Podcasts about Parable

Read OnlineEntering and Becoming the House of GodJesus dismissed the crowds and went into the house. His disciples approached him and said, “Explain to us the parable of the weeds in the field.” Matthew 13:36Today's Gospel begins with a subtle yet significant detail: “Jesus dismissed the crowds and went into the house.” This transition from the public to the private reflects a recurring pattern in the Gospels: Our Lord teaches the crowds in parables, veiling the mysteries of the Kingdom, while reserving their fuller explanation for the disciples in the quiet intimacy of the house. In this context, the house becomes a symbol of the Church—the inner sanctuary where Christ reveals His secrets to those who follow Him not only outwardly, but with humble faith and spiritual hunger.Though the disciples—likely the Twelve Apostles—were uniquely privileged to share this moment with Jesus, in which He explained the Parable of the Weeds among the Wheat in precise detail, this sacred setting is not closed to us. Each of us is invited into this “house” through the life of the Church. Though the Apostles were weak and sinful like all of us, they were nevertheless chosen to be the first bishops—visible shepherds who would continue Christ's mission after His Ascension. Through their fidelity, the Word of God went forth to the ends of the earth, a proclamation that continues today through their successors.While each of the baptized is called to proclaim the Gospel in accord with his or her vocation and mission, the bishops—and their co-workers, the priests—uniquely form the spiritual household through which Christ continues to speak with clarity. Through their preaching, governance, and sacramental ministry, the hidden mysteries of Christ's teaching are continually made known. This is not due to their personal merit, but because of the sacred office entrusted to them by Christ through Apostolic Succession. They became the foundation of the Church—the spiritual House of God—in which Jesus continues to minister.Place yourself in this Gospel scene. You, too, are called to draw near to Christ, to enter the house with Him, and to seek understanding with the heart of a disciple. In the Church—this household of faith—the Master still teaches, still explains, still reveals the mysteries of the Kingdom to those who desire to listen.As you prayerfully see yourself in this scene, unite it with your experience of your parish church and other sacred places where God has spoken to you, nourished you, and transformed you. When the Gospel changes us, the Sacraments nourish us, and the Church guides us, it is always Christ who is teaching, feeding, and leading. We must, therefore, learn to see beyond the minister or the building, recognizing Christ's presence, speaking to us and sanctifying us through His Church.Though the Church—the visible presence of the Kingdom of God on earth—is the privileged place where we encounter Christ, each of us, in our own unique way, is also called to be this “house” for others. Because God dwells within us, His Kingdom is present within our souls. Thus, this Gospel scene is not only about entering the house—it is also an invitation to become that house: a dwelling place where others may encounter Christ, hear His Word, receive His mercy, and be drawn into His love through the witness of our charity.Reflect today on this house. First, see the Church as the house in which Christ speaks to you most clearly. Give thanks for the many ways our Lord has spoken to you and fed you in this sacred House of God. Reflect also on your own soul as a dwelling place of God. Believe that Christ desires to use you to bring others into His presence, dwelling within your soul. Give thanks for this gift, and pray that you may be both a faithful disciple within the house and a radiant house of grace for others to enter and meet Christ our Lord.Most intimate Lord, You desire to reveal to me—and to all Your children—the deep and profound mysteries of Your Kingdom of grace. Draw me to Yourself, to Your House of Grace and Mercy, which resides within Your holy Church. Teach me, sanctify me, and form me according to Your holy will. As You make Your dwelling within me, make my soul a place where others may encounter You, hear Your Word, and receive Your grace. Jesus, I trust in You.  Image: Christ Taking Leave of the Apostles, by Duccio di BuoninsegnaSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

What if trusting life doesn't mean trusting that everything will become stable, coherent, or reassuring? In this episode, Vanessa explores change as both a spiritual and psychological problem: why we confuse trust with continuity, why change can feel like abandonment, and what it means to stay in relationship with reality as it keeps moving. Through Octavia Butler's “God is Change,” Heraclitus, Buddhist impermanence, process theology, attachment theory, meaning-making research, and Jungian transformation, we look at the grief and freedom of releasing the fantasy that life's job is to preserve the forms we love. Trust is not certainty that everything will work out; it is the willingness to remain present with what is real as it changes form.For educational purposes only. This isn't therapy.Join the ICA Summit → https://www.vanessabennett.com/ica-summitReference Links:Octavia Butler — Parable of the Sower / EarthseedUse for: “God is Change,” Earthseed, and the idea that change is the central theological principle in Parable of the Sower.Link: https://www.octaviabutler.com/the-booksNote: Use this as the primary author/book reference for Octavia Butler and Parable of the Sower.Earthseed / “God Is Change”Use for: Earthseed's core principle that God is Change and the related idea that God can be shaped.Link: https://godischange.org/shape-god/Note: Useful accessible reference for the Earthseed language. If quoting directly, confirm wording against the text of Parable of the Sower.Heraclitus — Flux / River FragmentUse for: Heraclitus's idea that reality is in flux, often summarized through the river fragment.Link: https://iep.utm.edu/heraclit/Note: The Internet Encyclopedia of Philosophy is a reliable philosophy reference for Heraclitus and the doctrine of flux.Attachment Theory OverviewUse for: Secure attachment as a reliable base for exploration, regulation, and return.Link: https://pmc.ncbi.nlm.nih.gov/articles/PMC4085672/Note: Broad overview of attachment theory, including Bowlby and Ainsworth.Intolerance of UncertaintyUse for: Uncertainty as a transdiagnostic process associated with anxiety, worry, rigidity, avoidance, and distress.Link: https://pmc.ncbi.nlm.nih.gov/articles/PMC4204511/Note: Useful research review on intolerance of uncertainty and its role across anxiety and related conditions.Crystal Park — Meaning-Making After Stressful EventsUse for: Stressful events disrupting global beliefs/goals and the process of meaning-making after rupture.Link: https://pubmed.ncbi.nlm.nih.gov/20192563/Note: Crystal L. Park's 2010 review on meaning-making and adjustment to stressful life events.Buddhist Impermanence / AniccaUse for: Impermanence as one of the three marks of existence in Buddhist philosophy.Link: https://www.bps.lk/olib/wh/wh186_Nyanaponika-etal_Three-Basic-Facts-of-Existence--I-Anicca.htmlNote: Buddhist Publication Society resource on anicca / impermanence.Three Marks of ExistenceUse for: Impermanence, suffering/unsatisfactoriness, and non-self as core Buddhist teachings.Link: https://www.britannica.com/topic/aniccaNote: Accessible reference for anicca as impermanence in Buddhist thought.Alfred North Whitehead — Process Theology / “Fellow-Sufferer Who Understands”Use for: Process theology and God as relationally present within the becoming of the world.Link: https://processandfaith.org/becoming-christ-like-heathens/Note: This page quotes Whitehead's famous phrase from Process and Reality: “God is the great companion—the fellow-sufferer who understands.”Process Theology OverviewUse for: General overview of process theology and Whitehead's influence.Link: https://iep.utm.edu/processp/Note: Internet Encyclopedia of Philosophy overview of process philosophy/theology.C. G. Jung — Symbols of TransformationUse for: Jungian transformation, symbolic death, dissolution, renewal, and the psychological meaning of transformation symbols.Link: https://iaap.org/resources/academic-resources/collected-works-abstracts/volume-5-symbols-transformation/Note: IAAP summary of Jung's Collected Works, Volume 5: Symbols of Transformation.James Hollis — The Provisional Life / The Middle PassageUse for: The “provisional life,” the placeholder self, and midlife/disruptive transitions exposing lives built around adaptation rather than truth.Link: https://jameshollis.net/project/the-middle-passage/Note: Use as a general reference for Hollis's work on midlife passage and the provisional life. If using the exact phrase “provisional life,” confirm against the relevant Hollis text or audio.Spiritual Bypassing — John WelwoodUse for: Spiritual bypassing as using spiritual ideas/practices to avoid unresolved emotional issues, psychological wounds, or developmental tasks.Link: https://www.psychologytoday.com/us/blog/the-seekers-forum/202303/what-is-spiritual-bypassingNote: John Welwood coined the term spiritual bypassing; use this for accessible definition and background.Earthseed / “Shape God”Use for: Butler's idea that change can be consciously shaped rather than merely endured.Link: https://godischange.org/shape-god/Note: Include if show notes mention “Shape God” or conscious participation with change. Confirm any direct quote against Butler's novel.Octavia Butler / Parable of the Sower — Publisher PageUse for: Basic book reference for Parable of the Sower.Link: https://www.hachettebookgroup.com/titles/octavia-e-butler/parable-of-the-sower/9781538732182/Note: Publisher page for the book; good clean link for listeners.If you want to go deeper, check out the written companion on Substack and explore community + training at https://www.vanessaBennett.com.Additional ResourcesExplore: VanessaBennett.comBook: The Motherhood MythCommunity: Inner Compass CollectiveTraining: Inner Compass AcademyConnect with Inner CompassFollow on InstagramConnect with Vanessa Bennett:Follow on InstagramFollow on TikTokLearn more on SubstackConnect with Vanessa Bennett on LinkedInSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Read OnlineFrom Humble BeginningsJesus proposed a parable to the crowds. “The Kingdom of heaven is like a mustard seed that a person took and sowed in a field. It is the smallest of all the seeds, yet when full-grown it is the largest of plants. It becomes a large bush, and the birds of the sky come and dwell in its branches.” Matthew 13:31–32Today's Gospel presents two brief yet profoundly rich parables—the mustard seed and the leaven—each revealing distinct dimensions of the mystery of the Kingdom of Heaven. Together, they draw our attention to the Kingdom's humble beginnings and hidden power, which unfold silently yet irresistibly in the world and within the human soul.Each parable possesses layers of meaning, and the Church Fathers deeply explored these levels. In the Parable of the Mustard Seed, the seed is frequently interpreted as Christ Himself. As “the smallest of all the seeds,” the mustard seed illustrates the hiddenness and apparent insignificance of Christ's earthly life, from a worldly point of view. He entered the world in obscurity, born in a cave in Bethlehem, fleeing into exile in Egypt, and growing up in the humble village of Nazareth. His divinity—the Eternal Word through whom all things were made—was veiled beneath the lowliness of His humanity.Even as He hung upon the Cross, His divine majesty was hidden from the eyes of the world. Yet from this seed of self-emptying love—this total descent into poverty and death—sprang forth the triumph of the Resurrection, shattering the bonds of sin and death. In His risen glory, Christ has become the “largest of plants,” and, as the parable says, “the birds of the sky come and dwell in its branches.” This image is often understood as a symbol of the Church, the Mystical Body of Christ, in which the peoples of the earth find shelter, nourishment, and eternal hope.The mustard seed also represents Christ planted within each soul. When He is sown in the fertile ground of our hearts—through faith, prayer, and the Sacraments—He takes root and grows, transforming our lives from within. Though His presence may begin in us imperceptibly, it has the power to expand beyond all measure, bearing fruit not only in our lives but in the lives of all those we encounter. Ultimately, this growth finds its consummation in the New Heavens and the New Earth, where the Kingdom of God will be fully revealed.The second parable—the leaven—expresses a similar truth in another form. The leaven is often interpreted as Christ or His grace, working silently and effectively. Mixed into three measures of flour, it gradually transforms the entire batch—symbolizing the hidden work of grace within the soul. Here, Christ is not only among us, but within us, sanctifying every part of our being from the inside out.Today's Gospel concludes with a beautiful citation from “the prophet,” taken from Psalm 78:2: “I will open my mouth in parables, I will announce what has lain hidden from the foundation of the world” (Matthew 13:35). On the surface, the parables appear simple, but they conceal divine truths from those who approach with indifference or pride. Yet for those who receive them in faith and prayerfully ponder them, the Holy Spirit opens the inner meaning. What was hidden from the beginning of creation is now disclosed—not to the wise and learned of this world, but to the humble of heart. In this way, the parables serve as a school of divine wisdom, inviting the soul to move beyond mere appearances into the depths of God's eternal plan.Reflect today on the hidden ways in which Christ is at work in your life. Are you attentive to His quiet growth within you? Do you nourish the seed of His presence through prayer and the Sacraments? Trust that, even in small beginnings, God is building His Kingdom—in you, through you, and for His greater glory.Most glorious King, You desire that Your Kingdom be born within our lives through the grace poured out by Your Passion, Death, and Resurrection. Come to me, Lord, and plant the seed of grace deep within my soul. Let it take root and grow, transforming me according to Your perfect will. Through me, expand Your Kingdom on earth, until the day we behold the fullness of Your eternal Kingdom in glory. Jesus, I trust in You.  Image: Parable of the Mustard Seed, by Lawrence OP, CC BY-NC-ND 2.0.Source: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

Read OnlineReceptive to the GospelJesus said to his disciples: “Hear the parable of the sower. The seed sown on the path is the one who hears the word of the Kingdom without understanding it, and the Evil One comes and steals away what was sown in his heart. The seed sown on rocky ground…” Matthew 13:18–20After preaching the Parable of the Sower to the crowds and then explaining to His close disciples (likely the Twelve) the purpose of parables, Jesus, in today's Gospel, offers them an interpretation of the parable. He speaks clearly and personally to them because they are open—their hearts are properly disposed to receive the truth.The parable reveals four kinds of hearts: hardened, shallow, distracted, and receptive. By presenting these four interior dispositions, with only one being ideal, Jesus shows that becoming receptive to the Word of God takes effort, humility, and grace. The first three types reflect a progression of deepening receptivity, but each falls short. The final type, the good soil, represents the goal to which all hearts are called.The first—represented by seed sown on the path—refers to those whose hearts are so hardened that God's Word cannot enter. Their ears hear the Word of God—as symbolized by the sower sowing seed on the path—but the soil of their hearts has been trampled by many sins and self-centered habits, so the seed cannot penetrate. As a result, they do not understand the Gospel, nor do they seek to understand. This might even refer to some who attend church, hearing the readings and the homily, yet remain unmoved by the Gospel.The second—represented by seed sown on rocky ground—refers to those whose hearts are shallow. They receive the Word of God with initial joy and enthusiasm, perhaps even with emotion and spiritual fervor. But that joy is not rooted in deep conviction or sustained by persevering faith. When trials come—when faith demands sacrifice, endurance, or courage—they quickly fall away, disillusioned. The root of divine truth never penetrates the deeper layers of the soul. These are those who like the idea of the Gospel but not the cost that comes with living it fully.The third—represented by seed sown among thorns—refers to those whose hearts are distracted. They welcome the Word of God and allow it to take root, but they simultaneously cling to worldly anxieties, attachments, and desires. The thorns—symbolizing wealth, comfort, ambition, and the cares of daily life—choke the Word so that it becomes fruitless. These are the souls who try to live both for God and for the world. They desire Heaven, but they also crave control, pleasure, or security on their own terms. In such soil, the Word struggles to grow and cannot bear lasting fruit.The final—represented by seed sown on rich soil—refers to those whose hearts are truly receptive. They not only hear the Word of God but understand it, welcome it, meditate on it, and allow it to transform their lives. This heart is open, humble, prayerful, and detached from worldly distractions. The Word penetrates deeply and becomes a source of abundant spiritual fruit—thirty, sixty, or a hundredfold. These are the saints-in-the-making: souls who, though not perfect, cooperate with grace and allow God's truth to sanctify them day by day.Reflect today on the progression revealed in this parable. How open is your heart to the Word of God? As a spiritual seed, God's Word is powerful. When received into a mind filled with faith, and a heart filled with hope and charity, the seed is nurtured and grows. As it grows, authentic transformation takes place. Good fruit becomes evident, and God does great things in and through this holy soul. See yourself on this journey, till the soil, and await God's Word as it is sown. Receive it with joy, and resolve to nourish that seed so that an abundance of good fruit may be borne from your life—thirty, sixty, or a hundredfold.My Divine Sower, You sow the seed of Truth generously and abundantly. You are always speaking to me, revealing Your Love and Your perfect Will, yet I am often hardhearted, shallow, or distracted. Please till the soil of my heart and make me receptive to all You reveal, so that my life may bear an abundance of good fruit for Your Kingdom. Jesus, I trust in You.Image:  The Sower, by James Tissot Source: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

Read OnlineLifting the Sacred VeilThe disciples approached Jesus and said, “Why do you speak to the crowd in parables?” He said to them in reply, “Because knowledge of the mysteries of the Kingdom of heaven has been granted to you, but to them it has not been granted. To anyone who has, more will be given and he will grow rich; from anyone who has not, even what he has will be taken away. This is why I speak to them in parables, because they look but do not see and hear but do not listen or understand.” Matthew 13:10–13Have you ever looked but failed to truly see? Or heard something without really listening or understanding? Jesus' words teach us that seeing is more than the use of our eyes, and listening is more than the mere act of hearing. The mysteries of the Kingdom are not grasped through sensory perception; they require a deeper interior awareness. Seeing, listening, and understanding demand a receptive heart—a heart attuned to grace.When the heart is attuned to grace, the mind becomes capable of perceiving life from God's perspective. This is the gift of Wisdom. Wisdom is the pinnacle of the intellectual gifts, perfecting knowledge, understanding, and counsel by ordering them toward divine truth. Thus, a person who truly sees and listens perceives, not just information, but God's Eternal Truth. The veil is lifted, and the mysteries of faith come into focus. This interior illumination produces peace, amazement, and a profound sense of gratitude.Parables are like sacred veils, at once concealing and revealing divine mysteries. For those who are humble, docile to the Holy Spirit, and eager for truth, parables become radiant windows into the heart of God. They are like floodgates, pouring divine light into the soul and drawing it to the very threshold of eternal mysteries. Does the floodgate of divine light pour truth into your mind and grace into your will?For the proud or indifferent, however, the veil remains drawn—but not without purpose. Jesus does not arbitrarily withhold the divine mysteries from those whose hearts are hardened. Rather, the parable, in veiling the truth, invites the soul to seek more deeply. It stirs a holy curiosity and awakens spiritual desire. It is as if Jesus presents a sacred gift, wrapped in a beautiful veil. He sets it down, says, “This is for you, but don't peek,” and then smiles and walks away. The hiddenness of the truth is not a rejection; it is an invitation.Even before this moment, Jesus had already begun to lift the veil. In the Parable of the Sower, just preceding today's Gospel, He cast seed upon the hearts of His listeners. Some received it attentively, understood it, and were filled with interior consolation as divine light shone within them. Others might have enjoyed the story and found it interesting, but failed to grasp its deeper meaning. Of these, Jesus quotes the prophet Isaiah, saying, in part: “Gross is the heart of this people, they will hardly hear with their ears, they have closed their eyes…” (Matthew 13:15).“Gross is the heart of this people…”—what a powerful statement. The Greek word translated here as “gross” is not condescending but descriptive. More literally, it means that the heart of the people “has become dull,” “has thickened,” or “has grown insensitive.” Jesus is not condemning; He is lamenting. And even in His lament, He does not give up hope. He continues to teach. He offers the Parable of the Sower, and then, after today's Gospel, teaches several more parables. Why? Because He is determined to sow the seed of His Word into every heart—no matter how hard the soil may be.Reflect today on the disposition of your own heart. Are you truly open to the deeper truths of God? Do you seek to understand, or are you content merely to hear? Ask the Lord to lift the sacred veil from your eyes and ears so that you may behold the mysteries of His Kingdom with clarity and awe. Let His Word penetrate your soul like seed falling on rich soil. And if you discover areas of dullness or resistance within, do not be discouraged. Christ continues to sow generously. All He asks is that you receive His Word with humility and allow it to take root.Lord of Eternal Truth, You desire to lift the veil and reveal to me the profound and glorious Mysteries of the Kingdom of Heaven. Please give me eyes to see, ears to hear, and a heart open to understanding. Flood me with the light of Your Truth and strengthen me to respond to that Truth with all my being. Jesus, I trust in You.  Image via Adobe StockSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

Pastors Clay and Lindsey's sermon on forgiveness focuses on the Parable of the Unmerciful Servant (Matthew 18:21–35) and related passages. They emphasize the importance of acknowledging our own debt to God, receiving His forgiveness, and extending that same mercy to others. The message explores how forgiveness is tied to spiritual growth, freedom from shame, and living a life that reflects God's grace and love .

I woke up thinking about the Latin root of "com" which sent me down a rabbit hole -- turns out, these used to be quite positive words back in the day.The words "comparison" and "competition" had a whole different meaning before capitalism and industrialization took over (shocking!) and in this ep, I'm exploring how we can get back to its original roots: "to make equal with" and "to strive together". Come with me as I make comparisons to modern day media powerhouses like Alex Cooper, how the Threads ick comes back around every season, the skill gap hamster wheel and more.I end with "The Parable of the Mexican Fisherman" which I think should be required reading for all entrepreneurs.This is for anyone in a comparison spiral, feeling exhausted by "competing" to scale, and who want to do business differently. Connect with Chelsea:Get on the Ultimate Pitch Kit waitlist

Why didn't Jesus establish the Messianic Kingdom during His first coming? Why did He suddenly begin teaching in parables? And what do the four soils reveal about the condition of our hearts, spiritual maturity, rewards, and the Church Age? In this in-depth study of Matthew 13:1–23, Pastor Brandon Holthaus explains why Israel's rejection of the Messiah marked a major turning point in God's Kingdom Program. Discover how the Mystery Kingdom unfolds between Christ's first and second comings and why the Parable of the Sower is the foundational key to understanding all of Jesus' Kingdom parables. In this message you'll learn: • Why Jesus changed His teaching from plain speech to parables • The four different heart conditions represented by the soils • Why the first soil never germinates while the other three do • The difference between shallow, worldly, and fruitful believers • How Satan attempts to snatch away God's Word • The role of persecution, worldliness, and spiritual maturity • Why receptivity—not intelligence—is the issue • What Jesus meant by "understanding" • The significance of the 30-, 60-, and 100-fold harvest • How the Mystery Kingdom relates to the Seven Churches of Revelation • Why life often doesn't go according to our plans—and how God is still accomplishing His Kingdom purposes The Parable of the Sower reminds us that the power of God's Word never fails. The determining factor is not the quality of the seed, but the condition of the soil. If this message encouraged you, please Like, Subscribe, and Share it with others. #Matthew13 #ParableOfTheSower #MysteryKingdom #KingdomParables

Tuesday, 21 July 2026   “But what do you think? A man had two sons, and he came to the first and said, ‘Son, go, work today in my vineyard.' Matthew 21:28   “What, also you, it seems? A man, he had ‘sons, two', and having approached the first, he said, ‘Son, you go this day. You work in the ‘vineyard, mine'.'” (CG)   In the previous verse, Jesus responded to the leaders of Israel, telling them that He would not disclose to them the Source of His authority. Matthew next records Jesus' words, saying, “What, also, you it seems?”   This is a way of eliciting those hearing to stop and consider what will next be said. It can be expected that what will be said will directly challenge the hearer. It may even involve the hearer in a direct or indirect way. As for what He will ask, He begins with, “A man, he had ‘sons, two'.”   This is the beginning of a short parable directed to the leaders of Israel. In the Bible, the number two is the number of division or difference. Generally, when two things are noted, there is a contrast and yet a confirmation of a whole.   For example, there are two testaments in Scripture, the Old and the New. They contrast, dealing with law vs. grace, but they confirm the whole counsel of God. Likewise, there is day, and there is night. They contrast, and yet they confirm the totality of a day. In this case, a man has two sons, “and having approached the first, he said, ‘Son, you go this day. You work in the ‘vineyard, mine'.'”   Jesus again brings in the thought of the vineyard, which was also presented in the Parable of the Workers in the Vineyard in Matthew 20:1-16. In Scripture, the vineyard represents the economy (a cultural expression) where God is dealing with man in order to bring about a result. Understanding this, the rest of this short parable will certainly be seen to be in line with that thought.   Life application: The Bible deals in metaphor, typology, chiasms, parallelisms, and a seemingly unlimited number of other literary devices. These help to illuminate what is going on within its pages. God has chosen to work in this way because an incredible amount of overlapping information can be packed into the word by using these various tools.   Some of that information is intended to come out at certain times in history, before which it was secreted away by Him. This allows us to see that He was in control of the process of redemption all along. With the advent of the printing press, computers, and now AI, information is being unpacked from Scripture that never could have been seen before.   Understanding this, it must be remembered that not everything someone thinks he has found in Scripture is actually valid. People often make faulty conclusions about what God is saying. For example, someone may misunderstand a particular metaphor. In thinking it represents one thing, incorrect conclusions will result.   Because of this, we need to not just accept someone's conclusions about a matter at face value, even if it at first seems reasonable. Everything must align with what God intends to show us as we consider what is presented.   Another matter to consider is that if something is not recorded in Scripture, it is to be considered highly suspect. Supposed Jewish traditions, for example, are often shoved into Scripture to make an unfounded point about what God is doing.   An example of that is the Galilean Wedding Ceremony. If you're unaware of that myth, just search the internet, and innumerable sites will come up claiming that it explains what Jesus is doing and the circumstances surrounding His return for His bride.   The problem with that is that it is a made-up tradition, and it has nothing to do with what the Bible presents. But by shoving that teaching into the Bible, an entire generation of Christians has been misled by a false teaching.   Recent teachings on the Shemita, the Red Heifer, and the Year of Jubilee are faulty. They make unfounded claims about those issues, books are written about them, and people are deluded into bad theology.   This is true with the timing of Jesus' birth, where some claim He was born in the springtime. That is based on an untruth about it being too cold in the fields for flocks in the wintertime, as if flocks are shipped to Florida to stay warm during those months.   False teachings about the handkerchief that covered Jesus' face abound. Made-up teachings about Jewish traditions are shoved into the passage to come to erroneous conclusions. Just because you read something on the internet or see it on a YouTube video, don't accept the teaching until you have checked it out more thoroughly.   The Bible and what it is telling us are far too important to be mishandled or misinterpreted. Be careful what you assimilate into your doctrine. There is a world full of incorrect analyses out there. So be wise and discerning as you study the word.   Lord God, help us to be responsible with our time, knowing that the more of it we spend in Your word, the less we will waste on teachings that are not in accord with it. We will be able to weed out what is suspect and not be filled with a lot of bad information. Help us in this regard, O God. Amen.  

What happens when we stop trying to prove that we are good enough? Pastor Nate talks with the Rev. Alex LaChappelle about law and gospel, the pressure to fix ourselves, and the freedom of trusting that God's love is already present.Together, they explore why the church is bigger than any building, how grace changes the way we see ourselves and our neighbors, and why God continues to see possibility in us, even when we only see our mistakes.What You'll LearnUnderstand law and gospel in everyday languageRecognize when faith becomes another form of pressureSee sin as separation from God, ourselves, and one anotherPractice viewing yourself and others through graceTrust that God meets us in difficult and imperfect placesChapters00:00 Introducing the Rev. Alex LaChappelle00:55 Friendship, theology, and the Crossings Conference04:45 Is the church a building or the body of Christ?07:20 Why church survival cannot be the main goal11:05 What do law and gospel mean?12:15 When the gospel becomes another set of rules13:35 Jesus' life, death, and resurrection18:55 Why self-improvement advice often leaves us discouraged20:40 Understanding sin as separation24:20 Loving your neighbor also means loving yourself27:15 A World Cup example of grace33:10 The Parable of the Sower and God's generosity35:40 Seeing good soil in one another38:10 God sees possibility when we see failure43:10 Why acceptance can lead to transformation45:25 Your struggle is not your identity48:15 What should people hear when they leave church?50:25 God meets us in the rocky soilLike this episode, subscribe to the channel, and share it with someone who needs a reminder that they do not have to hold everything together alone.Connect with Bethany:

This Parable in Matthew 22 is a sobering and often one of the most misunderstood parables Jesus ever told. Today we will conclude on why being invited to the King's feast is not enough, and what the wedding garment reveals about the righteousness God requires for anyone who would enter His kingdom.

What if the greatest shift you could make in your financial life didn't begin with a new budget, a better investment strategy, or a higher income—but with surrender? We don't often think of surrender as a financial word, but it lies at the heart of biblical stewardship. When we embrace the life-changing truth that God owns everything, it transforms how we live, give, plan, and manage the resources He has entrusted to us. The First Question Scripture Asks When we think about money, we tend to ask familiar questions: How much do I have? How much will I need? Am I making progress? Am I doing better or worse than others? Those questions may be important, but they are not where Scripture begins. From the opening pages of the Bible, God is revealed as the Creator and owner of everything. Before humanity ever cultivated a garden or named a creature, God formed, filled, and ruled creation. Psalm 24:1 declares: “The earth is the Lord's and the fullness thereof, the world and those who dwell therein.” Simply put, God is the owner, and we are His stewards. For many Christians, that is a familiar idea. But familiarity does not always lead to surrender. We may affirm that God owns the universe while living as though we built our lives entirely through our own effort. We say, “I worked for this,” or, “I earned this.” And while diligent work matters, Scripture reminds us that even our ability to produce wealth comes from God. Deuteronomy 8:18 says: “You shall remember the Lord your God, for it is he who gives you power to get wealth.” Our talents, opportunities, health, time, and ability to work are all gifts from the Lord. Owners or Stewards? Jesus develops this idea in the parable of the talents in Matthew 25. A master entrusts resources to three servants before leaving on a journey. Two servants put what they received to work, while the third buries his portion out of fear. When the master returns, he commends the first two servants—not merely because they produced impressive results, but because they were faithful. That distinction matters. The world often defines success by outcomes: how much we earn, accumulate, grow, or achieve. God calls us to something deeper—faithfulness with whatever He has placed in our hands. If God owns everything, then we are not owners in the ultimate sense. We are managers. The New Testament word commonly translated as “steward” is oikonomos, meaning “household manager.” A steward manages resources he did not create, for purposes he did not determine, under the authority of the master he serves. At first, that may sound limiting. In reality, it is profoundly freeing. As financial teacher Ron Blue has often said, “If God owns it all, you can't lose anything.” Ownership carries an enormous burden. The owner must ultimately provide, protect, and control. But if God is the owner, then we do not have to carry those responsibilities alone. Stewardship carries responsibility, but it also rests on trust. When Financial Choices Become Worship When we truly embrace stewardship, ordinary financial decisions become opportunities to worship God. Budgeting becomes more than organizing income and expenses. It becomes a way of aligning our desires with God's priorities. Giving becomes a response to the generosity we have already received from Him. Saving becomes wise preparation rather than fearful hoarding. Planning becomes an act of obedience rather than an attempt to control every possible outcome. Investing becomes a way to cultivate and multiply what belongs to the Lord, not a strategy for securing complete independence from Him. The Puritan pastor Thomas Watson once wrote, “What we keep, we may lose. What we give to God is kept forever.” That statement reminds us that earthly ownership is temporary, but faithful stewardship has eternal significance. The apostle Paul writes in 1 Timothy 6:7: “For we brought nothing into the world, and we cannot take anything out of the world.” That reality is not meant to discourage us. It is meant to liberate us. When we stop clutching what we cannot keep, we become free to invest our lives in what can never be lost. Faithfulness Begins With Surrender If God owns everything, what does He expect from us? Jesus gives us a clear answer in Luke 16:10: “One who is faithful in a very little is also faithful in much.” Faithfulness is not determined by the size of our income, investment portfolio, home, or charitable gifts. It is about how we respond to whatever God has entrusted to us. Stewardship is not reserved for the wealthy. It applies to every person in every financial season. A person living paycheck to paycheck can be faithful. A retiree managing decades of savings can be faithful. A young adult earning their first salary can be faithful. A business owner, parent, student, or widow can all honor God through the resources in their care. Faithfulness is not primarily about how much we have. It is about whether we have surrendered what we have to God. And surrender always begins in the heart. The Humility and Hope of Stewardship When we accept that God owns it all, we receive two things the world cannot offer: humility and hope. We gain humility because we stop viewing our accomplishments as entirely self-made. We recognize God as the source of our abilities, opportunities, and provision. We gain hope because we realize that we are not carrying the burden of provision alone. God equips. God guides. God provides. That does not mean we stop working, planning, or making wise decisions. Biblical stewardship requires diligence. But it allows us to work faithfully without treating every result as though it depends entirely on us. So where might God be inviting you to shift from an owner's mindset to a steward's heart? Perhaps it is in your giving, planning, saving, or lifestyle. Perhaps it is in the quiet assumption that your security depends more on markets, income, or possessions than on the God who “owns the cattle on a thousand hills” (Psalm 50:10). Stewardship is not about God trying to get something from you. It is about God doing something within you. It reorders the heart so that money occupies its proper place—not as a master, but as a tool entrusted to us for God's purposes and glory. Continue the Journey To explore more about God's ownership and the surrender at the heart of faithful stewardship, consider Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship. This devotional is designed to help you examine your relationship with money, possessions, generosity, and the God who owns it all. Copies are available for individuals, churches, and small groups at FaithFi.com/Shop. On Today's Program, Rob Answers Listener Questions: I'm working on my budget and currently contributing 15% to my 401(k), with about a 5% employer match. But I have less than two months of expenses in my emergency fund. Should I reduce my 401(k) contributions and focus on building six months of emergency savings first? My mother passed away and left my sister a house in Lares, Puerto Rico, but the title was never transferred into my sister's name. She's been living there for about a year. What process does she need to follow to get legal ownership under Puerto Rico law? Some relatives inherited property and are receiving calls from out-of-town people offering to help them sell it. What kind of professional should they work with? Could a Certified Kingdom Advisor® (CKA®) help them find a trustworthy real estate attorney or other needed professionals? I'm a widow, and since my husband passed away a couple of years ago, I've felt unsure about financial decisions. I have a little over $1 million in an IRA, no debt or mortgage, and my expenses are covered by survivor Social Security and part-time work. I want to steward these assets well for my children and grandchildren. What strategy should I consider for the IRA, and what kind of advisor should I work with? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) Wise Women Managing Money: Expert Advice on Debt, Wealth, Budgeting, and More by Miriam Neff and Valerie Neff Hogan, JD.  Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship by Rob West Wisdom Over Wealth: 12 Lessons from Ecclesiastes on Money Look At The Sparrows: A 21-Day Devotional on Financial Fear and Anxiety Rich Toward God: A Study on the Parable of the Rich Fool Find a Certified Kingdom Advisor® (CKA) FaithFi App Remember, you can call in to ask your questions every weekday at (800) 525-7000. Faith & Finance is also available on Moody Radio Network and American Family Radio. You can also visit FaithFi.com to connect with our online community and partner with us as we help more people live as faithful stewards of God's resources. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The Parable of the 10 Bridesmaids gives us a clear picture of pieces of Jesus' return.  The Bridegroom in Coming!  We have a responsibility to be prepared for his return.  Of course, as Christ Followers, we expect it, but we have to be prepared for it!  Watch through the end of the message, the images of the Jewish wedding and Christ return in mind blowing.  Praying for you as you watch and listen!Welcome to the Liberty Church online experience!_If you would like more information about Liberty, get on our email list or just simply want to get better connected, text "INFO" to 478.217.7563 _Have you made a decision to follow Jesus? You may be wondering what's next on your journey. We want to help or answer any questions you may have. Let us guide you to your next steps in your walk with Christ: https://lbcdublin.ccbchurch.com/goto/forms/133/responses/new_Looking for a place to serve and partner with us? Click here: https://lbcdublin.com/serve_Want to give online or set up automatic giving? Click here: https://lbcdublin.com/give

LOOKING GOOD, MISSING GOD Can you be deeply religious and still miss God completely? In Week 7 of our Parables series, Pastor John Hill unpacks Jesus' Parable of the Pharisee and the Tax Collector. Through two very different prayers, Jesus exposes the danger of self-righteousness and reveals the kind of heart God truly honors. You'll discover: Why God's holiness must be our standard How knowing Christ changes everything Where true confidence is found Mercy isn't earned by the good—it's received by the humble. - NEXT STEPS  Looking to take your next step?  We want to help! Text the word NEXT to 909-281-7797 or visit sunrisechurch.org/nextsteps. - GIVE TO SUNRISE CHURCH Imagine what God can do through our giving. You can give today at sunrisechurch.org/give  - FOLLOW US ON SOCIAL MEDIA  Facebook: https://www.facebook.com/SunriseChurchCA  Instagram: https://www.instagram.com/sunrisechurchca  Youtube: https://www.youtube.com/SunriseChurch 

Chicho Martin shares the testimony of God's work in his life. In it, he and Hunter discuss how we are not the main character of God's story, but God in his grace often welcomes us in to understand how he works all things to the good of those who love God.--Chicho is a Christ-follower residing in Oregon's Willamette Valley. He's a family man who loves apologetics and books about theology/philosophy. His passion is sharing the truth of God's Word, and witnessing to atheists in particular. In small moments of free time, he enjoys playing his bass guitar or some video games.--Connect with Us:contact@parableministries.comParable MinistriesInstagram--If you feel led to give to Parable Ministries, please visit: DonateMusic created by Chad HoffmanArtwork created by Anthony Kuenzi

Saved People Serve People Speaker: Pastor Maurice Johnson Scripture: Luke 10:25–37 | Acts 10:1–8 What does a transformed life look like? In this message, Pastor Maurice Johnson teaches that genuine faith in Jesus naturally leads to a life of compassion, service, and generosity. Through the Parable of the Good Samaritan, discover three marks of those who have been saved: they see people in need with compassion, go to help those in need, and use their own resources to serve others. Following the example of Jesus, we're called to put others first and allow God to use us to make an eternal impact. Listen and be challenged to live out this simple truth: saved people serve people. Our current gathering location is:

In this message on the Parable of the Sower (Matthew 13), we explore how different heart conditions affect our response to the Word of God—whether it's stolen through misunderstanding, withers under pressure, is choked by worldly cares, or produces lasting fruit. Jesus challenges us to examine our own hearts while also reshaping how we view evangelism: our role is simply to sow and water, trusting God with the results. This sermon calls us to cultivate good soil through repentance, dependence on God, and community, and to share the gospel with confidence, knowing that those with ears to hear will respond.

Pastor Chris continued our Parables series with a message from Matthew 25, exploring the Parable of the Ten Virgins and the call to live watchful, ready, and prepared for the return of Jesus. 

"Jesus didn't just tell stories—He revealed truth that invites us to look deeper. In this summer series, Reading Between The Lines, we'll explore the parables of Jesus—simple on the surface, but rich with meaning about the Kingdom of God and our hearts.  Each week, we'll go beyond the obvious to discover what Jesus is really saying—and how it changes the way we live.”

Shawn, Cullan, Justin and Other Justin attempt to understand this parable from Matthew chapter 13 and argue some like usual.

Passage: Luke 15:11-32 The Son of Man came to seek and save the lost. We must be careful not to dehumanize the sinner in our life or believe that we are deserving God's grace. 

This Parable in Matthew 22 is a sobering and often one of the most misunderstood parables Jesus ever told. Today we will begin uncovering why being invited to the King's feast is not enough, and what the wedding garment reveals about the righteousness God requires for anyone who would enter His kingdom.

----- Worship Times Sunday – 8:00 & 10:45 a.m. Monday – 6:30 p.m. https://trinitysheboygan.org https://facebook.com/trinitysheboygan We are a congregation of the Lutheran Church—Missouri Synod. Join us as we proclaim Christ crucified and risen for the forgiveness of sins. --- Trinity Lutheran Church, School and Child Care have been "Making Known the Love of Christ" in Sheboygan, Wisconsin and throughout the world since 1853 as a congregation gathering around God's Word and Sacraments to receive forgiveness and life everlasting. Trinity is located in downtown Sheboygan, only one block from the Mead Public Library and the Weill Center for the Performing Arts. We invite you to visit us in person! Trinity Lutheran Sheboygan is a proud member of The Lutheran Church—Missouri Synod. Visit their website: https://www.lcms.org/​​​​ Music for this production was obtained through a licensing agreement with One License, LLC. The copyright permission to reprint, podcast, and record hymns and songs is acquired through ID Number: 730195-A #LCMS #Lutheran #DivineService

----- Worship Times Sunday – 8:00 & 10:45 a.m. Monday – 6:30 p.m. https://trinitysheboygan.org https://facebook.com/trinitysheboygan We are a congregation of the Lutheran Church—Missouri Synod. Join us as we proclaim Christ crucified and risen for the forgiveness of sins. --- Trinity Lutheran Church, School and Child Care have been "Making Known the Love of Christ" in Sheboygan, Wisconsin and throughout the world since 1853 as a congregation gathering around God's Word and Sacraments to receive forgiveness and life everlasting. Trinity is located in downtown Sheboygan, only one block from the Mead Public Library and the Weill Center for the Performing Arts. We invite you to visit us in person! Trinity Lutheran Sheboygan is a proud member of The Lutheran Church—Missouri Synod. Visit their website: https://www.lcms.org/​​​​ Music for this production was obtained through a licensing agreement with One License, LLC. The copyright permission to reprint, podcast, and record hymns and songs is acquired through ID Number: 730195-A #LCMS #Lutheran #DivineService

The Parable of the Weeds makes an obvious point: there is both good and evil in the world, and even in the church.  Sometimes people lament the “hypocrites” and brokenness found in both, but Jesus says don't be surprised by this.  In this present age there will be both good and bad, wickedness and evil.  The devil works to cause this discord and evil.  While it may be troubling, confusing and frustrating now, just wait.  This will not continue forever.  On the last day God will sort out and root out all sin and evil forever, but until that day continue to trust and find peace in His Wisdom, follow Him, and give thanks for the gentle, loving care God shows for the sake of you, His precious wheat.

The Parable of the Wheat & the weeds.  16th Sunday of Ordinary Time, Year A July 19th, 2026

This week Pastor Seth explores Jesus' Parable of the Wedding Banquet, contrasting empty religion with the grace that welcomes us into God's kingdom. We're challenged to receive the righteousness that only Christ can provide.

Here in the middle of summer (and, perhaps, one of our sparser crowds of the season) we have a very busy parable section in Matthew 13: five short parables packed into a dozen verses. That's a lot of focus to to try to hold in one sermon — so we likely have some choices to make heading into sermon prep this week.This is the third Sunday inside Matthew's parables chapter, and it is the busiest of them. The Gospel gives us five short parables — mustard seed, yeast, hidden treasure, pearl, and net — each doing its own quick work. A single sermon can barely do justice to one of them. The preacher's honest choice this week is whether to preach one image well or gesture at all five superficially (and, most likely, ineffectively). This guide covers each parable but assumes the preacher will pick.The Old Testament tracks head in very different directions. * Track One continues with Jacob — now at his uncle Laban's house, working seven years for Rachel and being deceived at the wedding. It is a painful text, and its painfulness is part of what it has to say. * Track Two brings us to Solomon at Gibeon, offered anything in a dream and asking for wisdom to lead God's people well. * The Epistle continues in Romans 8 and gives us some of the most beloved verses Paul ever wrote — the Spirit interceding with sighs too deep for words, all things working together for good, nothing able to separate us from the love of God in Christ.For preachers continuing the series: this is week three of the parables arc. The Sower (Proper 10) named God's lavish scattering. The Wheat and the Weeds (Proper 11) named God's patient sorting. This week the parables come in a burst, each offering a different angle on what the kingdom of heaven is actually like.The ReadingsGenesis 29:15–28First Reading (Track One) — Jacob, Leah, and RachelSummaryJacob has fled his own family and arrived at his uncle Laban's household. He falls in love with his younger cousin Rachel and agrees to work seven years for her. Seven years pass; the wedding feast is held; and Jacob wakes in the morning to discover he has been given Leah, the older sister, instead. He confronts Laban. Laban answers, without apology, that the younger cannot be given before the elder in that country. Jacob agrees to serve another seven years for Rachel. The deceiver from earlier chapters has been deceived himself, and the family that will grow out of these two marriages will carry the weight of the wedding-night trick for generations.Key Ideas for Preaching* This is Jacob's first taste of being on the receiving end of the kind of scheming he has been practicing. In earlier chapters, he tricked his brother and his father; now his uncle tricks him. The narrator does not moralize — the pattern is simply allowed to sit there. What does it look like for your congregation to notice the patterns they have set in motion, without either shame or excuse?* Laban's “the younger cannot be given before the elder” is a pointed line. Jacob, the younger, took what belonged to Esau, the elder. Now he is told he cannot take the younger before the elder. The text is doing quiet, painful work. Where in your congregation might God be doing similarly quiet work — through consequences, not lectures?* The story does not pretend Leah is loved. It does not pretend Rachel is safe from her sister's grief. It refuses to give us the reassuring resolution we might want. What does it look like to preach honestly on a text that leaves this much untidy?Significant Cautions* Do not romanticize the line about seven years feeling like a few days. Read in context, it opens a story that will produce enormous grief for at least three of the four people involved.* The women in this story — Leah and Rachel — pay the highest price for the men's schemes. Be honest about that, without turning them into abstractions or setting one against the other.* Do not use this text to comment on modern marriage practices in ways it cannot bear. It is a story about deception and consequences, not a template for how marriages should work.Psalm 105:1–11, 45bThe Psalm (Track One, primary option) — Remember the CovenantSummaryA hymn of thanksgiving for God's faithfulness across the long history of Israel. The opening verses call the people to praise and to remember. The middle rehearses the covenant with Abraham — the promise of the land, the seed, the everlasting covenant — which the lectionary selects to keep the focus tight. The closing line is a single word of praise.Key Ideas for Preaching* The psalm is essentially a call to remember. What God did for Abraham, Isaac, and Jacob is not distant history but the reason today's community has cause to sing. What does it mean for your people to keep the long memory of what God has done, in a culture that keeps them focused on the immediate?* Read alongside today's Genesis reading, the psalm's serene retelling sits in some tension with the messy reality Jacob is living through in Genesis 29. The psalm knows the story ends well; Jacob does not. Where in your people's lives is God's long faithfulness working through a story that does not yet feel serene?Significant Cautions* The “land I have promised” language has a long and painful history when misused to justify the taking of land from other people. Handle it with care.* The psalm's cheerfulness can mask real complexity in the underlying history. Do not erase Leah's grief with a hymn about Jacob's story.Psalm 128The Psalm (Track One, alternative option) — Blessed Is EveryoneSummaryA short psalm of blessing for the person who fears the Lord. Their labor is fruitful; their household flourishes; they live to see their children's children. The psalm assumes a stable, agricultural, patriarchal household and pronounces blessing over it.Key Ideas for Preaching* The psalm's picture of blessing is domestic, ordinary, and generational — not heroic, not dramatic. Just a table set, a family gathered, a life lived faithfully across time. Where in your congregation has the ordinary been undervalued, and how might this psalm give it its due?* Paired with the Genesis reading, this psalm offers a striking contrast — Jacob's marriage is not the picture of blessing this psalm describes. What might it look like to preach both — the ideal the psalm names and the reality the Jacob story exposes — without pretending they can be neatly resolved?Significant Cautions* The psalm's vision of a blessed household is culturally specific. Do not preach it in a way that suggests those without spouses or children are outside God's blessing.1 Kings 3:5–12First Reading (Track Two) — Solomon Asks for WisdomSummaryEarly in his reign, Solomon has a dream at Gibeon. God appears and asks him what he wants. Solomon does not ask for wealth, or long life, or victory over his enemies. He asks for an understanding heart — the wisdom to lead God's people well. He is a young king, he says, and does not know how to govern. God is pleased and gives him what he asked for, along with the things he did not ask for.Key Ideas for Preaching* Solomon's request is startling for its self-awareness. He knows he does not know. Where in your congregation has the honest admission of what we do not know been avoided in favor of confident-sounding leadership, and what might this text invite instead?* The wisdom Solomon asks for is specifically for the sake of others — to govern God's people well. This is not personal enlightenment; it is a request for the equipment to serve. How might your people hear this as a model for the kind of wisdom their vocations actually need?Significant Cautions* The wider story of Solomon complicates this scene. He will not, over the long run, live up to the wisdom he receives here. Do not preach the dream as if it were the whole of Solomon's reign.* “Ask for whatever you want” language can be misused. God is not a wish-granter; the text is showing us what a rightly ordered heart asks for, not licensing bargain-hunting prayer.Psalm 119:129–136The Psalm (Track Two) — The Unfolding of Your WordsSummaryAnother short section of the great acrostic psalm on God's word and law. The chosen verses celebrate God's decrees as wonderful, ask for God's face to shine on the psalmist, and end with a line of surprising grief: “my eyes shed streams of tears, because your law is not kept.”Key Ideas for Preaching* The psalmist's tears are the grief of someone who loves what God intended and sees the world falling short of it. What in your congregation's life would break their hearts if they let it — and what does the psalm suggest we do with that grief?* “The unfolding of your words gives light.” The word does not give light all at once; it unfolds. How might your sermon honor the slow way God's word actually opens itself to us?Significant Cautions* The psalmist's love for God's law can be misread as legalism. It is not. It is a love for what God has revealed as good.Romans 8:26–39The Epistle — Nothing Can Separate UsSummaryThe climax of Romans 8, and some of the most beloved verses Paul ever wrote. The Spirit intercedes for us with sighs too deep for words. All things work together for good for those who love God. And then the closing crescendo, one of the great passages of the New Testament: nothing — not hardship, persecution, famine, sword, powers, principalities, or anything else in all creation — can separate us from the love of God in Christ Jesus.Key Ideas for Preaching* The Spirit intercedes for us when we do not know how to pray. That is one of the most comforting sentences in the New Testament for people in seasons when prayer has stopped working. Where in your congregation are people quietly convinced they are failing at prayer, and how might Paul steady them?* “All things work together for good” has become a widely repeated line and is often misused. Paul is not saying every bad thing that happens is secretly good, or that suffering will always be visibly redeemed. He is naming something more specific — that God is at work within all things toward good. How might your sermon preserve the comfort of the verse while defending it from its worst uses?* The closing crescendo names actual sufferings by name — hardship, persecution, famine, sword. Paul is not offering an abstract promise. He is naming the very things his readers were facing and insisting that none of them can separate them from the love of God. Where in your congregation are people quietly assuming they might have been separated already, and what would it mean for them to hear this list read aloud with their own name in it?Significant Cautions* “All things work together for good” is one of the most misused verses in the Bible — especially at funerals and in hospital rooms, where it has been used to justify or minimize real suffering. Preach against that misuse plainly.* “Those God foreknew he also predestined” opens onto centuries of debate. Faithful readers come down differently. Do not preach as if the question has been settled.* The comfort of the closing verses is only meaningful when the sufferings named are taken seriously. Do not skip lightly over famine and sword; they are what Paul's hearers were living, and they are what many of ours are living too.Matthew 13:31–33, 44–52The Gospel — Five Parables of the KingdomSummaryFive short parables in quick succession. The kingdom is like a mustard seed — tiny at first but growing into something birds nest in. Like yeast a woman works into flour until the whole batch is leavened. Like treasure hidden in a field that someone finds and joyfully sells everything to buy. Like a merchant finding one pearl worth all he has. Like a net cast into the sea that catches everything and is only sorted after being pulled in. Jesus asks the disciples if they have understood, and closes with one more image: the scribe trained for the kingdom, bringing out of his storeroom what is new and what is old.Key Ideas for Preaching* The mustard seed is a strange choice. Mustard was considered an invasive weed in first-century Palestine, not a tree. Jesus is comparing the kingdom to what is often unwanted, wild, and hard to contain. Where in your congregation has the kingdom been imagined as tidy, and what would it look like to hear it named as invasive?* The yeast image is done by a woman — quiet, hidden, domestic work. The kingdom is often like that: invisible until the whole batch has risen. Where in your congregation has the visible been overvalued, and what would it mean to honor the yeast?* The hidden treasure parable turns on joy. The person sells everything not out of duty but out of gladness. When has your congregation known that kind of joy — a joy that made the giving up easy? How might your sermon call it forth again?* The pearl merchant is not a lucky farmer stumbling on treasure. He is searching. Some people come to the kingdom by accident; some by long looking. Which of your people are the seekers, and what might they need to hear this morning?* The net catches everything — good and bad — and is only sorted at the end. This is the wheat and weeds again, in miniature. What does it mean that the same kingdom-shape shows up in five different images? Where might your congregation be tempted to prefer one image and dismiss the others?* The closing line about the scribe bringing out what is new and what is old is one of the most graceful sentences in Matthew. What does it look like for your congregation to hold both — the ancient wisdom of the tradition and the new thing God is doing among them — without pitting one against the other?Significant Cautions* The mustard-seed-as-invasive-weed reading is worth naming, but do not turn the whole parable into a horticulture lecture. Let the image do its work.* The “sold all he had” imagery has been used to bless coercive giving. Jesus is describing joy, not running a stewardship campaign.* The net parable closes with fierce judgment language — furnace, weeping, gnashing of teeth. Handle it with the same care as last week's wheat and weeds. The point is that the sorting is not ours.A single sermon cannot honestly cover all five parables. Do not try. Pick one — or a pair — and let it breathe.Thematic ConnectionsThis is week three of the parables arc, and the pattern is coming into focus. Two weeks ago the Parable of the Sower named God's lavish scattering. Last week the Parable of the Wheat and the Weeds named God's patient sorting. This week we get five different angles on what the kingdom is actually like. Small and invasive (the mustard seed). Hidden and pervasive (the yeast). Discovered by accident and worth everything (the treasure). Discovered by long searching and worth everything (the pearl). Mixed and eventually sorted (the net).Preachers have a real choice this week. The mustard seed and yeast pair naturally, both about small things producing outsized results. The treasure and pearl pair naturally, both about joyfully giving up everything for something worth more. The net stands alone and pulls the arc back toward last week's parable. Almost any one of these will preach; trying to do all five will not.On Track One, the Genesis reading offers a striking counterpoint to the Gospel's celebration of the kingdom. Jacob thinks he is buying joy for seven years of labor. He discovers he has bought Leah, and must labor seven more years for Rachel. The parables of the treasure and the pearl both assume that what is bought is truly worth what it costs. Jacob's story shows what happens when we buy the wrong thing. A preacher can hold both — the joy the parables assume and the ache the Genesis story exposes — without pretending they resolve neatly.On Track Two, Solomon at Gibeon asks for the very wisdom the parables describe. The scribe trained for the kingdom, the one Jesus names at the close of the Gospel, could just as well be Solomon at the dream — a young leader who knows he does not know, asking for what only God can give.Romans 8 sits under the day as the great steadying word. The Spirit intercedes for us in our confusion. All things are held together in God's purpose. Nothing can separate us from the love of Christ. Whether we are seeking the kingdom or stumbling into it this week, God's love is prior to our finding it. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

This week's scripture:Psalm 86Matthew 13v1-9, 18-23Adam breaks down the Parable of the Sower. What Kingdom opportunities is God presenting to you? What about when the opportunity given isn't the one you'd choose?

Hello and welcome to the Sunday Podcast, where, if you're not aware, Rich dives into topics associated with personal development and spirituality. Today's episode is an excerpt from Rich's forthcoming book that he is writing on the topic of Agape Love… which, fingers crossed, will be out early next year. The section you'll hear today talks about the purpose of life, and illustrates the concept with a parable that Rich calls "The Wealthy Father." As usual with Rich–it's clear, it's concise, it's easy to understand–and it's impactful.

What has God placed in your hands, and are you using it for His Kingdom?Joshua Means from The Solomon Foundation continues our Kingdom First series with a message from Matthew 25 and the Parable of the Talents. Through the picture of a comfortable chair and a pair of boots ready for battle, he challenges us to move beyond comfort and faithfully steward our time, talents, and treasure.God has given every person something meaningful to contribute. The invitation is to take a step of faith, join the mission, and use what He has entrusted to us to help more people encounter Jesus.

Welcome to Life Church! This week Pastor Drew Tucker conludes our series of The Parables of Jesus in the Gospel according to Luke. For more news and updates or to sign up for our weekly emails, please visit our website: https://www.lifechurchclt.com Facebook: https://www.facebook.com/lifechurchclt Instagram: https://www.instagram.com/lifechurchcltYouTube: https://www.youtube.com/@lifechurchcharlotte1632

In this inspiring sermon, Chris Montgomery explores the parable of the weeds in Matthew 13, emphasizing the importance of planting seeds of faith. He explains how God plants sons and daughters of the kingdom throughout the world, encouraging patience and growth in faith. The message highlights the significance of trusting God's timing, enduring seasons of darkness, and the call to sow seeds in others' lives. With a focus on spiritual growth and perseverance, Montgomery reminds believers not to give up, as God never gives up on them.

Why does God's Word transform some people while others seem to stay the same? Why do some believers walk in God's promises while others struggle to see results? And why do so many people start strong but never finish well? Jesus answered all of these questions in one powerful parable. In this message, Pastor DaVon unpacks the Parable of the Sower and reveals the hidden reasons the Word produces fruit in some lives but not in others. If you've ever wondered why the Word doesn't seem to be “working,” this message will help you identify what's holding it back and how to become the kind of person who produces a harvest that lasts.

Sermon Text: Luke 10:25-37

Summer Stories is a fresh look at some of Jesus' most powerful parables—timeless truths told through simple stories. Each week, we'll unpack a different story that reveals God's heart, challenges how we live, and invites us into something deeper. From forgiveness to generosity, love to grace, these aren't just ancient tales—they're stories meant to shape our lives today.

Thadd closes out Matthew chapter 18 by looking at verses 21-35 and the parable of the unforgiving servant.

Ever notice how hard it is to start something — but how much easier it gets once you're actually moving? In this message, Pastor Chad unpacks the Parable of the Talents and reveals a truth that will reshape how you think about fear, faithfulness, and forward motion: God doesn't just want you moving. He wants you moving with momentum.In this episode:Why fear is really a byproduct of mistrust, not lazinessWhat David's private battles with a lion and a bear taught him before he ever faced GoliathWhy the one-talent servant wasn't condemned for failing — he was condemned for refusing to moveHow momentum is easier to lose than to gain (and how to protect it)Why God's guidance is progressive, not panoramic — He rarely gives the second instruction before the first one is obeyedHow distraction, not persecution, is one of the enemy's greatest weapons against your momentumKey Scripture: "For the one who has will be given more, until he overflows with abundance." — Matthew 25:29 (TPT)

We have all experienced the panic of losing something important. Our keys, our wallet, or our phone. Suddenly, nothing else matters until we find it. But what does God do when one of His people wanders? In the Parable of the Lost Sheep, Jesus reveals the relentless heart of God toward His people and challenges us to reflect that same care toward one another. Join us this Sunday as we unpack “God's Relentless Pursuit” from Matthew 18:10–14.

1 And he said also to his disciples: There was a certain rich man who had a steward: and the same was accused unto him, that he had wasted his goods.Dicebat autem et ad discipulos suos : Homo quidam erat dives, qui habebat villicum : et hic diffamatus est apud illum quasi dissipasset bona ipsius. 2 And he called him, and said to him: How is it that I hear this of thee? give an account of thy stewardship: for now thou canst be steward no longer.Et vocavit illum, et ait illi : Quid hoc audio de te? redde rationem villicationis tuae : jam enim non poteris villicare. 3 And the steward said within himself: What shall I do, because my lord taketh away from me the stewardship? To dig I am not able; to beg I am ashamed.Ait autem villicus intra se : Quid faciam? quia dominus meus aufert a me villicationem. Fodere non valeo, mendicare erubesco. 4 I know what I will do, that when I shall be removed from the stewardship, they may receive me into their houses.Scio quid faciam, ut, cum amotus fuero a villicatione, recipiant me in domos suas. 5 Therefore calling together every one of his lord's debtors, he said to the first: How much dost thou owe my lord?Convocatis itaque singulis debitoribus domini sui, dicebat primo : Quantum debes domino meo? 6 But he said: An hundred barrels of oil. And he said to him: Take thy bill and sit down quickly, and write fifty.At ille dixit : Centum cados olei. Dixitque illi : Accipe cautionem tuam : et sede cito, scribe quinquaginta. 7 Then he said to another: And how much dost thou owe? Who said: An hundred quarters of wheat. He said to him: Take thy bill, and write eighty.Deinde alii dixit : Tu vero quantum debes? Qui ait : Centum coros tritici. Ait illi : Accipe litteras tuas, et scribe octoginta. 8 And the lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generation than the children of light.Et laudavit dominus villicum iniquitatis, quia prudenter fecisset : quia filii hujus saeculi prudentiores filiis lucis in generatione sua sunt. 9 And I say to you: Make unto you friends of the mammon of iniquity; that when you shall fail, they may receive you into everlasting dwellings.Et ego vobis dico : facite vobis amicos de mammona iniquitatis : ut, cum defeceritis, recipiant vos in aeterna tabernacula.[9] "They may receive": By this we see, that the poor servants of God, whom we have relieved by our alms, may hereafter, by their intercession, bring our souls to heaven.Luke 16:1–9, the Parable of the Unjust Steward, is one of the most challenging passages in the Gospels. At first glance, it almost sounds as if Jesus is praising dishonesty—but that's not what He is doing.The story is this:A steward is accused of wasting his master's goods.He is told he is about to lose his position.Knowing he will soon be unemployed, he reduces the debts of his master's debtors.His master commends him for acting shrewdly, not for cheating.The key is that the master praises the steward's prudence and foresight, not his dishonesty.What is Jesus teaching?Jesus immediately gives the interpretation:"The children of this world are wiser in their generation than the children of light."In other words, worldly people often put enormous energy into preparing for a temporary future—careers, investments, possessions. Christians should be at least as diligent in preparing for eternal life."Make friends by means of the mammon of iniquity"This is probably the most puzzling verse."Mammon" means wealth or possessions. Jesus is not saying that money is evil in itself. Rather, earthly wealth belongs to this passing world and can easily become an occasion of sin.His point is:Use your earthly possessions in such a way that they help you attain heaven.How?Give alms.Care for the poor.Support the Church.Practice generosity.Then, when earthly wealth is gone, its fruits remain.

Today's Scripture passages are Psalm 80 | Psalm 118 | Matthew 21:33-46 | Mark 12:1-12.Read by Christina Edmondson.Get in The Word with Truth's Table is a production of InterVarsity Press. For 75 years, IVP has published and created thoughtful Christian books for the university, church, and the world. Our Bible reading plan is adapted from Bible Study Together, and the Bible version is the New English Translation, used by permission.SPECIAL OFFER | As a listener of this podcast, use the code IVPWORD40 for 40% off and free shipping on any IVP resource mentioned in this episode at ivpress.com.Additional Credits:Song production: Seaux ChillSong lyrics written by: Seaux Chill, Ekemini Uwan, and Christina EdmondsonPodcast art: Kate LillardPhotography: Shelly EveBible consultant: JM SmithSound engineering: Podastery StudiosCreative producers: Ekemini Uwan and Christina EdmondsonAssistant producer: Christine Pelliccio MeloExecutive producer: Helen LeeTo reach the IVP podcast team, please use this form.Disclaimer: The comments, views, and opinions expressed in this podcast are solely those of the host and/or the guests featured on the podcast and do not necessarily reflect the views or positions of InterVarsity Press or InterVarsity Christian Fellowship.

In this episode of The Reformed Brotherhood, Tony Arsenal and Jesse Schwamb bring their extended series on the parables of Matthew to a powerful climax with the passage most listeners have been waiting for: the Sheep and the Goats (Matthew 25:31–46). Far from a checklist of works required for salvation, this text is unpacked as the master parable of Christ's entire parabolic ministry — a sovereign declaration of divine election, not a merit-based audit of individual performance. Tony and Jesse explore why this passage has been chronically misread as a call to works righteousness, why the language of inheritance and predestination is front and center, and how a Reformed reading liberates rather than burdens the conscience. Along the way, they weigh in on Herman Bavinck's prescient warning about media distraction, and Jesse recommends a Puritan gem on anxiety worth picking up immediately. Key Takeaways The Sheep and Goats is best understood as a parable, or at minimum parable-adjacent. The Greek construction in verse 31 mirrors the same comparative language Christ uses throughout his parabolic ministry, placing this text firmly within that tradition rather than outside it. The kingdom was prepared before any works were done — this is election language. The phrase "inherit the kingdom prepared for you from the foundation of the world" (v. 34) is not a reward for performance; it is the language of sovereign predestination preceding all human action. The works of the sheep are diagnostic, not causative. What the righteous did reveals who they already were — sheep — rather than being the mechanism by which they became sheep. The beak doesn't make the bird. Both groups are surprised, and that surprise is the parabolic punchline. Neither the sheep nor the goats anticipated the verdict they received, which undermines any reading that frames this text as an encouragement to accumulate saving merit. This passage is a recapitulation of the wheat and tares parable. Sheep and goats co-mingled until the moment of final separation, just as wheat and tares grow together until the harvest — the judgment reveals what was always true. Any theology that requires a human contribution to activate or complete salvation misreads this text.Whether Roman Catholic, Arminian, or Mormon in flavor, every view that makes God's preparation of the kingdom contingent on foreseen human merit fundamentally inverts the logic of the passage. The scope of judgment — "all nations" (ta ethnos) — would have been scandalous to first-century Jewish ears. This language deliberately expands the kingdom beyond ethnic Israel, fulfilling the Abrahamic covenant promise and confounding the assumptions of the religious elite. Key Concepts The Kingdom Prepared Before Your Works: Sovereign Election, Not Merit When the King says to those on his right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world" (Matthew 25:34), the theological weight of that single sentence is staggering. The kingdom was not prepared in response to anything the sheep did. It was prepared before time, before works, before choice — which means the works that follow in the passage cannot be the grounds of that inheritance. Only a Calvinistic understanding of election can sustain this logic without remainder. Arminian views require God to foresee a qualifying human response; Roman Catholic and Eastern Orthodox views require some degree of meritorious participation; even certain Lutheran frameworks lean on non-resistance to grace. Reformed theology alone places the entire cause within God's sovereign, unconditional decree — and this passage, read plainly, says exactly that. Works as Evidence, Not Ground: The Diagnostic Function of This Parable The great pastoral error in preaching this passage is treating it as a performance rubric — a list of charitable acts that, if completed, qualify a person for eternal life. But Christ does not separate the sheep from the goats because of what they did or failed to do. He separates them, and then describes the activity that characterized each group. The works are revelatory. They surface what was already true of each person's nature, just as a bird's beak reveals its species rather than constituting it. This reframing is liberating precisely because it means assurance does not rest on tallying acts of charity. It rests on the sovereign act of a Father who prepared a kingdom and the regenerating work of the Spirit who produces, in those He has claimed, a life that looks like the one described here. "All Nations": The Scandal of an Ethnically Inclusive Kingdom The Greek phrase ta ethnē — translated "all nations" in most English Bibles — would have landed very differently on first-century Jewish ears, particularly those of the Pharisees and Sadducees who comprised a significant portion of Christ's audience throughout Matthew 24–25. To them, ta ethnē meant the Gentiles, the peoples out there, those outside the covenant. The implicit effect of Christ's language is to place every people group — including Israel — within a single undifferentiated mass standing before his throne, with no ethnic group receiving preferential standing at the bar of judgment. This is entirely consistent with the Abrahamic promise of blessing to all families of the earth (Genesis 12:3), the vision of Psalm 2, and the missionary thrust of the Great Commission. The scandal is not incidental — it is the point. The kingdom Christ is ushering in is not the ethnic-nationalist kingdom the religious establishment expected. Memorable Quotes The kingdom of heaven was prepared for those whom Christ has elected before the foundation of the world, and it was the preparation of that kingdom that brought you through this such that you did the good works that you did... That is caused by the fact that God prepared a kingdom for you in advance, not that you somehow caused this kingdom to be prepared for you. - Tony It's not the beak that makes it the sparrow, it's the sparrow that makes it the kind of beak it is. That's the kind of classification we're talking about in this parable. - Tony The best freedom is the one that turns over all things to God and takes him at his word when he says, 'In love you were predestined to inherit this as sons and daughters of the kingdom,' so that he does all the work, because we do not want to have any of that work our own. - Jesse Full Transcript [00:01:11] Jesse Schwamb: Welcome to episode 498 of the Reformed Brotherhood. I'm Jesse  [00:01:19] Tony Arsenal: And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  [00:01:24] Jesse Schwamb: Hey, brother. They said it couldn't be done. They said we couldn't come back. We wouldn't come back and continue in Matthew 25. But here we are, and we're ending this chapter in this whole section about sheep and goats. Everybody was clamoring for it. Everybody wanted to know, what about the sheep and the goats? And I think the last time we all chatted together, we prefaced it by saying it's parable adjacent. Or let's just say- Yes ... we just stacked up these three other parables, lots of things going on, and then Jesus resolves this or brings all these parables to a culmination by speaking about the end times, the end of all things, and the sheep and the goats. Yeah. And so we gotta go there  [00:02:06] Tony Arsenal: Yeah. Yeah, I'm stoked.  [00:02:07] What Counts Parable [00:02:07] Tony Arsenal: And y- you know, I, I was talking with a brother at, um, at church yesterday on the Lord's day, and he was asking how the podcast's going and what we're doing. And, you know, I was kind of thinking, like, I was talking about the parables and how we're kind of moving forward, and we were gonna do some of the I am sayings in John. And, and I was thinking, like, what is a parable anyways? And who decides what a parable is and what a parable isn't? Right. Um, some of the parables Christ calls a parable, others he doesn't. Uh, we'll probably talk a little bit about that when we get to, uh, some of the back half of Luke. But this, this episode I think is gonna be really, really the payoff and really the culmination of not just these, like, this trio of or trilogy of parables that we've talked about, but I think really, like, the payout of all of the parables in Matthew. It's really, like, the summary of all of Christ's parabolic teachings. So it's, it's a good place for us to round out Matthew, and then we'll, we'll dip into the parables in the other gospels, probably have a couple more months of, of, uh, parable talk before we move on to the next thing. But, uh, it's been great, and I'm super, super stoked for this. This is one of my favorite passages, actually, and there's so much to dig into. I, I, I'm just gonna say now, we probably won't make it through the whole thing- Right ... uh, because there's a lot there. But we'll see. We'll see how we do. Maybe Jesse and I will be super efficient tonight, uh, but we usually aren't, so. [00:03:27] Jesse Schwamb: Yeah, that's never happened. We, we take it low and slow. Not only that- ... it was reminding me as you spoke about that kind of proverb generally of if you wanna go build a wall, you assess what you need, how many stones, and then you go gather those stones. Yeah. You should double it, or if you're gonna go out and fight an army, take stock of that army. That's basically what we do, but in reverse. Anytime, like, you just... I just heard you say- ... like, "It'll probably take us a couple more months," you should double that. That's probably how long- Yeah ... it's actually gonna take us.  [00:03:50] Faith Works Assurance [00:03:50] Jesse Schwamb: Even in this- Yeah ... conversation, I think we're gonna get stuck in the best way possible speaking about things like faith, works, and assurance because there's a lot of language here- Yeah that could seem on the surface to sit in this tension with justification by faith alone. And I think the key to resolving all that tension, as I hopefully think we'll see, lies in the readings of works as the evidence of living faith rather than its ground, and I think that's what- Yes ... Christ is leading us through all of these parables, actually, whether it goes back. And you should listen to all those episodes. In fact, I gotta ask. Th- I mean, this brother you were talking to, it just strikes me as that question had already be answered for him if you were listening to the podcast. So-  [00:04:29] Tony Arsenal: Yeah, I don't think he does. No, I don't think he does- ... listen to the podcast. Uh, he knows that I do the podcast, and he's very gracious to ask me about it. Tom. And I think he's probably listened to the podcast before. Got it. Um, and he's, he's just a very kind, gracious brother who, who is concerned and wants to know what I'm doing. And, um, he has, he has his own sort of, like, production stuff that he does that he enjoys that I'm, I'm not super keyed into. But, uh, it was just nice. But, but it did get me thinking, like, I was trying to explain to him where we were in the progress of the parables, and I was like, "I can't really... I don't really know," because, like, it's hard to even understand and fully... There's no, like, full comprehensive universal list of what is a parable- Right ... and what's not. And I think what we've found as we've been going through this is sometimes, sometimes you come up against a portion of a text that is often taught sort of separate from the, the rest of it. Parables get taught discreet from other parables. But then you have these sort of, like, intervening texts, or this one's kind of a summary text, that's so integrated to what the parable means you really can't do a series on these parables without also treating this text. Which is gonna be interesting, 'cause I've never, I've never encountered somebody who really roots this teaching here of Christ in the context of the parables, despite its proximity. So it'll be fun. We're gonna figure it out in real time, and, and it'll be good.  [00:05:47] Jesse Schwamb: No, it's gonna be fun.  [00:05:48] Deny Doomscrolling Bavinck [00:05:48] Jesse Schwamb: And speaking of fun, we're so glad that you're listening, and we know that you're waiting with bated breath to hear about affirmations or denials. It's of course that part of the conversation where we either affirm with something that we think is fantastic, maybe by way of recommendation, or conversely, we deny against something that isn't that great. So Tony, as is our custom in the liturgy of the Reformed Brotherhood podcast, I ask you once again, are you affirming with or deny against? [00:06:15] Tony Arsenal: I am denying against something, and I'm gonna do that by affirming a Herman Bavinck quote. Uh, so I'm gonna read it for you. This, uh... Some of the guys in the Facebook group have put... or the Facebook group, the Telegram chat, have put together a, uh, like, a reading group to work through Bavinck's, uh, Wonderful Works of God, which is great, and I'm loving it. I haven't been able to participate in the conversation as much as I would like to, but just being part of a reading group, uh, sort of keeps you on schedule, which is great. So I've been reading through Wonderful Works of God, and on the Kindle edition, on page 34, uh, which I think is still the, I think is still the, uh, introduction, he says, quote, "The reading of daily and weekly newspapers, of magazines and brochures, devours our every blink. There's a lack of desire and opportunity for the investigation of scripture and the study of old theological works," end quote. And when I read that, it just really struck me as like- If that was true like 70 years ago, 80 years ago when Bavinck was writing this, right? And all there was was hard, hard copy media. There was no, uh, there was no digital media. There was radio, but there wasn't a lot of programming. Uh, I don't think that there was much in the way of television broadcasting. If there was, it was, it was very, very limited and very rudimentary. Um, even then he was saying the daily news cycle and all of this extra stuff that is out there is consuming our, quote, "Every blink," which I thought was a really interesting phrase. Um, it's basically like it's so ingrained in us, we're so invested and obsessed with the news cycle. Uh, or you might translate that to like to our Twitter feed or our Facebook feed or our Instagram reels or whatever it might be, and dare I say it, the podcasts we listen to.  [00:08:05] Jesse Schwamb: Right.  [00:08:05] Tony Arsenal: Um, that we don't save time for scripture and other theological works. And I think it's funny too is that the, the eternal, uh, the eternal contemporary statement of the Reformed world is like we don't read enough old theological works. Even Bavinck, who I'm reading as one of the old... I mean, not like super old, but like one of the old theological works, is saying, "Hey, we don't read enough old theological works." So I'm denying this sort of like obsession we have with the daily news cycle and with constantly being up to date and like constantly consuming all of that. Um, we've talked about how like our modern global news cycle sort of, uh, is built around the deception that we can be sort of pseudo omnipotent and know all things about everything. And, um- There's a lot of work that's been done to show that, like, the world's not really that much, not that much more of a violent place than it was 100 years ago. We just know a lot more about what's going on- Right ... in other parts of the world. And there's pros and cons to that. But I think the main con is, like, we, we feel suddenly that we have to be, you know, deeply involved in the goings on of a church on the other side of the country that we never would've even known existed otherwise. It- there's just a, there's a sense of omnipotence and omnipresence that's just not becoming for the creature that I think we try to take on. So Bavinck knew it. Uh, we've talked about it. Lots and lots of people have talked about it. This isn't new. I'm not, I'm not e- engineering anything new on this. But that quote really struck me when I was reading. I was like, "Dang, man, he, he got it right 100 years ago or, or 80 years ago, and we're still struggling with it." And I think probably, like, if you go back and you look at the, I don't know, more occasional writings of people like Martin Luther and John Calvin, um, as they're interacting with, like, people in the Reformed community or the Protestant community, I bet you would find statements like this too about how, like, we really spend a lot of time reading, like, silly things and not spending- Right our time studying the scripture or studying, um, theological works. So that's my denial. I'm sticking to it, and if that means you feel like you need to turn this podcast off and go read some John Calvin or some Herman Bavinck, then by all means. Uh, I think you're probably going to be edified by what we have to talk about. But, uh, th- the Bible's better, so if you gotta go do it, if you only got- That's true ... an hour today to study scripture or listen to this podcast, please go study scripture. Yeah. Uh, hopefully we can do a little bit of both with this podcast. But Herman Bavinck said it best. Our every blink is consumed with pamphlets and newspapers and it just is- It's true it's pretty silly.  [00:10:41] Jesse Schwamb: It's true.  [00:10:42] Meme Detour Reading Groups [00:10:42] Jesse Schwamb: I gotta take us all the way back to where you started there, and I'm going to betray, to nobody's surprise, my really strong naivete when it comes- ... to social media, and memes in particular. But this is what occurred to me, and I'm gonna try it. This is, like, what classically makes really good podcasting. Let me try to describe a meme to you that I'm not even sure I actually understand or know. So this will be great. I think, you tell me, Tony, 'cause you may have seen this. It's an old meme too, so I'm not even, like, on the cutting edge here. I think it's a meme of two panels showing, like, two pictures of Drake. In know one he's kinda, like, pushing away as if to say, like, "Get that outta here," and the other one's like, "Oh yeah, that's the stuff." Do you know what I'm talking about? Yeah. Is that accurate?  [00:11:21] Tony Arsenal: I do. I think you're gonna use it wrong, but yeah.  [00:11:23] Jesse Schwamb: Is that Drake? Okay, all  [00:11:24] Tony Arsenal: right. Yeah, that's, that's the meme.  [00:11:25] Jesse Schwamb: Okay, okay. And usually, if I understand it correctly, it's kind of like a faux juxtaposition of two things, right? Like, okay. So like here, let me try it. Uh, uh, let me just try it on everybody. Here we go. I'm gonna describe to you how I just interpret this based on what you said, 'cause something cracked me up that you said, Tony. If I were gonna make this meme just based on how you opened that up, the first panel would be like Drake pushing away the idea or being like, "That's no good," book club. The second one would be reading group, as in like, like the reading group is like the new cool way of like just kind of... Did I use it properly? Am I close?  [00:11:59] Tony Arsenal: I think the problem with this is that there's like a, there's like an ironic way to use it, and then there's like a more direct way to use it. Mm. Yeah. The direct way would be like some- like Drake's pushing away something that's bad, and he's- Yeah ... like accepting something that's good. That'd be like the direct way. Yes. The more ironic one is where like Drake is pushing away something that's actually pretty, actually pretty good, and he's- Yeah ... accepting the one that's pretty silly. Oh, okay. Um, there's a lot of memes that have that basic format. Never mind. There's one with like Jordi LaForge. I think there's a Michael Scott one. I tried. I tried. But yeah, no, I, I think yours is valid, it's just, I think it's an older usage of the meme. That's like the, that's like the middle English version of that meme. The Shakespearean use of that meme.  [00:12:36] Jesse Schwamb: Yeah. I'll take that. It's the old English style. I love a good book club or a reading group. A, a reading group just, it does have that sound like maybe somebody in the group has a monocle, or you guys have tea. Either way- Yeah ... I absolutely love it. And yes, what are our beautiful quotes. You kind of hear that general conception recapitulated among like theologians almost in every era. But it does make you think, what would Bavinck say about, like doom scrolling on the smartphone? Like- Yeah ... he's beside himself, right? It would just be beside himself. So I'm with you. I, it, there's gonna be a condemnation in every generation. Maybe I say this with some degree of like chronological snobbery, especially in ours, when it comes to not, like you said, I think kind of like not carving out or not prioritizing time in the scriptures. Yeah. There's not gonna be any excuse of like, "Well, I just didn't have time." Right. Or, "There were too many things to read." It's just, it's not gonna cut it. So I'm with you. I think you and I have talked about this at length, even just like the news media like you and I consume, like just s- set aside social media for a second. Just like how i- how much value is there in a lot of like what we cons- used to consider to be like well-informed reporting? How valuable is that to us? Yeah. And I'm certainly not saying like that everybody should be like unconcerned and uninterested in the world, but I think it's to what degree and what fascination we have with that, and how it fits into our priority as we consume information each day. That's the thing that's tricky, and there's no really-  [00:14:02] Tony Arsenal: Yeah ...  [00:14:02] Jesse Schwamb: good answer except to weigh out with the spiritual discernment- Yeah ... how we ought to consume that stuff. But certainly I think, without question, we need to be prioritizing time in prayer, time in the scriptures. I imagine if we were all doing that with a great deal of attention, that all of the other things would kind of find their way into the right place. Or let's say they would just find their way out of our lives in a significant way- Yeah ... that would remove us from distraction and anxiety, instead bring us back into the providence of God.  [00:14:31] Tony Arsenal: Yeah. And I'm not, I'm not gonna be the guy that tells you you can never s- you can never scroll Instagram or TikTok or whatever. Um, I, I think that's a decision that's between you and the Holy Spirit as far as how you spend your time. But I, I do think, um, I think you're right- We are accountable for the decisions we make and how- Right ... we choose to divide up our time. And I- God, I mean, God is the inventor of fun. He's the inventor of leisure, and he is, uh, I think he's pleased and honored when we, we make good use of our time f- for things that are restful and rejuvenating. Um, he doesn't expect us to just slavishly read scripture all day, every day, like every minute. That's not, that's not the biblical expectation. Um, and so I think it's fine if you wanna sit down and watch a fun show, or if you wanna watch some YouTube videos, or listen to a silly podcast, or listen to a serious podcast. Um, but I do, I agree. Like, we, we really need to be thoughtful. And I think where, where Bavinck's quote, uh, is strong is it's not so much about, "Don't read these things." Right. He, he's talking about these things consume our every blink. Like, m- he's treating blink... He's using the word blink as sort of a fill-in for like our, our finite resource of time and attention, and these things have consumed all of them. There's a very strong use of that word consume. Uh, and I, I think that's really the, the point that I'm trying to make is we often allow, either intentionally or unintentionally, we, we just let our time get all sucked up, uh, on things that maybe are good but are not pr- properly proportioned. Um- Like I said, it's, it's fine to spend some time on Twitter and to get into a debate once in a while, or to check in on your friends on Facebook, your old high school, college buddies or whatever, but we can definitely take it too far. So I think it's a good corrective for all of us to at least make a stop and think about how we're spending our time, and whether we are affording the appropriate amount of time to things like scripture, theological study, catechesis of our children, um, family worship, all of those good things. So we don't have to go much more into that. I think the point has been made. Uh, so Jesse, what are you affirming and/or denying tonight?  [00:16:43] Affirm Puritan Anxiety Cure [00:16:43] Jesse Schwamb: Perfect segue, because speaking of reading old things, you know me, I've always got some kind of Puritan work in the rotation, and the one I just finished is the one I'm affirming, which is called Special Providence for Anxious Souls by Obadiah Sedgwick, who I think is kinda... Like, people are sleeping on Sedgwick, you know? Mm-hmm. He's, he's kinda like, he's there in the wings, but we need to take him off the bench. And I came across this book and I thought, "Who doesn't want a title like that in their lives?" Like, we got some anxiety in all of our souls. And I'm affirming this because, uh, hi- his definitions, his writing is, are on point. But here's what I thought. I was embarrassed that I picked this up expecting one thing, and then in typical puritanical fashion, was delivered something else that was far better. And I was thinking about this title as you might see it, like, in your modern bookstore today, whether it's, like, in Barnes & Nobles or at any of the periodicals we were just kind of mentioning or implying that are out there. And I was expecting to get some kind of, I don't know, six or seven things, I mean, that's Puritan style, but six or seven things that would really help you diagnose the psychology, and then going back to the scripture in ways, all, all the ways we'd expect about how God loves us and cares for us, and all those things are true. And yet the only way I could describe how this book ministered to me is, like, how you might go to a physical therapist for some kind of ailment, which I have many as I get older, and have recently been to one. And the ailment I had was, um, basically like tarsal tunnel, which is like carpal tunnel for your foot. And so there was some nerves that were inflamed and causing some pain and some weirdness in my feet. And here's what I do know about physical therapy now that I think the Puritans also do for our souls, and that is the physical therapist gave me this full workup. They prodded me and poked me and rubbed things and made things hurt- And in the course of doing that, they clearly could figure out what was wrong with my foot. And so when he gave me the diagnosis, after, again, rubbing that part and, like, doing one of those things where he's like, you know, they tap on your hard and they're like, "Does that hurt?" I'm like, "Yes, it does hurt." And I presume that's because you know anatomy. And, you know, he's, he's ta- tapping on my ankle and it's causing my foot underneath to hurt. And after all that, you know, I run on a treadmill. He d- takes all this video, and this is what he says to me. He goes, "Yeah, so this is actually pretty straightforward." And I was like, "Great, so what are we talking about? Like exercises, uh, splints, like massage?" He's like, "You have a weak butt." And I was like- "I'm sorry, let's talk about that for a second." And this is what I've learned about physical therapy, is it's rarely about the thing that's actually bothering you or the thing that's hurt, right? It's something- Yeah ... far different. It's something almost seemingly, like, disjointed or removed or divorced from the very thing, maybe even non-contiguous, if only in our minds, maybe even logically. And so what I love about this is the first half of the book is just speaking about the province of God before it even gets into this idea of anxiety. And then the treatment on anxiety and worry is, he goes through, like, six or seven things in particular, are just absolutely glorious. So good that I want you to read it. I don't even want to talk about it. Uh, that, that's my admonishment to you, is that you should just go pick it up. So I'm affirming again that the Puritans in particular do this thing where there's, there's no cheap advice here. It's not even hide advice. It's really good advice, but it's the kind that says, "You have a weak butt" when you're concerned that your ankle- is messed up. Yeah. And that's sometimes what you need to hear. And in my case, after... Let's make this super weirdly spiritual. After doing a bunch of squats, I don't know what the spiritual equivalent is of that. After doing a bunch of squats, my ankle and my foot was so much better. And it, because I had somebody who cared enough for me to go through and actually diagnose the root of it, that was the reason that inevitably there was healing. So I've, this has given me so much to think about, this tiny little treatise. So much to put into practice. It's so rich, so good, so practical, and yet I think you'll find in many ways joyfully unexpected. So I highly affirm to everybody listening, and even those who aren't, Special Providence for Anxious Souls, Obadiah Sedgwick. You'll, you'll love it  [00:20:49] Tony Arsenal: Yeah.  [00:20:49] Physical Therapy Spiritual Practice [00:20:49] Tony Arsenal: So two thoughts. Uh, one, uh, I can confirm Jesse has a weak butt, um, flat as a board. So it's probably, probably better after, after doing some squats. Wow. Uh, two- Wow. ... uh, I can say I also am in some physical therapy right now, and I've been a little bit of a slacker. And what I will contribute to the conversation is just like in physical therapy, they can give you all of the exercises- Yeah uh, that you want. If you don't do the work, you're not going to get better. Yeah. And so whether it's Jesse doing squats or me not finding time to stretch and to do some, like, arm exercises with a, with a s- uh, like a TheraBand, uh, the same holds true. And, and maybe to unify our, uh, affir- our denials/affirmations into one mega, mega recommendation, um, the same holds true in that, one, we can take a book like this from, uh, Sedgwick, and we can turn it into the same thing we do with media where we're just... it's just devouring our blinks. Right. And we're just using it as a way to sort of, like, feed our eye hole Get better. You won't improve. Um, and that's actually the same with scripture. Like y-you can- Right ... turn scripture into, uh, into a snack food that you, you don't actually use to be nutritious. Um, I think there's probably more benefit to reading scripture sort of rote and, and almost mechanically than there is to reading anything else. But, um, but at the end of the day, you can also consume your blinks with scripture and not get a lot out of it if all you're doing is passing your eyes over text. So get in there. I think that's great. I haven't read that one. I mean, I think there's... I think there are probably many, I can't think of one off the top of my head, but I'm sure there are many, many Puritan treaties that- treatises that are similar in theme and tone and have the same kind of like spiritual antidote or spiritual medicine, um, prescribed by these guys that is good and wholesome. And again, like, like you're saying, like it's not that complicated. It's not that hard. Right. It just takes- Right ... you just actually have to do the work. Um, it's funny, my physical therapy thing is my, my shoulder has been really ba- really messed up, and I went in, I expected him to give me all these, all these shoulder exercises, and he's like, "Uh Really what you need to do is you fix your neck, uh, 'cause your shoulder is, is being in- injured because you're sleeping- Okay on that side because you're trying to stay off the other side. So, like, you really gotta fix your neck so you can sleep on the other side of your body. And I was like, "So I'm just, like, sleeping wrong?" Like, it's funny, there's a joke, it's like in your 20s you can do anything you want, in your 30s, like, you gotta be a little bit careful, and in your 40s, like, you hurt yourself just sleeping. Right. Just getting out of bed is dangerous.  [00:23:46] Jesse Schwamb: It's  [00:23:46] Tony Arsenal: true.  [00:23:47] Jesse Schwamb: It's true. So. It's a tough world. But  [00:23:48] Tony Arsenal: it's true. I feel like a really old man saying that.  [00:23:51] Read Matthew 25 Aloud [00:23:51] Jesse Schwamb: You know, it strikes me that you're right, of course, that there's so much here we always have to put into practice. There's so much here that we have to trust with God. There's a faith that works. And so I think actually that is the most lovely inroad into this final passage of Matthew, because there's a lot here for us to talk about with all of those things, and to understand it in this proper context. So as you've already set us up, Tony, the best part of our podcast is the scripture, for sure, 100%. So let's go there. So we're in Matthew 25 in case you're just joining us. And for some reason I went into, like, a full radio mode, as if this, like, this is being broadcast live, and you just came into the program. We're in Matthew 25, uh, starting in verse 31, and I'm gonna read until the end of the chapter. There's so much here that of course we're not gonna get to all of it, but in the spirit of literally having the full context of the scripture in front of us, and to hear it all, I think it's important. It w- b- better yet, you should go back and read the entire chapter and then tune in right now. But let me start at verse 31. "But when the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. And all the nations will be gathered before him, and he will separate them one from another as the shepherd separates the sheep from the goats. And he will put the sheep on his right and the goats on his left. Then the King will say to those on his right, 'Come, you who are blessed by my Father, inherit the kingdom which has been prepared for you from the foundation of the world. For I was hungry, and you gave me something to eat. I was thirsty, and you gave me something to drink. I was a stranger, and you invited me in, naked, and you clothed me. I was sick, and you visited me.  [00:25:32] Judgment Scene Read [00:25:32] Jesse Schwamb: I was in prison, and you came to me.' Then the righteous will answer him saying, "Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? And when did we see you a stranger and invite you in, or naked and clothe you? And when did we see you sick or in prison and come to you?" And the King will answer and say to them, "Truly I say to you, to the extent that you did it to one of these brothers of mine, even the least of them, you did it to me." Then he will say to those on his left, "Depart from me, accursed ones, into the eternal fire which has been prepared for the devil and his angers-- angels. For I was hungry and you gave me nothing to eat. I was thirsty and you gave me nothing to drink. I was a stranger and you did not invite me in, naked and you did not clothe me, sick and in prison and you did not visit me." Then they will themselves also answer saying, "Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison and did not take care of you?" Then he will answer them saying, "Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to me." And these will go away into eternal punishment, but the righteous into eternal life  [00:26:47] Tony Arsenal: Yeah.  [00:26:49] Parable Not Fear [00:26:49] Tony Arsenal: Yeah, it's, it's, um, it's a sobering passage. And just as I think we've seen in a lot of the other parables, um These eschatological parables and these eschatological sayings of Christ, uh, as you kind of alluded to earlier, I, I think they are really, really, um... They are not prone to being misinterpreted. Right. The church has been prone to misinterpreting and misapplying these, um, in a, in a way that's used to make, make the Christian fearful and to, uh, undermine their assurance rather than to call them to action or to accountability.  [00:27:33] Why It's A Parable [00:27:33] Tony Arsenal: Um, and I think a- as I've been reading through this and I've been sort of glancing at the Greek as we're reading, I actually think I'm on... I, I stumbled on much more better ground to treat this as a parable than I even originally thought I did. You know, I, I had this whole lead-up that this isn't technically a parable, but when you read here, when it says, in verse 31, it says, "When the Son of Man comes in glory and the angels with him, then he will sit on his glorious throne. Before him will be gathered all nations, and he will separate people one from another as a shepherd separates- Right ... the sheep from the goats." If you go back to verse 14, when it says, "For it will be like a man," uh, that, that first word of verse 14 in the Greek is the same word as is used when it says, um, uh, "He separates people one from another as a shepherd." That same word is used as there, it's just translated differently because of where it comes in the, um, in the text. So Christ is still making this comparison, so it would be as though he said, um, you know, like the common, most common, at least so far, most common kind of parabolic introduction is like, "The Kingdom of Heaven is like." Um, this is the same basic language he's using here to introduce what the eschaton will be like. Right? The ga- the nations will be gathered before him, and he will separate them. It says people in the ESV, but will separate them one from another. You could also say the, the nations or the peoples will be gathered before him. Right. He will separate them one from another as a shepherd separates the sheep. So the parable here is the s- the shepherd separating the sheep from the goats, this whole process of the separation and this, this, um, frankly, like it's, it feels and smells like a parable, right? It does. This, this, um, figure, this shepherd in the parable or the shepherd in the saying is saying these sort of like parabolic statements. He's using this language that's kind of like shocking punchline statement. Like we've talked about how in parables there's often this sort of unexpected turn of events, or there's this unexpected kind of shocking language, and this whole like twist at the end in both, sort of both s- chunks here, where like the sheep don't really understand, like they didn't really recognize that they were doing sheepy things, and the goats didn't really understand that they were being goats. That's like the parabolic twist or the parabolic punchline here. So the, the kingdom of heaven is like, basically it's like the Son of Man will come in his glory and it will be like this. It will be like a shepherd separating the sheep from the goats. That's the parabolic connection here. Mm-hmm. So I actually think that, that linguistically we're on, we're on pretty solid ground not just to treat this as a summary of all the parables, um- I think of for sure these three parables, but it, it really is like the master parable, and I think probably the master parable that kinda governs and constrains and explains all of the parabolic ministry of Christ. So I'm, I'm stoked for us to really dig into the details a little bit, but I think linguistically we're on super good ground to, to treat this as a parable. I agree. At the very least, it's stronger than just parable adjacent.  [00:30:44] Jesse Schwamb: Right.  [00:30:44] Tony Arsenal: It- but even if we aren't saying it's a parable proper, it's stronger than that. It still is using this kinda comparative ministry, comparative language that Christ has used throughout the parabolic, um, sayings of Christ.  [00:30:57] Jesse Schwamb: The construction seems a little bit less veiled because here we have Jesus implanting himself directly into the account.  [00:31:03] Tony Arsenal: Mm-hmm.  [00:31:04] Shepherd Imagery Stakes [00:31:04] Jesse Schwamb: At the same time, though, he's drawing on all the things you just said he does, especially with this allusion to shepherding, which would've been, of course, common throughout. So it seems to me a lovely bridge to all of the overt parables he's just told, but now he's bringing them all together and placing himself clearly as, like, the interpreter, as the identifier of all the things, as the one to seal up all of the edges, as it were. So it's clear that this is about the end times. All of these were all about the end times and about Jesus' role in them. And so of course here he identifies himself as the eschatological judge just to make it clear. He's the one who sits on his glorious throne, and that's significant, and that's why I think we sometimes feel like, well, this is not a parable because he's, he's being very, like, Christologically certain and direct here. You know, throughout scripture the final judgment is God's prerogative alone, but the Father has committed all that judgment to the Son, and here's Jesus affirming that. And so again, like Reformed theology, in all our conversations we've consistently emphasized that this text is in many ways, like, proof of Christ's full deity and his role as mediatorial king, and he's exercising his office as the judge at his return in glory. And though, like you said, at the same time, here's the cool parable kind of scent or flavor is you get all these nations, every person who has ever lived, not merely Israel or merely the church. And how does Jesus describe this? He goes back into parabolic language. And we got the shepherd imagery that- Yeah is, like, similar to Ezekiel 34 where God himself is judging between the sheep of his flock. And that separation, the shockingness of it, it's immediate, it's binary. There's no third category. There's only two eternal destinies. There's no purgatory, no middle ground, no post-mortem opportunity for repentance. So all that's at stake. And then again, the beauty of the language itself or the setup of the construction of the story as it unfolds is that both groups- Get the same speech with a change in do or do not, but they both ask the same question from, like, wildly different perspectives and standings. And that's the beautiful- Yeah thing to make reconciliation over is what does all this mean then? How is all this established and how is this final judgment come to be such that there are sheep and goats if, in fact, they're both doing the same things theoretically, or they're at least both asking the same questions of, well, when did this ever actually occur? That, that's what's for us to unpack either way.  [00:33:29] All Nations Gathered [00:33:29] Tony Arsenal: Yeah, and b- before we jump into, um, into the parable itself and start to unpack that, the other element that I think is worth, uh, and this just came to me so hopefully I'm not on too far of a, of a limb here. But the other element that I think is worth at least commenting on, um, we've, we've remarked, especially in these last three eschatological, um, parables, how much these are directed at the religious leaders, right? Right. The, the, the people are, um, the, the- the parables are told, um, in the context and sort of following up on these, this real directed, um, assault against the religious leaders who thought they were the ones, right? They're the ones that have a claim to the Kingdom of Heaven, they're the ones that, um, are the, you know, they're the ones that think they're doing the right thing, they're the ones that are ushering in God's kingdom. This little phrase here, "gathered all the nations," would also have really stuck in the craw of the religious leaders, right? Because the word for nations that's translated here is the same word that would el- elsewhere get translated as Gentiles, right? And the word people, when it says, "He will separate the people," that, that word people doesn't actually exist in the Greek. So if you translate this very literally, it'd say, "Before him will, will be gathered all nations, and he will separate them one from another as a shepherd separates the sheep from the goats." Now, I don't wanna go the route of saying, like, this is a parable about, like, which pe- people group will be brought into the kingdom and which won't, and I've read some that go that direction. I don't wanna go there. But this idea that, like, even in the final judgment, the people who are in view here are the Gentiles, right? Right. I think most Jewish, particularly the, the Pharisees and the Sadducees hearing this, would've, would've read this and would've read ta ethnos, and would not have thought nations the way we do. Certainly would not have thought of, like, modern nation states. They might have been thinking maybe, like, people groups in general, but they would be thinking more along the lines of, like, Psalm, Psalm 2, like, "Why do the nations rage?" kind of nations. Why do the Gentiles rage? Why do the peoples plot in vain? They would've been thinking th- this, this, uh, judgment almost, at least on the face of it, almost excludes the Jews entirely when you think about it this way. It's really now sort of, like, zooming out where at the very least, at the minimal least, the Jews are just another people group within this broader judgment of the people group. Right. So again, like, we've seen this theme that Christ is continually expanding the scope of what is considered to be the Kingdom of Heaven to include not just the Jewish people, um, but all nations, all people groups, all Gentiles and Jews alike. And in a very real sense, um, and I wanna be careful how I've said this, I know I've commented this in the past, there's a very real sense of anti-Semitism that is prominent in- reform, quote-unquote reformed circles right now that is just vile and disgusting and sinful, and has no place in any sort of Biblical Christianity. But there is a reality that the Jewish people, broadly speaking, um, rejected the Messiah, at least while he was here on Earth. Um, relatively speaking, very few Jewish people, especially in the Jewish elite, like the leadership class, accepted Christ for who he was while he was here. Many Jews came to faith through the ministry of Peter, uh, and, and even through the ministry of Paul, even though he was an apostle to the Gentiles. So it's not as though it remained the case, but at this point in Christ's ministry, the Jewish people were by and large were rejecting him as Messiah. And so this idea and, and sort of this like final culmination now saying like he gathered all the, all the Gentiles, all of the peoples, all of the nations. In Jewish, in Jewish language and, and when you look in the Old Testament, and even in some of the New Testament literature, the nations were those people out there. So even if we don't translate this as Gentiles, we don't, we don't take that more like restrictive sense, even then it still implies that Christ is talking about people out there, the non-Jewish nations- Right are being gathered before his throne. And so that's not to say, absolutely not to say that the Jewish people, that, that the Jewish people of his day or the, the... This is where it gets tricky too, 'cause like we think about modern Israel and we, we import our understandings of like nation states. That's not what was in view here. The, the idea of a modern nation state was not a concept that existed in the first century. Um, you might have something like city states, but even that is kind of like a little bit ethereal. The idea here is that all people groups, and maybe, maybe we conceptualize Israel now as one of these people groups, the Israeli Jewish people as one of these people groups. All of those people groups, Jews, Gentiles, Scythians, Athenians, Spartans, like, uh, Ethiopians, you know, all of these different people- Right ... groups that are mentioned in the, the New Testament, all of those peoples, all of those nations are gathered before the throne, and then he will separate them one from another in the same way that a shepherd sep- separates the goats. [00:38:35] Group Judgment Assurance [00:38:35] Tony Arsenal: And yes, I think there is an individualistic, um, judgment element, and this is where I think, um... And, and then I'll, I'll pause for a second. This is where I think we can go wrong reading this as a parable about the individual judgment of individuals in the future That's not really what the language here is supporting. This is supporting sort of a broader group-based judgment, and the grouping is there are those who are sheep and there are those who are goats. But it doesn't appear as though Christ is saying like, "I'm evaluating each individual person, and this person is a sheep, this person is a goat." It's, it's a broader picture that, yes, has some implications for individual personal judgment, but when we read too much of that individual personal judgment into this parable that doesn't seem to be there, that's where we start to, like, rob individual Christians of their assurance. We start to say, like, "Did you do enough? Did you feed enough poor people or did you not?" That's not really, not really what's at stake here, I don't think.  [00:39:40] Jesse Schwamb: No, it's definitely not. It's, it's important to remember just the beauty of, like, the consistent theological thread that runs all the way through the Old Testament, and then that we might expect, of course, to be manifest in Christ's teachings, which happen exactly here. So he is going all the way back to that covenantal promise seed through Abraham, single seed, many people groups, many ethnicities. In this way, the gospel is ethnic inclusive. And so it is, why wouldn't he say that in this way to express that this is exactly from all time what God wanted to do is gather all people groups to himself? Which means then by the time we get to the end of this chapter in verse 46, and there is this righteousness that... or the righteous that lead or go into eternal life, then of course we're led to believe here either directly or implicitly that that means that there would be some for whom the Pharisees would find it's, like, anathema to receive that kind of righteousness and eternal life are the ones in fact who are getting it. And so even that is scandalous. So the, the whole thing is very much a setup, and I think it's the confusion again of this is Jesus saying again to the Sadducees, like, "You are confused. You do not know the power of God. You, you search for it everywhere else but do not find it in front of you. It, it's he who speak to you. I am he. You think you search the scriptures, but you do not know." Everywhere it feels like he's saying that, and here also he's saying that again, but it's in the setup. And I'm with you. I think that there would've been a lot here that would've, like, just come right off his lips that would've been like, "Say what?" Uh, that would've been, like, offensive right off- Yeah ... the top.  [00:41:16] Tony Arsenal: Yeah.  [00:41:17] Sovereign Separation [00:41:17] Tony Arsenal: And the other, the other theme that plays out really loud and clear here, um, as we start to dig into this is, um, there's a sovereignty to this separation that is baked into, um, the king's right to decide who to keep and who to cast away. Right. So I think we, we, um, understandably read into this an assessment of the productivity or the profitability or somehow the, like, merit or worth of the sheep as contrasted to the worth of the goats. Um, and we read into it like the sheep have utility and the goats don't, so the goats get cast into the- Right outer darkness. That's not really, that's not really what's going on here, right? In a, in an agrarian society, like sheep and goats both have utility. It's not as though, like, sheep are worthless and goats aren't. There's a reason people have goats. Um, th- the, the issue here is that the king has decided that there are those on his right and there are those on his left, and the ones on his right he's gonna keep, and the ones on his left he's gonna cast away. And, and so, um, there's this sovereign election and determination that precedes the rest of this, right? It's not as though he's ... And this is where the personal, sort of personal assessment part comes in. He doesn't look at a person and go, "All right, you did a g- enough good works to qualify as a sheep, so you go ahead and go over-" Right and be a sheep. And you didn't do quite enough, so you're actually a goat, so you go over and you be a goat." He looks at, he says, "Y- sheep, goat. Goat, sheep." You know, he, he's separating them out, and then he describes what sheep do versus what goats do. And I, I, like I'm even drawing some of this language out. The sheep goats part of this is actually only, like, a verse and a half. He then flips out of this parabolic language to now go back to the sort of strictly predictive eschatological ex- like explanatory language. So this is what it's like when the Son of Man is on, on his kingdom. He separates sheep and goats. We read into, and maybe with some good reason, but we read into Uh, we read into the fact that the sheeps go to one side, the goats go to another. Then we sort of like attribute the characteristics of those who go to his right to sheep, and we attribute the characteristics... And I think we do this the wrong way. How many sermons have you heard where the whole sermon is about how sheep are obedient, and they're, they're affable, and they listen, and they, they, they are sweet and kind, and goats are stubborn, and they, they just wreck everything, and they don't listen, right? And how many s- how many sermons have you heard where they talk about, like, well, sheep and goats really look the same in the Middle Eastern context, and the only way you can tell them apart is what, by what they do? I think there's probably some, uh, benefit to thinking through those elements, but Christ does not make that point in this parable- Mm ... at least not directly, right? He said, "This is the activity. Imagine a man who has sheep and he has goats. He takes the sheep, he puts them on one side. He takes the goats on another side." That's what the separation at the end of the time, at the end of time will be like. Then he goes straight back out of the parable language into saying, "This is how the king will actually make the distinction.  [00:44:29] Predestination Before Works [00:44:29] Tony Arsenal: The ones on his left, or on his right, he will say, 'Come, you're blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world.'" Right? This is predestination language, not eschatological judgment language. The sheep were guaranteed a kingdom from before the foundation of the world. Before they did anything bad or didn't do anything good, they were guaranteed a kingdom from before the foundation of the world. Then he says, he explains to them, like the context that, as you said before, that reveals that they were sheep all along. [00:45:02] Jesse Schwamb: Right.  [00:45:02] Tony Arsenal: It shows them that they were already... Man, I just, just made this connection in my head. This is the parable of the wheat and of the tares- Yep ... coming to fruition- Exactly ... at the end of time. Right. Right? The sheep and the goats were allowed to mingle until the time came when they would be separated, just as the wheat and the tares were allowed to grow up until the time when they would be reaped and separated. This is what's going on. The sheep did things that sheep do. Those on the right did the things that the people on the right would do because they were part of God's blessed kingdom all along.  [00:45:34] Jesse Schwamb: Right.  [00:45:35] Tony Arsenal: And then he goes on to explain what the people on the left did not do, not because now they've been put on the left because they didn't do it, but they were shown to have always been a part of that, part of that population. They were always goats because of these things. This shows that they were goats all along, and they did these things or failed to do these things because they were goats all along.  [00:45:58] Jesse Schwamb: That's right.  [00:45:59] Works Righteousness Trap [00:45:59] Jesse Schwamb: Let me read another verse. "For we labor diligently to write, to persuade our children and also our brethren to believe in Christ and to be reconciled to God. For we know that it is by grace that we are saved after all we can do." My guess is everybody was with me- ... sounded kind of okay until that last part. And if you had that, like, as we say, like, that theological muscle memory that just made you flex or bristle there, or you had the Spidey Sense, as you say, Tony, good, because that's from 2 Nephi 25:23 from the Book of Mormon. And here's what I wanna say that's shocking, is if we read this passage of scripture that we're talking about as if there's something there that we need to do that proves that we've done enough and that somehow God will be pleased with that, even at the end of time in some small way, some modicum, then we're actually acting way more like Mormons than we are like Christians. That's just the bottom line. Yeah. Because Mormons, if you ask about this verse, rather than try to qualify that last statement by saying, "Well, that's misunderstood," or, "It's really not after all you can do," because of course it begs the question how do you know that you've done enough? How you don't- you've done all the things and that you're, you're exhausted. Their explanation of this is to double down on it and say, "Well, the context of that verse is following verse 23 actually does emphasize salvation only coming through Christ, but it also encourages continued observance of the law of Moses in order to be reconciled to God." Because that's all they could do until Christ fulfilled the law through his atonement. Even that is nonsense. So all of this to say, we have to be careful with this because I, I think you're right. We're aligning, we're running right up on this, and that is I would submit to you that we just get distracted because we always, of course, want to bring something to the party here. The, the salvation cake. We wanna, I don't know, we wanna make it, we wanna do. But God is doing all the things on our behalf. And so as a result of that, I think this parable is actually, it's about the divine prerogative and the agency of Christ in judgment at the end which belongs to him and him alone, and not about these actions. But we get caught up in the actions and we're missing this thri- divine prerogative. I also think that Christ gives this to us to reverse it on us and to show us that he sets about all things. It is in fact his foreordination and his providence. By grace we have been saved through faith, and that in providence being predestined is an act of his great love. And so this shows the extent of that love because those whom he has chosen himself are asking in disbelief as if to say, "When did I do the good works that you required?" And he said, "Well, you didn't because you could never do them apart from me."  [00:48:38] Tony Arsenal: Yeah.  [00:48:38] Jesse Schwamb: And so really that's the whole point. It's just so easy for us to get it twisted and say, "Well, doesn't it make sense that there are two groups?" Well, certainly there are in this passage. And doesn't it make good sense that because he said they did things or they didn't do things, then I just need to be about doing those things. And I think that is unfortunately the adventure in missing the point in this passage.  [00:48:58] Tony Arsenal: Yeah. Yeah, I, I agree 100%. And it's funny 'cause you were reading that and I was like What translation of J- of First John is it? It sound, I mean, it sounds like, it sounds like something you'd read in First John It sounds okay  [00:49:09] Jesse Schwamb: until  [00:49:10] Tony Arsenal: the end. Yeah. No, I mean, like, it literally sounds like First John until- Yeah ... you get to that last part.  [00:49:14] Jesse Schwamb: Yes.  [00:49:15] Tony Arsenal: And, and I think you're right that, um, we'll, we'll explore this more next week, but what has always struck me about this passage is that the, the p- the, the people on His right, I've gotta stop saying sheep, because that's... I just made the point that that's not really what's going on. The people on His right who are called into the kingdom because it was prepared for them before the foundation, because they were elected unto that kingdom. The people on His right, they're surprised at the fact that they did these things. And it, I, I think the works righteousness way of reading this is like, "You better earn your salvation. You better get at it because if you haven't fed Jesus in disguise, then you just aren't gonna make it. At the end of the day- Mm ... He's gonna say, 'I never knew you.'" And it, whether intentionally or unintentionally, sometimes I think intentionally, it implies that we, uh, that Jesus comes to know us because we've done good works, right? When we say, "If you don't do these things, then Jesus will say, 'I never knew you,'" then what you're saying is Jesus doesn't know you apart from your good works. Right. And what the Bible says, what this passage says, just right on the face of it, is that the Kingdom of Heaven was prepared for those whom Christ has elected before the foundation of the world, or who the Father has elected, who are blessed by the Father before the foundation of the world. Now, obviously the Father had to know those people in some sense-  [00:50:43] Jesse Schwamb: That's  [00:50:43] Tony Arsenal: right ... before the foundation of the world in order for them to be blessed by Him and for Him to prepare a kingdom. So then to come back to the end of it and say, "Well, there are some of those, uh, who the Father never knew because they didn't do enough work," well, the problem is that those who did the good work, the Father knew before they did the good works. They didn't merit the good works. I mean- Right ... it's funny you, you bring up the, the Mormons, and that's certainly true, but, like, you could substitute in, at least on this regard, right? There are meaningful, important differences between the groups I'm about to say and Mormons, that would be the dividing line between those who are possibly saved and those who are y- definitely not saved, right? You could substitute Arminians, who wanna say God looks down the corridor of time, and the reason He prepared a kingdom in advance for them from the foundation of the world is 'cause He saw that they would do these things that would merit salvation, or He saw that they would make the proper decision to receive His grace, right? Or Roman Catholics or Eastern Orthodoxes in a different sense, but similarly who would say like, "Well, yeah, God knows in advance that you're gonna merit salvation, so He prepared- Right ... this kingdom anticipating your merit that you would contribute or your participation or, or whatever." I think in a certain sense, um, you could even apply this to some Lutheran theology, right? Which would say, like, "Well, God prepared this kingdom for you from the foundation of the world because he looked down the corridor of time and he understood that you were not going to resist the grace he gave," right? You were not gonna reject his grace. Um, it really truly only is Reformed theology that can say, "No, God prepared this kingdom in advance for you, and it was the preparation of that kingdom that brought you through this such that you did the good works that you did, such that you made the wise decision to follow Christ that you did. That is caused by the fact that God prepared a kingdom for you in advance, not that you somehow caused this kingdom to be prepared for you." A- and aga- again, again, like, this is dicey. It gets into, like, logical ordering, but fundamentally, a- as far as I can understand it, every competing view besides sort of a Calvinistic understanding of predestination election has to say that in some sense God prepares the kingdom for you as a response to something you have done, or chose- Right to do or chose not to do. The reality is that this passage is saying, "No To those who are on the right. He didn't separate them based on the fact that they did these things. He just said, "You are on the right, and now to those who are on the right, I say to you, come into the kingdom that is blessed. You're blessed by my Father. Come into this kingdom prepared from the foundation of the world." So I think, you know, we're c

When God entrusts us with more than we need, the question is not simply “How can we preserve it?” or “How can we grow it?” The deeper question is, “What is this surplus for?” That question moves stewardship beyond spreadsheets, tax strategies, and investment performance. It takes us into matters of the heart, family, calling, and purpose. And for many families, that is where stewardship becomes both more challenging and more meaningful. Rachel McDonough, a Certified Kingdom Advisor® (CKA®), Certified Financial Planner (CFP®), and author of The River and the Garden: A Story of Faithfully Stewarding Surplus, joined the show today to explore how Christians can think more deeply about stewarding wealth, especially when they have been entrusted with more than they need for provision. Why Tell a Stewardship Story? Rachel has spent more than 20 years crafting financial plans. So when her publisher first suggested she write fiction about stewardship, she was surprised. After all, much of the financial world is built around practical tools, frameworks, and step-by-step guidance. But Rachel came to see that a story can reach places a spreadsheet cannot. That matters because real families do not fit neatly into formulas. They bring different perspectives, fears, desires, wounds, and hopes to the table. And when money is involved, especially significant money, those relational dynamics often come to the surface. That is part of what makes The River and the Garden unique. It is not a technical manual. It is a parable about wealth, family, faith, and the purposes of God. The River, the Garden, and the Craig Family The novel follows three generations of the Craig family. Maddie, the grandmother and matriarch, has come into a surplus after the sale of a family business. Her son Roger is analytical, driven, and accustomed to solving problems through strategy and optimization. Willow, Maddie's granddaughter, is a young artist who wants little to do with money, numbers, or spreadsheets. Together, they begin a journey that takes them through overlooked neighborhoods in Dallas and even to Rwanda as they explore investment and giving opportunities. Along the way, they wrestle with a central question: What does it look like to steward a surplus faithfully? The imagery of the book is simple but powerful. The river represents capital. The garden represents what we choose to water, cultivate, and grow. That image reframes the way we think about money. Capital is not neutral. It does not merely sit still in an account. It flows somewhere. It waters something. And the faithful steward must ask whether those resources are flowing toward purposes that honor God and serve others. When Capital Becomes Stagnant One of the most striking scenes in the book comes through one of Willow's dreams. In it, she sees dark, stagnant pools of water—a picture of capital left unattended. Rachel says that the image should unsettle thoughtful Christians for at least two reasons. First, capital never truly stands still. We may think of it as simply “sitting” in an investment account, but it is always connected to something. It may be funding businesses, industries, practices, or systems that either contribute to human flourishing or diminish it. Second, surplus wealth needs a purpose. Investing for provision is good and right. Families should plan wisely, save diligently, and seek to provide for their needs. But when a family has more than enough for provision, the conversation should expand. What is the surplus for? Rachel describes surplus as “fuel”—an accelerant for the vision and calling God has placed before a family. That does not mean being careless or impulsive. It means prayerfully assigning purpose to resources rather than allowing them to drift without intention. Provision, Impact, and Prayerful Tension Rachel shared that she and her husband have wrestled personally with this tension between provision and impact. In some cases, they have chosen to invest a portion of their non-retirement savings in redemptive businesses that seek to address serious needs, including a company working toward cancer treatment that could serve not only affluent patients but also people in the Global South. Those choices were not haphazard. They were made through prayer, analysis, planning, and mutual agreement as husband and wife. That is an important distinction. Faithful stewardship is not the same as recklessness. Trusting God does not mean ignoring wisdom. Rather, it means recognizing that the resources God entrusts to us may have purposes beyond our own security. A Book for Those Asking, “What Is This For?” Rachel says The River and the Garden is especially for those who have been entrusted with more than they need and are asking what faithful stewardship looks like now. That may include someone who has received an inheritance, sold a business, accumulated significant assets, or reached a point where the resources exceed what is needed for ordinary provision. For those families, new opportunities may open up in both giving and investing. Many people are familiar with stocks, bonds, mutual funds, and traditional charitable giving. But when surplus is truly available, there may be opportunities to support redemptive businesses, private investments, community development, global work, or other efforts that are not always on a family's radar. Surplus wealth can easily become a source of pride, fear, or conflict. But rightly understood, it can become a tool for joining in the good work God is doing in the world. Aligning Head and Heart At the emotional center of the story is the relationship between Roger and Willow. Roger represents technical mastery. He is confident in spreadsheets, strategies, and optimization. Willow represents relational insight and imagination. She sees the human cost of wealth and longs for transformation, but she initially wants nothing to do with financial conversations. Their journey shows the importance of bringing head and heart together. Faithful stewardship requires wisdom, planning, and diligence. But it also requires love, humility, discernment, and imagination. If we only optimize, we may miss the people and purposes God is inviting us to see. If we only dream, we may neglect the responsibility that comes with stewardship. Near the end of the story, Maddie reflects on the windfall that came from the sale of the business her husband built. She recognizes that the family may have worked too hard and sacrificed too much along the way. She cannot recover the time that was lost, but she can still ask that the money count for something. Many families cannot rewrite the past. They cannot undo every sacrifice, repair every regret, or reclaim every missed moment. But by God's grace, they can still ask what faithfulness looks like today. On Today's Program, Rob Answers Listener Questions: I'm 65 and have an annuity worth about $28,000. I'm considering taking monthly withdrawals from it. Is that a wise option? I've been a member of my church for 10 years and have always tithed from my salary. Lately, I'm struggling with some of the church's spending decisions, including music-related purchases and the shift in support from a women's shelter to library reading programs. How should I think about continuing to tithe when I disagree with how some of the money is being used? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) Garden Audit Assessment The River and the Garden: A Story of Faithfully Stewarding Surplus by Rachel McDonough Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship by Rob West Wisdom Over Wealth: 12 Lessons from Ecclesiastes on Money Look At The Sparrows: A 21-Day Devotional on Financial Fear and Anxiety Rich Toward God: A Study on the Parable of the Rich Fool Find a Certified Kingdom Advisor® (CKA) FaithFi App Remember, you can call in to ask your questions every weekday at (800) 525-7000. Faith & Finance is also available on Moody Radio Network and American Family Radio. You can also visit FaithFi.com to connect with our online community and partner with us as we help more people live as faithful stewards of God's resources. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Get all set for Sixteenth Sunday in Ordinary Time with Father Johnathan MeyerSummaryJoin us as we explore the spiritual significance of silence, prayer, and the importance of Sabbath in our lives, with insights from Father Meyer. Discover practical ways to incorporate contemplative prayer and silence into your busy schedule and deepen your faith.Key topicsThe significance of silence and contemplative prayerThe biblical basis for Sabbath and restPractical ways to find silence in a busy lifeThe role of prayer in spiritual growthThe meaning of the parables of JesusChapters00:00 Introduction and Personal Stories03:58 Seasonal Celebrations and Community Events05:55 The 16th Sunday in Ordinary Time: Gospel and Reflection10:27 Preaching on the Parable of the Weeds and Wheat16:56 The Importance of Silence and Contemplative Prayer20:51 The Significance of Sabbath and Rest in Christian Life27:59 Practical Tips for Finding Silence and Rest36:06 Working on Sundays and Moral Considerations39:40 Community Celebrations and Religious Festivals42:23 Saint Francis of Assisi and Religious Exhibits44:19 Closing Remarks and Final Thoughts