth to the whole world, for it is the only hope for sinful people.

Because of sin, all are alienated from one another and God. In this sermon on Ephesians 2:16 titled “The One Mediator,” Dr. Martyn Lloyd-Jones is quick to explain that by the blood of Christ, sinful people can be reconciled to one another and God. Jew and Gentile can be one in the new body of Christ where all who repent and believe in His name are adopted. Rebellious sinners can only be made right with God through the atoning death of Christ on the cross of Calvary. There He removed the offenses against God, ensuring redemption for all those who God elected. This death was not simply a moral example for others to follow, nor was it merely a display of God's love. As Dr. Lloyd-Jones asserts, it is in the cross where God was reconciling the world to Himself through the blood of Christ so that all who believe are made holy and righteous before Him. The death of Christ Jesus at the hands of sinners is the only way that there can be fellowship restored between fallen sinners and the holy God who created them. This is the great message of the gospel. There is no other true message of reconciliation and salvation between God and sinners. The church must be faithful and bold in its proclamation of this truth to the whole world, for it is the only hope for sinful people. To support this ministry financially, visit: https://www.oneplace.com/donate/603/29?v=20251111

Immersed 1 Corinthians 10:1–13 | Romans 6:1–11 | Numbers Central Truth: Baptism does not save us. It publicly declares that we have personally trusted Jesus Christ, been united with Him in His death and resurrection, and received newness of life through Him. This message explores the meaning of believer's baptism through Israel's wilderness journey, the saving work of Jesus Christ, and the personal testimony of a life transformed by His grace. Paul reminds the Corinthians that all Israel experienced God's deliverance from Egypt, passed through the sea, and received His supernatural provision. Yet many remained in unbelief. They were delivered out of Egypt, but Egypt had not been delivered out of their hearts. Their experience illustrates that belonging to a religious community or family does not replace personal faith in the Lord. Paul describes Israel as being baptized into Moses, identifying them with God's appointed leader. Yet Moses, despite his faithfulness, could not redeem their souls. He pointed toward the greater Mediator, Jesus Christ, who alone can save sinners. Romans 6 reveals the extraordinary reality of salvation: believers are united with Christ in His death, burial, and resurrection. Water baptism visibly portrays this spiritual reality. Going beneath the water pictures death and burial with Christ, while rising from the water pictures resurrection and the newness of life He provides. The message emphasizes that baptism is an act of obedience, not the source of salvation. Paul's distinction between preaching the gospel and administering baptism in 1 Corinthians 1:17 demonstrates the importance of placing our confidence in Christ rather than a rel

Schickt uns euer Feedback zur EpisodeHoffnung ist im Arbeitsleben oft das Wort, das niemand sagt und genau das macht es so brisant. Wir reden ständig über Engagement, Resilienz, Purpose und Change, aber viel zu selten über die Voraussetzung, die all das überhaupt erst möglich macht: das Gefühl, dass mein Zutun einen Unterschied macht. Zusammen mit Hans Rusinek, „Pacademic“ zwischen Forschung und Praxis und Autor von „Reclaim Work“, entstauben wir Hoffnung und holen sie raus aus der Ecke von Religion und Durchhalteparolen. Wir sortieren sauber, was Hoffnung von Optimismus und Pessimismus unterscheidet: Beide tun so, als wäre die Zukunft schon entschieden und machen uns damit passiv. Hoffnung bleibt in der Ungewissheit und wird praktisch. Daraus wird ein Handwerk: Mindset, Skillset und Toolset plus echte Ressourcen wie Zeit, Fokus und Freiraum. Wir sprechen über Sinnkrise, Entfremdung und typische Hoffnungskiller in Organisationen, von Macht über Leistungskultur bis zu Karrierepfaden, die nur noch Richtung Feierabend zeigen. Dann wird es konkret: Resonanzräume, Recent-Hire-Panels, Experimente statt Change-Folklore und die „Beta-Zone“, in der es eigentlich besser wäre, wenn es schlechter wäre, damit Bewegung entsteht. Zum Schluss nehmen wir den KI-Diskurs auseinander: KI als Werkzeug statt Heilsversprechen, die Idiotenfalle, Lernprozesse in Unternehmen und die Idee, KI als Mediator zu nutzen, um Konflikte besprechbar zu machen und besser zu streiten. 

General Summary of Main Points • Christ's unique person as the God-Man grounds a priesthood and glory no creature can attain; He ministers in the true, heavenly tabernacle and reigns as priest-king at the Father's right hand. • Earthly priests and sacrifices are copies and shadows; Jesus offers Himself and, through His ascension, conducts the necessary eternal intercession in heaven. • The ascension is indispensable: our problem is fundamentally spiritual; only a heavenly, eternal intercessor secures believers perpetually so that none are lost. • The old covenant's inadequacy lies in human failure; Christ fulfills every type and shadow, thereby obtaining a more excellent ministry as Mediator of the better, new covenant enacted on better promises. • Jesus, unlike Israel, resists temptation, refuses wilderness grumbling, obeys perfectly, defeats Satan, and conquers death—functioning as true Israel and the last Adam. • The new covenant brings a people who truly know the Lord; its membership is constituted by genuine faith rather than merely physical descent or external inclusion. • The church era, empowered by the Spirit, advances the gospel globally; Christ's ascension aligns with God's plan for worldwide mission and ongoing heavenly mediation.

General Summary of Main Points • Christ's unique person as the God-Man grounds a priesthood and glory no creature can attain; He ministers in the true, heavenly tabernacle and reigns as priest-king at the Father's right hand. • Earthly priests and sacrifices are copies and shadows; Jesus offers Himself and, through His ascension, conducts the necessary eternal intercession in heaven. • The ascension is indispensable: our problem is fundamentally spiritual; only a heavenly, eternal intercessor secures believers perpetually so that none are lost. • The old covenant's inadequacy lies in human failure; Christ fulfills every type and shadow, thereby obtaining a more excellent ministry as Mediator of the better, new covenant enacted on better promises. • Jesus, unlike Israel, resists temptation, refuses wilderness grumbling, obeys perfectly, defeats Satan, and conquers death—functioning as true Israel and the last Adam. • The new covenant brings a people who truly know the Lord; its membership is constituted by genuine faith rather than merely physical descent or external inclusion. • The church era, empowered by the Spirit, advances the gospel globally; Christ's ascension aligns with God's plan for worldwide mission and ongoing heavenly mediation.

Believers need a mediator so they will not be afraid of God but fear Him rightly.As the Ten Commandments conclude, the people still stand at the foot of the mountain amid thunder, lightning, the sound of the trumpet, and thick smoke. Terrified by the holiness of God, they beg Moses to speak to them instead of God Himself lest they die. Moses responds with a striking word: “Do not be afraid, but fear.”The distinction is crucial. Terror that drives us away from God is not the same as the holy fear that draws us near in obedience. The people needed a mediator, and Moses stood between them and the consuming fire. That need is fully met in Christ, the greater Mediator. Through Him we need not be afraid of condemnation, yet we rightly fear the Lord so that we may not sin and may walk in grateful obedience.Preached by Rodney Brown Jr. at Rhome Bible ChurchWebsite: https://www.rhomebible.org#Exodus #BibleTeaching #RhomeBibleChurch #Sermon #ChristianPodcast #BiblicalPreaching #GodsSovereignty #OldTestament #Faith #ImpartingTheWord #Reformed #ExpositionalPreaching #ExpositionalTeaching #TenCommandments #Mediator #FearOfTheLord

This is the third lesson in Dr. Lane G. Tipton's Reformed Academy course, Christology I: The Person of Christ. This lesson covers the following topics: 09:15 Creation, the Image of God, and the Covenant of Works 18:45 Christ as the Last Adam and the Fulfillment of God's Purpose 29:00 The Incarnation in God's Eternal Decree 39:15 The Covenant of Grace and the Work of the Mediator 50:00 The Glory of Christ and the Restoration of Humanity 1:00:00 Concluding Theological Reflections Register for this free on-demand course on our website to track your progress and assess your understanding through quizzes for each lesson. You will also receive free access to dozens of additional video courses in systematic theology, apologetics, biblical studies, church history, and more: https://reformedacademy.org/course/christology-1-the-person-of-christ Your donations help us provide free Reformed resources for students like you worldwide: https://reformedforum.org/donate/ #christology #systematictheology #reformedtheology

I. The presence of God is the point of public worship, vv1-7. II. The High Priest needs to be acceptable in order to mediate in public worship, vv8-14. III. The people are represented by the high priest in public worship, vv15-21.  IV. The high priest blesses the people in public worship, v22.  V. God appears to his people in public worship, vv23b-24. VI. God inspires our joy and our awe in public worship, v24.

NUMBERS—IN THE WILDERNESS This message introduces the book of Numbers as more than a record of censuses and wilderness travel; it is a testimony to the faithfulness of God and the danger of unbelief. The Hebrew title, "In the Wilderness," captures the heart of the book as Israel moves from one generation numbered at Sinai to another generation numbered near the Promised Land. Between those two censuses, an unbelieving generation dies in the wilderness while Joshua and Caleb are preserved because they trusted the Lord. The great lesson is that people may fail God, but God will never fail His purpose or His promise. Using Romans 15, 1 Corinthians 10, John 5, 1 Peter 1, Jude, and Hebrews, the message explains that the events of Numbers were preserved for the learning, warning, comfort, and hope of Newer Testament believers. Israel becomes a series of spiritual case studies showing what happens when people obey, rebel, complain, lust, doubt, or trust God. Their wilderness experience teaches that outward deliverance is not the same as inward salvation, that proximity to the things of God does not equal faith in God, and that true rest is ultimately found not in a land but in Jesus. The message also emphasizes that God orders His people around His presence, assigns different responsibilities within the body, and expects holy things to be handled according to His revealed Word rather than human convenience or good intentions. The Levites, the tabernacle, the firstborn, the ark, the cloud, and the promised inheritance all contribute to the unfolding revelation that points toward Jesus—the Redeemer, Mediator, Rock, and true Rest of His people…

What can we learn about ourselves from the story of the golden calf in Exodus 32? And more importantly, what can we learn about God and our perfect mediator, Jesus? Pastor Royce Ruiz begins the final leg of our sermon series in Exodus with a stirring message about our need for forgiveness and the hope of a perfect mediator better than Moses -- the man Jesus Christ.  This sermon was preached at the regular Sunday morning worship service at Redeemer Church in Union City, CA. For more information about our church, go to redeemeruc.church. 

Join us for an enriching podcast on what it means to imitate Christ, our dear Saviour and Lord. Take the time to think deeply about matters that at first glance seem judgmental. Look for the deeper spiritual truths that only the Lord can enlighten your heart to, as He sheds His light of dawn's truth and compassion upon both the darkness of this modern world you live in and the darkness of your inner heart. Always remember what He suffered for you in humble service as your Mediator so you may also show this similar humble servant heart to the spiritually sick and lost around you. Examine your heart often so as to not partake unworthily in the Lord's sacrament supper. Unite with Christ's true body of believers in a living hope for the work of His saving power in your life and endure in the faith until His ultimate return in the near future.

Last time, I talked a bit about the meaning of the “attention economy”, a term coined over fifty years ago by Herbert Simon, a Nobel prize winner for economics. The idea is that human focus is a limited natural resource. From a conflict perspective, quick thinking rarely serves us well. So, what do we do? First, as with many things, recognize what is going on in ourselves. Second, once we are aware of a growing tendency to embrace speed, we can be more conscious of the value of slowing down.  Third, we can recognize that others are subject to these same external forces that are encouraging speed. Do you have comments or suggestions about a topic or guest? An idea or question about conflict management or conflict resolution? Let me know at jb@dovetailresolutions.com! And you can learn more about me and my work as a mediator and a Certified CINERGY® Conflict Coach at www.dovetailresolutions.com and https://www.linkedin.com/in/janebeddall/. Enjoy the show for free on your favorite podcast app or on the podcast website: https://craftingsolutionstoconflict.com/        

What do you do when you blow it with God? In this final teaching from our series in Exodus, guest speaker Dave Nelson looks at Exodus 34 alongside the book of Hebrews and the contrast is striking. At Sinai, the people stood at a distance. Moses alone went up the mountain into the presence of God. But Hebrews tells us that because of Jesus, the Mediator of a new covenant, we are invited to draw near. We don't come hiding, pretending, or trying to make ourselves worthy. We come through Christ. And when we come, we discover the God who revealed Himself to Moses: merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness. The good news is not simply that God forgives us when we fail. Through Jesus, He brings us near, makes us holy, and gives us His Spirit to transform us. Come and Seek the Lord with Us www.flourishinggrace.org/plan-your-visit

This is the second lesson in Dr. Lane G. Tipton's Reformed Academy course, Christology I: The Person of Christ. This lesson covers the following topics: 00:00 Introduction to the Logos Incarnandus 08:30 Eternal Generation and the Incarnation 17:30 The Eternal Decree and the Covenant of Redemption 27:00 The Son as Mediator in God's Redemptive Plan 37:30 Scripture's Witness to the Pre-Incarnate Christ 47:30 Theological Implications for Christology 56:00 Summary and Concluding Reflections Register for this free on-demand course on our website to track your progress and assess your understanding through quizzes for each lesson. You will also receive free access to dozens of additional video courses in systematic theology, apologetics, biblical studies, church history, and more: https://reformedacademy.org/course/christology-1-the-person-of-christ Your donations help us provide free Reformed resources for students like you worldwide: https://reformedforum.org/donate/ #christology #systematictheology #reformedtheology

To enjoy God in duty is to enjoy his gracious assistance — that is, the enlightening, quickening, strengthening, and sanctifying influences and operations of his Spirit — without which it is impossible to perform any duty in a right, holy, and acceptable manner. One may conclude that he enjoys God in duty, when his mind is impressed with a deep sense of the reasonableness, use, and design of the duty; when he willingly and heartily engages in it in the name of the Mediator — with reverential thoughts and a holy awe of God;

The “attention economy” is a term coined over fifty years ago by Herbert Simon, a Nobel prize winner for economics. The idea is that human focus is a limited natural resource. Speedy, reactive thinking is prioritized by our brains when we are exposed to it again and again. And rewarded, in a number of ways, for diving into it.  This type of thinking, reactive and not especially deliberate, patient, or careful, becomes more and more comfortable. And the slower, truly thoughtful and contemplative type of thinking is used less. A type of thinking that took more effort to begin with is now seeming even more difficult as we just don't do it as much.  From a conflict perspective, nothing good comes from moving farther away from patient and careful thought to quick reaction. Do you have comments or suggestions about a topic or guest? An idea or question about conflict management or conflict resolution? Let me know at jb@dovetailresolutions.com! And you can learn more about me and my work as a mediator and a Certified CINERGY® Conflict Coach at www.dovetailresolutions.com and https://www.linkedin.com/in/janebeddall/. Enjoy the show for free on your favorite podcast app or on the podcast website: https://craftingsolutionstoconflict.com/      

Series - An Exposition of the 2nd London Confession pt. 41 Topic - Chapter 8.1 by Paul Abeyta, pastor | Lord's Day Afternoon | 8.23.26

Message Take Aways:1. Though the believer aims to walk in holiness, Jesus Christ serves as our Advocate, interceding before God the father on our behalf when we regrettably sin—“For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, to be testified in due time,” 1 Timothy 2:5-62. The believer will have confidence that they genuinely know God as they abide in the word of God and exemplify the love of Jesus Christ—“If you keep My commandments, you will abide in My love, just as I have kept My Father's commandments and abide in His love.” John 15:103. The believer can be assured in every stage of their Christian walk that they truly know God by believing upon the Gospel, growing stronger in the Lord, and continuing in spiritual maturity—“let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water.” Hebrews 10:22

Deut. 9:22–30 Isa. 59:14–21 Matt. 5:43–48 Heb. 7:23–25 The in the famous A.C.T.S. prayer acronyms, the "S" is for supplication, when we ask God to meet our needs. But when we ask God to meet the needs of others, it becomes intercession. We act as a go-between, pleading with God on behalf of others. In this message, we scour Scripture to understand what this kind of prayer is and anchor it to the priestly intercession of our Mediator, Jesus Christ.

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

Over time, I have come to see my podcast as a way to give back. Through my own content, I can share what I have learned so far. And I can continue to learn and to share even more.   My guests are … no one word sums them up.Insightful is the closest.  Do you have comments or suggestions about a topic or guest? An idea or question about conflict management or conflict resolution? Let me know at jb@dovetailresolutions.com! And you can learn more about me and my work as a mediator and a Certified CINERGY® Conflict Coach at www.dovetailresolutions.com and https://www.linkedin.com/in/janebeddall/. Enjoy the show for free on your favorite podcast app or on the podcast website: https://craftingsolutionstoconflict.com/ 

The Israelites arrives at Mount Sinai and encounters the weightiness and glory of a holy God inviting His people into covenant relationship with Him. God gives them a covenant and commands and He provides Moses as a mediator. The covenant points us to Jesus, the greater Mediator who brings us into the very presence of God, allowing us to draw near to the Holy One with a privilege Israel could only dream of.

Join us this week in celebrating the grace of Jesus, who not only mediates on our behalf, but takes on the sentence, and through his desire to see all saved, challenges us, in turn, to pray that all will come to this same truth.Visit: abideatascadero.orgEmail: info@abideatascadero.orgInstagram: @abide.calvary_atascFacebook: @AbideCalvaryAtascadero

Faith Baptist Church in Hamilton, NJ. Lance Walker is the Lead Pastor. Visit us at www.fbcchurch.org

In Deuteronomy 18:15–22 God promises to raise up a prophet like Moses from among Israel's own people—one who would speak God's words faithfully and to whom the people must listen. This sermon shows how that promise is fulfilled in Jesus Christ, the greater Mediator of a better covenant, whose words carry God's own authority and demand our obedience. It also examines the biblical tests for true and false prophets and calls every hearer to examine whether they are truly listening […]

Matthew Brickman sits down to speak with Lisa Zeiderman, managing partner of her own firm in New York, she focuses on high-net-worth divorce cases involving complex financial assets and custody litigation, while Matthew specializes in child custody and mediation.Lisa discusses the role of attorneys for children in New York, who advocate for the child's expressed wishes, and the lengthy, complex process of custody cases involving forensic evaluations and court backlog.Financial aspects such as forensic accounting, vocational experts, and alimony considerations—including the impact of domestic violence—are explored. Both express skepticism about collaborative divorce, favoring mediation as a voluntary, well-timed process after discovery.The discussion clarifies New York's dual court system for family matters, child support rules extending to age 21 or beyond in special cases.Lisa also provides insights into the practical challenges and legal nuances of family law in New York, emphasizing the importance of thorough preparation and realistic expectations. Lisa Zeiderman | Managing Partner, Miller Zeiderman, LLPMatrimonial and Family Law AttorneyServing New York City, Westchester, Long Island and Beyond.https://lisazeiderman.comSCHEDULE YOUR MEDIATION: https://ichatmediation.com/calendar/OFFICIAL BLOG: https://ichatmediation.com/podcastOFFICIAL YOUTUBE: http://www.youtube.com/ichatmediationOFFICIAL LINKEDIN: https://www.linkedin.com/company/ichat-mediation/ABOUT MATTHEW BRICKMAN:Matthew Brickman is a Supreme Court of Florida certified county civil family mediator who has worked in the 15th and 19th Judicial Circuit Courts since 2009 and 2006 respectively. He is also an appellate certified mediator who mediates a variety of small claims, civil, and family cases. Mr. Brickman recently graduated both the Harvard Business School Negotiation Mastery Program and the Negotiation Master Class at Harvard Law School. 

Rana Gujral joins me to talk about his book, The AI Instinct: The Future of AI and Human Decision-Making. We discuss whether we humans are paying attention to the right things when we consider our relationship with AI and whether our fear of what we don't know gets in the way of that. We talk about challenge of cognitive drift, the problem of oracle worship, and what we forfeit with a loss of friction.  You can learn more about the book here: https://www.theaiinstinct.com/. You can learn more about Rana's work here: https://ranagujral.com/ and follow him on  X here: @ranagujral.com. Do you have comments or suggestions about a topic or guest? An idea or question about conflict management or conflict resolution? Let me know at jb@dovetailresolutions.com! And you can learn more about me and my work as a mediator and a Certified CINERGY® Conflict Coach at www.dovetailresolutions.com and https://www.linkedin.com/in/janebeddall/. Enjoy the show for free on your favorite podcast app or on the podcast website: https://craftingsolutionstoconflict.com/      

In this episode of Rick and Elaine Discuss the Book of Job we explored this most important transition in the entire book as Elihu shifts the conversation away from Job's courtroom arguments and toward the character of God Himself. We examined Job chapters 33 through 36, including Elihu's powerful teaching on suffering, obedience, the Mediator, the Ransom, and God's purpose in affliction. Along the way, we discussed Hebrews 5, Christ learning obedience through suffering, and why Elihu serves as the final voice before God speaks from the whirlwind.We reflected on God's faithfulness through difficult seasons, and the surprising truth that God often delivers the afflicted through affliction rather than merely from it. As the storm clouds gather on the horizon of Job's story, Elihu begins moving us from the courtroom to the Judge. The arguments are fading, the thunder is rolling in, and we are standing on the threshold of one of the greatest moments in all of Scripture. We hope you enjoy this episode and continue on our journey through this incredible book!Much love to all of you!

John Curren talks with divorce mediator and financial strategist Joe Dillon about how couples can navigate conflict, communicate more effectively, and avoid the emotional and financial damage of litigation. Joe explains why divorce is handled in a court of equity, how mediation empowers couples to negotiate outcomes, and introduces tools like the Marriage Bank, interest‑based negotiation, Detached Engagement, and the Hard Right Turn. He also shares details about his upcoming book and invites listeners to get weekly tips and the first chapter at powerupmethod.com. Joe leaves listeners with a powerful reminder: divorce is a choice—and with effort and mutual recognition, most relationships can be repaired.

In this week's teaching from Exodus 24, we look at the beauty of Jesus, who fulfilled the old covenant and is the Mediator of the new covenant! Israel enters into a covenant with a Holy God, a covenant they could never perfectly keep. And neither can we. We cannot achieve our way into the presence of God or prove ourselves worthy of His love. The good news of the gospel is that Jesus has already done it. He fulfilled the law on our behalf, paid the debt we could never pay, and through His blood has reconciled us to God. Praise the Lord we don't have to achieve what Jesus has already accomplished. The invitation is to surrender–to trust Him, receive what He has done, and walk with Him. Come and Seek the Lord with Us www.flourishinggrace.org/plan-your-visit

We are all prone to wander. Like Israel at Sinai, we often grow impatient, compromise, and look elsewhere for what only God can provide. Yet this passage reminds us that salvation meets at the intersection of repentance and grace, and that God delights to restore those who return to Him. Discover how Moses points us to the greater Mediator, Jesus Christ, through whom God renews His covenant and restores His presence to His people.Exodus 32-34Andy Kvernen

In this week's teaching from Exodus 19, we look at how God didn't simply to rescue Israel out of Egypt, He rescued them to bring them to Himself. At the Mt. Sinai we stand at the bottom of a mountain climb on our own. The good news of the gospel is that Jesus is the greater Mediator. In Exodus 19 Moses went up and down, and up and down, and up and down the mountain on Israel's behalf, Jesus goes to the cross, opening the way for us to draw near to a holy God. We don't come by proving ourselves worthy, we come because Christ has made a way. Come and Seek the Lord with Us www.flourishinggrace.org/plan-your-visit

When we are stuck. At an impasse in a conflict. Or feeling that valued relationships are at risk of falling apart. Or paralyzed because we don't know how to broach the topic that is percolating under the surface.  We can benefit from looking back, in order to move forward.  We have all heard that hindsight is 20/20. We can actually embrace that idea and use the advantage of hindsight to help us figure out our next, positive steps. Do you have comments or suggestions about a topic or guest? An idea or question about conflict management or conflict resolution? Let me know at jb@dovetailresolutions.com! And you can learn more about me and my work as a mediator and a Certified CINERGY® Conflict Coach at www.dovetailresolutions.com and https://www.linkedin.com/in/janebeddall/. Enjoy the show for free on your favorite podcast app or on the podcast website: https://craftingsolutionstoconflict.com/      

On this episode, David Wollen explores this dramatic moment in Israel's history and shows how it points to an even greater deliverance from a greater enemy through Jesus Christ.

By Ken Loucks - Scripture applies several important titles—including God, Lord, Savior, King, Creator, and Alpha and Omega—to both God the Father and Jesus Christ. These shared titles reveal Their divine nature, unity of character, and common purpose, while distinct titles such as Father, Son, Word, Lamb, Mediator

In this interview I talked with Dr. Vern Poythress about his new book, Mediator. In his book he tracks the concept of mediator through the whole Bible, starting in the Garden of Eden in Genesis. We also discuss the differences between the Catholic and Protestant conception of mediator and if Jesus is the only mediator between God and man. Go subscribe to The Paradox Press now!Follow me on X: https://x.com/andyschmitt99

Sometimes, the idea of the journey and the destination can be taken too far. Better: when a group needs to make a decision, that decision-making process can be, if not as important as the ultimate decision, a profound influence on the interpersonal relationships. In a professional context, the best advisors are those who continue the journey to learn, grow, and evolve.  Do you have comments or suggestions about a topic or guest? An idea or question about conflict management or conflict resolution? Let me know at jb@dovetailresolutions.com! And you can learn more about me and my work as a mediator and a Certified CINERGY® Conflict Coach at www.dovetailresolutions.com and https://www.linkedin.com/in/janebeddall/. Enjoy the show for free on your favorite podcast app or on the podcast website: https://craftingsolutionstoconflict.com/    

Why would a loving God warn His own people not to come near Him? InExodus 19, Israel stands trembling before Mount Sinai and discoversthat sincere intentions, religious effort, and even covenantprivileges are not enough to enter the presence of a holy God. Thismessage traces the story from Sinai to Zion, revealing that God hasalways provided the only way into His presence—a mediator. Ultimately,the sermon points to Jesus, the greater Moses, whose life, death, andresurrection open the way for sinners to draw near with confidence.Come discover why our hope rests not in ourselves, but in Christalone.

Leviticus is one of the most overlooked books in the Bible, yet it carries a profound answer to one of the most important questions anyone can ask: how does an unholy person connect with a holy God? Built around the concept of holiness, the book moves through sacrifices, priestly ordination, and purity laws, all building toward one goal: bringing God's people from outside the tent of meeting to inside it. At the very center of Leviticus is the Day of Atonement, the moment when sins are forgiven. This is no coincidence. Atonement is the heartbeat of the Old Testament, and it points directly forward to Jesus Christ.In Leviticus 8, God instructs Moses to ordain Aaron as the high priest. Aaron was called by God, cleansed through sacrifice, and clothed in holy garments that identified his role as a mediator between the people and a holy God. Blood was placed on his right earlobe, his right thumb, and his right big toe, symbolizing a life devoted to hearing God, serving God, and walking with God. He wore a breastplate bearing the names of the twelve tribes of Israel, carrying the people over his heart every time he entered God's presence. Yet for all of this, Aaron was still a flawed man. He led the people into idolatry with the golden calf, proving that no human high priest could ever truly save anyone. He was an imperfect picture pointing toward something far greater.Jesus is the greater High Priest that Aaron could only foreshadow. He was chosen by the Father, lived without sin, and gave Himself as a ransom for all of humanity. Through Him, believers are no longer standing outside the tent but have become the very dwelling place of the Holy Spirit. First Peter 2:9 declares that every believer is part of a royal priesthood, called to proclaim the excellencies of God and invite others into His presence. Just as the high priest carried the names of God's people over his heart, believers today are called to carry the names of those around them in prayer and look for every opportunity to bring them closer to God.

There are probably things you do every day without really knowing why you do them. Think about it. When we meet someone new, we shake hands. But why? The original purpose was to show that your weapon hand was empty and that you came in peace. Most of us aren’t checking each other for concealed swords anymore, yet the handshake remains. We do it because it’s what we’ve always done. Or take Daylight Saving Time. Twice a year, many of us change our clocks and grumble about losing an hour of sleep or it getting dark too early. Ask the average person why we still do it, and most aren’t quite sure. We just know it’s time to change the clocks again. Even the phrases we use have outlived their original purpose. We still say, “Hang up the phone,” even though most people haven’t hung a phone on anything in decades. And let’s be honest—tapping the “End Call” button just doesn’t have the same satisfaction as slamming down a receiver! One of my favorite examples comes from a friend of mine. Every holiday, she cut the end off the ham before putting it in the oven. One day I asked her why. “Because that’s how you’re supposed to do it,” she said. I told her that’s not the way I do it. Unsatisfied with that answer, she asked her grandmother why she taught her to cut the end off the ham. Her grandmother laughed and said, “Because my baking pan was too small.” For 50 years, a tradition had been passed down from generation to generation, long after the too small baking pan no longer existed. It got me thinking: How many things am I doing simply because I’ve always done them? How many things have I been taught that I’ve never really stopped to examine? And then one practice came to mind. Prayer. More specifically, ending a prayer with the words, “In Jesus’ name, amen.” Do you do that? I do. Since I learned to pray as a teenager, I have ended my prayers that way because that’s what I was taught to do. It’s what I heard in church. So I said it too. “In Jesus’ name, amen.” But have you ever stopped and asked yourself why? Why do we pray in Jesus’ name? Is it simply a religious phrase we attach to the end of our prayers? Like a Christian version of saying “goodbye”? Or is there something deeper happening? What authority are we invoking when we pray in Jesus’ name? What did Jesus mean when He taught His followers to ask in His name? And what difference does it make when we truly understand it? Girls, let’s dig deeper together. Because when you understand what you’re saying, why you’re saying it, and whose authority you’re standing in, prayer becomes far more than a routine. It becomes powerful. And when understanding meets faith, prayer changes. The simple answer of why we pray in Jesus’ name is because Jesus told us to. John 14: 13-14, “You can ask for anything in my name, and I will do it, so that the Son can bring glory to the Father. Yes, ask me for anything in my name, and I will do it!” As Jesus is explaining to his disciples that he is about to die and no longer be with them in physical form, he says in John 16: 23-24, “At that time you won’t need to ask me for anything. I tell you the truth, you will ask the Father directly, and he will grant your request because you use my name. You haven’t done this before. Ask, using my name, and you will receive, and you will have abundant joy.” Yes, Jesus told us to pray in His name. But if that’s all we understand, we’ve missed the deeper meaning.” This isn’t like cutting the end off your ham because your grandma’s old baking pan was too short 50 years ago. This isn’t continuing something that no longer really applies to our lives today. This is of paramount importance still today – we pray in the name of Jesus. We ask the Father in the name of Jesus. But has it become nothing more than words you add to the end of your prayer – or are you REALLY approaching the Father through Jesus? 1 Timothy 2:5, “There is one God and one Mediator who can reconcile God and humanity – the man Christ Jesus. He gave his life to purchase freedom for everyone.” Jesus is our mediator. A mediator is someone who stands between 2 parties and brings them together. Think of a negotiator helping 2 people who are separated by conflict find reconciliation. Here’s the truth – we’ve screwed up. Every single one of us have fallen so short of the glory of God. We could never stand in his holy presence. Sin caused Adam and Eve to be kicked out of the garden, and we’ve been separated since. No matter how good we may try to be, in our own human effort, we simply cannot bridge that gap. The distance between us and our holy, perfect God is massive. Only the cross could bridge it and make a way for us to God. Jesus literally stepped into the middle for us. Because Jesus is both fully God and fully man, He represents both sides. His life sacrificed and blood shed for us then makes a way for us to come into God’s presence. We are for real coming to God in the name of Jesus. Our name isn’t good enough. Only the name of Jesus grants us access to God. But, I must admit, I’ve treated Jesus more like my heavenly mail carrier at time than my savior. Here’s my prayer request, Jesus, deliver this to God for me. Put your stamp of approval on this and maybe God will move for me. Is that what Jesus has become to you? You pray in his name because he’s the stamp for your letter to be delivered to God? Oh Jesus, please forgive us. JESUS IS THE REASON WE HAVE ACCESS TO GOD AT ALL!!!!!! When we pray “in Jesus’ name” we’re acknowledging this important fact – I’m not coming to God based on my goodness, my worthiness, or my achievements – I’m coming to God because Jesus has made a way for me! This is NOT a magic phrase that unlocks heaven – although we have sometimes treated it that way. The power is not in just saying the words, “In Jesus’ name”. The power is the holy One behind the name. Jesus himself has said, “She’s with me – she has access.” So now we show up in God’s presence through prayer and we acknowledge, “I’m only here because Jesus says I can be.” Hebrews 4:16 tells us to “Come boldly to the throne of our gracious God.” There’s only one way you can do that – back up a verse and you’ll see – it’s because Jesus is our High Priest. In the Old Testament, the high priest was the one person appointed to represent all the people before God. This one person stood in the gap between a holy God and sinful humanity. Once a year, the high priest would enter into the presence of God and offer sacrifices for their sin. If an ordinary person went into the place within the temple where God’s presence was, they would be struck dead. Only the high priest could enter. Now, we are told WE (yes me and you) can come boldly to the throne of God. We have access. We can talk to God directly. How? Because we have a High Priest who is Jesus. When you come to God in the name of Jesus, you’re remembering Jesus has already gone before you making it possible for you. As our High Priest, Jesus continually represents us before God. And knowing this can transform your prayers. We don’t have to end our prayers with a phrase we repeat out of habit – we can say it with understanding. I’m praying under the authority of Jesus. I’m approaching the Father through Jesus. I am accepted by God because of Jesus. “In the name of Jesus” isn’t a closing phrase – it’s a declaration of faith. It’s a reminder that every prayer reaches the Father because Jesus stands in the gap and makes a way for us to come near. JESUS IS THE REASON WE HAVE ACCESS TO GOD AT ALL!!!!!! The miracle isn’t that God answers our prayers. The miracle is that we are invited to pray at all. Have you ever prayed a prayer, even ended it with “in Jesus’ name,” and it didn’t get answered? That really causes us to struggle, doesn’t it? It’s easy to take Jesus’ words, “Ask anything in My name, and I will do it,” and twist them to mean that as long as we add His name to our request, it’s guaranteed to happen. What a dangerous little game we can play there. We must always remember that God sees what we do not see. He holds ETERNITY while we are stuck in the right here and now, wanting immediate answers, immediate relief, and immediate results. We see today. God sees forever. We see the request. God sees the outcome. We see the closed door. God sees what is standing behind it. Sometimes the most loving answer God can give is “yes.” Sometimes it is “wait.” And sometimes it is “no.” Not because He isn’t listening. Not because Jesus’ name lacks power. Not because our faith is too small. But because a wise Father is answering from an eternal perspective while we are praying from a temporary one. Praying in Jesus’ name is not giving God our agenda and expecting His signature at the bottom. It is bringing our requests under His authority, His character, His wisdom, and His will. When I pray in Jesus’ name, I am essentially saying: “Lord, this is what I desire. This is what I hope for. But more than anything, I want what You want. If this request honors You, advances Your purposes, and aligns with Your will, then let it be so.” That kind of prayer requires trust. It means trusting that when God says yes, He is good. When God says wait, He is good. And even when God says no, He is still good. The power of praying in Jesus’ name was never found in getting everything we ask for. The power is found in knowing that the One who hears us sees the whole picture—and we can trust Him with the answer. So why do we pray “In Jesus’ name”? Why do we end our prayers in this way? Well maybe we didn’t know before, but we know now! John 14:6, Jesus said, “I am the way, the truth, and the life. NO ONE can come to the Father except through ME.” He’s not the mailman of heavenly requests – he is the reason for our access at all. He is the only way to our Father God. If we don’t come to God in the name of Jesus, we simply don’t get there! The next time you pray and say, “In Jesus’ name,” don’t let it be empty words. Remember what you’re really saying: “Father, I am not standing before You because of my goodness. I am not approaching You in my own authority. I am here because of Jesus. I belong to Him. He made a way for me. And I’m only here because Jesus says I can be.” Follow Pamela on Instagram – https://instagram.com/headmamapamela Or Facebook – https://www.facebook.com/pamela.crim Find out more about BIG Life – http://biglifehq.com

Reach Out: Please include your email and I will get back to you. Thanks!emersonk78@me.comExcel Still More Journal - AmazonNew GENESIS Daily Bible Devotional!Daily Bible Devotional Series - AmazonTitle Sponsor: Tyler Cain, Senior Loan Officer, Statewide MortgageWebsites: https://statewidemortgage.com/https://tylercain.floify.com/Phone: 813-380-8487Oooh, this one stung a bit. I don't get into it in the lesson, but I sent a text the minute the recording was finished. I don't know that it will start things back to friendship with the person, but would you please offer a prayer on our behalf? Thank you! I will do the same to you, generically now, and specifically later if you let me know who and how. We must be a restorative people. Christ is so merciful, kind, patient, and forgiving. And we come up with so many reasons not to be this way. We site the error of the other person, or external factors that make the relationship a lost cause. Praise God that He didn't do that with you or me. Live the love you have from God. 

Bill Roggio. Roggio explains Pakistan's classification as a "friendly" nation by Iran, highlighting its role as a deceptive mediator. He cautions that Pakistan's military often undermines U.S. interests to maintain its own regional influence. (1)1930 BRAZIL