Podcasts about Melchizedek

→ Watch on YouTube → Detailed Show Notes (00:00) A brief overview of these psalms.(01:32) Psalm 89 portrays God's power of creation and his justice. Assurances are made to the anointed king that the seed of David will continue with a promise of victory. The last 14 verses are a lament that the king has been forsaken.(07:15) Psalm 93 teaches that the Lord is mightier than the waters, with a description of him overcoming chaos in his acts of creation.(09:14) In Psalm 102 the righteous pray for deliverance. Psalm 115 helps us understand Psalm 102, as they both relate to death and resurrection.(17:23) In Psalm 116 we are assured that God will redeem mankind from death and sorrow and will one day wipe away our tears.(24:10) Psalm 103 describes how the Lord's people rejected him, yet the Lord showed them pity. Much of the Old Testament reflects a post exilic view of God that can be negative. This Psalm shows the lovingkindness of God. Lehi describes the essence of the original Hebrew of this psalm when he says “I am encircled about eternally in the arms of his love.” Knowing God's true character, nature, and perfections lead us unto salvation.(31:51) Psalm 105 portrays God's redemptive work with the children of Israel and the story of the Exodus.(34:13) Psalm 110, “Thou art a priest forever after the order of Melchizedek.” Different ways to read Psalm 110 in its historical context and in connection with King Benjamin's sermon. Psalm 110 and Psalm 2 both teach about becoming sons and daughters of Christ.(45:37) Psalm 118.22, “The stone which the builders refused is become the head stone of the corner.” In the Book of Mormon we are warned against rejecting the Messiah, who sits on the right hand of God. Sometimes the Savior does not meet our preconceived expectations.(55:07) Psalm 119 is an acrostic poem, a prayer to God, and one the longest of the psalms.(1:02:35) Psalms 120-134 are 15 “psalms of ascent,” relating to the Water-Drawing Ceremony at the Feast of Tabernacles. Jesus used this imagery to teach about his power to save.(1:08:21) In Psalm 127 we are reminded that children are an heritage of the Lord.(1:12:52) Psalm 135 elaborates upon Israel's history from the pre-earth Council in Heaven to King David.(1:16:16) Psalm 136 begins in the premortal Council, reiterates the creation, and then Israel's Exodus. God's mercy endures forever.(1:17:39) Psalm 137 is an emotionally moving exilic psalm lamenting the destruction of the temple.(1:23:34) Psalm 138 is a thanksgiving prayer of praise. Psalm 139 expresses the king's worthiness to approach God at the veil of the temple.(1:24:30) Psalm 146 expresses the message of the work Jehovah would do. This was also the message of the angel to King Benjamin. Psalm 148 shows God's power in his creative works.(1:27:21) Psalms 149 and 150 emphasize the participatory nature of the First Israelite Temple Drama. Israel is to sing a new song praising God. → For more of Bryce Dunford’s podcast classes, click here. → Enroll in Institute → YouTube → Apple Podcasts → Spotify → Amazon Music → Facebook The post Ep 387 | Psalms 102-150, Come Follow Me 2026 (Aug 31-Sept 6) appeared first on Talking Scripture.

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

In this episode, we continue our deep dive into Ezra Booth's anti-Mormon letters from October 1831, examining how this early apostate mounted his attack against our fledgling church. What fascinates us most is that Booth personally witnessed miracles, including Elsa Johnson's arm being healed, yet later dismissed such spiritual experiences as delusion or deliberate fraud.  We highlight striking logical contradictions in his arguments: he claims only Joseph saw angels, then attacks witness testimonies about seeing them. His scattershot approach, depicting believers as liars, crazy, or stupid, mirrors modern anti-Mormon rhetoric perfectly. Ironically, Booth himself confirms early church members used "Melchizedek priesthood" language and testified of spiritual experiences, undermining later revisionist claims these were later developments. If you are interested in joining us in 2027 in Palmyra and Kirtland, August 1st through August 7th, click on the link below and reserve your spot: https://pci.jotform.com/form/261567888174171 Sign up for our free monthly email: ⁠ ⁠⁠https://standardoftruthpodcast.substack.com⁠⁠ (https://standardoftruthpodcast.substack.com/) If you have any questions or possible topics of discussion for upcoming podcasts, please email us at: ⁠⁠questions@standardoftruthpodcast.com

This week's program looks at Genesis 14: the mystery man who is both king and priest. Get ready to chuckle or even chortle with Pastor “Jolly” John Lukomski and Pastor Matt “Youngblood” Clark as they take a humorous approach to Bible Study. Submit comments or questions to: listener@kfuo.org

In this conversation Flowers explores the deep human-dog bond, showing how dogs' emotional behavior often reflects their human companions. We are connected through a shared energetic field. Beyond the love they shower on us, they give us the gift of getting off our couches and out into the wider world, making us better physically, emotionally, and spiritually. JJ Flowers is a screenwriter, playwright, and a lifelong yogi who teaches pranayama and Metta meditation, also known as the Loving Kindness meditation. She identifies as an experienced metaphysician, psychic medium, and animal communicator. She is the author of numerous books including Juan Pablo and the Butterflies (Simon & Schuster Books for Young Readers 2017) and The Spiritual Dog: Emissary of Unconditional Love and Healing (Findhorn Press 2026)Interview Date: 5/6/2026. Tags: JJ Flowers, Metta Meditation, Loving Kindness meditation, aggression in dogs, chakra system, grief, therapy dogs, Bill Phillips , evidentiary medium, Jane Roberts, Seth Speaks, Paul Selig, channeling, Melchizedek, pranayama yoga, breathing exercises, neurotic dogs, love and angelic realms, dogs can smell cancer, Animals, Relationship, Spirituality

Hard Questions Solid Answers

Hard Questions Solid Answers

In Israel, kings and priests were never the same person, but Psalm 110 says the Messiah is both. The king who sits on the throne is also the priest who brings you into his presence.

# Genesis 12–23: The God Who Provides## SummaryGenesis 12–23 marks a major shift in the biblical story. God calls Abram into a personal relationship and promises him land, descendants, and a blessing that will reach all nations.Abraham responds in faith, but his journey is not perfect. He struggles with fear, makes poor decisions, and sometimes tries to accomplish God's promises in his own way. Still, God remains faithful.In Genesis 15, God confirms His covenant by passing alone through the divided animals, showing that the promise rests on His faithfulness, not Abraham's perfection.God eventually gives Abraham and Sarah the son He promised, Isaac. Then in Genesis 22, Abraham is tested when God asks him to offer Isaac. Abraham obeys, trusting God to provide. At the last moment, God provides a ram in Isaac's place, and Abraham names the place “The Lord Will Provide.”Abraham's story reminds us that God desires relationship with us, remains faithful through our failures, and provides even when we cannot see how.**Big Idea:** Trust God, obey Him, and believe that He will provide.## Sermon Notes### 1. God Calls Abraham**Genesis 12:1–3**God calls Abraham to leave everything familiar and follow Him into the unknown.**Key Principle:** God desires a relationship with you, not just religious activity.### 2. Abraham's Faith Is Imperfect**Genesis 12:10–20**Abraham trusts God, but fear still causes him to make bad decisions, including lying about Sarah.**Key Principle:** Your weaknesses do not automatically disqualify you from what God is calling you to do.### 3. Abraham Chooses Trust**Genesis 13:1–18**Abraham lets Lot choose the land first. Lot chooses by sight, while Abraham trusts God with what remains.**Key Principle:** Choose by trust, not simply by appearance.### 4. Abraham Rescues Lot**Genesis 14:1–24**Abraham rescues Lot, meets Melchizedek, gives him a tenth, and refuses the king of Sodom's wealth.**Key Principle:** Live in a way that makes God's faithfulness visible.### 5. God Makes a Covenant**Genesis 15:1–21**God promises Abraham descendants as numerous as the stars. God alone passes through the covenant pieces.**Key Principle:** God's promises depend on His faithfulness, not our perfection.### 6. Abraham Tries to Rush God's Plan**Genesis 16–17**Abraham and Sarah try to produce God's promise through Hagar. Their shortcut creates pain, but God does not abandon them.**Key Principle:** God's timing is better than our shortcuts.### 7. God Provides Isaac**Genesis 21**After years of waiting, Sarah gives birth to Isaac.**Key Principle:** Waiting does not mean God has forgotten.### 8. The Lord Will Provide**Genesis 22**God tests Abraham by asking him to offer Isaac. Abraham obeys, trusting that God will remain faithful.At the last moment, God provides a ram in Isaac's place. Abraham names the place “The Lord Will Provide.”This points forward to the greater sacrifice God would provide through Jesus.**Key Principle:** We can trust God's provision even when we cannot see it yet.## Practical Applications1. **Take the next step of obedience.** What is one thing God has been asking you to do?2. **Stop forcing God's timing.** Identify one area where you are trying to control the outcome and surrender it to Him.3. **Choose trust over appearances.** Make decisions based on God's character, not simply what looks easiest or best.4. **Give God the credit.** Recognize where He has provided, opened doors, or carried you.5. **Prioritize your relationship with God.** Set aside intentional time this week for prayer, Scripture, and worship.6. **Lay down what you are carrying.** Give God the fear, burden, or uncertainty you have been trying to manage yourself.## Discussion Questions1. Where do you see Abraham growing in trust throughout these chapters?2. In what area of your life is it hardest to trust God's timing?3. Have you ever tried to force something instead of waiting on God?4. What does Genesis 22 teach us about obedience and trust?5. Where have you seen God provide in an unexpected way?6. What is one practical step of obedience God may be asking you to take?7. What burden do you need to surrender to God this week?> **“The Lord will provide.” — Genesis 22:14**

Hebrews reveals Christ as God's appointed eternal High Priest, perfected through suffering, whose obedient sacrifice brings salvation after the enduring order of Melchizedek for us.

Part of our verse-by-verse exposition through the book of Hebrews

“Why date John’s Gospel earlier than the modern consensus?” This question opens a discussion on the dating of biblical texts, alongside intriguing inquiries about the identity of Melchizedek and the implications of Genesis 1 regarding the Trinity. Other topics include the reality of dinosaurs in relation to the creation story and the reliability of different biblical texts. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 03:40 – Why do you date John’s Gospel earlier than the modern consensus? 17:27 – Gen 1 the Spirit is named and the Father is named but Jesus isn't. Could the face of the waters be a reference to him? 32:07 – Who was Melchizedek and there an actual order based on him? 40:10 – Are dinosaurs real? Scientists say they lived like 70 million years ago. But that doesn't seem to work with the creation story in Genesis, where the animals were created after Adam and Eve. 44:57 – In your video on the Ark of the Covenant, you said you believed the Ark was destroyed by the Babylonians. How could they have done that given the story of Uzzah, who just touched it and died? 50:00 – A Protestant told me that the Alexandrian texts of the Bible were not reliable because they were so far away geographically from the origin point that they would have been corrupted. I believe his conclusion was that therefore the King James Version is the only reliable version of the Bible. What do you make of this?

Melchizedek, violence against Anabaptists, racism, aliens and more on Called to Communion with Dr. David Anders.

Send us Fan MailPodcast 278 - Hebrews 5, Ideal Priest In Christ This podcast covers the Hebrew argument about when priesthood began and why Jesus is the perfect priest to represent man to God. Hebrews were stuck on Aaron being the first priest but the author shows that Melchizedek was which qualified Jesus to be the perfect priest - not being from the tribe of Aaron or heritage. Listen to hear as the author unpacks this debate. Support the show

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

In this sermon, pastor Matt reminds us that believers can draw near to God because of Christ's better priesthood. The good news is that Jesus has become a different priest on the basis of his indestructible resurrection life, and through him God's goal of perfection, of completeness, for his people and his creation will be accomplished.

Jesus Christ is our unbreakable lifeline, offering hope, strength, and security in every season of life. Hebrews 6:18-20 reminds us that through Christ we have a steadfast hope anchored in God's presence. Discover why prayer is more than a habit—it's our direct connection to the Savior who never leaves us or turns us away. Life often tempts us to look for comfort in people, achievements, or temporary things when we feel overwhelmed. In today's devotional, Alexis A. Goring reflects on how everyday experiences reveal a deeper truth: while people and circumstances may fail us, Jesus remains our constant source of hope and strength. Through prayer, we can bring every fear, burden, and unanswered question directly to Him. Highlights: Discover what Hebrews 6:18-20 teaches about the hope we have in Christ. Learn why prayer is our spiritual lifeline during difficult seasons. Be encouraged to depend on Jesus instead of people or temporary comforts. Find reassurance that Christ welcomes every fear, doubt, and burden we bring to Him. Understand how Jesus' constant presence gives lasting peace and security. Be reminded that our greatest hope is anchored in Christ alone. Resources Mentioned Song: Lifeline — Mandisa Song: That's Who You Are — Megan Tibbits Song: Don't Stop Praying — Matthew West Song: Jesus Walks with Me — Be Still Studios Join the Conversation What has helped you stay anchored to Christ during difficult seasons? We'd love to hear how prayer has strengthened your faith and reminded you that Jesus is your true lifeline. Continue the conversation with the Crosswalk community here: https://forums.crosswalk.com/ Do you want to listen ad-free? When you join Crosswalk Plus, you gain access to exclusive, in-depth Bible study guides, devotionals, sound biblical advice, and daily encouragement from trusted pastors and authors—resources designed to strengthen your faith and equip you to live it out boldly. PLUS ad free podcasts! Sign Up Today! Full Transcript Below: Our Lifeline By Alexis A. Goring Bible Reading: “We who have run for our very lives to God have every reason to grab the promised hope with both hands and never let go. It’s an unbreakable spiritual lifeline, reaching past all appearances right to the very presence of God where Jesus, running on ahead of us, has taken up his permanent post as high priest for us, in the order of Melchizedek.” - Hebrews 6:18-20 (MSG) A few years ago, while waiting to be seen in a hospital, I stepped into the women’s restroom and saw something that inspired this devotional: a lifeline. It was a red label with white-inked words instructing me to pull the attached red string if I needed help. The sight of this made me think about how Jesus Christ is our lifeline. Earlier this year, I saw a reel via Instagram of a young girl around age 11 or 12. She was captured on camera rushing onto the concert stage before security could catch her and embracing her favorite singer. Prior to this, I could see that the singer was performing at a calm, steady pace as she walked across the stage, holding the microphone near her face. When the young girl rushed onto the stage, the singer wasn’t fazed. She let the young girl wrap her arms around her waist and rest her head on her midsection as she leaned in for a tight hug that obviously meant the world to her. This girl received a 10-second embrace before security reached her and carried her away. When I saw this reel, it spoke volumes to me because it helped me realize several things. I realized that I have been there before because I have had favorite singers over the years—both secular and Christian—and I know what it’s like to cope with their music to the point where it feels like your favorite singer and their songs are your lifeline. When feeling sad or depressed, I would listen to a song that served as catharsis for my feelings, working it out of my system until I felt better. It was obvious to me that the singer in the Instagram reel was that young girl’s lifeline. Her music must have brought this girl through tough times and inspired her heart. Whether feeling happy or sad, this singer’s songs were obviously the soundtrack to her fans’ lives. It was obvious that she loved this musician with all her heart. It was also clear that this singer appreciated her fans because she let this girl hug her for more than a second without pushing her away. Jesus Christ also never pushes us away. And unlike any human—famous singer or not—He is our true lifeline. Only Jesus can save our souls. And He gave us a beautiful way to reach Him as our lifeline. That gift is prayer. I follow a page on Instagram that’s hosted by Ellie Mont. Last year, she said something very profound about prayer being our lifeline. These are a few quotes from her post on Instagram that support my devotional message today: First, she acknowledges that life can be hard for most people. Mont said, “Life often feels like a series of challenges and roadblocks that drain our strength. We try to be strong, to figure it all out on our own, but sometimes it just feels like too much. In those moments, we must remember we do not walk alone.” Second, she reminds us that Jesus walks with us. She also delivers a powerful line about the gift God gave us to reach Him and communicate with Him. Mont said, “Prayer is more than a religious habit or a last resort. It is a lifeline. It is a personal conversation with the God who created you, who sees everything you face, and who cares about every detail of your life. When you cannot handle the weight of your problems, you can bring them to the One who can. God does not ask you to be perfect. He asks you to come to Him just as you are.” Third, Mont reminds us that God wants to hear our hearts no matter how we feel or how messy it seems. She said, “You can be honest with Him. You can tell Him your fears, your doubts, your confusion, and your pain. There is nothing too small or too big for God to handle. He is not bothered by your questions or your tears. He welcomes them. He is a Father who wants to help you and walk with you through every season.” Finally, Mont gives us a word of encouragement for when we feel too discouraged to pray. She said, “Don’t let discouragement silence your voice. Do not let fear steal your hope. Keep praying. Keep trusting. God hears every word, even the ones you cannot say out loud. He sees your heart, and He is working even when you do not see it. You are not alone. You are not forgotten. You are not powerless. You are loved by a God who listens.” In closing, I’d like to say: Be careful not to make a human or anything that is not God your god or your lifeline, because there is only one true God and one way to heaven. The way is Jesus Christ (John 14:6). He is our lifeline. We need to cling to Christ more than we cling to anybody or anything else. Before you go, please listen to these four songs (below) and reflect on the lyrics. Song of Reflection #1: “Lifeline” by Mandisa. Listen to it HERE. Song of Reflection #2: “That’s Who You Are” (Original song by Megan Tibbits). Listen to it HERE. Song of Reflection #3: “Don’t Stop Praying” by Matthew West. Listen to it HERE. Song of Reflection #4: “Jesus Walks with Me” by Be Still Studios. Listen to it HERE. Intersecting Faith & Life: How does it feel to know that Jesus Christ is our Lifeline? What have you been clinging to more than Christ? Further Reading:Luke 18:1John 3:16-17John 11:25-26John 15:5Hebrews 4:16 Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

What really happens at baptism and communion, and why? In this episode, Pastor Drew Webb continues the "Basics of the Faith" series with a look at the two ordinances Jesus gave the Church.

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

In this sermon, pastor Matt helps us see how Melchizedek, the mysterious figure from the Old Testament, points us to Jesus, the greater priest who continues forever. When we see how Scripture tells us who Melchizedek is and what he does, we realize it was always God's intention to provide a royal priest for his people, one better than all the rest.

Sermon TextPsalm 42-43To the choirmaster. A Maskil of the Sons of Korah. As a deer pants for flowing streams, so pants my soul for you, O God. My soul thirsts for God, for the living God. When shall I come and appear before God? My tears have been my food day and night, while they say to me all the day long, Where is your God? These things I remember, as I pour out my soul: how I would go with the throng and lead them in procession to the house of God with glad shouts and songs of praise, a multitude keeping festival. Why are you cast down, O my soul, and why are you in turmoil within me? Hope in God; for I shall again praise him, my salvation and my God. My soul is cast down within me; therefore I remember you from the land of Jordan and of Hermon, from Mount Mizar. Deep calls to deep at the roar of your waterfalls; all your breakers and your waves have gone over me. By day the LORD commands his steadfast love, and at night his song is with me, a prayer to the God of my life. I say to God, my rock: Why have you forgotten me? Why do I go mourning because of the oppression of the enemy? As with a deadly wound in my bones, my adversaries taunt me, while they say to me all the day long, Where is your God? Why are you cast down, O my soul, and why are you in turmoil within me? Hope in God; for I shall again praise him, my salvation and my God. Vindicate me, O God, and defend my cause against an ungodly people, from the deceitful and unjust man deliver me! For you are the God in whom I take refuge; why have you rejected me? Why do I go about mourning because of the oppression of the enemy? Send out your light and your truth; let them lead me; let them bring me to your holy hill and to your dwelling! Then I will go to the altar of God, to God my exceeding joy, and I will praise you with the lyre, O God, my God. Why are you cast down, O my soul, and why are you in turmoil within me? Hope in God; for I shall again praise him, my salvation and my God.Psalm 43:2For you are the God in whom I take refuge; why have you rejected me? Why do I go about mourning because of the oppression of the enemy?Matthew 26:36-39Then Jesus went with them to a place called Gethsemane, and he said to his disciples, Sit here, while I go over there and pray. And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and troubled. Then he said to them, My soul is very sorrowful, even to death; remain here, and watch with me. And going a little farther he fell on his face and prayed, saying, My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.Matthew 27:43He trusts in God; let God deliver him now, if he desires him. For he said, ‘I am the Son of God.'Psalm 43:5Why are you cast down, O my soul, and why are you in turmoil within me? Hope in God; for I shall again praise him, my salvation and my God.Psalm 43:3-4Send out your light and your truth; let them lead me; let them bring me to your holy hill and to your dwelling! Then I will go to the altar of God, to God my exceeding joy, and I will praise you with the lyre, O God, my God.Hebrews 6:19-20We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.

For the writer to the Hebrews, understanding Melchizedek means understanding Jesus. But how can an ancient king help us know the true King of glory?

Series: Offshoot of Leviticus; "Leprosy"; Coming out of the bondage of Egypt; Idolatry = Covetousness; Terah's idolatry?; Deut 17; Two witnesses; Updating ideas; Scillitan Martyrs; Tax evasion?; Teaching The Way; What it means to be Christian; Paul's persecution; "Corban"; Esau and Jacob; Jacob's tents; Human Resources; "Abimelech" vs "Melchizedek"; Hating leaders?; Pharisees unlike Moses; Christians unlike Christ; Economic collapse?; Cloward and Piven strategy; Value of money; Inflation; Commodity money; Reserve funds; Fleshpots, cauldrons; Exercising authority over others; Mt 20:25; Mark 10:42; Lk 22:25; "Benefactors"; Oppression; Public money; John Adams quote on Constitution morality; Covetousness = Idolatry; Col 3:5; Children of disobedience; Christ's morality; Eph 5:5; 1 Cor 5:10; Ear ticklers; Welfare snares and traps; Becoming merchandise; Public Religion; Greatest destroyers of liberty; Moving the standards of Christ; "Logos" right reason of Christ; Do YOU love the light, truth?; Taking care of the needy; False Christians; Corban of the Pharisees; Just weights and measures; Christ's "commands"; Justin the Martyr; Tax evasion vs avoidance; Outlawing private religion; Christ as king in Judea; Charity alone; Joining the Living Network; Repentance; "Kosmos"; Jn 18:36; Translators are traitors; "world"; Kosmos, from komizo; Having a place to flee to; Holy Spirit's guidance; Jurisdiction; Legal mind of Christ; Who are you following?; Pilate's decree on the cross; Jn 9:39; Jn 3:3; True followers of Christ?; Understanding with the light of Christ; Humility; "Born Again"; Jn 3:17 - MIGHT; Character of Jesus; Loving darkness; "Poneros"; Jesus' plan; Burning furnace?; "semites"?; Walk in the faith of Abraham, Moses and Christ.

One of the most mysterious figures in the Bible is Melchizedek, King of Salem, who was also a priest of the Most High God (Gen. 14). Many believe he was a “Christophany”: a bodily appearance of the Christ during the Old Testament era. Is “the order of Melchizedek,” mentioned in Psalm 110, prophetic of New Covenant believers—king/priests who will minister to God forever? Let's unravel the mystery together.Ministry website: www.shreveministries.org Comparative religion website: www.thetruelight.net The “Catholic Project” website: www.toCatholicswithlove.org Video channel: www.YouTube.com/mikeshreveministries All audio-podcasts are shared in a video format on our YouTube channel. Mail: P.O. Box 4260, Cleveland, TN 37320 / Phone: 423-478-4843Audio Version—You may access the audio version of all Mike Shreve podcasts on Spotify, Apple Podcasts, Amazon Music, Audibly, Charisma Podcast Network, Listen Notes, and RSS.com.Get Mike Shreve's book revealing the spiritual identity of God's people: WHO AM I? Dynamic Declarations of Who You Are in ChristMike Shreve's other podcast Revealing the True Light—a study on comparative religion themes, as well as mysterious or controversial biblical subjects: https://www.charismapodcastnetwork.com/show/revealingthetruelight

In this episode of The Leader's Notebook (Ep. 322), I take you into the powerful message of the Book of Hebrews and its connection to Yom Kippur, the Day of Atonement. Hebrews was written to believers who were tempted to look back, but its message is clear: Jesus is better. Better than the angels, better than Moses, better than Aaron, better than the old covenant, and better than every sacrifice that was ever offered. What the Law, the Tabernacle, and the priesthood could only foreshadow, Jesus fulfilled completely through His death, resurrection, and eternal ministry as our High Priest. From Hebrews 1, Hebrews 8–10, and Leviticus 16, we discover that Jesus is both the perfect sacrifice and the fulfillment of the scapegoat who carried away the sins of the people. His atonement is not annual but eternal. If you have ever wondered whether God's forgiveness is sufficient, whether Christ is enough, or how the Old Testament points directly to the cross, this message will strengthen your faith and deepen your understanding of the finished work of Jesus Christ. No matter what you face, this truth remains: Jesus is better.– Dr. Mark Rutland Chapters (00:00:03) - The Leaders Notebook(00:00:25) - The Day of Atonement(00:01:33) - Hebrews(00:03:19) - The Book of Hebrews(00:11:45) - Paul on Melchizedek and the New Covenant(00:15:48) - The Tabernacle of Jesus(00:21:31) - Comparatives in the Book of Hebrews(00:26:25) - The Book of Hebrews(00:30:32) - Yom Kippur(00:38:28) - Jesus is Better Than Moses

The Power of an indestructible Life “This hope we have as an anchor of the soul, a hope both sure and reliable and one which enters within the veil, where Jesus has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek.” “For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham as he was returning from the slaughter of the kings and blessed him, to whom also Abraham apportioned a tenth of all the spoils, was first of all, by the translation of his name, king of righteousness, and then also king of Salem, which is king of peace. Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest perpetually.” Hebrews 6:19-20-7:1-3 NASB “And this is clearer still, if another priest arises according to the likeness of Melchizedek, who has become a priest not on the basis of a law of physical requirement, but according to the power of an indestructible life. Hebrews 7:15-16 NASB The Power of a Permanent Priesthood “For it is attested of Him, “You are a priest forever According to the order of Melchizedek…The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing; Jesus, on the other hand, because He continues forever, holds His priesthood permanently.Therefore He is also able to save forever those who come to God through Him, since He always lives to make intercession for them. For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners, and exalted above the heavens; who has no daily need, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because He did this once for all time when He offered up Himself. For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, who has been made perfect forever.” Hebrews 7:17, 23-28 NASB The Power of an Eternal and better covenant “For, on the one hand, there is the nullification of a former commandment because of its weakness and uselessness (for the Law made nothing perfect); on the other hand, there is the introduction of a better hope, through which we come near to God. And to the extent that it was not without an oath (for they indeed became priests without an oath, but He with an oath through the One who said to Him, “The Lord has sworn And will not change His mind, ‘You are a priest forever'”) by the same extent Jesus also has become the guarantee of a better covenant.” Hebrews 7:18-22 NASB “Now may the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, that is, Jesus our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen.” Hebrews 13:20-21 NASB

Because Jesus, the Son of God, has passed through the heavens as our great high priest, we are called to hold fast our confession and draw near to the throne of grace with confidence. Unlike every priest before Him, Christ is able to sympathize with our weaknesses, having been tempted in every respect as we are, yet without sin. This sermon examines the qualifications of our High Priest from Hebrews 4:14–5:10: appointed by God after the order of Melchizedek, not self-exalted; acquainted with human frailty, offering up prayers with loud cries and tears; and perfected through suffering and obedience, becoming the source of eternal salvation to all who obey Him. In Christ we find mercy and grace to help in time of need.

Purpose of Leviticus; Melchizedek's difference; "Call no man father"; Benefactors; Mt 20:25, Mk 10:42, Lk 22:25; Exercising authority; Plutarch; Understanding Christ; "Tithing"; Lady Godiva?; Providing for the needy; Why you owe Caesar; Welfare snares; Scillitan Martyrs; Freeing the people; "Corban"; Gal 5:1; Pure Religion; "Born again?"; Are Christians free?; "ekklesia"; Gathering in Tens, Hundreds and Thousands; Gregory history stories; Lawyers and politicians; Bondage of Egypt; Understanding law; Fulfilling duties; First: Seek the kingdom and His righteousness; Learning from other peoples' mistakes; Communication with Holy Spirit; Clear evidence; Deciding fact and law; Ownership; Transfer of your rights; Delegating your responsibilities; Legal title; Who owns it?; Following Christ; What the bible actually says; Compelled welfare vs charity; Forcing your neighbor; "Hell is a collective"; Learning out of love; "Fear Not"; Jer 13:18; Rom 8:38; Principalities; Eph 3:10; "Powers"; Liberty, right to choose; Endowed rights; Eph 6:12; Encouraging righteousness; Giving consent; "exousia"; Gen 1:26 Dominion; Ps 8:4; "Not to be that way with you"; No respecter of persons; Church funding; Economics; Your salvation; Capitalism; Christian conflict; Genius of government?; Imperium; Repentance; Patriarchy; Allegiance; Roe vs Wade; Civil law; Theology of Christ; Lk 22:29; Outlawing private religion; "Kosmos"; Outlawing legal Christian activity; Government of Christians; "Essenes"; Are you putting the pieces together?; Join the Living Network.

IntroductionWe confess that Christ is seated at the right hand of the Father, but we might ask, “What difference does that make today?”After all, we cannot see him. We still live in a world filled with evil, persecution, and injustice. At times, we might think that Christ has left us as orphans. Psalm 110 answers those doubts. David shows us that Christ's ascension was not his retreat from the world but his glorious enthronement. Our risen Lord now reigns as our King, represents us as our perfect High Priest, and will one day return as righteous Judge. His throne is the church's comfort because his work is complete. So, how do we know this is true?Christ Reigns as Our Enthroned KingPsalm 110 begins with the Father inviting the Son to sit at his right hand. Christ's sitting communicates that this work is 100% complete. Christ has finished his humbling earthly work of redemption and now reigns with all authority.His reign does not mean the world immediately becomes peaceful or enters a golden age. Psalm 110 reminds us that Christ rules in the midst of his enemies. Evil still opposes the gospel and seeks to challenge Christ. The church still faces hostility. History continues to ebb and flow between seasons of ease and seasons of persecution.Nevertheless, none of this threatens Christ's kingdom that is ministered through his church. Even when his enemies rage, they do so only under his sovereign rule. He continues to gather his church, preserve his people, and govern history according to his perfect wisdom. His heavenly throne assures us that appearances of evil, sin, and persecution never overrule Christ's enthronement. Christ truly reigns in the midst of his enemies. Christ Represents Us as Our Eternal PriestWe can say, “Christ is in heaven? He is absent from us! How can you say that he represents us when he is removed from us?” We are asking the wrong questions! We are assured that the ascended Christ is present with his people. He continues his ministry on our behalf in the heavenly sanctuary. He is not like a mere mortal who can only be in one place at a time. He can be in heaven, and still dwell in us and with us. Psalm 110 tells us that Christ is in the order of Melchizedek. He is a priest who ministered in Jerusalem when Abraham triumphed over Lot's captors. Genesis compiles a genealogy for each significant person. However, Melchizedek breaks this trend. He has no genealogy to communicate his birth. He has no record of his death. He is a priest without beginning or end. Christ is a priest in this order. Christ never grows weary interceding on our behalf. Christ never grows weary of protecting us and leading us by his Spirit. In the Holy Spirit, he unites us to himself, strengthens his church, and equips his people to serve him faithfully.Psalm 110 reminds us that God's promise concerning this Priest-King will never change. Unlike the temporary priests of the Old Testament, Christ's priesthood is everlasting. His sacrifice is complete. His intercession never ceases. His protection will never expire. Our acceptance before God rests entirely upon the finished work of Christ. His heavenly enthronement testifies to us that his work is truly complete. Christ Will Return as Our JudgeThe same Christ who now reigns in the midst of his enemies will one day return to judge the living and the dead. His invisible reign will be very visible on the day of his wrath. We realize the day of the Lord after Christ's enthronement, but not the full physical blessings of the day. We already have the guarantee because Christ is enthroned, giving us his Spirit. However, we wait for the fullness. Christ will bring the conclusion to the day of the Lord in the day of his wrath. (Gospel Coalition: “Day of the Lord” is worth a read) For unbelievers, that day will be a day of wrath. Every rebellion against God's King will finally be brought to an end. Christ will address every injustice that has been done. In fact, every knee will bow to Christ. It is better to bow the knee now and take Christ's yoke upon yourself rather than to bow the knee as Christ's enemy on the day of his wrath. When we bow the knee today and take Christ's yoke upon us, we will be comforted by his return. It is on that day when we realize the full physical blessings of the day of the Lord that we will be taken into our rest. Our king will visibly rule us because his eternal priesthood guarantees it. His sitting in glory testifies to the successful completion of his mission. He will bring his people into the full glory of his rest. Ruling in the midst of his enemies is only between his first coming and his second coming.Until that day, we may grow weary. We face suffering, disappointment, and spiritual battles. Yet Psalm 110 closes with the image of refreshment, reminding us that Christ himself sustains his people as they journey toward glory. His people drink from the river of life as they are united to their glorified priest-king. The One who conquered through suffering now supplies his church with the living water that enables us to persevere. He will preserve his people as they persevere in him.ConclusionChrist's ascension is not the story of a Savior who left his people behind. It is the declaration that the work of redemption is finished and that the victorious King now reigns from heaven.He rules over his church in the midst of his enemies. He continually represents us as our faithful High Priest. And he will return to judge the world in perfect righteousness.Therefore, when the struggles of this age tempt us to lose heart, Psalm 110 calls us to lift our eyes to the throne of Christ. Our Priest-King reigns. His kingdom cannot fail. His Spirit sustains his people. And the day is coming when every enemy will publicly bow before him.Until then, let us continue to drink deeply from the river of life. This is the life that he freely gives. Let us rest confidently in our ascended Savior. He unites us to him, we taste his goodness in his Spirit, and he will visibly come to bring us to glory. Let us long for the day when he brings us into the full physical blessings of his kingdom. Today, he rules in the midst of his enemies, but he will bring us to glory on the day of his wrath. Let us drink deeply of the river of life as we walk in his Spirit. He will bring this creation to its glorified goal because his enthronement guarantees it.

Sacred Spine Alignment Quantum Healing Live Activation with Anrita Melchizedek by Lauren Galey

Francis Myles reveals why land redemption is the missing piece of kingdom prosperity. Why business fails on defiled ground, how demons occupy territory, and how the Melchizedek priesthood empowers you to take dominion, cleanse the land, and speak authority over your home and business.Connect with Dr. Francis Myles:

Melchiza-who?! You may not be familiar with Melchizedek, but this High Priest has an interesting story in Scripture that is quite connected to Jesus and our salvation. On today's podcast, Pastor Derek and Pastor Jackie talk about that Bible character, Melchizedek, who is seldom mentioned but quite important. We talk through the debate in Christianity about who exactly he was. Was he a picture of Jesus? Was he a pre-incarnate Christ? Does it even matter? These are the questions we seek to answer on this podcast.The 17:17 podcast is a ministry of Roseville Baptist Church (MN) that seeks to tackle cultural issues and societal questions from a biblical worldview so that listeners discover what the Bible has to say about the key issues they face on a daily basis. The 17:17 podcast seeks to teach the truth of God's Word in a way that is glorifying to God and easy to understand with the hope of furthering God's kingdom in Spirit and in Truth.Scriptures: Gen. 14:17-20; Psa. 110:1-7; Heb. 5:5-10; Heb. 6:19-20; Heb. 7:1-28.If you'd like access to our show notes, please visit www.rosevillebaptist.com/1717podcast to see them in Google Drive!Please listen, subscribe, rate, and review the podcast so that we can reach to larger audiences and share the truth of God's Word with them!Write in your own questions to be answered on the show at 1717pod@gmail.com or tweet at us @1717pod on Twitter.  God bless!

Teaching by Josh ClarkWeek 4: The Lord Fights for His People (Ch 9-12)1. Gibeonite Deception (Ch 9)- V 1 "Heard of this" - indicator of new military campaign beginning- Observations of the Gibeonites interaction  - Gibeonites know the Israelites are commanded not to make covenants with the people in the promised land because they will teach them their wicked practices, thereby, leading them into idolatry (Deut 7:1-2; 20:10-18)  - They claim the reason they came to Joshua and the Israelites is because they heard what God had done in Egypt and to the two kings beyond the Jordan.  - The Gibeonites are spared because of the consistency of the people's word. The Gibeonites are treated like a people who the Israelites are permitted to make a treaty with (Deut 20:10-11)- Lesson from the Gibeonites  - Fear of consequences tempts us to hide, manipulate, or control the outcome. Faith responds with trust in the character of God.- Lesson from the Israelites  - Goodness and life are found in seeking the Lord's counsel.2. Southern Campaign (Ch 10)- V 1 "Adoni-zedek, king of Jerusalem" - My Lord is righteousness  - "Melchizedek, king of Salem" (Gen 14:18-20) - King of Righteousness- V 6 Gibeonites request to Joshua is the same as Adoni-Zedek: "come up to me/us" and "help me"  - The one key difference is Gibeon asks for rescue while Adoni-zedek asks for aid in destroying Gibeon.- V 24 Joshua summons the chiefs and tells them to "put their feet on the necks of these kings".  - Gen 3:15- V 42 "And Joshua captured all these kings and their land at one time, because the Lord God of Israel fought for Israel."3. Christ Connection- Dawn - a time where God exposes and judges evil symbolizing His victory over darkness.  - Ex 14:24; 1 Sam 11:9; Isa 37:36; Ps 46:5  - Matt 28:1; Mark 16:2; Luke 24:1; John 20:14. Northern Campaign (Ch 11)- V 4 "like the sand that is on the seashore"- V 6 Comparison of Joshua 8 (Ai) and Joshua 11 (Northern Campaign):  Joshua 8 (Ai):  - "Do not fear" (8:1a)  - Reason: "For I have given into your hand the king of Ai, his people, his city, and his land." (8:1b)  - God announces victory before the battle begins. (8:1)  - Specific military instructions: "You shall do to Ai and its king as you did to Jericho... except its spoil and livestock you shall take... Set an ambush..." (8:2)  - Joshua obeys immediately. "So Joshua arose..." (8:3)  - The LORD gives Israel victory. (8:18-29)  Joshua 11 (Northern Campaign):  - "Do not be afraid" (11:6a)  - Reason: "Tomorrow at this time I will give over all of them, slain, to Israel." (11:6b)  - God announces victory before the battle begins. (11:6)  - Specific military instructions: "You shall hamstring their horses and burn their chariots with fire." (11:6c)  - Joshua obeys immediately. "So Joshua and all his warriors came suddenly..." (11:7)  - The LORD gives Israel victory. (11:8-15)- V 18 "Joshua made war for a long time" fulfills Ex 23:29-30- V 20 "For it was the Lord's doing to harden their hearts" - Like Pharaoh, God handed the kings and the people over to their desires and hardened their hearts.- V 21-22 Joshua conquers the Giants that caused the wilderness generation to rebel (Num 13:22, 33)5. God's Great Victories (Ch 12)- V 1-6 Kings defeated to the East of the Jordan River- V 7-24 Kings defeated to the West of the Jordan River

Cornerstone “So then you are no longer strangers and foreigners, but you are fellow citizens with the saints, and are of God's household, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone,in whom the whole building, being fitted together, is growing into a holy temple in the Lord, in whom you also are being built together into a dwelling of God in the Spirit.” Ephesians 2:19-22 NASB How Do I Know If I Am Building My Life On The Cornerstone? “Therefore, everyone who hears these words of Mine, and acts on them, will be like a wise man who built his house on the rock. And the rain fell and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. And everyone who hears these words of Mine, and does not act on them, will be like a foolish man who built his house on the sand. And the rain fell and the floods came, and the winds blew and slammed against that house; and it fell—and its collapse was great.” Matthew 7:24-27 NASB Ask the following questions Am I listening? “Concerning him we have much to say, and it is difficult to explain, since you have become poor listeners.” Hebrews 5:11 NASB Am I maturing? For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the actual words of God, and you have come to need milk and not solid food. For everyone who partakes only of milk is unacquainted with the word of righteousness, for he is an infant. But solid food is for the mature, who because of practice have their senses trained to distinguish between good and evil. Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God,of instruction about washings and laying on of hands, and about the resurrection of the dead and eternal judgment. And this we will do, if God permits.” Hebrews 5:12-14, 6:1-3 NASB Am I persevering? For it is impossible, in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come,and then have fallen away, to restore them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame. For ground that drinks the rain which often falls on it and produces vegetation useful to those for whose sake it is also tilled, receives a blessing from God;but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned.” Hebrews 6:4-8 NASB Am I hoping? But, beloved, we are convinced of better things regarding you, and things that accompany salvation, even though we are speaking in this way. For God is not unjust so as to forget your work and the love which you have shown toward His name, by having served and by still serving the saints.And we desire that each one of you demonstrate the same diligence so as to realize the full assurance of hope until the end, so that you will not be sluggish, but imitators of those who through faith and endurance inherit the promises.For when God made the promise to Abraham, since He could swear an oath by no one greater, He swore by Himself,saying, “indeed I will greatly bless you and I will greatly multiply you.” And so, having patiently waited, he obtained the promise. For people swear an oath by one greater than themselves, and with them an oath serving as confirmation is an end of every dispute. In the same way God, desiring even more to demonstrate to the heirs of the promise the fact that His purpose is unchangeable, confirmed it with an oath, so that by two unchangeable things in which it is impossible for God to lie, we who have taken refuge would have strong encouragement to hold firmly to the hope set before us.This hope we have as an anchor of the soul, a hope both sure and reliable and one which enters within the veil,where Jesus has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek.” Hebrews 6:9-20 NASB

New series?; Dead Sea Scrolls; Sheepskin?; Copies of Jeremiah; "Religion"; "Essenes"; What the author is trying to impart; Paul's Damascus event; Last episode - Scillitan Martyrs - trial by Roman proconsul Saturninus; Christianity today; Exercising authority; Abimelech vs Melchizedek; Use tax?; Words - symbols of ideas; Authenticity of Dead Sea Scrolls; What did Jesus mean?; Deceitful meats; Sitting in darkness; Star parties?; Loving God and neighbor as yourself; Which "god" do you love?; Gal 5:1; The light of Christ; Divine revelation; "Yoke of bondage"; Government of Rome; Emperor = patronus of all in the empire; Father of the people; "Merchandise"?; Your obligation to the State"; Private Religion; Kicked out of Temple?; Christ's government; Making the word of God to none effect; "Corban" of Herod; Welfare snares and traps; Wages of unrighteousness - result of covetous practices; Agreeing with the "world"; Deut 17:16; Repentance; Forcing contributions from people; Caring through charity; Doing what Jesus said; God's kingdom of righteousness; Misinterpreting Moses; Pharaoh's reaction to Moses; "Social Security"; Things YOU did wrong; Distorting your view of history; Bondage of Egypt; Mark 7:11; Human resources; Non-free states; Are you following Christ?; Cursing your children?; 2 Peter 2:14; Ps 69:22; Rom 11:9; Prov 23:3; Moving to the state of righteousness; Bread of Rome vs Bread of Christ; Covetous practices; How the Early Church worked and can work today; Understanding Christianity; Christ's Holy Government appointed to apostles; Lady Godiva; Tithes vs Taxes; Why we gather; Learning forgiveness; Join the Living Network.

MELCHIZEDEK AND JESUS - Mike Blume

“Joseph’s story is a profound masterclass in patience, faith, and trusting in God’s timing, even when the immediate circumstances don’t make sense to the outside world.” In this powerful episode, Richie T sits down with Joseph Freeman Jr., a historic figure in The Church of Jesus Christ of Latter-day Saints. Following the June 1978 revelation announcing that all worthy male members could receive the priesthood regardless of race or color, Brother Freeman became the first man of black African descent to be ordained an elder in the Melchizedek priesthood. He shares his incredible life journey, his conversion story, and what it was like to live through a monumental moment in Latter-day Saint history. Episode Timeline & Chapters Early Life and Family An introduction to Joseph’s upbringing, his family roots, and the foundation of his faith prior to discovering the restoration. The 1978 Revelation & Receiving the Priesthood Joseph recounts his personal, firsthand experience when the 1978 priesthood revelation was announced, and what it felt like to be ordained shortly thereafter. Conversion, the Army, and Finding Love How his path crossed with The Church of Jesus Christ of Latter-day Saints while serving in the military, meeting his wife, his decision to be baptized, and the opposition he faced from loved ones. Joining the Church Under the Restriction Joseph deeply reflects on his mindset when he originally chose to join the Church, knowing at the time that he would not be able to hold the priesthood or enter the temple. Reading the Book of Mormon The spiritual impact of reading the Book of Mormon for the first time and how it solidified his testimony. Baptism and Early Church Experiences What it was like navigating his early days as a Black member of the Church in the 1970s prior to the revelation. Temple Sealing by Thomas S. Monson The beautiful experience of being sealed to his family in the temple by then-Apostle (and future Church President) Thomas S. Monson. In the Lord’s Due Time A brief look into Joseph Freeman’s published book documenting his life, faith, and historic ordination. The Cultural Hall Ending Questions Richie puts Joseph through the traditional final questions asked of every guest in the Hall. The post Joseph Freeman Jr. – Episode 417 – The Granted Vault appeared first on The Cultural Hall Podcast.

Of all the personalities we meet in Scripture, perhaps none is more mysterious than Melchizedek. Both a king and a priest, he's a figure like no other. What's the significance of this king of Salem, and why is he so important in our understanding of the Messiah? Find out next time on The Bible Study Hour as Dr. James Boice leads us in a study of this unique and mysterious character. To support this ministry financially, visit: https://www.oneplace.com/donate/81/29?v=20251111

Hello Friends! I love to hear from you! Please send me a text message by clicking on this link! Blessings to You!In this episode, Dr. Jori discusses with her listeners  about the priest Melchizedek and how Jesus is in that priestly line.  Scripture References: Hebrews 7:4; Hebrews 1:1-3; Jeremiah 31:31-34; Hebrews 4:14-16; Hebrews 5:1-6; Hebrews 6:17-7:5; Genesis 4:18-20 Scripture translation used is the NASB “Scripture quotations taken from the NASB (New American Standard Bible) Copyright 1971, 1995, 2020 (only use the last year corresponding to the edition quoted) by The Lockman Foundation. Used by permission. All rights reserved. www.Lockman.org”CHECK OUT DR. JORI'S NEW PODCAST- The First Love ProjectHere is the video introducing the podcast on You Tube-https://youtu.be/PhFY1moDDmsHERE IS A LINK TO THE YOUTUBE PLAYLIST FOR FIRST LOVE PROJECThttps://youtube.com/playlist?list=PLdaujk1npuKR0BLSkTlKyxmuxavrZQHM6&si=dC10K4Qdh0xMKElU FIND DR. JORI ON OTHER PLATFORMS https://linktr.ee/drjorishaffer DAILY MUSICAL DEVOTIONAL BY THE WORSHIP INITIATIVE:Text SING to 79316CHECK OUT THE DWELL AUDIO BIBLE APP:Click this link for my unique referral code.  I use this frequently. Such a wonderful audio bible app. https://dwellapp.io/aff?ref=jorishafferBIBLE STUDY TOOLS DR. JORI USES:Note: These contain  Amazon affiliate links, meaning I get a commission, at no extra cost to you,  if you decide to make a purchase through my links.Here is a link to some of my favorite bible study tools on Amazon:https://geni.us/cHtrfEMr. Pen Bible Journaling Kitshttps://lvnta.com/lv_PTrHSCogbRim4yhEDnhttps://lvnta.com/lv_mkaMOuGe6m4oHR88uqhttps://lvnta.com/lv_dgvsxOc99t663A628z  BOOKS OF BIBLE COLOR CHARTI made this chart as a helpful tool for grouping the collections of books or letters  in the Holy Bible.  The colors in the different sections are the ones that I use in my journals.  Books of Bible Chart (color) (4).pdf - Google Drive    LOOKING TO RETAIN MORE OF WHAT YOUR PASTOR IS TEACHING?              CHECK OUT DR. JORI'S SERMON REFLECTION JOURNALS! Sermon Notes, Reflections and Applications Journal/Notebooks by Dr. Jori. Click the links below to be directed to amazon.com for purchase. Or search “Dr. Jori Shaffer” on Amazon to bring these up.  https://amzn.to/418LfRshttps://amzn.to/41862EyHere is a brief YouTube video that tells about the Journal/Notebooks as well:https://youtu.be/aXpQNYUEzds   Email: awordforthisday@gmail.comPodcast website:  https://awordforthisday.buzzsprout.com   Support the show

DescriptionEpisode #2700 marks a major milestone for Typical Skeptic.Joining us is Ryan Melchizedek, an initiated Alchemical Maji of the Melchizedek Christ Order and founder of the Solar Union Temple Foundation.Topics include:• Ancient Alchemy• Sacred Geometry• Planetary Templar Architecture• The Melchizedek Covenant• Conscious Evolution• Spiritual Initiation• Humanity's Future• The Co-Evolutionary Peace TreatyJoin us for what promises to be a fascinating discussion on consciousness, spiritual evolution, and ancient esoteric traditions.Guest BioRyan MelchizedekRyan Melchizedek is an initiated Alchemical Maji of the Melchizedek Christ Order and the Alchemical Architect of the Solar Union Temple Foundation. His work centers on planetary templar architecture, the Melchizedek Covenant, spiritual initiation, and humanity's collective evolution. Ryan also serves as Co-Creator of the Co-Evolutionary Peace Treaty and actively builds community through the Skool Network.#TypicalSkeptic#2700#Melchizedek#Alchemy#SacredGeometry#SpiritualAwakening#Consciousness#AncientWisdom#Esoteric#Mysticism#Temple#Disclosurehttps://www.youtube.com/@ryanmelchizedek5669 - Ryan YoutubeTypcial Skeptic Podcast Links and Affiliates:

Discover the spiritual essence and depth of your canine companion• Explores your dog's physiology and emotional superpower, including how the canine energy field links to our human energy field through the chakras• Presents a Metta (Loving Kindness) meditation, gifted by high-level light beings known as Melchizedek, that opens telepathic communication with your dog and others• Invites you to see the world from your dog's perspective, and helps you understand their thoughts, behaviors, and needs, including the twenty signals dogs use to communicate with each otherAROUND THE WORLD dog lovers experience the unconditional love brought by canine companions, along with many other gifts—be it endless fun and adventures, getting us off the couch and into the wider world, or the profound comfort of companionship. Arriving from the Angelic realm as great conduits of unconditional love and healing, dogs combine their unique physiology and emotional superpowers into their spiritual mission to serve us.Longtime dog lover and medium JJ Flowers shares not only hands-on dog knowledge but also a spiritual perspective on humanity's oldest friend. Introducing Melchizedek's transformative Metta meditation from a collective energy field of high-level light beings, we are invited to cultivate love and compassion for all living beings—and with this also develop the ability to communicate telepathically with animals. As our love begins syncing our dog's energy system with our own system and we begin to see the world from our dog's perspective, we gain a better understanding of their thoughts, behaviors, and needs. And along the way we learn fun details such as the twenty signals dogs use to communicate with each other or how to enhance your dog's intelligence.Engaging while also full of useful information and some hilarious dog stories, this original book combines the spiritual angle and practicalities of our heartlifting relationship with our best buddies.JJ Flowers is an award-winning screenwriter, playwright, and author of nonfiction and novels. A lifelong yogi, JJ teaches pranayama and Metta meditation. She lives with her family and dogs in Dana Point, California.https://www.jjflowersbooks.com/Become a supporter of this podcast: https://www.spreaker.com/podcast/earth-ancients--2790919/support.

Melchizedek is probably the most mysterious man who ever lived, so I decided to explore all of the evidence, from the Book of Enoch, the Nag Hammadi library, the Dead Sea Scrolls and of course the greatest source of information all together - the Bible. My answer was different to most but I hope you can understand why. God bless you and thank you for watching - Joe Kirby (Off the Kirb Ministries).#bookofenoch #bible #history"

He was dead for 25 minutes. No heartbeat, no oxygen, doctors already asking his wife to sign organ donor papers. When he came back, he had one thing to say — and it wasn't about heaven's gates. It was about ours. What does a dead man see that the living can't? Lance Wallnau tells the full story of what one man witnessed while clinically dead — a body of water, islands rising up, and people occupying them with an anointing tied to their calling, not their title. Lance believes what he saw was the Seven Mountains. And he believes it's a blueprint for right now. In this episode: * The complete resurrection account — dead 25+ minutes, brought back by a prophetic declaration in a hospital room * The vision a dead man saw in Paradise: what the seven islands represent and why it matters for this generation * Why the people in the vision weren't primarily preachers — and what that means for you * The Nehemiah parallel: rebuilding gates and walls as a spiritual and cultural strategy * Why "occupy till I come" is more than a verse — it's a mission with a deadline * The Melchizedek priesthood: why the kingly and priestly anointings are merging in this season * How to find your mountain, your gate, and your assignment in your own city You don't die when you get old. You die when your assignment is finished. His wasn't — and neither is yours. Podcast Episode 2162: A Dead Man's Vision of the 7 Mountains Nobody's Talking About | don't miss this! Listen to more episodes of the Lance Wallnau Show at lancewallnau.com/podcast

Did ancient rabbis alter key biblical passages to weaken Christian claims about Jesus? In this fascinating discussion, Mondo sits down with Doug Van Dorn to explore his new book The Bible Is Truth, examining the "Two Powers in Heaven" tradition, the Dead Sea Scrolls, the Septuagint, Melchizedek, Psalm 110, Deuteronomy 32, and evidence that some ancient Jewish interpretations once pointed directly to Jesus Christ.

Did ancient rabbis alter key biblical passages to weaken Christian claims about Jesus? In this fascinating discussion, Mondo sits down with Doug Van Dorn to explore his new book The Bible Is Truth, examining the "Two Powers in Heaven" tradition, the Dead Sea Scrolls, the Septuagint, Melchizedek, Psalm 110, Deuteronomy 32, and evidence that some ancient Jewish interpretations once pointed directly to Jesus Christ.

The mighty Alex Rivera arrives at the Virtual Alexandria to shake up Gnostic and Platonic studies with groundbreaking research the world has never seen. We'll quest into the heart of Gnosticism and its essence and purpose. We'll also cover the Gnostic Melchizedek, a figure far more fascinating than orthodoxy has told us. And we'll encounter many other figures, Neoplatonic exemplars, the machinations of the Archons, Hekate, and the role of Baphomet, much of it based on his game-changing book, The Sun Lady Unveiled. Get the book: https://amzn.to/4oAKVVz More on Alex: https://themegasaeon.substack.com/ Get The Occult Elvis: https://amzn.to/4jnTjE4 Virtual Alexandria Academy: https://thegodabovegod.com/virtual-alexandria-academy/ Gnostic Tarot Readings: https://thegodabovegod.com/gnostic-tarot-reading/ The Gnostic Tarot: https://www.makeplayingcards.com/sell/synkrasis Homepage: https://thegodabovegod.com/ Patreon: https://www.patreon.com/aeonbyte AB Prime: https://thegodabovegod.com/members/subscription-levels/ Voice Over services: https://thegodabovegod.com/voice-talent/ Support with donation: https://buy.stripe.com/00g16Q8RK8D93mw288 Merch store: https://aeonbyte.creator-spring.com/ Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Genesis 14v18-24 with Tyler Staton A reflection on the mysterious figure of Melchizedek and the invitation to receive God's blessing as a gift rather than something we strive to secure for ourselves. Through Abram's encounter with a king of righteousness and peace, we're invited to trust the faithfulness of God, resist the pull of control, and discover how the story of Melchizedek ultimately points to Jesus. Bridgetown.church/teaching

Question about what Hebrews 7 means when it says Jesus became a priest forever in the order of Melchizedek.   What does Hebrews 7 mean when it says Jesus became a priest forever in the order of Melchizedek?