Podcasts about Motel

Milan Patel and Tom trade stories about motel guests, hotel etiquette, Hinge, public pools, TSA PreCheck, and the strange calculations people make during flight delays. Plus, Milan Patel talks about The Paper, his upcoming dates with Anthony Jeselnik, and why Cybertrucks may have finally found their calling. Catch Milan in an upcoming episode of The Paper! Milan opens for Anthony Jeselnik in San Diego and Phoenix this December. Learn more about your ad choices. Visit podcastchoices.com/adchoices

SE4EP258-The Heartbreak Motel-Consent by Hanna Guzman

Confira nesta edição do JR 24 horas: A Polícia Civil de São Paulo prendeu nesta segunda-feira (21), suspeitos pelo chamado "golpe do motel". Segundo as investigações, eles fotografavam pessoas saindo de motéis e depois exigiam dinheiro para não divulgar as imagens. Além das prisões, a Justiça autorizou o cumprimento de cinco mandados de busca e apreensão na capital paulista. E ainda: Fortes temporais atingem o Rio Grande do Sul e rodovias ficam interditadas.

On today's Free Swim, we start the show with Eddie giving a preview of his night at the Ohio House w/ Nick Turani. We then get into some of our favorite and strangest traveling habits. An on or off the leash question about our blind friends, and more.You can find every episode of this show on Apple Podcasts, Spotify or YouTube. Prime Members can listen ad-free on Amazon Music. For more, visit barstool.link/thedogwalk

Jon Hansen, host of Your Money Matters and Let's Get Legal and host and executive producer of the Block Club Chicago Podcast, joins John Landecker on the program for some good news all across Chicago for another segment of Extremely Landecker News. We have preservationists trying to save the Rainbow Motel’s iconic sign, Chicago’s bubble lady, and more!

I just had to do this. I am a fan. [Verse 1] Didn't want to run again But now you're gone Your name still on my tongue Like smoke on the wind The border fence fades Past the dry mesquite I keep my heart locked And one eye on the seat [Pre-Chorus] If I keep moving The law can't catch me If I keep moving This won't be a memory [Chorus] Take me down, take me down Río bound Take me down, take me down Out of this town Your ghost in the dust My heart in the sound Take me down, take me down Río bound (Río bound) [Verse 2] Motel signs blink out One by one in the haze I traded my last day For the price of gold Coffee doesn't help no light, no map Every mile I lose I leave no trace and no mark [Pre-Chorus] If I keep moving The law can't catch me If I keep moving You'll turn into a memory [Chorus] Take me down, take me down Río bound Take me down, take me down Out of this town Your ghost in the dust My heart in the sound Take me down, take me down Río bound (Río bound) [Bridge] Let the night sink in Let the wheels roll slow I was born to run When the river says go No more asking why No more looking back Just a silver road And a sky gone black [Final Chorus] Take me down, take me down Río bound Take me down, take me down Out of this town Your ghost in the dust My heart in the sound Take me down, take me down Río bound (Río bound)

On a discuté avec notre chum Matt Lang de ses nombreux projets et surtout de son nouveau clip impliquant Kim. Dans notre 7 chanceux, on a testé les connaissances musicales de nos auditeurs avec le Challenge bavarois afin de leur faire gagner 4 passeports de 3 jours ainsi que leurs verres officiels pour l’Oktoberfest de Repentigny. Dans le Spécial K, on a jasé avec Kim des horaires surchargés de nos enfants depuis le début de la rentrée scolaire. Un mécanicien a été surpris par un boa de 4 pieds caché sous le capot d’une voiture! Mike nous a offert la meilleure pub de tous les temps pour la gang d’ÉNERGIE! Dans son Wake Up Quiz, Ben K7 est revenu en force avec son jeu Blind Date mystère. On a jasé du nouvel iPhone pliable… beaucoup trop cher! Est-ce qu’il y a des repas réservés à des saisons précises? On en a débattu! Dans sa Grosse News, notre informateur Étienne Phénix est revenu sur cette femme qui est entrée par effraction dans un appartement à Montréal et qui s’est fait prendre en train de boire un café.

In 1994, nineteen-year-old Claire books a one-way ticket to Ibiza. Here she meets Mike, the young artist and architect behind Manumission, and they begin a passionate affair. But this is not your average love story. The Motel is a vivid, firsthand chronicle of Ibiza's explosive club scene during the 1990s, seen through the eyes of one of its key protagonists.Catch Giles live - 'Let's Talk' - Monday, Wednesday, Thursday and Friday - from 10.00CET...on tre.radio

Originally Aired September 9, 2026: Pee mountain. Killer Dick. Everything you've ever wanted to know about the orgy dome. Listen & subscribe to the show on Apple Podcasts, Spotify or Amazon Music. For more, visit https://www.93x.com/half-assed-morning-show/Follow the Half-Assed Morning Show:Twitter/X: @93XHAMSFacebook: @93XHAMSInstagram: @93XHAMSEmail the show: HAMS93X@gmail.com See omnystudio.com/listener for privacy information.

An independent motel never really closes. From booking systems and guest Wi-Fi, to front-desk transactions and security, it all has to run every hour the doors are open, and for owner John Hildebrand, that means creating a great guest experience means getting countless details right behind the scenes. In this episode, John shares what it takes to run an always-on business and the lessons he's learned from being involved in every part of the operation. This episode of How Success Happens is presented by AT&T Business. To learn how they can help support your business as it grows, visit att.com/smallbusiness. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today's poem is part tribute, part poetic manifesto. Happy reading. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dailypoempod.substack.com/subscribe

O dia que virei uma putinha de um casal no Motel em que eu trabalhava. Era aniversário de casamento de um casal que sempre frequentava esse motel, e no dia eles me convidaram para brindar com eles. Claro que no fim o que eles queriam um presente de aniversário, e o presente fui eu!E você já viveu uma grande aventura, como essa?Aperta o play e sinta a temperatura subir: @ouveamalu

Deme Jackson had the receipts: an HBCU grad, a decade advising C-suite leaders, a nonprofit founder. And still, after repeated layoffs and real workplace trauma, her confidence had fallen behind her competence. In this episode, she and Laura name a gap so many high-achieving Black women live in: you can have done all the work and still not feel like the woman your résumé describes. Deme shares how a toxic corporate experience chipped away at a confidence she once took for granted, how a trusted coach reminded her she did not need to relearn confidence but catch up to it, and how community, visibility, and radical self-work helped her rebuild. She also opens up about founding the Lotus Club and turning her own healing into a lifeline for other Black women navigating workplace trauma. In this episode: The difference between self-esteem and self-confidence, and why layoffs and toxic workplaces damage both How a trusted mirror in community helped Deme catch up to the confidence that never actually left Closing the gap between skill and confidence, and what it means to be bold before you fully feel ready, her Bloom Boldly season   About Deme Deme Jackson is a communications executive, strategist, and entrepreneur whose career began on a production set. She spent her early career in film and television production before pivoting into strategic communications, where she has spent over a decade advising C-suite leaders and leading crisis communications for notable brands including the City of Dallas, Motel 6, Chili's, and Drybar. In addition to serving as a Public Information Officer for one of the top 10 municipalities in the country, she founded F.U.E.L., the city's first Young Professionals Employee Resource Group. That experience, paired with her own encounters with being overlooked and undervalued as a Black woman in the workplace, led her to found The Lotus Club, a 501(c)(3) nonprofit supporting Black women navigating workplace trauma through healing, empowerment, and community. Deme also founded Deme & Co., a boutique communications consultancy serving executives, entrepreneurs, and public figures. She is a 2025 recipient of the Pearl C. Anderson Rising Star Award and a proud Clark Atlanta University alumna. Outside of work, she's an avid cook and collector of African American cookbooks, a hobby that reflects her love of storytelling and preserving culture through food. Connect with Deme Website: http://www.thelotusclub.co Instagram: @bloomwithtlc, @astoldbydeme LinkedIn: https://www.linkedin.com/in/demejackson/   BWL Resources: Join us at the 2027 Black Woman Leading LIVE! Conference & Retreat.  June 1-4, 2027, Clearwater Beach, FL.  Save your seat at www.BWLretreat.com Full podcast episodes are now on Youtube.  Subscribe to the BWL channel today! Check out the BWL theme song here: https://www.youtube.com/watch?v=l68EqEJjXq0  Check out the BWL line dance tutorial here: https://www.youtube.com/watch?v=Eui89AmJwUg  Take the free Future-Ready Leader Assessment - https://futureready.blackwomanleading.com/   Credits: Learn about all Black Woman Leading® programs, resources, and events at www.blackwomanleading.com Learn more about our consulting work with organizations at https://knightsconsultinggroup.com/ Email Laura: info@knightsconsultinggroup.com  Connect with Laura on LinkedIn: https://www.linkedin.com/in/lauraeknights/  Follow BWL on LinkedIn: https://www.linkedin.com/showcase/blackwomanleading  Instagram: @blackwomanleading Facebook: @blackwomanleading Youtube: @blackwomanleading  Podcast Music & Production: Marshall Knights - https://marshallknights.com/  Graphics: Dara Adams Listen and follow the podcast on all major platforms: Apple Podcasts  Spotify Stitcher iHeartRadio Audible Podbay  

Em 2005, Murilo Alcalde e Eliane Ortiz foram encontrados mortos no quarto 42 do Motel Chega Mais, em Campo Grande (MS). O caso foi inicialmente tratado como assassinato seguido de suicídio, mas vestígios de outras pessoas no quarto, uma prova desaparecida do IML e a presença de policiais militares no motel na noite do crime levantaram dúvidas sobre o que realmente aconteceu.Mais de 20 anos depois, o mistério continua: afinal, quem matou Murilo e Eliane?-Guardiões de Vidas - qualidade e tranquilidade nos cuidados com idosos. Receba 10% de desconto no primeiro mês de atendimento com o cupom CAFÉ COM CRIME: ⁠⁠⁠www.guardioesdevidas.com.br ⁠⁠⁠-Conheça a lojinha de produtos do Café Com Crime: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://umapenca.com/cafecomcrime/ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠-Apoie o Café Com Crime e ganhe acesso a conteúdos exclusivos: https://apoia.se/cafecomcrime ou https://orelo.cc/cafecomcrime.-Ative as notificações do Spotify para não perder o próximo episódio no dia 16 de setembro de 2026.-Acompanhe novidades e fotos no Instagram @CafeComCrime, Twitter @CafeCCrime, BlueSky @cafecomcrime.bsky.social e Facebook!-Entre em contato cafecomcrime@tagcreator.space-Créditos:Produção, apresentação e roteirização por Stefanie ZorubPesquisa por Mariana BentoEdição e desenho de som por Luigi Calistrato

The crew reacts to Teacher Valencia's viral TikTok rule that has students heading to the "fart corner" to let it rip in peace before spraying some air freshener. We dive into a chaotic Homie Helpline where Ben realizes his secret low-key fling is actually his daughter's dance instructor and his baby mama's best friend. A caller named Spencer reveals the absolute family trauma of getting caught at a Motel 6 while dating his son's girlfriend's mom for five months. Because Don't You Know I'm Local, we're recapping the squad's wild ride-along with the CHP where Angie gave out tickets like candy and Vic almost lived out his high-speed pursuit dreams. Plus, we debate the content creator who claims he's "gay for pay" and making $60,000 a month just for the cameras! It's an episode full of "loading dock" deliveries, location-sharing disasters, and the ultimate "broing out" debates. [Edited by @iamdyre

The squad attempts to mediate a series of chaotic Homie Helplines, from a father dating his son's girlfriend's mom at a Motel 6 to a "Lincoln Heights park baddy" with a nine-month-old daughter and a secret coach fling. Between the family drama, the crew investigates Teacher Valencia's viral "Fart Corner" and reacts to the fake 49ers player who finessed 26 women by pretending to be a wide receiver.

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'

Jesse's directorial work includes the short film Steve and the documentary features Motel and Grey Roads. Jesse's work as cinematographer has included the documentaries: The Hobby, The Track, and Rivals: The 4 Nations Face-Off.  

Part 1: https://open.spotify.com/episode/01Csy0cpk369jO3vYQtE1D?si=mOOgSjGAQs29pFzXITCkggCLANCYPASTA PRESENTS► "Odd things are afoot at the Motel on Route 666 - Part 2" written by MadienMotherCrone, narrated by ClancyPasta► https://www.reddit.com/r/nosleep/comments/1v9g90j/odd_things_are_afoot_at_the_motel_on_route_666/https://www.reddit.com/user/MadienMotherCrone/Here are ways to support the podcast if you wish ~PATREON ► https://patreon.com/clancypastaMEMBERSHIP ► https://www.youtube.com/channel/UCnfg9w5hrnPT7oA1H3uRZEQ/joinMERCH ► http://teespring.com/stores/clancypastastoreHere's where you can find me, and also links to the audio version of the show ~SPOTIFY ► https://open.spotify.com/show/51DHHPsFnEvDAGfRiZPMF7ANCHOR.FM ► https://anchor.fm/clancypastaX ► http://x.com/clancypastaINSTA ► https://instagram.com/clancypastaMUSIC► Background music is by my personal friend Sounds of the Woods, produced specifically for this project.#Creepypasta #scarystories #horrorstories

https://zocdoc.com/lighthousehorrorThis video is sponsored by Zocdoc. Using Zocdoc is free—visit the link above to find and instantly book an appointment with a top-rated, in-network doctor today.Sponsor section timestamp: 3:10 to 4:39Join Lighthouse Horror on Patreon: Lighthouse Horror | PatreonNew Merch out! https://hauntedstuff.com/Art & Credits: ninerioartsMusic by Lucas King, Myuu, Kevin MacLeod & Darren CurtisOriginal YouTube link: I Work at a Motel for MONSTERS. These are my SCARIEST Stories. Copyright © 2025 Lighthouse Horror. All rights reservedThank you for listening to this scary story! If you enjoyed this story, please check out some of my other horror stories. We'll be uploading new episodes every week, featuring ghost stories, haunted encounters, mysteries, true stories, creepypasta, and anything supernatural and paranormal. Don't miss out on the thrill and suspense that await you in each episode!

This week, [someone], [someone else] and [another person] cover [topic]..... Topics discussed: Topic A Topic B Topic C Links mentioned in this episode: http://example.com http://second-example.com When a man is found brutally beaten to death in a Maryland motel, police must find out more about who he was associating with in the hours leading up to his murder. This podcast is hosted by ZenCast.fm

Phil Daley and Chris Reeve reflect Millwall away and a new film about Tony Powell.

Marion raconte un road trip en famille dans l'Ouest américain, avec ses parents venus au Canada pour la première fois en 21 mois. En Arizona, un excès de vitesse manque de leur valoir la prison selon le policier qui les arrête, avant qu'un voisin de motel un peu trop curieux à Page ne leur fasse une drôle de révélation. Écoutez ce récit pour découvrir ce qu'il leur a avoué avant de prendre la fuite.-----------Si l'épisode vous a plu, laissez-moi une note 5 ⭐️ou un commentaire sur Apple Podcasts ou Spotify

Nicholas Freeman & Ramiel Petros in conversation with David Eastaugh https://www.youtube.com/watch?v=2bpJfIG03yE Former Norwich City star Tony Powell vanished from professional soccer in the 1970s. Decades later, he's found managing a West Hollywood motel, the last tenant of a disappearing place and of a life lived in secret.

1 Timothy #1: An Introduction to 1 Timothy (1 Timothy 1:1-2) Janelle Greene & Rob Woodrum (8/16/26) Download Back in 1979, David Macaulay wrote and illustrated Motel of the Mysteries, an imaginative picture book of an archeological find in the far flung future of 4022. In the ancient country of Usa, archeologist Howard Carson finds the remains of an ancient motel buried beneath many feet of earth and debris. It's a fun exercise in acknowledging the challenges of making sense of artifacts from an ancient world. He sees the “do not disturb” sign hanging on a doorknob and assumes he has discovered a royal burial chamber. He decides the T.V. was an ancient worship device through which the primitives communicated with the gods. Stuff like that.It really highlights the challenges we as Bible readers face in trying to grasp the meaning of some Scriptures. We are very far removed by time and culture from the original audience, and it requires diligent exploration of the time and culture of the ancient world in which the Scriptures emerged. That's something we're going to think about this Sunday as we begin a new series in the books of 1&2 TimothyBoth the letters to Timothy as well as Titus have become known as the “pastoral epistles”, because they written to specific church leaders with instructions about leading and church structure. Some people assert that their only real purpose is to set up church policy and government, but I beg to differ. It seems to me, that while the regulation of leaders and doctrine brackets the whole work, the real import of the message is staying on target with the Gospel which should effect our lives with REAL change. That is, change that gets evidenced in the lives we live. This week as we introduce the book, we'll be reading chapter 1 v 1-2, and we'll introduce Paul and Timothy and talk about the ancient city of Ephesus, in hopes that we can lay the groundwork that provides a better understanding of some “difficult” aspects of these ancient letters.I hope you'll join us this Sunday at 10 AM as Janelle and I introduce these amazing letters.Click here for a pdf of the teaching slideshow.

Mark survived his first episode, so naturally he came back for another.This time, Brad kicked things off with a travel story that somehow involved a near-missed flight, a greasy Bojangles biscuit that stained his shorts, and enough airport anxiety to make MTD's "arrive four hours early" philosophy sound completely reasonable. Then they reviewed Halloween H20.Except... they refused to call it Halloween H20.Within minutes the movie had been permanently renamed Halloween Water, because apparently someone in Hollywood thought using the chemical formula for water was cooler than calling it Halloween 20 Years Later. Brad wasn't buying it.Instead of discussing the plot, the guys immediately started pitching better movies.What if Michael Myers went camping?What if Michael Myers took a road trip across America?What if Michael Myers stopped at Buc-ee's to carve brisket?What if he worked the carving station wearing a hairnet while still carrying the same knife he'd been using for twenty years?All of those somehow sounded more entertaining than the actual movie.Then came the question nobody at the studio apparently asked:How does Michael Myers get from Illinois to California?This is before GPS.Did he have an atlas?Did he stop at a gas station and ask for directions?Did he kill people just to pay for fuel?Did he spend the night at a Motel 6?These are the mysteries Movie Torture asks because Hollywood refuses to.The movie itself didn't escape the criticism either.Brad couldn't figure out why Michael Myers suddenly decides not to kill people he normally would.Mark questioned how Laurie Strode somehow became the head of a private school after faking her identity.Neither of them understood why the school supposedly had hundreds of students but only about six people ever appear on screen.By the halfway point they'd also discussed Kevin Williamson, Dawson's Creek, Josh Hartnett's permanently messy hair, LL Cool J's career, Rocky, The Muppet Show, and whether Michael Myers secretly wakes up every October 31st like a bear coming out of hibernation thinking, "Guess it's time to go find Laurie again."Somewhere in there they did eventually talk about Halloween Water.Not much.But enough to conclude that twenty years of waiting somehow produced a movie where the funniest part wasn't Michael Myers......it was imagining him asking a stranger for directions to California.

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For 30 years, Derman Kenneth Thomas clocked in at a Georgia zipper plant. Clean record. Wife. Grown kid. Then one night in Ocala, Florida - bored in a motel off the interstate - he opened a hookup app. The girl said she was 14. She told him five times.  He didn't log off. He asked where her parents were.  Chris takes you inside the Marion County sting that put the 55-year-old face-down at midnight, surrounded by tasers and drawn guns just two hours after his first text. The chat logs. The "proof of life" photos. The phone call where Thomas said exactly what he wanted. The Motel 6 pickup plan. Then the interrogation, where Thomas reaches for every excuse in the playbook and keeps landing on one word: he "entertained" it. As if getting caught erases the intent. He turned down a plea deal, gambled on a jury, and lost: guilty on all counts. Ten years in Florida state prison.  Plus: a record 58 arrests in six days, how hookup apps turned kids into a "shopping market.”  Sponsored by: Home Title Lock: Go to https://hometitlelock.com/chrishansen  and use promo code HANSEN to get a FREE title history report and a FREE TRIAL of their Triple Lock Protection! For details visit https://hometitlelock.com/warranty   TruthFinder.com. To get the answers you're looking for about the new people in your life, and to discover information on potential predators, go to www.TruthFinder.com/predators   Have A Seat merchandise at https://haveaseat.dashery.com/ Learn more about your ad choices. Visit megaphone.fm/adchoices

Sci-Fi Subgenres: Macabre Containment / Repurposed Infrastructure / Body HorrorA struggling motel owner is paid an exorbitant sum by the FBI to rent out his entire property for a weekend, only to discover they have converted Room 114 into a makeshift, plastic-lined morgue to store a freshly recovered, nonhuman body in a commercial chest freezer. When a regional power outage disables the freezer, the body begins to rapidly thaw, and its dense, fibrous tissue starts regenerating and reassembling itself. With the federal agents delayed by a storm, the motel owner and a single rookie agent must prevent the massive, reviving organism from breaching the motel walls.

Tonight we're hitting the highway and headed to Indiana together to track down a killer. So grab your snacks and buckle up, this is the disturbing case of THE DAYS INN KILLER.

"She used the key, and it slid into the lock with a resounding click..."CLANCYPASTA PRESENTS► "Odd things are afoot at the Motel on Route 666" written by MadienMotherCrone, narrated by ClancyPasta► https://www.reddit.com/r/nosleep/comments/1uv027b/odd_things_are_afoot_at_the_motel_on_route_666/https://www.reddit.com/user/MadienMotherCrone/This is the first part in a series, so check back on the author's page if you'd like to read the next entry!Here are ways to support the podcast if you wish ~PATREON ► https://patreon.com/clancypastaMEMBERSHIP ► https://www.youtube.com/channel/UCnfg9w5hrnPT7oA1H3uRZEQ/joinMERCH ► http://teespring.com/stores/clancypastastoreHere's where you can find me, and also links to the audio version of the show ~SPOTIFY ► https://open.spotify.com/show/51DHHPsFnEvDAGfRiZPMF7ANCHOR.FM ► https://anchor.fm/clancypastaX ► http://x.com/clancypastaINSTA ► https://instagram.com/clancypastaMUSIC► Background music is by my personal friend Sounds of the Woods, produced specifically for this project.#Creepypasta #scarystories #horrorstories

Politics, Dakota Town Hall, Toby Doeden, Election results, Campaigns, America 250, Drone show, Fourth of July, Daughters Revolution, Recognition award, Hippos, Danny Sanford, Carl's TV, Celebrity deaths, Pasta TikTok, Gardening parody, Drugged swans, Poppy addiction, High dolphins, Duck behavior, T-Rex auction, Dinosaur fossils, Motel mystery, Hotel reviews, Convertible Bert, Cocaine trade, Air travel, Forgotten headphones, DC Metro, Panhandlers, Eye implants, Blindness, Alaska trip, Vegas dining, Fine dining, Karaoke, COVID memories, Robot teachers, Sex dolls, Pleasant scents, Airplane incident, Window blowout, Lawsuits, Airline safety, Iranian immigrants Hosted on Acast. See acast.com/privacy for more information.

In this bonus episode, Steph talks about what she and her friends, Lindsay and Angel did after they left Club 33. With her having the next day off, she stayed and had a part solo day and part hang out with a friend day. She also reviews her hotel, The Motel 6 on Katella. Thank you to all of my listeners, friends and supporters! A special thank you to my sponsor, Arias Transportation, for supporting this podcast. Be sure to check them out at www.ariastransportation.com and download the app next time you need a ride in the Southern California area. Be sure to add Steph 20 in the notes for a 20% discount off your first reservation.Follow me on on social media for fun photos, podcast updates and funny videos: Instagram @Magic_Key_Adventures or use this link: https://www.instagram.com/magic_key_adventures/Facebook: Magic Key Adventures or use the link: https://www.facebook.com/profile.php?id=61582188742734&sk=aboutTikTok: https://www.tiktok.com/@magickeyadventuresFeel free to email questions and comments at: magickeyadventures@yahoo.comSupport the show with a one-time donation at: https://www.buymeacoffee.com/magickeyadhNew! Patreon: Join my Patreon, it's FREE!https://www.patreon.com/c/MagicKeyAdventuresSubscribe, rate and review!

Ramiel Petros and Nicholas Freeman join Kate to talk about their documentary The Last Guest of the Holloway Motel, the story of former Norwich City footballer Tony Powell — a 1970s soccer star who vanished from public life for over 40 years and was later found managing a run-down West Hollywood motel. What started as a short film about a disappearing building on Santa Monica Boulevard turned into a five-decade, two-continent story about identity, family, and the cost of staying hidden. Kate talks with Ramiel and Nick about how they first spotted Tony on his balcony, how they earned his trust over years of filming, and what it was like to help him reconcile the life he built in West Hollywood with the one he left behind in England. The Last Guest of the Holloway Motel is available now to rent or buy on Prime Video, Apple TV, Amazon Video, and Fandango At Home. Reality Life with Kate Casey Summer Reading List: https://katecasey.substack.com/p/books-i-cant-stop-talking-about-this Vanity Fair Article: https://www.vanityfair.com/culture/story/martha-moxleys-diary What to Watch List: https://katecasey.substack.com Patreon: http://www.patreon.com/katecasey Instagram: http://www.instagram.com/katecaseyca Tik Tok: https://www.tiktok.com/@itskatecasey?lang=en Facebook Group: https://www.facebook.com/groups/113157919338245 Amazon List: https://www.amazon.com/shop/katecasey Twitter: https://twitter.com/katecaseySee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Who was Elizabeth Short before she became known as the "Black Dahlia"? In Part One of this conversation, Chanley Painter is joined by the investigative team behind Deconstructing Dahlia, Jeff Thomas and Kimberley Lupini. They unpack the five-year journey that led them from a long-hidden police secret to a standing L.A. motel where forensic experts uncovered evidence of a major bloodshed event from 1947.  Learn more about your ad choices. Visit podcastchoices.com/adchoices

The guy we’re Phone Tapping today claims his job working the front desk at a motel is dreadfully BORING. So we’re hoping to change that with some of the most outrageous room requests he’s ever dealt with!See omnystudio.com/listener for privacy information.

The guy we’re Phone Tapping today claims his job working the front desk at a motel is dreadfully BORING. So we’re hoping to change that with some of the most outrageous room requests he’s ever dealt with!See omnystudio.com/listener for privacy information.

The Tobacco Road Show - *NEW EPISODE NOW AVAILABLEEpisode 174: The “CANADIAN FIRE!” Episode The Tobacco Road Show is back and all new, hosted by dlonz and transmitting to you from JUST outside of Chicago! Saddle up for a wild ride down the Tobacco Road where we bring you the best dirty Cowpunk, smoke filled Country, and whiskey-soaked Blues, all in ONE HARD HOUR! Hang out at the Tobacco Barn and have some drinks as we go from TWANG to BANG…every damn time!Last Call Tonight:  Hailing from Cookeville Tennessee, they are packing their bags (and walking down the road) to Muddy Roots this year. Are you ready for the southern fried rock from COMMANDER KEEN! Submit or Request Songs at:  tobaccoroadshow@gmail.com This episode's ONE HARD HOUR playlist:01. Bradley Palermo - Deep Valley Blues (Bridge City Sessions)02. Blossomin' Bone - Raise Hell03. Moonshine Brigade - Voodoo Lady04. Pinebox Serenade - Peggy05. Sean K. Preston - 7am Hell06. Smoke Spell - Run For Your Life07. Runt - Slum08. Shannon and The Clams - Big Wheel09. Labretta Suede and The Motel 6 - Hurt No More10. The Weird Sisters - MYSTERY TRIPS IN THE NIGHT11. Gumm - Exoskeleton12. Shrudd - No Man is Good Three Times13. Psychic Death - The Living End14. Commander Keen - Nashville Pts. I-III

In this podcast, E. L. Chen talks about Sweetside Motel, writing routine, inverting gothic novel expectations, and much more. [3:15] Conversation start/early life lessons. [10:00] Identity, stereotypes, and rebellion. [13:40] First experiences with story/writing in YA, Fantasy, and Horror. [18:30] Authenticity and writing for yourself first. [21:05] Writing routine and time management. [23:30] Drafting, revising, and working in numerous environments. [28:40] Website origins and web design career. [31:15] Book releases and publishing timelines. [34:10] Book promotion and contracts. [35:30] Literary agent journey and querying strategy. [44:55] Sweetside Motel and writing during and about the pandemic. [47:30] COVID consistency in book. [50:25] Inverting gothic novel expectations and locations. [53:45] Chinese-Canadian misconceptions and trip to Hong Kong. Full podcast show notes are available here: https://www.thisishorror.co.uk/tih-671-e-l-chen-on-sweetside-motel-writing-routine-and-inverting-gothic-novel-expectations Support This Is Horror Podcast on Patreon: https://www.patreon.com/thisishorror

Brea and Mallory tick off another box on the 2026 Reading Glasses Challenge: read a book set in a hotel or motel! Plus, they test out the viral purse bookmark, and debate whether or not you should steal a signed book from the library. Email us at readingglassespodcast at gmail dot com! Reading Glasses Merch Recommendations Store The Reading Glasses Book! Sponsor - ZocDocwww.zocdoc.com/GLASSESBookmark Purse Links - Reading Glasses Facebook Group Reading Glasses Goodreads Group Wish List Newsletter Libro.fm To join our Discord channel, email us proof of your Reading-Glasses-supporting Maximum Fun membership! Join us here!   Books Mentioned -  Strange Bedfellows by Amanda Motlock The Girl with a Thousand Faces by Sunyi Dean Magic and Mischief at the Wayside Hotel by Elizabeth Everett The Sun Down Motel by Simone St. James Help support this show and unlock bonus content! Become a member at https://maximumfun.org/joinglasses

Blake finds sanctuary on the grounds of the abandoned Taney Motel in Branson, Missouri — a refuge tucked inside a world of risk. Wandering around the vacant property, Blake reflects on growing up queer, the quiet negotiations of safety, and the fragile, hallowed spaces that marginalized communities create when the outside world doesn't have room for them.

This week we play NO-TELL MOTELMeet Leni: the nosy motel concierge who is determined to find out what happened after a guest was found dead in their room at The Stellar MotelWritten, GM'd, and performed by Taz With voiceovers (in order of character appearance) byGrant Nordine as Howie https://linktr.ee/gamemastermondayDusty as Michael Rivera https://linktr.ee/dustehillSilvia as Sharon https://shadowsilvia.carrd.co/Zoup as Serena Prince https://zoupmachine.carrd.co/Insha as Keisha inshafitzpatrick.com Hector as The Lightbulb Man https://linktr.ee/keichiokamiSkye as Alex https://bsky.app/profile/skyeartemis.bsky.socialKendo as Richie https://kendomakesfilms.carrd.co/No Tell Motel was created by Bannerless Games and can be purchased here!Cover Art by Tanlynn https://linktr.ee/gremlinfroggartAll music and sounds from Epidemic Sound and Pixabay

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Listen ad-free + bonus stories with a 7-day FREE trial of ⁠SCP Premium⁠. Cancel anytime. No commitment. This story is derived from ⁠The SCP Foundation Database⁠ and is released under Creative Commons Sharealike 3.0.⁠ ⁠⁠⁠⁠https://creativecommons.org/licenses/by-sa/3.0/⁠⁠⁠ Author:  Hayley Vandermaarl * * * CONTENT DISCLAIMER: This episode contains explicit content not limited to intense themes, strong language, and depictions of violence intended for adults. Parental guidance is strongly advised for children under the age of 18. Listener discretion is advised.  #thescpexperience #scp #scpfoundation #scpencounters #securecontainprotect #scpstories Learn more about your ad choices. Visit megaphone.fm/adchoices

Mens Room Question: What story or situation best explains just how broke you were at the time?

A paranoid motel guest barricades himself inside his room, convinced the creatures hunting him have finally tracked him down. But when a mysterious voice on the phone tells him a package has already been delivered, he's forced to decide whether he's been given a way to survive—or pushed into the final stage of their trap. Are you still drinking that stale, store-bought coffee? Check out ⁠⁠NoSleepCoffee.com⁠⁠ to get 20% off fresh, same-day roasted coffee delivered straight to your door. Just use promo code NOSLEEP20 at checkout for 20% off your first order! Huge thanks to our sponsors: BetterHelp: Sign up now and get 10% off at ⁠betterhelp.com/dns⁠. Shopify: Sign up for your $1 per month trial today at shopify.com/dns. Author:  Chase Shustack * * * CONTENT DISCLAIMER: This episode contains explicit content not limited to intense themes, strong language, and depictions of violence intended for adults. Parental guidance is strongly advised for children under the age of 18. Listener discretion is advised.  #drnosleep #scarystories #horrorstories #doctornosleep #creepypasta #horror Learn more about your ad choices. Visit megaphone.fm/adchoices

At Perkins Place Motel, no one ever checks out—and when a murdered guest refuses to stay gone, the vacancy meant for someone new becomes a nightmare the whole motel must answer for. But as loyal handyman Jensen is drawn deeper into the Perkins' brutal “policies,” the truth behind the motel may be even more horrifying than the guests trapped inside it. Huge thanks to our sponsors: BetterHelp: Sign up now and get 10% off at⁠ ⁠⁠⁠betterhelp.com/dns⁠⁠. Quince: Go to ⁠quince.com/dns⁠ for free shipping and 365-day returns. Shopify: Sign up for your $1 per month trial today at ⁠shopify.com/dns⁠. Are you still drinking that stale, store-bought coffee? Check out ⁠⁠NoSleepCoffee.com⁠⁠ to get 20% off fresh, same-day roasted coffee delivered straight to your door. Just use promo code NOSLEEP20 at checkout for 20% off your first order! Author:  Jake Bible Check out Jake's latest collection of stories, They All Bleed: Ten NoSleep Stories, Volume Two https://www.amazon.com/dp/B0G96H432Y * * * CONTENT DISCLAIMER: This episode contains explicit content not limited to intense themes, strong language, and depictions of violence intended for adults. Parental guidance is strongly advised for children under the age of 18. Listener discretion is advised.  #drnosleep #scarystories #horrorstories #doctornosleep #horrorpodcast #horror Learn more about your ad choices. Visit megaphone.fm/adchoices