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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'

────────────────────────────────────────[00:00:41]Trump's Tariff Tantrums Escalate to Canada — 50% on Cars, Trucks, and Auto Parts Starting Next YearLast-minute demands to stop the French language and mirror all US China tariffs revealed the real goal: making Canada the 51st state.────────────────────────────────────────[00:05:03]Trump Accuses Canada of Ripping Us Off — We Send Billions to Israel Every Year; What Do We Get? WarsDoug Ford: Ronald Reagan would be throwing up; threatened to cut off electricity to Michigan, Minnesota, and New York.────────────────────────────────────────[00:10:07]Canada's Carney: The Americans Want to Destroy Our Major Industries — Autos, Steel, and AluminumDeeply integrated supply chains mean a prolonged fight is costly for both sides; Trump doesn't care about American workers, only corporate sponsors.────────────────────────────────────────[00:13:33]Trump Cut Off Rare Earth Minerals From China — Now He's Cutting Off Canada, Our More Reliable SourceCritical minerals for military aircraft and missiles were being sourced from Canada; the same supply chain crisis as with the Lincoln.────────────────────────────────────────[00:01:27]AI Capex May Be the Pin That Bursts the Bubble — Corporations Pouring Money Into Depreciating HardwareWhen data centers go bankrupt, you'll have a silicon rust belt of obsolete GPUs; pushed by the same interests pushing the land grab.────────────────────────────────────────[01:37:28]GOP Data Center Panic — Mike Rogers Calls for Moratorium After Spending His Career Building the Surveillance StateAI will be a massive issue in 2028; Rogers is reacting to his opponent, not principle; Knight: I don't want standards for abuse, I don't want the cameras.────────────────────────────────────────[01:37:28]Flock CEO: Banning Cameras Is Like Banning Vehicles — We Need a Compromise Between Safety and PrivacyKnight: when you give up liberty you get nothing in return; not safer with less liberty — exactly the opposite; the tyrant always sells it as a balance.────────────────────────────────────────[01:48:36]Ford Motor Company Filed a Patent to Turn Its Cars Into Mobile Flock Cameras That Report Speeding to PoliceIf you own a Ford you're going to become a rat; they want to be a mobility company where you rent rides and sell surveillance data to the government.────────────────────────────────────────[01:48:36]Trump Attacks Republicans Who Are Running From Data Centers — Doubling Down While His Party ScramblesLate-summer backlash stretching into 2028; Greg Abbott, Josh Shapiro, and others distancing; Trump is attacking his own party for doing so.────────────────────────────────────────[02:00:03]Dispensationalists Applaud the Genocide Because Their Theology Puts Israel Above Christ — Heresy With Real ConsequencesConservatives have placed something above the gospel just like liberal theologians; Tallarico says God is a verb; the dispensationalist says Israel is God. ──────────────────────────────────────── Money should have intrinsic value AND transactional privacy: Go to https://davidknight.gold/ for great deals on physical gold/silver For 10% off Gerald Celente's prescient Trends Journal, go to https://trendsjournal.com/ and enter the code “KNIGHT” For high quality made in America products go to HomeSteadProducts.shop and use promo code “Knight” for 10% off your purchases Find out more about the show and where you can watch it at TheDavidKnightShow.com If you would like to support the show and our family please consider subscribing monthly here: SubscribeStar https://www.subscribestar.com/the-david-knight-show Or you can send a donation throughMail: David Knight POB 994 Kodak, TN 37764Zelle: @DavidKnightShow@protonmail.comCash App at: $davidknightshowBTC to: bc1qkuec29hkuye4xse9unh7nptvu3y9qmv24vanh7Become a supporter of this podcast: https://www.spreaker.com/podcast/the-david-knight-show--2653468/support.

────────────────────────────────────────[00:00:41]Trump's Tariff Tantrums Escalate to Canada — 50% on Cars, Trucks, and Auto Parts Starting Next YearLast-minute demands to stop the French language and mirror all US China tariffs revealed the real goal: making Canada the 51st state.────────────────────────────────────────[00:05:03]Trump Accuses Canada of Ripping Us Off — We Send Billions to Israel Every Year; What Do We Get? WarsDoug Ford: Ronald Reagan would be throwing up; threatened to cut off electricity to Michigan, Minnesota, and New York.────────────────────────────────────────[00:10:07]Canada's Carney: The Americans Want to Destroy Our Major Industries — Autos, Steel, and AluminumDeeply integrated supply chains mean a prolonged fight is costly for both sides; Trump doesn't care about American workers, only corporate sponsors.────────────────────────────────────────[00:13:33]Trump Cut Off Rare Earth Minerals From China — Now He's Cutting Off Canada, Our More Reliable SourceCritical minerals for military aircraft and missiles were being sourced from Canada; the same supply chain crisis as with the Lincoln.────────────────────────────────────────[00:01:27]AI Capex May Be the Pin That Bursts the Bubble — Corporations Pouring Money Into Depreciating HardwareWhen data centers go bankrupt, you'll have a silicon rust belt of obsolete GPUs; pushed by the same interests pushing the land grab.────────────────────────────────────────[01:37:28]GOP Data Center Panic — Mike Rogers Calls for Moratorium After Spending His Career Building the Surveillance StateAI will be a massive issue in 2028; Rogers is reacting to his opponent, not principle; Knight: I don't want standards for abuse, I don't want the cameras.────────────────────────────────────────[01:37:28]Flock CEO: Banning Cameras Is Like Banning Vehicles — We Need a Compromise Between Safety and PrivacyKnight: when you give up liberty you get nothing in return; not safer with less liberty — exactly the opposite; the tyrant always sells it as a balance.────────────────────────────────────────[01:48:36]Ford Motor Company Filed a Patent to Turn Its Cars Into Mobile Flock Cameras That Report Speeding to PoliceIf you own a Ford you're going to become a rat; they want to be a mobility company where you rent rides and sell surveillance data to the government.────────────────────────────────────────[01:48:36]Trump Attacks Republicans Who Are Running From Data Centers — Doubling Down While His Party ScramblesLate-summer backlash stretching into 2028; Greg Abbott, Josh Shapiro, and others distancing; Trump is attacking his own party for doing so.────────────────────────────────────────[02:00:03]Dispensationalists Applaud the Genocide Because Their Theology Puts Israel Above Christ — Heresy With Real ConsequencesConservatives have placed something above the gospel just like liberal theologians; Tallarico says God is a verb; the dispensationalist says Israel is God. ──────────────────────────────────────── Money should have intrinsic value AND transactional privacy: Go to https://davidknight.gold/ for great deals on physical gold/silver For 10% off Gerald Celente's prescient Trends Journal, go to https://trendsjournal.com/ and enter the code “KNIGHT” For high quality made in America products go to HomeSteadProducts.shop and use promo code “Knight” for 10% off your purchases Find out more about the show and where you can watch it at TheDavidKnightShow.com If you would like to support the show and our family please consider subscribing monthly here: SubscribeStar https://www.subscribestar.com/the-david-knight-show Or you can send a donation throughMail: David Knight POB 994 Kodak, TN 37764Zelle: @DavidKnightShow@protonmail.comCash App at: $davidknightshowBTC to: bc1qkuec29hkuye4xse9unh7nptvu3y9qmv24vanh7Become a supporter of this podcast: https://www.spreaker.com/podcast/the-real-david-knight-show--5282736/support.

Welcome to episode 260 of Grasp the Bible. In this episode, we will examine when obedience doesn't make sense — why partial obedience equals complete disobedience, why religious activity cannot substitute for simple surrender, and why rationalized disobedience is spiritual treason.  Key takeaways:   Saul obeyed God's command to destroy the Amalekites — mostly. He kept the best livestock and spared King Agag. By human standards he achieved at least 95% compliance. God's evaluation: “He has not carried out my instructions.” In God's mathematics, partial obedience equals complete disobedience. The specificity of a command reveals its importance. When God is that explicit, selective compliance is not compliance — it is rebellion dressed up as obedience. Saul chose which parts to follow and which to ignore, making himself the authority rather than submitting to God's authority. Saul reframed his disobedience as worship preparation: “We kept the livestock to sacrifice to the Lord.” Samuel's response dismantles this entirely: “To obey is better than sacrifice, and to heed is better than the fat of rams.” You cannot substitute religious activity for simple obedience. Sacrifice without obedience is manipulation — trying to buy God's approval while refusing His authority. The pattern is consistent throughout Scripture. Isaiah, Hosea, and Jesus in Matthew all say the same thing: God prefers humble obedience to elaborate religious performance. He is not impressed by offerings brought by hands that are simultaneously ignoring His commands. Samuel calls Saul's disobedience rebellion and equates it with witchcraft and idolatry. This seems extreme until you see the common root: divination enthrones your own guidance over God's; idolatry enthrones your own worship object over God's; rebellion enthrones your own judgment over God's commands. All three are the same sin: self over God. Saul's rationale seemed reasonable from a human perspective. But when human wisdom contradicts divine instruction, human wisdom must yield. “My situation is different.” “That command was for another culture.” “God wants me happy.” These are the serpent's whispers updated for modern ears: “Did God really say…?” The consequence was precise: because Saul rejected the word of the Lord, God rejected him as king. If the king will not submit to the King of kings, he cannot legitimately rule on God's behalf. Rebellion disqualifies.  Quotable:   God doesn't grade on a curve, and He doesn't accept approximations. He doesn't want your sacrifices — He wants your surrender. Stop calling selective obedience faithfulness. Either obey or admit you're in rebellion — but don't negotiate with a King.  Application:   Identify where you are giving God 80% and calling it good enough. “I'm mostly honest.” “I tithe when finances allow.” “I forgave him, but I'm still not speaking to him.” “I'm dating a non-Christian, but we're not sleeping together.” Saul teaches us that rationalized disobedience is still disobedience. Name the specific area where you have been negotiating with a clear command. Stop calling it a struggle or a growing edge. Call it what God called it — rebellion — and repent.  Stop substituting religious activity for the obedience you are avoiding. Where are you bringing God sacrifice while ignoring His command? Giving generously while harboring unforgiveness. Serving in ministry while neglecting your family. Attending every service while refusing to reconcile a broken relationship. Fasting and praying while protecting an ongoing sin. God is not impressed. He told Saul directly: He does not want the offering. He wants the obedience. Identify the specific command you have been trying to negotiate around and obey it.  Take seriously how God classifies what you are calling a “struggle.” Saul called it pragmatism. Samuel called it rebellion equivalent to witchcraft and idolatry. When you consistently rationalize disobedience to a clear biblical command — “my situation is different,” “that was a different culture,” “God wants me happy” — you are not confused. You are in mutiny. The sophistication of your justification does not change the category. Repent of the arrogance that says your judgment supersedes God's command.  Obey today, not when it becomes convenient. Saul's partial obedience cost him his kingdom, his legacy, and his relationship with God. The closing word of this passage is not a warning about the future — it is a sentence already rendered. Do not wait for full understanding before you obey. Do not wait for circumstances to improve. Do not wait until the cost decreases. Whatever specific area of disobedience you have been carrying — name it, repent of it, and obey. Not tomorrow. Today. Completely.  Connect with us:   Website:  https://springbaptist.org  Facebook:   https://www.facebook.com/SBCKleinCampus (Klein Campus) https://www.facebook.com/SpringBaptist (Spring Campus)  Need us to pray for you? Submit your prayer request to https://springbaptist.org/prayer/  If you haven't already done so, please leave us a rating and review in your podcast provider. 

The Winds And Seas Obey Him Part 1 Matthew Chapter 8

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

What if the breakthrough you're praying for is waiting on the other side of obedience? From empty nets to overflowing boats, Pastor Jeff Schreve reveals how God works through willing hearts that trust Him even when the outcome seems impossible. Discover why obedience brings abundance, deepens your relationship with God, and aligns your life with His greater purpose.

Catholic author and podcaster Timothy Gordon joins John-Henry Westen for a wide-ranging conversation on feminism, traditional Catholic marriage, and the crisis of authority in the Church. Gordon draws from the Roman Catechism to argue that modern Catholics have become uncomfortable with traditional teachings on male headship and wifely obedience. He discusses his documentary What a Woman Is, the "Diaper Gate" controversy, and the backlash his positions have received, including from women who support his arguments.They then turn to the death penalty, where Gordon challenges recent Catholic teaching restricting capital punishment. He traces the decisive break to changes under Pope John Paul II, arguing that the traditional justification rests on retributive justice, not merely preventing future crimes.They also talk about Pope Leo XIV, the "seamless garment" approach to pro-life issues, Amoris Laetitia, and the difficulty Catholics face when contemporary papal teaching appears to conflict with previous doctrine. Gordon concludes by encouraging Catholics to remain faithful to ordinary Catholic life—leading their families, attending Mass, and going frequently to confession, amid what he describes as an exceptionally dark period for the Church. The crisis is real. The response is fidelity. And the ordinary means of grace are the only way through.GET THE BOOK HERE: https://sophiainstitute.com/product/catholic-republic/Help Us Make the Catholic Republic Documentary: https://www.givesendgo.com/catholicrepublicHELP SUPPORT WORK LIKE THIS: https://give.lifesitenews.com/?utm_source=SOCIAL U.S. residents! Create a will with LifeSiteNews: https://www.mylegacywill.com/lifesitenews ****PROTECT Your Wealth with gold, silver, and precious metals: https://sjp.stjosephpartners.com/lifesitenews +++SHOP ALL YOUR FUN AND FAVORITE LIFESITE MERCH! https://shop.lifesitenews.com/ +++Connect with John-Henry Westen and all of LifeSiteNews on social media:LifeSite: https://linktr.ee/lifesitenewsJohn-Henry Westen: https://linktr.ee/jhwesten Hosted on Acast. See acast.com/privacy for more information.

If the Bible were truly just another book, why would so many people resist what it has to say? In today's episode of the MY Devotional Podcast, Dr. Michael Youssef explains why Scripture provokes such a strong response: God's Word is living Truth, sent with divine authority to accomplish His will. Isaiah declares that God's Word will not return empty. It carries His power, authority, and purpose—and that is precisely why the enemy works so hard to keep believers from reading, trusting, and obeying it. Satan's strategy has not changed since the Garden of Eden. His deception begins with doubt: Did God really say? He tempts us to place our own opinions, desires, and judgment above the final authority of Scripture. Yet Proverbs warns that a way can appear right to us while ultimately leading to destruction. Dr. Youssef reminds Christians that the Bible is not junk mail to be ignored. It is God's gracious message to His people. If we love the Lord, we should hunger to hear His voice through His Word—opening Scripture with excitement, humility, and anticipation. Don't leave God's letter unopened. Read it. Believe it. Obey it. And allow the Truth of His Word to change your life. Prayer: Lord, help me fight Satan by reading and by resting and rejoicing in Your Truth. May I be a light in this culture as I immerse myself in Scripture. I pray in the name of Jesus. Amen.  “ . . . so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it” (Isaiah 55:11). Learn more in Dr. Michael A. Youssef's sermon series Defending a Lion: LISTEN NOW | WATCH NOW The voice you hear on the MY Devotional podcast is digitally generated with Dr. Youssef's permission. If today's devotional stirred a question, burden, or need for prayer, you don't have to walk through it alone.

You will always be better off to obey than to disobey Jesus, even if that obedience costs you your life.

Carlos Greaves joins Ophira Eisenberg to talk about the strange math of building a creative career while raising an 18-month-old daughter, especially when your “job” is a shifting collection of satire writing, freelance work, teaching, and comedy. Greaves describes leaving electrical engineering after a film class convinced him he had chosen the wrong life, spending 12 years writing before opportunities at McSweeney's, The New Yorker, and elsewhere made comedy feel possible, and then discovering that the creative life he wanted came with plenty of regrets—and very little stability. As a stay-at-home dad in suburban Charlotte, he is constantly negotiating what it even means to be a working parent when his work happens at night and on weekends, while his wife's nine-to-five schedule means their respective “breaks” are essentially childcare traded for work; meanwhile, Ophira admits that 96% of her conversations with her husband are scheduling logistics. Their conversation turns to Greaves's book Obey in Advance: How to Survive and Thrive Under Authoritarianism, co-written with Ginny Hogan, and the challenge of writing political satire when reality moves faster than a joke and social media can claim a premise before a book ever reaches publication. Greaves explains why the book targets the atmosphere and institutions surrounding authoritarianism rather than relying on familiar impressions, using forms like Mad Libs, word searches, and fake editorial templates to make frighteningly repetitive political patterns visible—and argues that preserving joy can itself be a form of resistance. That idea becomes especially complicated as a parent: Greaves admits that bringing a child into a world facing climate change and multiple other existential threats requires optimism, even as he feels the terror of having “a piece of your soul outside your body” that eventually has to go out into the world. The episode also connects his instinct for satire to his childhood as an intensely rule-following, oldest-child, parent-pleaser who quietly found ways around the rules, including telling his parents he was sleeping at one friend's house when he was actually somewhere else. The conversation ends just as Ophira starts asking about the unavoidable dictator hiding inside every parent of a toddler—and Greaves's Ferris Bueller-adjacent teenage rule-skimming is the last thing left hanging before they pick up the story in part two.

Episode 303-NFA “No F’ing Approval” Also Available OnSearchable Podcast Transcript Gun Lawyer — Episode Transcript Page – 1 – of 12 Gun Lawyer — Episode 303 Transcript SUMMARY KEYWORDS NFA, Silencers, Lawsuit, Injunction, Taxation, Firearms, Suppressors, AOWs, New Jersey, Gun rights, Second Amendment, Luger, Confiscation, Safety, Litigation SPEAKERS Evan Nappen, Teddy Nappen, Speaker 2 Evan Nappen 00:17 I’m Evan Nappen. Teddy Nappen 00:19 and I’m Teddy Nappen. Evan Nappen 00:21 And welcome to Gun Lawyer. So, we are right on the breaking news as we record this show, and that is the spectacular win on the National Firearms Act. It is the outcome of the Big Beautiful Bill removing the taxes on silencers, short barrel rifles, short barrel shotguns, and AOWs that translated into the Big Beautiful Lawsuit. There were actually two lawsuits, which essentially put forward that if there is no tax, there can be no law, because the NFA is based on tax law as the jurisdictional basis for the federal government. If there’s no tax, then you can’t have a tax law, and hence the silliness, which is really just kind of funny, is the tax stamp says zero. So, how you get a tax stamp that says zero when there’s no tax? Leave it to the Government to create a tax stamp of zero. But now that’s changed. Evan Nappen 01:37 This is the most exciting change in, what is it? Ninety-six (96) years, to a challenge to the NFA. And it has very exciting ramifications. I’ll talk about how those specifically relate to New Jersey in a moment, but there’s lots of questions and lots of speculation and issues surrounding what this decision means. So, what happened was we had two lawsuits that were brought. One is the Silencer Shop Foundation versus ATF. There were other plaintiffs as well. The parties in the SSF lawsuit included B&T USA, Firearms Regulatory Accountability Coalition, Gun Owners Foundation, Gun Owners of America, Palmetto State Armory, Silencerco Weapons Research, Silencer Shop Foundation, the state of Alaska, Georgia, Idaho, Indiana, Kansas, Louisiana, Montana, North Dakota, Oklahoma, South Carolina, South Dakota, Texas, Utah, West Virginia, and Wyoming, and several individuals. Evan Nappen 02:56 Then there is Jensen versus ATF. In Jensen, the parties were the Texas State Rifle Association, which is NRA’s Texas affiliate, Citizens Committee for the Right to Keep and Bear Arms, FPC Action Foundation, Hot Shots Custom, and several individuals. The court in these cases applied an injunction to the parties, quote, where applicable, the parties, agencies, political subdivisions, members, and Page – 2 – of 12 customers, both current and future. This means that the protections of the injunction generally flow downstream in that chain of commerce. And by the way, I am gleaning this information from the NRA-ILA in their article, “What Does the Texas NFA Decision Mean for You?”(https://www.nraila.org/articles/20260812/what-does-the-texas-nfa-decision-mean-for-you) They’ve done a good job of essentially the preliminary breakdown here. NRA partnered with the TSRA to provide joint membership for those that are interested. Evan Nappen 04:02 So, what got enjoined? What statutes themselves got enjoined? Well, it was the NFA’s registration and approval requirements. Those were what were enjoined, and they were enjoined as to silencers, short barrel rifles, short barrel shotguns for covered parties. The injunction also includes AOWs, Any Other Weapons for the SSF parties only. o, as far as AOWs are concerned, only parties, people that are parties to the SSF, which is going to mean members essentially of GOA and such, and the companies that joined in it, and possibly as well, including those states. Certain marking requirements are enjoined with respect to the Jensen case, while the effect of this portion of the injunction is going to take clarification from the Government. So, we’re going to have to wait and see on that. Evan Nappen 05:11 The further impact is that, which is perhaps more important than the statutes that are covered, are those that are not covered. So, under Title 18, it makes it unlawful for licensed importer, licensed manufacturer, licensed dealer, licensed collector to sell or deliver to any person any short barrel shotgun, short barrel rifle, except as specifically authorized by the Attorney General, consistent with public safety and necessity. Now, in the past, that compliance was considered authorized or was considered authorization when there was an NFA compliance done itself. o, without further action by the Government, compliance with the former NFA procedures will likely still be required before transferring a short-barreled shotgun or short-barreled rifle. Then it goes on to explain that the analogous requirement for transportation of short-barreled rifles, short-barrel shotguns, was also not enjoined. So, authorization for interstate travel is still required. That’s where you have to get permission from ATF before you move with any of those firearms. Evan Nappen 06:31 However, ATF has proposed streamlining this process by currently pending regulations. Those are the regulations that we’ve discussed in the past that are looking to change by changing it in the CFR, which is the Code of Federal Regulations. The injunction also does not apply to existing SOTs, which is the Special Occupational Tax for dealers in NFA firearms. Now, it’s technically possible for non-SOT dealers to receive firearms from a distributor or manufacturer on an ATF Form Four. ATF will need to clarify if an SOT is required for dealers who engage in the business of dealing in these firearms. So there are still to be considered state laws, and that’s going to be an individual basis of each state’s laws about how they individually view these NFA items. And we’re going to talk about New Jersey specifically in a moment. Evan Nappen 07:33 NRA says moving forward, the Jensen case is one of three supported by NRA in their litigation partners with American Suppressor Association, the FPC, which is Foreign Policy Coalition, and Second Page – 3 – of 12 Amendment Foundation. Those cases, by the way, are Brown versus ATF and Roberts versus ATF. Judge Clark in Missouri heard motion for summary judgment in Brown, and they remain committed to expanding the injunction secured in Jensen. In those other cases, as NRA says, taking action under an injunction is not without risk. An injunction can be dissolved or stayed with very little notice. Please check regularly back for updates. While much remains uncertain with the injunction, the monumental nature of this cannot be overstated. This is the biggest win against the unconstitutional NFA in its 92 sorry math was off 92 year history, and it serves as a great example that the fight for our rights is never over. So, if we want to see some practical applications as to what’s going on when it comes to suppressors, it’s really fascinating. Evan Nappen 08:54 Now, of course, suppressors, silencers, are banned in New Jersey by state law. We are currently looking at challenges to New Jersey’s state suppressor ban, constitutional challenges to that. But for now, unfortunately, New Jersey citizens cannot take advantage of the changes if they are residents of New Jersey because of the state law prohibition that New Jersey still maintains. However, if you live in a free state, if you live in a state that is covered by this injunction, specifically through Silencer Shop, you can look at Silencer Shop’s website, (silencershop.com), which is very good, and it lays out the states that are good to go. Evan Nappen 08:55 If you live in a good to go state that is now covered by this injunction, for example, if you live in New Hampshire or if you live in Alabama, there’s the whole list of states that respect and understand this. If you live in any of those states, you can now order your suppressor and pick it up from the dealer locally, and when you go to the dealer to pick it up, there’s no form four. There’s no federal registration that needs approval anymore. There is no fingerprinting. There’s no notice given to local police of your acquisition. All that’s gone. All that gets done is a 4473. You know the same form you fill out for the federal government to buy a gun, and a NICS check gets done, an instant check. So, what it means is you’ll be able to go to your dealer, do the 4473, just like you’re buying a gun, and the NICS check gets done, the instant check. You get your approval, ad you walk out the door with your suppressor that easily. That is great, and it’s paving the way to finally get a full legal change to suppressors to make that, of course, eventually the nationwide standard. But for now, there is a boom, an explosion of silencer purchases. This will make it even easier, more convenient, more private, less of a hassle than ever before. This is extremely exciting. Teddy Nappen 11:17 There’s something very important to this fact. Going back to the, and I’m kind of extrapolating it to the assault firearm cases. One of the biggest things that is winning, that helped us fight, win that fight was the idea of common use. Where the AR-15 and all forms of their “assault firearms” were so popular that it was so much common use that it fell under the grounds of the Second Amendment. Evan Nappen 11:45 Right. This is going to explode even more common use, even though there’s millions of suppressors already, but it will absolutely aid to that. Now, interestingly, in New Jersey, sawed-off shotguns are a problem. Same with rifles; they’re a problem. However, Any Other Weapon, there are Any Other Page – 4 – of 12 Weapons, what we call AOWs, that are technically New Jersey legal, and this will change the game in New Jersey on AOWs. But we still need more clarification on how the feds are going to work it on AOWs. We don’t have that right now, but let me explain AOWs. Evan Nappen 12:32 Let me show you some common examples of AOWs. For example, pistol grip only shotguns. Now, don’t confuse AOW, which is Any Other Weapon, as an “Other”. Some of you may have Shockwaves in New Jersey, which are “Others”. Shockwaves are not AOWs. They’re Shock Waves. They’re “Others”. Others are different. But a pistol grip only shotgun is a short, non-face style scatter gun, right? But is reduced in overall length under 26 inches. Now, as you know, or should know, with a Shockwave, it’s not under the 26 inches. If it’s under 26 inches with only a grip, such as a custom compact 12 gauge, then we’re looking at that now. How those applied to New Jersey law become model specific. Of course, you still can have sort of shotgun, but State Police have approved for others. Vertical four grip pistols are also considered AOWs. So, a standard semi-automatic handgun or pistol format firearm equipped with a vertical front hand grip is considered an AOW. And AOWs have coverage under this, but how that’s going to apply now so that you don’t have to do the NFA and can simply operate under the injunction. We’re going to fill you in with more information as we get it. Evan Nappen 14:08 Smooth bore handguns. Those are AOWs. Classic examples of that, such as the H&R handy gun or the Ithaca auto and burglar gun. So, those custom smooth bores, it may very well now open up that category. Certain smooth bore pistols can, depending on their configuration, be New Jersey legal still. And if they’re even though they’re AOWs, if the injunction has its due effect, that’ll be easier in New Jersey on those. Also coming under AOWs are disguised or improvised firearms, concealable multi-projectile or single-shot devices disguised as everyday items like cane guns, pen guns, flashlights, or wallet guns, and of course those. Are all banned under New Jersey state law as covert firearms. So, even though you may seek relief federally in terms of the AOWs under the NFA, you’re not going to be able to acquire those because New Jersey has a specific ban on those in state law. Then there’s combination guns, certain compact over and under firearms with rifle and shotgun barrels, between 12 and 18 inches long, intended for single shots without reloading. These two can fall under categories of AOWs, specific models with specific determinations, and how this victory will apply, we’re still going to have to iron out the details since this is so fresh and so new. But there is going to be some relief that Jerseyans will be able to take advantage of, and in the long run, this is great for everybody as we keep the fight going on, battling the NFA. It’s a great victory, and it is definitely going to shake things up. Evan Nappen 16:10 And it has, though, some things to keep in mind that really require us to change this law permanently forever, and what I’m talking about is how we got to this point is something that still has a vulnerability to be changed back. Let me explain why. The reason for the injunction is because there is no tax, and because there’s no tax, then the legal logic opinion is with no tax, then a law based, premised, on the power of taxation can’t exist anymore or have its effect. This was used as a vehicle in the ’30s for the National Firearms Act. That’s what it was jurisdictioned upon. That’s what has been now eviscerated by the Big Beautiful Bill removing the tax on these four categories. he tax on machine guns still exists. We’ll get to that in a moment. Page – 5 – of 12 Evan Nappen 17:12 So, that’s what was the victory, but that was passed legislatively by what? By way of a reconciliation bill. A reconciliation bill deals with taxation and finance. Those bills can pass Congress with simple majorities. That is how the Republicans got it through, and by removing the tax on the NFA items with simple majorities, they did not face the challenge of a filibuster. Because they couldn’t filibuster. They being the communists. Oh, I’m sorry, the Democrats. Well, it’s the same thing. They couldn’t stop it. Teddy Nappen 17:51 Democrat Socialists. Evan Nappen 17:53 Right! Communist authoritarian nutbags could not stop this because of the filibuster being inapplicable to a reconciliation bill. That’s how we got to this point. But keep in mind, should the commies take power again, and you can substitute Democrats, socialists, whatever for commies, they’re interchangeable anyway. When and if that happens, then it would be at the moment within their power to reinstitute in a reconciliation bill that they do, assuming they have power through the Congress and the Executive who would sign such a thing. Keep in mind. If the Democrat, Socialist, Communists control both houses, and even with a Republican president, but a reconciliation bill that’s chock full of other things financially needed, they might even force the hand of an otherwise friendly executive. You know, President Trump, to still sign a reconciliation bill. A reconciliation bill that does what? Reimplements the tax. They may make the tax not $200, but maybe $200,000 or $5,000, or even if they just make it $200 again, or even $1 again, guess what? Now we’re back to a jurisdictional argument that the NFA is now applicable again. So, it matters who you vote for. Elections matter. They matter. They make a difference. Teddy Nappen 19:42 On the off chance, just on the extreme end, let’s say, you know, the pendulum swings, the Socialists take over and run it. Could they do what the ATF was doing prior with what was it the when going after people with like the forced restart trigger? Evan Nappen 19:59 We don’t know. We don’t know. They could do it. They could. Depending on what are they going to go and then try to round up suppressors that may have been acquired when there was no tax. If the law is suddenly back, or does it make it so that there’s an ex post facto argument to argue that it was legal at the time, but now any of these new ones need tax stamps, but old ones don’t. And then they’re going to be kind of like the way they ran magazines. It was before a certain period of time, and will they then be grandfathered or not? Because NFA didn’t grandfather. It had a new period of registration. But there is no new period ability unless the Secretary has the power to have a new registration period. So, I would assume if they do it, the Secretary would say, “Okay, there’s now an open registration period of ones you previously purchased. You’re going to have to register and pay the tax.” Remember that. So, this all can happen in the future. Page – 6 – of 12 Evan Nappen 20:57 But look, it doesn’t mean our behavior has to be based upon, especially you live in a free state, worrying about what communists might do in the future. But keep in mind, it still could happen. This is a great victory, but we need to take it further, and this will empower us to take it further, because it can help on the Second Amendment argument to knock these laws out. It can assist in that greatly. It can assist in legislative change once it’s done and out there, and people are purchasing them in this way. It makes it easier to pass federal laws to just make it the law and not just rely on the judicial action. So, there’s also potential future consequences that can run for us, not just against us. Regardless, it’s a great victory, but keep in mind these potential dangers that lurk. And unfortunately, if you live in New Jersey, there isn’t much here for you to take advantage of at the moment, but in the big picture, it’s working to protect our rights. Teddy Nappen 22:06 This is just a side note. I was thinking. I heard this term where just because you put a word in front of the other word, it doesn’t always change the definition. So, if I say Democrat murderer, that doesn’t change the definition of murderer. So, for them trying to rebrand the Socialists, like no, no, no, we’re not like that. We’re Democrat Socialists, not to every other socialist government that has failed. No, no, we’re different. We just want to abolish prisons and abolish police. Evan Nappen 22:35 Well, I love when they talk about ow communism, look communism just wasn’t done right, you know. It just hasn’t been done right. Well, I guess they’ll probably make the same argument for Nazism. Oh, Nazism just hasn’t been done right yet. Okay, so that’s all. That’s all. Just hasn’t been done right. I mean, no. We’ve experienced and seen what history has to say about these stupid ideas of Socialism and Communism and Nazism. We’ve seen it, and it doesn’t fly. As a matter of fact, look at what’s going on in Central America right now with the enormous economic change. They’ve been getting rid of their Socialist systems. Teddy Nappen 23:21 So, maybe that’s what happens when you defund USAID. Evan Nappen 23:23 Yeah, isn’t that amazing how these countries are suddenly doing great? I mean, you think about USAID. We were actually promoting Socialism to our central and southern Central American neighbors. It’s just nuts. It’s nuts that we would be doing this. Not to mention that the Democrat Party suddenly, coincidentally, is now 2 million in debt after USAID was folded up and shuttered. Teddy Nappen 23:52 The one I always laugh at is, I think it was the like it’s like something crazy, like $7 million to LGBTQAI plus in Serbia, which I guess worked because they’re like a lesbian, but it’s like it’s so oh my god, like and then well like it was like Sesame Street in Afghanistan, which okay. Page – 7 – of 12 Evan Nappen 24:14 Right and promoting DEI everywhere, which just is hardly a national interest, or for our national security, or what America’s founding principles are all about. But let me tell you about our friends at WeShoot. his week WeShoot is offering OA Defense 2311 Pro Elite, and that is a modern focus platform that blends the familiar 1911 style characteristics with contemporary design, premium construction, and competition-inspired features. There’s also the Special Ops Tactical STX 15. Now that’s an AR platform rifle with unmistakable SOT attitude, combining distinctive styling with purpose-built modern sporting rifle platform. Then there’s the Mossberg 990 Aftershock. Mossberg takes that unmistakable Aftershock concept into semi-auto territory, thereby creating a bold new addition to its defensive lineup. WeShoot has cutting-edge guns. They’re there for you. Make sure you check out WeShoot, which is an indoor range and phenomenal pro shop with great training. Located in Lakewood, New Jersey. Very easily accessible off the Parkway. They are a fantastic resource. It’s where Teddy and I both shoot. It’s where we got our training. It’s where we got our certifications. And if you go on the website, you can check out WeShoot. They have fantastic photos and just great photography. You can check out the latest from the father-daughter shoot and other great events that they’re running. And what is their many faces of two-way, where you know two ways for everybody, and they are pushing as well some really cool stuff, including being part of their photo shoots. You can reach out to social media at weshootusa.com for that. For any of the photo shoots that you do, this is a great place. They love their customers, and their customers love them. Go to weshootusa.com. WeShootUSA.com. And check out WeShoot right there in Lakewood. It’s a phenomenal research resource, and you’ll be glad that you did. Evan Nappen 26:53 Hey, let me also shamelessly promote my book, which is New Jersey Gun Law. The Bible of Jersey gun law. It’s over 500 pages, 120 topics, all question and answer. It’ll help you from becoming a GOFU. You want to avoid that at all costs in New Jersey. They are there to oppress our rights and turn law-abiding gun owners into criminals. Beware, protect yourself. Get a copy of New Jersey Gun Law. Go to EvanNappen.com today. EvanNappen.com. You’ll be able to get your copy of New Jersey Gun Law. And by the way, while you’re on my website, you can also check out the latest link to The Association of New Jersey Rifle and Pistol Clubs newsletter. They have featured yours truly, and my dear colleague Dan Schmutter and Scott Bach on the cover, and they have hilariously called us Second Amendment Heroes. And I’m assuming they’re talking about like submarine sandwiches when they did that. But regardless, you can check out their newsletter and check out the Association of New Jersey Rifle and Pistol Clubs. (anjrpc.org) You all should be a member of association. It is our state affiliate of the NRA by tied in with the great fights that NRA, as we’re talking about in Jensen, the NRA is like the new NRA, and they’re out in the forefront doing what NRA has done brilliantly in the past. They’re doing it again, and they’re working hand in hand with the other great gun rights organizations in our country. And it’s great to see the unity in these cases of us banding together to fight the good fight for what we all know and love and believe in, and that’s the Second Amendment. Teddy, what do you have for us in Press Checks? Teddy Nappen 29:16 Well, as everyone knows, Press Checks are always free. I thought I’d do something a little different, where I find, you know, a crazy article that I just could not pass up. It was too funny. This was coming Page – 8 – of 12 right out of the New York Post. Adolf Hitler’s $42 million Luger, the most valuable pistol in the world is at the center of a sensational court battle. Well, that’s one hell of a grabber of a title. Evan Nappen 29:49 And what do they say it’s worth? Teddy Nappen 29:51 $42 million. Evan Nappen 29:54 I wonder how they came up with that number. Teddy Nappen 29:56 So, this involves a court battle between an appliance repairman and a cop in Argentina. Evan Nappen 30:01 Arrrgentina. Teddy Nappen 30:04 Yeah, I know. You know, one of them said he was from the boys of Brazil, and I’m just joking. Evan Nappen 30:11 Uh huh. Well, it would make sense that it would end up in Argentina, wouldn’t it? Teddy Nappen 30:16 Yeah. The what is it? The what was the one guy they caught in Argentina? Evan Nappen 30:22 There’s been number of Nazis found there. Teddy Nappen 30:26 The famous one is the two Mossad agents scooped him up, got him drunk and put him on a plane. Then they ended up just hanging him. Evan Nappen 30:35 Right. Teddy Nappen 30:36 It was the, but it was one of if you go through it. It’s actually kind of crazy. So, it began where, if you caught the previous article of Adolf Hitler’s former home transformed into police station. Evan Nappen 30:39 How do they know? Oh, that was his former home when he visited. Page – 9 – of 12 Teddy Nappen 30:55 No, this is this is this is Australia. Evan Nappen 30:58 Austria. Austria. Yeah. Yeah, yeah, that’s his former home in Austria. Yeah, well, he was from Austria originally. Teddy Nappen 31:06 So, going to that was Austrian authorities Wednesday open police station building where Adolf Hitler was born amid years of controversies. This is a renovation to send a message that they will not appeal to extremist groups. Yes. Evan Nappen 31:21 So, you can visit Hitler’s birthplace if you chose to? Teddy Nappen 31:24 If you ever get arrested in Austria. But to get to the it going off of that, where it was the weapon that described the holy grail of firearms was allegedly swiped during a SWAT style raid by a masked officer at repairman Juan Pablo Rupel’s home in Buenos Aires province in 2016. To go into more details, he inherited the haunting historic ghost of the Third Reich from his German great uncle and former Hitler bodyguard Hans Rupel, who is accused of stealing minor items such as plate, glasses, cutlery at the time of the raid. Evan Nappen 32:09 So, the claim is that this guy stole it from Hitler. Teddy Nappen 32:14 No, the claim is that he had committed some minor stealing in Argentina, but he had that was his pistol. So, he was never charged the over the allegations, mind you. But still, the gun that is a Luger Parabellum .45 ACP caliber. Number five of only five. Evan Nappen 32:37 It’s a .45 caliber Luger? Teddy Nappen 32:39 Yeah, yes. Only five in existence of the 1907 prototype forged by the late famed George Luger. Evan Nappen 32:48 Yeah, George Luger. So, Hitler’s Luger was one of the rare .45 caliber Lugers. Teddy Nappen 32:56 Correct. And this was only for Hitler’s provinces. That would make them invaluable. The guns there’s 1979 firearm owner license in Argentina National Registry, so they register firearms. It was marked as Nazi Angel of Death who lived for more than two years before fleeing the so the 1905. Page – 10 – of 12 Evan Nappen 33:25 So, what happened to the gun now? It got seized by the police? Teddy Nappen 33:30 Correct. How did that happen? So, from what it was said that Hans it said now again this is not Hans says it belonged to Hitler and he was taken when he and he took it when he went to Argentina in 1948. So, from when from that point where it was stolen after the quote unquote raid, it is now gone “missing”. Evan Nappen 33:53 Okay. Who stole it in the raid? What police raid? Teddy Nappen 33:57 One of the police. One of the police officers. Evan Nappen 33:59 So, this is essentially gun confiscation by police, and supposedly the most valuable handgun in the world is missing once the police got their hands on it. Right? Teddy Nappen 34:09 Buenos Aires Ministry of Security for and has demanding lawsuit for the compensation for the firearm. The court held by the agency liable for 15,000 plus interest, which also 15,000 just for the raid itself, for the actual unjustified raid. However, the lawsuit also adds in the 42 million where two cops who had led the raid on the home due to the quote-unquote trial prior. Rupert told the post of great uncles that the Luger was taken from him. Evan Nappen 34:48 Well, I’ll tell you what. This is a common thing in New Jersey. I’ve had many gun confiscations by law enforcement in which it always seemed that the most valuable firearm that the client possessed. I had a case where one was a rifle given by Theodore Roosevelt to a cabinet member that disappeared. I had another case where there was a trapdoor Springfield trapdoor carbine that was documented to Custer’s last stand, and was an Indian capture gun that oh that that that was sent to the crusher supposedly and destroyed. You see, and I’ve had many different gun seizures that have taken place, and for some crazy reason, it’s that really valuable gun that ends up not being accounted for, and I don’t know why I seem to see that pattern. Teddy Nappen 35:58 Yeah, and then just for clarification on the individual Hans Zurpel, he was the SS Division Labest Start. He was Hitler’s personal bodyguard unit during the Second World War, to which he later fled to Argentina in 1945. This has been confirmed. So it is confirmed that this guy was a bodyguard, and he was a pistol to Hitler and registered the gun under it, so it shows proof of documentation to the actual firearm that existed. So we know the gun existed. We know the guy has the credentials, so that proved that point as to who swiped it. Well, it’s one of the members of the ministry, as what the suit is being led to. Again, that’s what they’re alleging in their suit. Page – 11 – of 12 Evan Nappen 36:40 Yeah. Well, like I said, I’ve seen this done Jersey side where folks, what you want to do with your guns is make sure you have photos, and you have recorded your information about your guns. Do not keep your data with the guns. Because if they seize your guns, they’re going to seize your books and data. And it’s not unusual as well for them to take computers and such as well. So, if you’re going to have this and recordings of it and photos and all, you know, keep it on a thumb drive hidden somewhere, so you can access it. So, you can prove and document the guns that you had and what they were, because I’ve had the missing guns after a seizure more times than I can count. It is common. Teddy Nappen 37:38 I also recall wasn’t one of these pistols also had like the early idea of a tactical light, like where if you held the pistol, it was. Evan Nappen 37:46 Yeah, that was a very special Luger. They made too that had early lighting attached to the gun. Yeah, that was a German invention, so to speak. You know, they did have those way back. Yep, yep. So, these are, yeah. Well, there’s a lot of valuable firearms out there, and a lot that have providence to make them even more valuable. And I don’t know if this truly is worth $42 million for a handgun, but it’s definitely way up there as a very valuable historic piece. It is something where you need to take steps if you have any firearms at all to make sure that you’ve documented so you can prove ownership. And if guns do get stolen, either by criminals or police or both, then you need to know and be able to have that information to try to recover them. Teddy Nappen 38:52 If anyone is related to anybody who served as a Soviet Union soldier who hit the Berlin and may or may not have picked up a Walter PPK next to a dead Hitler, call us. Evan Nappen 39:07 Yeah, I think that gun is not accounted for. This so-called Hitler suicide gun. If, in fact, he did kill himself, which now there’s speculation that the skull they thought was his was actually a woman’s. There’s all kinds of who knows, and did he actually escape? And, you know, we could find about as many theories about whether Hitler’s alive as whether you know Elvis is alive and whether Bigfoot exists. I mean, this is one of the favorite topics of conspiracy theorists and what have you. But bottom line is, folks, you need to protect yourselves. Protect your property. Don’t be a GOFU. As a matter of fact, Teddy, what do you have this week for us for GOFUs? Teddy Nappen 39:49 Well, this comes from Not the Bee. Influencer shoots self in leg while filming instructional video outside a gun shop. Evan Nappen 39:57 Oh, an instructional video on how to shoot yourself in the leg. Page – 12 – of 12 Teddy Nappen 40:01 Well, how to properly, properly rack the slide, and while doing so, when he was going through showing it off, he racked it. He broke every rule – from treat every gun like it’s loaded, know where you’re pointing, keep your finger off the trigger. And bang! Shot the artery in his leg and almost died. Always a good idea. Evan Nappen 40:25 Oh, yeah. He came close to bleeding out because it hit the key artery there. And that’s because he wanted to do an instructional video on how to properly handle a firearm, where he proceeded to utterly and completely improperly handle a firearm. Similar to the law enforcement guy way back, you know, lecturing to the students how he’s the only one trained and safe enough to handle this gun properly. And right after he said that, he had an AD into his foot. I believe it was. Teddy Nappen 40:58 Yeah. He was a DEA agent, if I remember. Evan Nappen 41:02 Yeah, right. A DEA agent. Teddy Nappen 41:03 Yeah, and then he picks up the gun. Evan Nappen 41:04 So, this GOFU is a very practical and fundamental one, folks. Don’t forget the basic rules of gun safety. They’re there for a reason. They’re proven. Obey those rules. Don’t take it for granted. Follow the gun safety rules. If you don’t know guns and don’t know gun safety, you need to take a gun safety course. Let this hit home. You don’t want to be a GOFU, a Gun Owner Fuck Up. This has not only almost cost him his life. And in New Jersey, it would cost you your gun rights at a minimum under their Accidental Discharge law, because it was done without lawful purpose. You didn’t intend to fire it. It was in the 100 yards of a dwelling, which even a car constitutes as a dwelling. Leave it to New Jersey to do that. You’d be looking at a felony charge for shooting yourself in the leg. So, don’t be a GOFU. Be extra conscientious. We want you to be safe. You need to always be safe using the number one safety device ever invented, your brain. Keep that safety engaged at all times. Evan Nappen 42:30 This is Evan Nappen and Teddy Nappen reminding you that gun laws don’t protect honest citizens from criminals. They protect criminals from honest citizens. Speaker 2 42:41 Gun Lawyer is a CounterThink Media production. The music used in this broadcast was managed by Cosmo Music, New York, New York. Reach us by emailing Evan@gun.lawyer. The information and opinions in this broadcast do not constitute legal advice. Consult a licensed attorney in your state. Downloadable PDF TranscriptGun Lawyer S5 E303_Transcript About The HostEvan Nappen, Esq.Known as “America's Gun Lawyer,” Evan Nappen is above all a tireless defender of justice. Author of eight bestselling books and countless articles on firearms, knives, and weapons history and the law, a certified Firearms Instructor, and avid weapons collector and historian with a vast collection that spans almost five decades — it's no wonder he's become the trusted, go-to expert for local, industry and national media outlets. Regularly called on by radio, television and online news media for his commentary and expertise on breaking news Evan has appeared countless shows including Fox News – Judge Jeanine, CNN – Lou Dobbs, Court TV, Real Talk on WOR, It's Your Call with Lyn Doyle, Tom Gresham's Gun Talk, and Cam & Company/NRA News. As a creative arts consultant, he also lends his weapons law and historical expertise to an elite, discerning cadre of movie and television producers and directors, and novelists. He also provides expert testimony and consultations for defense attorneys across America. Email Evan Your Comments and Questions  talkback@gun.lawyer Join Evan's InnerCircleHere's your chance to join an elite group of the Savviest gun and knife owners in America.  Membership is totally FREE and Strictly CONFIDENTIAL.  Just enter your email to start receiving insider news, tips, and other valuable membership benefits.   Email (required) *First Name *Select list(s) to subscribe toInnerCircle Membership Yes, I would like to receive emails from Gun Lawyer Podcast. (You can unsubscribe anytime)Constant Contact Use. Please leave this field blank.var ajaxurl = "https://gun.lawyer/wp-admin/admin-ajax.php";

Today Pastor Wayne Sanders continues the series in Hebrews with an exhortation from Hebrews 3 not to harden your heart when you hear the Lord's voice calling to you. The writer of Hebrews references a passage from Psalms. It is important that we hear and obey God's voice. It could one day be a matter of life or death. Listen and know the importance of hearing first and then obeying the voice of God. God bless you this week as you work on your Christian walk!

After spending four days deep in the Adirondacks, Jonah has emerged like Rousseau's noble savage: reflective, in touch with nature, and ready to talk for two hours as a disembodied podcast voice. If that seems incongruous to you, don't worry—you're not alone. Listen in as disembodied Jonah pontificates on disowning the establishment, J.D. Vance's prospects for president, the iron law of oligarchy, elites, Locke vs. Rousseau, the general will, Tucker Carlson, the DSA, the Michigan Senate race, the meaning of progressive, etymological conundrums, Wisconsin politics, Iran, the meaning of The Remnant, the superfluous men, and Albert Jay Nock. Show Notes: —New from The Dispatch: The Next Right —Burrito G-File —Friday's DisPod —Daron Acemoglu Remnant —Acemoglu: Why Nations Fail —Jonah's book: Suicide of the West —Jonah's book: Liberal Fascism  —Russell Moore Remnant —Rosenblatt: The Lost History of Liberalism  —Jerusalem Demsas Remnant —Open Primaries newsletter —Wednesday G-File —Nock: Memoirs of a Superfluous Man —Jonah's NR piece on Albert Nock —Nock's essay: Isaiah's “Job” —Nash: The Conservative Intellectual Movement in America Since 1945 The Remnant is a production of ⁠The Dispatch⁠, a digital media company covering politics, policy, and culture from a nonpartisan perspective. To access all of The Dispatch's offerings—including the Saturday Ruminant, audio versions of all our articles and newsletters, and Jonah's twice-weekly G-File—⁠click here⁠. Instructions on how to set up your members-only feed can be found here, and if you'd like to remove all ads from your podcast experience, consider becoming a premium Dispatch member ⁠by clicking here⁠. Learn more about your ad choices. Visit megaphone.fm/adchoices

Pastor Matt Sturdevant and the pastoral team at Hope Church gather around the table to dig deeper into Sunday's sermon on winning the battle for the mind. The central text, Romans 12:2, calls believers not to be conformed to the world but to be transformed by the renewing of their minds. As the Phillips translation puts it, "Do not let the world around you squeeze you into its own mold, but let God remold your minds from within." The team walks through a practical "discipleship audit," asking honest questions: What gets the first word of your day? What gets the most time? Where do you instinctively go when you have questions? The answers to those questions reveal who — or what — is truly discipling your mind. The conversation gets personal as the pastors share how social media, anxiety, and current events have each tested their own thought lives, and how returning to God's Word and Biblical community has made a real difference. Pastor Matt also challenges parents directly, pointing out that a parent's greatest failure with technology may not be what they give their kids, but what they passively allow. Devices aren't just entertainment — they are formation, shaping children's understanding of truth, identity, beauty, and value. Technological freedom, he argues, should never outpace a child's level of maturity and character. The team closes by getting practical about how to actually take thoughts captive, leaning on tools like the "Hey, Say, Pray, Obey" framework, the thought filter of Philippians 4:8, and the four ordinary means of grace: Scripture, prayer, Biblical community, and obedience. None of it is dramatic or flashy — it's the same faithful, boring-but-it-works training, day after day. As Pastor Brian puts it, keeping the Shield of Faith raised isn't a one-time act; it's a practiced discipline, strengthened over time through consistent, ordinary faithfulness.

Title: Have Courage and Obey Text: Joshua 1:1-9 Three Reasons We Need Courage Fear of past failures. Fear of future challenges. Fear of leadership losses. How Courage Supports our FaithCourage inspires our faith in God's promises.Courage strengthens our obedience to God's commands.Courage stills our hearts in God's presence. Means to Build CourageMeditate on and obey God's Word.Rely on the Lord's presence.Trust in the Savior's deliverance.  Please reach out to us via email at info@wilkesborobaptist.org 

2 Timothy 2:1-7 (NKJV)Andrew, Isack, and Edwin discuss serving the Lord with a sincere faith like Timothy.Read the written devo that goes along with this episode by clicking here.    Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org.    Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here.   Thanks for talking about the text with us today.________________________________________________If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser: Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=26448The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/Facebook Page: https://www.facebook.com/TalkAboutTheTextFacebook Group: https://www.facebook.com/groups/texttalkMichael Eldridge: https://acapeldridge.com/ 

Welcome to episode 258 of Grasp the Bible. In this episode, we will examine faith in the fire — what Shadrach, Meshach, and Abednego teach us about trusting God when deliverance is not guaranteed, and obedience may cost everything.  Key takeaways:   The furnace did not create the faith of Shadrach, Meshach, and Abednego — it revealed it. Crisis does not build character; it exposes what is already there. You do not develop convictions in the crisis. You discover in the crisis what convictions you have already developed. Their response showed no panic, no search for loopholes, no deliberation. Just calm, settled resolve. Why? Because they had already decided — long before the furnace — that they would worship Yahweh alone regardless of consequences. The heat of the moment is the worst time to figure out what you believe. They distinguished clearly between God's ability and God's will. “The God we serve is able to deliver us” — no doubt about His power. “But even if He does not” — full submission to His will. Mature faith trusts God's character when it cannot understand His plan. Immature faith says, “I will trust God if He does what I want.” Mature faith says, “I will trust God whether or not He does what I want.” Their obedience was not contingent on deliverance. They were not negotiating. They were declaring. God's love is not measured by whether He gives us what we ask for. It is demonstrated by what He has already done in Christ. Unanswered prayer is not evidence of God's absence — it may be evidence that He is accomplishing purposes beyond what we can see. Their faithfulness was not contingent on rescue — and rescue came because of their faithfulness. They did not know they would be delivered when they took their stand. They were prepared to die. Faithfulness means doing right because it is right, regardless of outcome. We are outcome-oriented people who measure faithfulness by results. The three Hebrews define faithfulness differently: obedience to God's commands regardless of consequences. Redefine success as faithfulness, not outcomes.  Quotable:   The furnace question is not “Will God deliver me?” It is “Will I worship Him even if He doesn't?” Faith in the fire is not about demanding rescue — it is about trusting the God who is worthy of worship whether the answer is yes or no.  Application:    Settle your convictions before the crisis arrives. The time to decide what you believe about Christ's lordship, the authority of Scripture, and the non-negotiables of obedience is now — not when you are standing in front of the furnace. Will you compromise biblical truth to keep your job? Deny Christ to preserve a relationship? Conform to cultural pressure to avoid social cost? Decide now. When the pressure comes, your conviction will produce courage — or your lack of it will produce compromise.  Stop demanding that God prove His love through favorable outcomes. “If God really loved me, He would heal this, fix that, give me this.” The three Hebrews destroy that theology. The cross already proved God's love. You do not need rescue to confirm what Calvary already demonstrated. When you face unanswered prayer, resist the conclusion that God is absent or indifferent. Trust His character when you cannot understand His ways.  Redefine faithfulness as obedience, not outcomes. What would it look like to keep worshiping, keep obeying, keep trusting if God never answers your prayer the way you want? If the prodigal does not come home? If the health does not improve? If the ministry does not grow? The measure of your faith is not what God does in response — it is what you do regardless. Obey today whether tomorrow brings rescue or not.  Learn the difference between God's ability and God's will — and submit to both. Confidence in God's power and submission to God's plan are not in tension — they are the two halves of mature faith. Pray boldly for deliverance. Believe He is able. Then hold the outcome loosely. He may be more concerned with your holiness than your comfort, and more interested in writing a story bigger than your rescue.  Connect with us:    Web site:  https://springbaptist.org  Facebook:   https://www.facebook.com/SBCKleinCampus (Klein Campus) https://www.facebook.com/SpringBaptist (Spring Campus)  Need us to pray for you? Submit your prayer request to https://springbaptist.org/prayer/  If you haven't already done so, please leave us a rating and review in your podcast provider. 

Send us Fan MailMorning Prayer (Trust & Obey; Poor; Lonely; Mouth Disease / Injury; Unborn Children; Praise & Thanks Giving)Thank you for listening, our heart's prayer is for you and I to walk daily with Jesus, our joy and peaceaimingforjesus.comYouTube Channel https://www.youtube.com/@aimingforjesus5346Instagram https://www.instagram.com/aiming_for_jesus/Threads https://www.threads.com/@aiming_for_jesusX https://x.com/AimingForJesusTik Tok https://www.tiktok.com/@aiming.for.jesus

We may genuinely want to obey God, but wanting to obey and actually doing it are two different things. Psalm 40 shows us where to look when our obedience falls short.

If we wait until we understand everything, we will not obey anything! This week, Jacob Meinel continues our series ‘Lessons in the Wilderness' as he encourages us to trust the Lord and obey all the way! The overflow power of God often lies in the other side of obedience! 

Homily by Fr. Francis Mary Roaldi, CFR.

In this message from August 9th, 2026, Pastor Robby Gallaty preaches from 1 Samuel 15 and breaks down what obedience looks like. Speaker: Robby Gallaty

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slave,A power exchange can be playful, but it can also be a serious practice with rules, rituals, and real follow-through. I, Chastity Queen firmly lay out what devotion looks like when service is the point: preparation, presentation, and consistent obedience. From specific wardrobe tasks to expectations around gifting and tribute, the message is clear: if you want attention, you earn it through action.I also unpack the deeper “why” behind submission. What does it mean to be noticed by a dominant/Me, to make someone else the priority, and to build identity through daily rituals? You'll hear a strong framework for service submission and dominance and submission dynamics, including the idea that boundaries are pushed through discipline and repetition. Chastity and denial show up as core themes, framed as a method of control, focus, and commitment rather than a casual experiment.The episode closes with community and momentum: how to connect, where to share photos, what events are being planned through the Crown and Cage Society, and how listeners can support the show's growth. If you're interested in BDSM mindset, chastity kink culture, and the structure behind long-term power exchange, there's plenty here to think about, whether you're experienced or just learning the language.Subscribe for more, share the episode with someone who's curious, and leave a review to help more listeners find the show. What part of service do you find easiest, and what part challenges you most?Listen and learn,Chastity IS freedom!Chastity QueenTry to connect with your local BDSM community. Fetlife is a great way to see others in similar FLR and chastity lifestyles. You can check out Mine in Fetlife at Chastity-Queen. It's a free to join. Hugs, Chastity Queen Locked In Lust 15% OFF:CHASTITYQUEEN Use Discount Code:CHASTITYQUEEN for 15% OFF ANYTHING at www.lockedinlust.com THRONE WISH LISTBuy Me something anonymously or send Me a note telling Me who you are and I will thank you. Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Support the showSUPPORT ME in 2 ways! XOXO1: https://paypal.me/TiffanyTheQueen?country.x=CA&locale.x=en_USOR2: https://www.buzzsprout.com/1992649/supportCHASTITY IS FREEDOMI LOVE YOU 

Many of us live a Christian life that's like a saggy bed. We're rock firm on one end and rock firm on the other. We know we've accepted Christ, and we know we're going to heaven when we die. But we sag in the middle. So how do we fix the sag? In this message, Jill helps us learn to obey and apply what the Bible teaches so that we can grow in our faith. To support this ministry financially, visit: https://www.oneplace.com/donate/1141/29?v=20251111

My slave,A daily ritual can be more powerful than any one-off fantasy, and I'm talking to the listeners who already know what devotion feels like. I lay out a clear chastity protocol built around presentation, consistency, and proof, with the kind of standards that turn “I'll try” into “I will.” If you're into Femdom chastity, dominance and submission, orgasm control, or structured kink routines, you'll hear exactly how I think about effort and obedience. I get specific about the details that make submission visible: vintage-inspired nylons, thigh highs, garter belts, and coordinated lingerie that's chosen on purpose. I also dig into sensation play and edging as discipline, not just teasing, and I reinforce the central rule of chastity play: PERMISSION MATTERS. The goal is to turn desire into a repeatable practice that strengthens control and deepens Our/our dynamic. Then I move into accountability, including daily cage check-ins and photo proof with date verification and metadata. I also challenge you to step it up when you can and remind you that rewards follow obedience when you remove excuses and follow through. If you like high-structure BDSM, chastity device routines, and protocols that actually hold up in real life, press play, then subscribe, share the show, and leave a review so more listeners can find Me and bow to Female SupremacyChastity IS freedom!Chastity QueenTry to connect with your local BDSM community. Fetlife is a great way to see others in similar FLR and chastity lifestyles. You can check out Mine in Fetlife at Chastity-Queen. It's a free to join. Hugs, Chastity Queen Locked In Lust 15% OFF:CHASTITYQUEEN Use Discount Code:CHASTITYQUEEN for 15% OFF ANYTHING at www.lockedinlust.com THRONE WISH LISTBuy Me something anonymously or send Me a note telling Me who you are and I will thank you. www.SMBSM.com - Chastity Cages 10% OFFGet reasonably priced chastity cages, chastity belts, chastity wear, + chastity accessories.Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Support the showSUPPORT ME in 2 ways! XOXO1: https://paypal.me/TiffanyTheQueen?country.x=CA&locale.x=en_USOR2: https://www.buzzsprout.com/1992649/supportCHASTITY IS FREEDOMI LOVE YOU 

It's not enough to be “sorry,” and it's impossible to truly confess our sin if we're being prideful. Join AMBrewster to learn about the absolutely vital requirement of humility in confession.Truth.Love.Parent. is a podcast of Truth.Love.Family., an Evermind Ministry.Action Steps Purchase “Quit: how to stop family strife for good.” https://amzn.to/40haxLz Support our 501(c)(3) by becoming a TLP Friend! https://www.truthloveparent.com/donate.html Download the Evermind App. https://evermind.passion.io/checkout/102683 Use the promo code EVERMIND at MyPillow.com. https://www.mypillow.com/evermind  Discover the following episodes by clicking the titles or navigating to the episode in your app: Children & Shame https://www.truthloveparent.com/children-shame-series.html  Anti-Terrorism for Your Home https://www.truthloveparent.com/anti-terrorism-for-your-home-series.html  A Parent's 5 Jobs https://www.truthloveparent.com/a-parents-5-jobs-series.html  Consequences https://www.truthloveparent.com/consequence-series.html  Teach Your Children to Apologize https://www.truthloveparent.com/teach-your-children-to-apologize.html  How Your Children Respond to Sin https://www.truthloveparent.com/how-your-children-respond-to-sin.html  Biblical Conflict Resolution https://www.truthloveparent.com/biblical-conflict-resolution-440627.html  Biblical Parenting Essentials https://www.truthloveparent.com/biblical-parenting-essentials.html  Teach Your Children to Obey https://www.truthloveparent.com/teach-your-children-to-obey-series.html  Click here for Today's episode notes, resources, and transcript: https://www.truthloveparent.com/taking-back-the-family-blog/tlp-643-humility-in-confession-part-1-the-foundationLike us on Facebook: https://www.facebook.com/TruthLoveParent/Follow us on Instagram: https://www.instagram.com/truth.love.parent/Follow us on Twitter: https://twitter.com/TruthLoveParentPin us on Pinterest: https://www.pinterest.com/TruthLoveParent/Subscribe to us on YouTube: https://www.youtube.com/channel/UCTHV-6sMt4p2KVSeLD-DbcwClick here for more of our social media accounts: https://www.truthloveparent.com/presskit.htmlNeed some help? Write to us at Counselor@TruthLoveParent.com.

Welcome to episode 257 of Grasp the Bible. In this episode, we will examine the topic of the prayer God always answers — what Solomon's request reveals about the kinds of prayers God delights to honor, and how seeking His kingdom first changes everything about what we ask for.  Key takeaways:    God's offer to Solomon — “Ask what I shall give you” — was not a parable or a trick. It was a genuine divine invitation. The Sovereign Creator, who owes nothing to anyone, handed Solomon a blank check. This reveals something fundamental about who God is: He is a generous Father who loves to give good gifts to His children. God already knew what Solomon would ask. He made the offer anyway. This tells us that prayer is not primarily about giving God information — it is about relationship. He invites us to ask because He delights in conversation with His children. Solomon asked for a “hearing heart” — the ability to perceive God's will and apply it to complex situations. He did not ask for wealth, long life, or victory over enemies. He asked for what he needed to fulfill his God-given responsibility. Solomon's humility was not false modesty. “I am only a little child and do not know how to carry out my duties.” Honest acknowledgment of inadequacy is what positions us to receive God's help. Pride closes the hand; humility opens it. Solomon recognized he was governing God's people, not building his own kingdom. His request was shaped by whose people they were. God was pleased because Solomon's heart was aligned with God's priorities, not his own ambitions. God gave Solomon what he asked for, then added what he didn't ask for — wealth, honor, and long life. This is the Matthew 6:33 principle in action: seek first the kingdom of God, and all these things will be added. You do not have to choose between spiritual faithfulness and practical provision; right priority is the path to both. We chronically reverse the order. “God, give me security and then I'll be generous. Give me success and then I'll serve.” Solomon shows us the opposite is true. Seek what matters most to God, and He provides what matters most to you — as overflow, not as prerequisite.  Quotable:    Stop approaching prayer like a beggar asking for scraps. God handed Solomon a blank check and Solomon asked for wisdom to serve. That prayer pleased God so much He threw in everything Solomon didn't ask for. Ask boldly for what aligns with His purposes — and trust Him to add the rest.  Application:    Ask bigger, but ask differently. What would you request if you genuinely believed God delights in generosity? Stop approaching prayer timidly, asking for minimal things out of fear of disappointment or presumption. But examine what you are asking for. Solomon's request was bold and God-centered. The question is not just “How big is my ask?” but “What does my ask reveal about my heart?”  Ask for wisdom for your specific calling. What responsibility has God placed in your hands — parenting, leading, teaching, building, caring, managing? James 1:5 promises that God gives wisdom generously to those who ask without reproach. Stop trying to carry your God-given responsibilities on your own competence. Ask for the “hearing heart” Solomon requested: the ability to perceive God's will and apply it to the real decisions in front of you.  Stop negotiating with God about the order. “I'll obey when circumstances improve. I'll be generous when I feel secure. I'll serve when things settle down.” That is the reverse of Solomon's prayer and the reverse of Matthew 6:33. God is not asking you to sacrifice practical well-being for spiritual faithfulness — He is showing you that seeking His kingdom first is the path to both. Obey now. Trust Him to add what you need.  Let answered prayer produce worship, not entitlement. When God answers — when He gives you what you asked for and throws in what you didn't — the danger is that blessing becomes presumption. Solomon received extraordinary gifts and eventually drifted. The right response to God's generosity is deeper devotion, not spiritual complacency. Gratitude sustains the relationship that made the blessing possible.  Connect with us:    Web site:  https://springbaptist.org  Facebook:   https://www.facebook.com/SBCKleinCampus (Klein Campus) https://www.facebook.com/SpringBaptist (Spring Campus)  Need us to pray for you? Submit your prayer request to https://springbaptist.org/prayer/  If you haven't already done so, please leave us a rating and review in your podcast provider. 

Send us Fan MailGrace saved you once and for all, so why do you need to obey God's Commands anymore? We look at God's word to find the answer. You may be saved, but do you have fellowship with God. Fellowship is tied to eternal rewards and pleasing God here on earth. 

Titus 3:1-2 (ESV)Andrew and Edwin discuss Paul's reminders to Titus and the Cretan Christians about how to live as citizens and neighbors among the Cretans. Read the written devo that goes along with this episode by clicking here.    Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org.    Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here.   Thanks for talking about the text with us today. ________________________________________________ If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser:  Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=26371The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/ Facebook Page: https://www.facebook.com/TalkAboutTheText Facebook Group: https://www.facebook.com/groups/texttalk Michael Eldridge: https://acapeldridge.com/ 

Daily Dose of Hope August 3, 2026   Scripture: 2 Kings 24   Prayer:  Lord Jesus, How thankful I am that we live on the other side of the cross and that your grace is incredibly abundant. And yet, I know that you still allow me to experience the consequences of my behavior; there is still accountability. Lord, help me grow to reflect you more and to gradually live a life characterized by your holiness rather than my own inclination to sin. More of you, less of me. Amen   Welcome back to the Daily Dose of Hope, the devotional and podcast that complements the New Hope church daily Bible reading plan.  We are almost done with 2 Kings after a summer of learning about the divided kingdom, the various kings, and the exile.  Starting Wednesday, we will be deep diving into Genesis and Exodus.  Hope you will stay with us for that.  Emmy Roberts has agreed to keep up our Friday going deeper discussion.  I've loved my chats with her and I hope you do too.   For hundreds and hundreds of years, God warned his people: Obey the covenant, do not worship other gods, do not neglect the poor. And with just a few exceptions, the people disobeyed. There were judges and prophets sent to warn the people. In fact, there was no shortage of warnings. Yet, the people continued to turn away from God, to be influenced by the culture around them, and to follow the ways of the pagans.   In today's Scripture, 2 Kings 24, we see God lifting his hand of protection. His people have not held up their end of the covenant and he is finally allowing them to experience the consequences of their actions. It's hard to read and yet, we know it had to happen for the next stage of the journey to occur.   Let's talk a little bit about the invasion.  When Nebuchadnezzar invaded Judah, King Jehoiakim became his vassal for three years. To be a vassal meant that Judah was subject to Babylon and under its control.  For some context, Nebuchadnezzar came against Jerusalem because the Pharaoh of Egypt invaded Babylon. In response, Nebuchadnezzar defeated the Egyptians and then he pursued their fleeing army all the way down to the Sinai (that's why in verse 7 it mentions that the Egyptian ruler does not come out of his country again – he's been thoroughly defeated).  On the way back, Babylon conquers Jerusalem, who had been loyal to the Egyptian Pharoah.   There will be two more invasions.  In fact, the siege on Jerusalem takes about one year.    King Jehoiachin follows Jehoiakim and not surprisingly, he is also evil.  He actually surrenders to Nebuchadnezzar, hoping to appease him in some way.  But that doesn't happen.  King Jehoiachin is taken captive and sent back to Babylon, as are thousands of Jerusalem's best and brightest.  All the wealthy and skilled people are exiled into Babylon and the treasures found in the Temple are carried off as well.  Jerusalem is impoverished of resources and skill.  Among the captives was the prophet Ezekiel, who wrote his book of while in captivity in Babylon.   Since Nebuchadnezzar has now completely humbled Judah, he puts a king on the throne whom he was pretty sure would submit to Babylon. He chose the uncle of Jehoiachin, and called him Zedekiah.  Shocking, he also did evil in the eyes of the Lord.  By this point, God is done.  The Scripture says he finally cast them out from His presence.   The final line of the chapter says that Zedekiah rebelled against the king of Babylon.  I think we learn more about that tomorrow, in the final chapter.    And once again, we learn that sin has consequences.  God has a tolerance for just so much, and then he is done.  And he is sovereign so he can and will do anything among the nations to make his plan unfold.  We see this here.  Now I don't know about you, but I am incredibly thankful for living on the other side of the cross.  We know grace.  That doesn't mean that sin still doesn't have consequences though.  How have you seen this in your own life?   Tomorrow is the end of 2 Kings.  This should be interesting.   Blessings, Pastor Vicki      

If You Obey, He'll Make a Way (DON'T MISS HIS VOICE) | Blessed Morning Prayer To Start Your Day SUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer Podcast! For more powerful daily prayers and to connect with the ministry visit: https://www.dailyeffectiveprayer.org © Copyright DailyEffectivePrayer.com  SUPPORT THE MINISTRY: (We are listener-supported)https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTube (1M+ SUBSCRIBERS)X / TwitterInstagram ThreadsInstagramFacebookTikTok Daily Effective Prayer™

Pastor Aaron Carlson preaches on Ephesians 6:5-9Support the show

If You Diligently OBEY My Commandments - Torah Portion - Ekev: (Deuteronomy 7:12–11:25) by Shawn Ozbun

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One way to understand how the U.S. operates around the world is the Godfather model. Obey the Don and you'll be well rewarded. Cross him up and it's lights out. The U.S. maintains its global power out of the barrel of a gun. Of course, for rhetorical purposes Washington is dedicated to human rights, freedom and democracy. In practice it implements mafia-type rules. In its origins, the Founding Fathers emulated Britain. By the end of World War Two the Union Jack was replaced by the Stars and Stripes and America ruled the waves. It invades, bombs and occupies countries, imposes sanctions and blockades and kidnaps and assassinates leaders. Chomsky says, “Since its founding, America has scarcely had a year without resorting to violence.”

2026-06-21 ⎮ WORD - Set Me Free to Obey by Hillcrest Covenant Church

If you've ever wrestled with a big decision and wondered, God, what do You want me to do? This conversation is for you. I sit down with podcaster Katrin Hegman to unpack a beautiful story from Genesis that offers practical, biblical wisdom we can use for discerning God's will. We talk about making decisions rooted in faith instead of fear, recognizing God's direction, and learning to trust His timing. If you're facing a crossroads or simply want to grow in hearing God's voice more clearly, this episode will give you both confidence and peace. Remember, I'd love to connect more on Instagram, where you'll find me at @donnaajones. And don’t forget to subscribe so you don’t miss a single episode! Xo, Donna Key Takeaways: 0:03:00 - Making Decisions WITH God, Not Just FOR God 0:08:46 - Don’t Take Shortcuts on the 500-Mile Journey 0:11:42 - Fear-Based Choices Always Backfire 0:15:30 - The $50 Price Tag of Integrity 0:21:23 - From Plan B to God’s Restored Plan A What We Talk About Why discerning God's will can feel difficult The story of Isaac and Rebekah in Genesis 24 Why shortcuts often lead us away from God's best Making decisions from faith instead of fear Practical questions to evaluate whether you're walking in God's will The importance of integrity and biblical wisdom Why circumstances alone shouldn't determine your decisions Asking God for confirmation in meaningful ways Learning to wait, observe, and trust God's timing Thanking God for His guidance and building a testimony of His faithfulness A Biblical Process for Discerning God's Will Don't Take Shortcuts Choose integrity over convenience. Trust God's timing instead of rushing the process. Don't Make Decisions Out of Fear Examine your motives. Ask whether fear or faith is leading your choice. Make Sure You're Already Walking in God's Will Live with integrity. Practice biblical wisdom. Obey the last thing God asked you to do. Seek God's Direction, Not Just Good Circumstances Pray specifically. Ask God for meaningful confirmation rather than simply looking for open doors. Wait and Confirm Observe. Ask questions. Don't rush to conclusions. Thank God for His Faithfulness Celebrate His guidance. Let His faithfulness become part of your testimony. Donna’s Resources: Order a copy of my latest book - Healthy Conflict, Peaceful Life: A Biblical Guide to Communicating Thoughts, Feelings, and Opinions with Grace, Truth, and Zero Regret. It is available anywhere books are sold– here is the link on Amazon. If you need a helpful resource for someone exploring faith and Christianity or simply want to strengthen your own knowledge, you’ll want a copy of my book, Seek: A Woman’s Guide to Meeting God. It’s a must for seekers, new believers, and those who want to deepen their faith. Connect with Katrin: Love God First Podcast: https://katrinlhagman5.podbean.com/ Let’s Connect: Instagram: @donnaajones Website: www.donnajones.org Donna’s speaking schedule: https://donnajones.org/events/ Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

It seems that a growing number of Christians no longer read the Bible in its context. Instead, we cut verses from its pages and paste them into our own narratives so we can comfortably live the way we feel we should be able to. So what's the remedy? Join Kelly as he answers that question.www.instagram.com/thehishillpodcast/www.hishill.orgkelly@hishill.org

Stop mental playbacks. Jesus: against blood sacrifice? DC basketball team, FL 7-Eleven. Is your life hard? Howard un-enrollment. North Yarmouth, ME. Shiloh Hendrix "guilty."

Does your child refuse to obey when you're not around? Do your children argue, disrespect, or push boundaries when someone else is in charge? Are you unsure how to teach them to honor and obey grandparents without making Grandma feel like she has to tattle or discipline in your place? Join Ginger Hubbard and Alex Cody as they discuss the importance of being unified and presenting a clear and consistent message when it comes to obedience, respect, and honor of those in authority. *** For show notes and episode downloads, go to https://www.gingerhubbard.com/podcast/episode-288-why-wont-my-child-obey-others *** Support this podcast:   https://www.gingerhubbard.com/support *** Sponsor for this episode:   CTC Math | ctcmath.com We Heart Nutrition | weheartnutrition.com, code GINGER REDEEM HealthShare

The 10 Commandments Q+R (E16) — How do modern artistic depictions of God and Jesus relate to the 2nd Commandment? How do we honor aging parents well or honor abusive and dangerous parents? And how do the 10 Commandments stand apart from other ancient Near Eastern law codes? In this episode, Tim and Jon respond to your questions from the 10 Commandments series. Thank you to our audience for your thoughtful contributions to this episode! CHAPTERS Intro (0:00-1:23) How Do the 10 Commandments Stand Apart From Other Ancient Near Eastern Law Codes? (1:23-10:50) How Do Modern Artistic Depictions of God and Jesus Relate to the 2nd Commandment? (10:50-18:24) Can We Diminish God by How We Talk About Him (Like Saying, “God Is Love”)? (18:24-25:17) How Do We Honor Aging Parents Well or Honor Abusive and Dangerous Parents? (25:17-34:56) How Does the 6th Commandment Apply to Killing in Military Combat? (34:56-52:52) What Are Other Positive Implications of the 8th Commandment? (52:52-58:03) Conclusion (58:03-1:01:29) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. REFERENCED RESOURCES In the first question, Tim references our Biblical Law video and the following podcast episodes: The Purpose of the Law The Law as a Covenantal Partnership God's Wisdom in the Law The Law as a Revolution Jesus Fulfills the Law Law Q+R In the first question, Tim references other ancient law codes, such as the Babylonian Code of Hammurabi and the Mesopotamian Laws of Eshnunna. Created Equal: How the Bible Broke with Ancient Political Thought by Joshua A. Berman In the second question, Tim references our 2015 Covenants video as an example of a time when we revised a video after further reflection. Originally, God was depicted as an old man with a beard, and we later updated the video to show only hands representing God. Language for God in Patristic Tradition: Wrestling with Biblical Anthropomorphism by Mark Sheridan War, Peace, and Violence: Four Christian Views, edited by Paul Copan Fight: A Christian Case for Nonviolence by Preston Sprinkle The Ten Commandments: Interpretation: Resources for the Use of Scripture in the Church by Patrick D. Miller Find the 10 Commandments full collection of video, podcast, and written resources here. Check out Tim's extensive collection of recommended books here. SHOW MUSIC BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.