Podcasts about Parable

This is The Briefing, a daily analysis of news and events from a Christian worldview.Part I (00:13 – 10:09)About One-Third of the U.S. Population Now Lives Where Euthanasia is Legal: This is a Dark DevelopmentPart II (10:09 – 17:45)A Case of Deadly Empathy: Two Parents Support 19-Year-Old Daughter's Desire for Euthanasia, Even Unto Her DeathThe Parents Who Let Their Daughter Die by The Free Press (Rupa Subramanya)Part III (17:45 – 26:12)The Parable of Maine's Senatorial Election: The Moral Conundrum and Realism of Elections Raised by the Case of Graham PlatnerSign up to receive The Briefing in your inbox every weekday morning.Follow Dr. Mohler:X | Instagram | Facebook | YouTubeFor more information on The Southern Baptist Theological Seminary, go to sbts.edu.For more information on Boyce College, just go to BoyceCollege.com.To write Dr. Mohler or submit a question for The Mailbox, go here.

In his message titled "Stewards Of God", Isaias Cardenas explores Jesus' Parable of the Talents for our week 6 message for The Return series and reminds us that everything we have has been entrusted to us by God. As we learn to steward our time, resources, and finances with faithfulness, we discover what it means to live for God's Kingdom rather than our own. Don't forget to use the Sermon Reflection Guide to help you process and apply this week's message.   The Return week 5: Stewards Of God Sermon Reflection Guide  

In this profound exploration of Matthew 25:1-13, Tony Arsenal and Jesse Schwamb unpack the parable of the ten virgins, revealing it as far more than a simple warning about preparedness. Moving beyond dispensational "rapture ready" interpretations, they demonstrate how this parable addresses the spiritual condition required for entrance into God's consummated kingdom. The discussion centers on the critical distinction between outward religious profession and genuine possession of the Holy Spirit's grace. With pastoral sensitivity and theological depth, the hosts examine the meaning of the oil, the significance of the midnight cry, and the urgency of both evangelism and personal examination. This episode challenges listeners to consider whether they possess not just the lamp of profession, but the oil of saving grace that alone sustains faith through the waiting period before Christ's return. Key Takeaways The oil represents saving grace, not perfect obedience - The critical distinction in the parable is not between those who stayed awake versus those who slept (all ten virgins fell asleep), but between those who possessed oil and those who didn't. The oil symbolizes the indwelling, regenerating, sanctifying presence of the Holy Spirit—the grace that comes through effectual calling and genuine conversion. This parable warns against mere outward profession - All ten virgins carried lamps and waited for the bridegroom, representing outward religious activity and profession. The difference lay in the interior spiritual reality—whether that profession was accompanied by the transforming grace of the Holy Spirit or remained empty formalism. The "midnight cry" represents both personal death and Christ's return - Historically, Reformed expositors understood the midnight cry as either the actual cry of Christ's angels at His return or the voice of God in individual death. Each person's death functions as their personal midnight that irrevocably fixes their eternal state. Readiness is not about sinless perfection but possession of grace - The parable is not teaching a fearful "rapture ready" theology where Christians must be perfectly sinless when Christ returns. Rather, it teaches that readiness consists in possessing saving grace through faith in Christ, which sustains believers even when they "sleep" (fall into sin or spiritual drowsiness). There is urgency in the gospel call - The parable emphasizes that the opportunity for salvation has a deadline—"you know neither the day nor the hour." This creates urgency both for unbelievers to trust Christ and for believers to share the gospel, since no one knows when their personal "midnight" will arrive. Calvin's insight: you "buy" oil by receiving it freely through faith - Though the parable speaks of "buying" oil, Calvin notes this doesn't imply paying a price. Just as Isaiah invites people to buy wine and milk without money, we obtain the oil of grace not through merit or payment, but by receiving through faith what Christ freely offers. Key Concepts The Oil as Symbol of the Holy Spirit's Grace The oil in this parable has been consistently interpreted throughout church history as representing the grace of the Holy Spirit—specifically the indwelling, regenerating, and sanctifying presence that comes through genuine conversion. This interpretation aligns with Old Testament symbolism where anointing oil signified the Spirit's presence (as in "not by might, nor by power, but by my Spirit"). The crucial distinction Jesus makes is not about external religious activity (both groups had lamps and waited), but about internal spiritual reality. Just as a lamp cannot burn without oil, religious profession without the Spirit's grace has no sustaining power. This oil cannot be shared or borrowed; it must be personally possessed. The parable thus exposes the deadly danger of assuming that outward Christian activities—church attendance, biblical knowledge, moral behavior—constitute genuine Christianity when the transforming work of the Spirit is absent. All the Virgins Slept: Grace Overcomes Human Weakness One of the most important details often overlooked is that both the wise and foolish virgins fell asleep while waiting for the bridegroom. This demolishes any interpretation suggesting the parable is about maintaining perfect spiritual vigilance or sinless living. The wise virgins' readiness was not based on their superior wakefulness or moral stamina—they fell asleep just like the foolish ones. Their preparedness came from having secured the oil beforehand. This has profound theological implications: our salvation and readiness for Christ's return does not depend on our ability to maintain perfect spiritual alertness or sinless perfection. Even when believers "sleep"—when they fall into sin, experience spiritual dullness, or fail in vigilance—they remain prepared because they possess the oil of the Spirit's grace. The parable thus provides comfort alongside its warning: those who have truly received Christ need not live in constant fear that a moment of weakness will disqualify them when He returns. The Midnight Cry and Personal Eschatology The midnight cry in verse 6 functions on multiple levels theologically. Universally, it points to Christ's unexpected second coming at the end of history. But Reformed interpreters have also recognized its application to individual eschatology—each person's death serves as their personal "midnight cry" that ends all opportunity for preparation. This dual meaning creates urgency both for evangelism and self-examination. The parable warns that whether Christ returns globally or death comes individually, that moment will arrive unexpectedly ("at midnight," the hour of deepest sleep) and irrevocably fix one's eternal state. Once the door is shut, no amount of pleading ("Lord, Lord, open to us") can change one's condition. This underscores a biblical truth often denied in contemporary theology: there is no post-mortem opportunity for salvation, no remedial path after death. The time for obtaining oil is now, in this life, before the cry sounds. Memorable Quotes Every man's death to him is the coming of Christ. That's when our state is irrevocably fixed. And so there's an urgency here—an urgency of evangelism and self-examination because the midnight cry may come at any moment. The difference between the wise and the foolish virgins is not that one of them stays awake and one of them falls asleep. The difference between the wise and the foolish is that the ones that are wise are prepared for when the bridegroom comes, even though they fell asleep. The only way to be prepared for the end is to turn to Jesus. It's not about whether or not you've turned to Jesus and have become perfectly sinless. None of us are like that. It's about trusting Jesus. Full Episode Transcript Welcome to episode 494 of The Reformed Brotherhood. I'm Jesse.  [00:01:10] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.  [00:01:15] Jesse Schwamb: Hey brother. Looks like you and I need to get a midnight oil check. That's if you know, you know, that's what's coming up on this episode, and we're headed to Matthew 25 to do that oil check. We're still firmly in all of these beautiful parables that Jesus tells us, and this one goes by various names. You might know it as the parable of the 10 virgins, or if you're Petra. That classic Christian rock group who produced a song called Midnight Oil, which is absolutely a banger that that should be like the the theme song of this episode. If you haven't heard that song, go check out Midnight Oil by Petra and then come back and listen to us. Like, I wish we had the rights to that. We could just drop it in right here. But we're not that cool and we're not gonna edit that. So I'm gonna leave it up to you to craft your own version of this podcast with that great backing track. Have you heard that song?  [00:02:09] Tony Arsenal: I actually haven't. I, I came, uh, came into Christianity sort of at the tail end of Petra's Big Influence. So I know, I knew who Petra is. I've listened to a few of their songs, but they weren't mainstream by any sort, sort of, uh, stretch of the imagination when I was listening to Christian music. So  [00:02:28] Jesse Schwamb: this one's so good. It's so good. And it's right on point for our conversation today. So we're gonna get into all that stuff. The oil check, the midnight nature of it, the 10 virgins. What does it all mean? Of course, Tony and me, we have for you what I believe to be the definitive exegetical and hermeneutical reflection on the parable. So that's what you've come to expect from us and we're happy to deliver, but before we deliver on that, we got all the things we have to deliver to you, and that is affirming with or denying against something that's that point of course in the podcast or our conversation where we choose something they firm with that we think is. Undervalued, something we might recommend or conversely to deny against something that maybe is a little bit too overvalued or just not that great. So Tony, as is our customer, I say to you, sir, what are you doing? Are you affirming with something or are you denying against something?  [00:03:16] Denial Memory Blank [00:03:16] Tony Arsenal: I'm denying something. This is like denial. Ception is what's going on here. So, uh, first of all, thank you, Jesse for, uh, pitch hitting a solo episode at like, literally the last minute, last week. Um, I think we normally record at seven 30 on the Lord's Day, and I think I texted Jesse like 6 45 and was like, I just don't have it in the tank today. Can you do something? And he just hopped behind the mic. So that's a bonus affirmation there. But, uh, Jesse and I were, we're having a little bit of a pregame, uh, today, very much, you know, like five minutes of how you doing and are you ready to go? And, uh, I realized I, I had a really great affirmation last week, all ready to rock. I remember being super excited about it. I remember, uh, when I decided, or when we decided you were gonna do a solo episode thinking, I gotta make sure I remember this for next week. Right? And it has totally left my brain. It's gone. And, uh, it's, it's the worst feeling in the world when that happens. And I remember reading at some point, like, there's a biochemical reason why this happens and why it feels so weird. Like, it, it feels like you should be able to just dive into your mind and like search around enough and find it. And that's just not actually how your, how like your memory works. It's not, um. I think we think of memory as though it's like a big filing cabinet and you can just, like, you can just flip through the CAD catalog like long enough and find it. That's not how it works. Um, it's kind of like more organic network kind of stuff. But yeah, the, the, it's gone. It's just gone and I hate that feeling and it's gone. And that's what I'm denying is that feeling and losing your mind and feeling like you don't remember anything.  [00:04:56] Jesse Schwamb: I'm totally with you because incidentally, as we talked, we discovered we both had that experience because I had something too. And it's not just that, well, you know, we try to set aside or do a little prep on the affirmations and denials because you know, we come across something great in life, or again, the opposite. And you think, I gotta remember this because I wanna talk about this with Tony. And the worst part of that is like twofold. One, it never is great to forget something that you had or you knew you knew at one time, but it's all the less satisfying when it was something that you're super excited about and you're like, this is gonna be great. And it's that thing that you've completely forgotten that's like double the worst. So I'm, I'm totally with you in this denial. [00:05:35] Tony Arsenal: Yeah, it's, it's a really frustrating, terrible feeling. And there's not much you can do about it. And the, the secondary denial to that is it always comes back to you in the worst possible part of whatever conversation you're having. It's like you hem and hover it and you think about it and you, and I'm doing it right now. You, you sit here and you, you continue to try to talk thingy. It's gonna come, it's gonna come. Yes. It's gonna get here.  [00:05:59] Jesse Schwamb: Yep.  [00:06:00] Tony Arsenal: And then just when you finally have resigned yourself and, and the conversation moves on, that's when it comes back around. So I don't know if that's gonna happen or not, Jesse. If it does, I will try my best to ignore it, but I probably won't be able to. So No, I think you probably should get moving. So whatever it was the amazing affirmation, I don't remember. It can come back to us.  [00:06:16] Jesse Schwamb: It can come back. Yeah. I'm hoping that it does. And when it does, you guys just tell us you got, just let it, let it rip. Like even if we're like right in the middle of some deep, heavy, robust, thick theology, I just wanna be like. I, I can't even imagine what your affirmation was. It must have been like something pretty, pretty good.  [00:06:33] Tony Arsenal: I don't know. I don't know. I, I'm sure it was something interesting. I don't even, I'm  [00:06:37] Jesse Schwamb: trying to draw it out of you now.  [00:06:38] Tony Arsenal: Course. I can't even like, think of the ballpark of what part of like, what, what the category even was. It's just totally, it's totally gone. Like it never happened. Yep. It's, it's totally, totally gone. So I keep on saying, and you would think with all of my talk of like note taking apps and how important it's to keep a journal and all the stuff we've talked about that I would finally get around to like just jotting down in Apple Notes what my affirmations are and I just never do it. So. Yeah,  [00:07:05] Jesse Schwamb: I have every intention, but then I think, well, this is the record of them and I'll have it available to me when it comes time. The talk that's, and sometimes it just goes away. Has it happened yet? I'm still trying to draw it out of you by talking.  [00:07:15] Tony Arsenal: No, I'm just gonna give up. It's just gone. It's gone. That's just gone.  [00:07:19] Jesse Schwamb: That's, that's fair enough. Maybe. What do you  [00:07:21] Tony Arsenal: got for us, Jesse?  [00:07:22] Prayer and Anointing [00:07:22] Jesse Schwamb: Yeah, I was gonna say, maybe I can just help push it along, as it were by my own. So I'm also affirming with something, lemme just read a couple verses from James chapter five. Is anyone Among You Sick? Then he must call for the elders of the church and there to pray over him, anointing him with oil in the name of the Lord. And the prayer offered in faith will save the one who's sick and the Lord will raise him up. And if he has committed sins, they'll be forgiven him. I had really just the profound opportunity and privilege today to participate in this because. My wife at the end of this week, uh, which will be a week past when this is, this airs, is about to go undergo that serious surgery, which she spoke about in an episode, I don't know, maybe several weeks ago. And, uh, my pastor asked if it would, if he'd like us and the elders, um, to come and to pray over my wife. And they did so after our service today. And it was just a really incredible thing. Even I'm still processing it. I don't really know. Like the words to say with what I can bring forward is just like words of gratitude and gratefulness for this kind of living out of the scriptures. What I can say is that the way in which he brought this forward and the elders prayed was just so incredibly loving and genteel and spirit-filled. And I think which is a manifestation of, of God's love for us in this moment as we prepare for this great thing to give us peace, peace, and to increase our faith and to do so by just following what the scriptures say here. So my affirmation is maybe twofold. One, it's for this particular experience, it's certainly for pastors, for elders who make it their objective to care for their flock and to do so under the rubric and the instruction of the scriptures. So I'm grateful, and if you have those kind of pastors and elders in your life, I hope that you'll be grateful to them for them as well, and that you might express that gratefulness. So this was a really incredible and, and lovely thing, and, uh, fills us with a kind of hope and encouragement. And if anything else was a reminder of the feel, there's something different going to experience like this armed fully with the promises of God and asking that he would be glorified, that our testimonies would be strong, and that of course, that he would bring healing through it. So I'm ever so grateful and affirming what this passage and this passage put into practice.  [00:09:51] Tony Arsenal: Yeah. Yeah. And if you are listening to this, when, uh, when it comes out or shortly after, probably not even shortly after, probably for a couple weeks after or months after, um, uh, Jesse's wife Jen did talk about the surgery and the condition she's been suffering under. So, uh, she's part of the Reformed Brotherhood family. She is, uh, just as important to the show, uh, as Jesse and I are in terms of the support that our wives give us and, and the space that we need to do this. So please do pray for Jen. Um, she'll be recovering when you hear this, if it's anywhere near the time that this comes out. Uh, it's a fairly large surgery with a, a, a moderately long recovery time. So please, uh, please do pray for her, uh, and, and make sure that you're lifting her up. Um, we are trusting the Lord for good things, uh, for her. Yes. And uh, we're confident that he, his will will be done 'cause it always is. But yeah, definitely pray for her. [00:10:42] Jesse Schwamb: Yes. Thank you for saying that, Tony. I appreciate that as her husband and. We are encouraged that we've said this before, but this is where our theology matters, isn't it? It's in the times where we come before the Lord in faith and in full trust, because one, there's nowhere else to go. He has the words of life for us. He is our life, but also because. In his son, this beautiful gift of salvation whereby his son is the suffering servant. So he's well acquainted with all of this kind of thing. And so stands with us in every conceivable way to be both so incredibly transcendent and above the nonsense and the noise of our world with full power and sovereignty over all things. And at the same time, to be fully eminent. To be literally with us in all the ways. In all the things. And again, well acquainted with our condition, including the grief and the suffering, the anxiety, the all of this, which we experience as part and parcel of what it means to be human, who is like our God in this way. And so we do sense his great and uncommon care for us, and it would be dishonest of me even in the midst of these difficult and challenging things to say that he doesn't care for us. He has good and he loves us, and he's making a way, even though that way be hired. So we're sensing even from, I think, following that time of prayer, that whether we receive the bread of affliction. Uh, or the, the water of of agony that we hear God's voice behind us saying, this is the way, walk in it, and he's with us. So I hope that's encouragement maybe to others who are also going through their own things and who isn't going through something, right?  [00:12:18] Tony Arsenal: Yeah.  [00:12:18] Jesse Schwamb: So we all have this great promise in the gospel that God is for us, and I love that James here gives us some practical instruction to that end. [00:12:29] Tony Arsenal: Yeah, for sure.  [00:12:31] Support the Show [00:12:31] Tony Arsenal: Well, before we move into our topic for the evening, uh, the internet tells me that I'm supposed to do this at this point in the show rather than at the very end like we usually do. Well, let's do it. Um, we are a listener supported episode, not like PBS, uh, not like other things. Uh, maybe kind of a little bit like PBS Yeah, a little bit. Anyway, uh, we have a, a pretty dedicated group of Patreon supporters who, uh, donate a little bit and sometimes some people, a lot, a bit of their discretionary income, uh, to help make the show go. And we've said before, like, we are not interested in providing special content or special gear or swag every once in a while. I think we did it once and we've, we've got plans to do it again sometime in the future. We'll send out a thank you gift to those who are subscribing through Patreon. Um, but we are committed to producing the show and making everything that we put online and everything that we make available, available to everybody. And really the only reason that we can do that, especially in today's economy, is uh, because there are people who support the show. And so we always want to make sure that we're saying we're thank you to those people. Yes. Um, they are a part of this show. I don't know if we are not gonna do like executive producer credits, but they're as close to that as you can get. Since we don't do that, um, we really wouldn't be able to do the show, at least not the way that it is without that supporting group of people. So if that's something that you hear and you no, I kind of think that maybe I wanna be a part of that. We would love for you to go to patreon.com/reform tears. There's no special swag, there's no early releases or anything like that. Um, but we would love if you would partner with us. Um, this is a lowercase m ministry, and if you've listened to the show for a long time, you know what I mean by that. Uh, we, we do consider this to be a calling, something that God has given us and we, we understand there's a responsibility with it, but we also know that we can't do it alone. So if you're interested after you've fulfilled all your personal finance obligations, your obligation to your local church and your immediate area, if there's a little bit left over that you're looking to spend somewhere on something that is valuable, uh, please do consider going to patreon.com/form Brotherhood. [00:14:39] Jesse Schwamb: And if you've been listening for a while and you've thought, you know what, I wonder who else is out there that's like me, that's listening to these guys on the internet. Guess what? You can actually meet some of those people. They have a little spot where they hang out. It's called Telegram. It's just a chat app, and we have our own little section of that app. If you just go to your favorite browser, whatever it is, you can choose and go to wherever you like, just go to t me slash Reform Brotherhood. And that link will take you into kind of a preview land where you can see the space where everybody's talking, and you can peruse some of the different channels, everything from uh, channels just for prayer, for a crusting, prayer to general conversation, talk about the episodes, talk about baptism, all kinds of things. It is, as we always say, one of the kindest, most charitable, most loving corners of the internet. Guaranteed. You can test us on that. So in fact, you should by going to t.me back slash reform Brotherhood, Tony, back to you. [00:15:36] Eschatology Shift [00:15:36] Tony Arsenal: Well, let's just slam it right into gear. We, we, we haven't figured out how to do transitions into or out of, uh, Patreon announcements, uh, or telegram announcements,  [00:15:46] Jesse Schwamb: right?  [00:15:46] Tony Arsenal: So this, I, maybe this is the awkward charm of the show, or maybe it's just the awkwardness of the show. It's just charm, Jesse,  [00:15:53] Jesse Schwamb: all charm. [00:15:53] Tony Arsenal: We need to talk about some things tonight. We need to talk about some oil. Yes. We need to talk about some lamps. Yes. We need talk about some bridegrooms.  [00:16:00] Jesse Schwamb: Yes.  [00:16:00] Tony Arsenal: It's the parable of the 10 virgins or the 10 lamps, or the parable of the oil flasks. Yes. There's lots of different things that it's called. Uh, it's what it isn't, it's not the parable of, uh, the 24 hour Jiffy Lube, which is what it made, what you made it sound like when you talked about the midnight oil check. Um,  [00:16:18] Jesse Schwamb: I  [00:16:18] Tony Arsenal: didn't even think about that. But yeah. This is, this is a good one. And I think we've, we've sort of. I've sort of observed that the parables do tend to clump around systematic theology themes, and they clump within the narrative of the gospel within Matthew itself around themes. So the last three parables that we talked about were all sort of like parables of judgment against the Pharisees and a, a lot of things like unconditional election and reparation were all baked into that pie. You know, we talked about with the parable of the lost sheep and the lost coins and the lost, um, the lost, uh, brother. We talked about how that has a lot to do with like election. It has to do with salvation and what the gospel looks like in terms of justification in the father's initiative. And we're moving into a section of Matthew, um, where Jesus is starting to teach on the last days. And so the parables in this section start to move toward ha to have more of an eschatological bent. Yes. We talked a little bit about some of the eschatology and the parables when we, we went through the, um, through the, the. Um, my brain just left me. It happened again, Jesse. The, the denial thing, uh, when we talked about the parable of the tears and the wind field and the, the, the different kinds of soils back on track, there was an eschatological element to that. But we are in like straight up eschatology Yeah. In these, these sections now. That's right. So we're coming to the end of Matthew, uh, our plan right now and who knows what the Lord has for us. But the plan right now is once we finish Matthew, to go back and visit some of the parables that are present in the other gospels. And there's not too many of 'em, but that are present in the other gospels that aren't necessarily, uh, present in Matthew. So, like you said, there's not a ton of 'em. Uh, we do want to hit all of 'em. And if there's, if there's time, and I say if there's time as though we have some sort of time constraints, um, if there's time we probably will talk a little bit about some of the I am statements and some of the things in John. 'cause John doesn't do parables quite the same way in quite the same fashion, but he does have sort of some of this. Allegorical figurative language baked into some of his, um, some of his writings or some of the accounts of Jesus that he, he, um, captures that are probably worth talking about in the seam light. So right now we're, we're coming up quick on the end of the parables of Matthew. Um, there's not very many left and then we'll, we'll keep moving on. Uh, that said. We are, it's almost unbelievable to say this. We're going to be coming up to the end of the parable series sometime in the next, I dunno, six to 10 months. Uh, if you've got ideas for what you think the next series should be, start thinking about those now. Bring 'em to the telegram chat. Let's start percolating those ideas up, right? And, uh, like a good coffee maker. And we'll, uh, we'll brew some goodness. How many more parables? How many more, uh, metaphors can I throw in there? Puns, can I throw in there? But yeah, Jesse, let's get started. This is a good one.  [00:19:08] Jesse Schwamb: Yeah, that was a really, I think, fine introduction. I always enjoyed this parable because it has some really fun, dramatic elements, but I think I, I really haven't really appreciated all the eschatological underpinnings that you were just mentioning. And when you think about it as we're, I think we're gonna soon find here. That this is one of the most searching and solemn parables, actually, that Jesus uttered, and you start to get a sense for that as we've just kind of been hitting them, one after the other. As you said, this one belongs to the great olive discourse. It's delivered by Jesus to his disciples on the Mount of Olives just days before his crucifixion. It's in direct response to their questions about the destruction of Jerusalem and the sign of his condiment coming and the end of the age. So you're right. I think this carries like unmistakable eschatological weight because it's not merely this fable about preparedness in general, which sometimes is where we go. Yeah. But it's really more of like a precise theological warning about the spiritual condition required for entrance into the consummated kingdom of God at the return of the Lord Jesus Christ.  [00:20:11] Tony Arsenal: Yeah,  [00:20:11] Jesse Schwamb: I think that's the full setup.  [00:20:12] Read Matthew 25 [00:20:12] Jesse Schwamb: We, we've gotta go to the scriptures, right?  [00:20:15] Tony Arsenal: Yeah.  [00:20:16] Jesse Schwamb: Alright. It's time. You want me to read it? [00:20:17] Tony Arsenal: Yeah, yeah, go ahead.  [00:20:18] Jesse Schwamb: Okay. Here we go. Matthew 25, beginning in verse one, then the kingdom of heaven may be compared to 10 virgins who took their lamps and went out to meet the bride groom. Now, five of them were foolish and five were prudent for when the foolish took their lamps. They took no oil with them, but the prudent took oil in flasks along with their lamps. Now while the bridegroom was delaying, they all got drowsy and began to sleep. But at midnight there was a shout. Behold the bridegroom come out to meet him. Then all those virgins rose and trimmed their lamps. And the foolish said to the prudent, give us some of your oil for our lamps are going out. But the prudent answered saying, no, there will not be enough for us and for you too. Go instead to the dealers and buy some for yourselves. And while they're going away to make the purchase, that bridegroom came and those who already went in with him to the wedding feast and the door was shut. And later the other versions came also saying, Lord, Lord, open for us. But he answered and said, truly, I say to you, I do not know you. Therefore, stay awake for you do not know the day nor the hour.  [00:21:27] Tony Arsenal: Yeah.  [00:21:29] Assurance Not Fear [00:21:29] Tony Arsenal: Yeah, this one's heavy. And I just wanna say, kind of coming into this, right, I think a lot of our audience, and I would, I would include myself in this, um, we, we came to sort of like an awareness of faith. And I, I don't say that in a sort of tongue in cheek fashion. What I mean, um. I'll, I'll just speak from my perspective, but I think it's probably one that resonates. I came to faith when I was a, you know, a relatively young teenager, 15 years old, and, um, when you first become a Christian, you're not aware of all the different theological debates or even all of the major implications of the Christian faith. And I think a lot of us and myself, uh, as, as sort of the example when we be started to become aware of the different conversations happening in different dynamics and some of the more, uh, maybe third or fourth tier doctrines that you learn when you're, um, sort of being catechized as a new Christian, uh, catechized in sort of an informal sense, eschatology is probably one of those ones that comes along fairly, fairly late in the game. And I recall, um, when I first became aware of the left behind books, right? And so I, I came to faith in a large Lutheran megachurch, uh, that wasn't really as Lutheran as you would think, cup being a large Lutheran megachurch. It was very dispensational. And I think there is a sense of dread and fear associated with rapture ready theology. And I don't, I don't think all dispensationalist that, um, believe in a, a literal rapture of the church either prior to or following or in the middle of the tribulation. I don't think all dispensationalist fall into this category. But there are definitely dispensationalist out there that would emphasize being rapture ready. And you know, you think of like the song, I wish We'd All Been Ready, you know, and, and this, this sort of existential fear that the Rapture's gonna come and I'm not gonna be ready and I'm gonna be left behind. Right. There's an, the entire book series is about people who thought that they were Christians who thought that they were justified and saved and then weren't. And, and I don't think the book gives all that much explanation other than sort of like a general sense of like, these are sort of nominal fake Christians that maybe some of them think they're saved and some of them don't. I know there were definitely characters in the book who really thought that they were followers of Jesus and then they didn't realize they weren't until they were not raptured with everyone else. The only reason I sort of launch into that progam is I think that the tendency in most circles because of the pervasive. Sort of all expansive influence of dispensationalism in the United States, and particularly sort of this like rapture ready, left behind theology that is a, a major thread within, um, American dispensationalism. There's a tendency to look at this almost exclusively in light of that sort of rapture ready fear that right the end is gonna come and I'm not gonna be ready and. I don't, I'm not a dispensationalist, I don't hold to a rapture in that sense. I don't think you do either. Jesse and I, I think there's an element of this that has that same flavor that we have to acknowledge, but I don't think we should read this in light of like, you think you're gonna be fine, but actually you're not. So you better get it together. I don't think that that's the point of the parable. Um, and I wanna say that upfront because it is easy to read a parable like this and to, to become extremely fearful to the point that it actually shakes whatever assurance you may have had. And I've said it before and, and I, I will say it again, it is not, I am not in the business of robbing the assurance away from Christians. The assurance of faith and the assurance of salvation is the rightful possession and inheritance of all those who are Christ. And so I have no, no desire to shake or rob you of your assurance. That's just not my jam. Um, so I wanted to get that out there. Like I don't think that this parable is here. To scare the daylights out of us and make us question whether or not we actually belong to the bridegroom. I actually think it's here for a different reason.  [00:25:39] Jesse Schwamb: Yeah, I agree.  [00:25:40] Watch and Be Ready [00:25:40] Jesse Schwamb: I, I think this may have more in common with like the tears in the wheat parable that we've spoken about before versus trying to promulgate a particular understanding of eschatology. There's no doubt that this is calibrated to the period preceding the perusia. At the same time, the parable is a reminder that describes like the visible professing church on earth as it moves toward that consummation. So this is why I think it is important for us to talk about, well, what do we mean by these 10 virgins? What do we mean about the lamps themselves? What is this saying generally about God's church? And again, him addressing the question of what does it mean for that church to be consummated in his kingdom?  [00:26:18] Tony Arsenal: Yeah. Yeah. And you know, I, I'm, I'm trying to find the specific passage, but um. We also should not miss the verbal affinity here. Uh, at the end of the parable, when it says truly, I say to you, I do not know you. We should really read this in light of, um, the, um, the statements. You know, I was hungry and you didn't feed me. I was, you know, and you say, Lord, we did these things. He said, away from me. I never knew you. We really should read this parable. I think in light of that passage and that phrasing, I think that's, that's actually the punchline of this  [00:26:54] Jesse Schwamb: Yes. [00:26:55] Tony Arsenal: Punchline. That's, that's the point. Parable is that last phrase, and then the, the extra parable, the outside of the parable, um, payoff or sort of like explanation that Christ gives is watch. Therefore, for you neither know the day nor the hour. The point is not, um, you may think you're a Christian. You may think you're, you're on top of things, but you actually, you might be totally wrong. And so you better get your stuff together. The point is what, what happens? Or the point is the same thing as I think it's the author of Hebrew is like, today is the day of salvation, right? Like, do not wait to turn to Christ. Do not wait. That's right to trust in Jesus. Do not wait to enter the kingdom of heaven until the last minute. Do not wait because you don't actually know when the end is coming. And I, I read this when I, when it's watch, therefore for, you know, neither the day nor the hour. I read this less in light of, um. Like universal eschatology, uh, every single person that, that Jesus was speaking to in this original audience that he actually delivered this parable to, did not see that, like, did not see the last days. Right. Whatever the last days looks like. And I mean, like, yes, the last days is from the resurrection to the end of the age. So some of them saw those last days. But what I mean is none of these people saw the return of Christ, like the second return of Christ and that the last judgment. So he would, it would be sort of meaningless to be delivering this parable to those people. With only whatever the last things are with only the rapture in mind with only Right, exactly. The great judgment. None of that would make any sense. So I read this more in light of you never know when your day and hour is coming. Not, not necessarily like the day, like the day of the Lord, although that's true. Yes. There will be a generation on earth who the last day, the final judgment is also their last day in terms of their ordinary human life. But I think this is more of a general call to all of us, and especially to those, um, out there who are in the orbits of the church who are exposed to the gospel, um, and have not yet trusted Christ. [00:29:09] Jesse Schwamb: Yes.  [00:29:09] Tony Arsenal: Um, there is a call to turn to Jesus and to, uh, to, to come into the kingdom of heaven, to be prepared by coming into the kingdom of heaven here. That's, that's the main point of the peril that we have to land on.  [00:29:21] Bridegroom And Virgins [00:29:21] Jesse Schwamb: I agree with you, and I think all of the imagery here points in that direction. So even starting with this image of these 10 virgins, which of course you've been listening to us talk for long enough, or you've read through the Old Testament, you're gonna quickly, and I think cogently see that this is the Old Testament imagery of Israel as the bride or the covenant community. It's also of course, like the Greco Roman custom in which the bridesmaids attended the bride and accompanied the wedding procession when the bride groom arrived to claim his bride. So to your point, what I think is really interesting about this is that we're basically saying that this parable is not speaking of like strangers or enemies, but those who have made a profession of faith. And so even this like idea of the bridegroom who, who's without a question? Christ here, that's a self-identification that's rooted in like John chapter three, where even John the Baptist calls himself merely the friend of the bridegroom and a revelation where you are going already, where the marriage supper of the lamb consummate, consummate redemptive history. [00:30:19] Lamps And Oil Meaning [00:30:19] Jesse Schwamb: So once we get through the idea of we have those whom Jesus is speaking about, and even those who he's speaking to as those who have made some kind of profession, religious or otherwise, to me, where this hinges is in this idea of the lamps or these torches or or burning lamps, which I take to be like this outward profession. And so the question is you have all of them coming with these lamps. Lambs represent this external common to true or false professors alike. But I think to what you are driving at, it's whether within that profession there is a true and actual reliance on Christ himself for righteousness.  [00:30:57] Tony Arsenal: Yeah. Yeah. And you know, oil, I think the oil is really key here too, right? Oil in the, uh, in the scriptures, particularly in the Old Testament. Um, but also in some places in the New Testament, oil is associated with the Holy Spirit.  [00:31:11] Jesse Schwamb: Yes,  [00:31:11] Tony Arsenal: exactly right. So if, if we wanna sort of take the symbolism here, take, take the, the situation sort of as a mixture of, of different kinds of symbols. We have these folks that have all of the outward things necessary to be able to light the lamps. They have the lamps, the wicks are there. Um, they're, they're sort of ready to go. They're, they're ready and waiting for a time. Uh, but what they don't have is they don't have oil, they don't have the Holy Spirit. So yes, we, we need in some senses about false professors, but I do think it's broader than that.  [00:31:43] Salvation Has A Deadline [00:31:43] Tony Arsenal: I think this is, um, again, is a generalized parable about. The, the fact that the hour of salvation, the day of salvation, the opportunity to turn to God, the opportunity to come into God's kingdom is not an indefinite opportunity. It's not going to be out there as a possibility forever. There is a day and an hour and a minute for every single person where that opportunity is no longer available. And of course we're the reformed brotherhood, not the Armenian Brotherhood, right? We're the reformed brotherhood. So yes, God has ordained who will come and who will not. He's ordained the hour and the minute of those who will, and he's ordained that some will never come. But that all operates on God's God's level in God's knowledge. And that's not something we have access to know down here, right? Deuteronomy 29, 29, the sacred things belong to the Lord, but the things that are revealed belong to us and our children forever. And one of the things that's revealed is that God calls us to salvation. He calls us to repent and trust in Jesus. And here in this passage, he is cutting us to do that, to not delay doing that.  [00:32:53] Personal Evangelism Story [00:32:53] Tony Arsenal: I think there are a lot of people, um. I can actually think of a couple really specific examples in when I was in high school. Um, I was, I, I don't do as much personal evangelism as I I did when I was, uh, when I was in high school and younger. I, I don't know for sure what the reason is. Some of it's probably my own cowardice, but I think probably just that's normal, that as you grow and you kind of settle into different kinds of relationships, you have a different context. But I remember a, a friend of mine named Dave, I'm not gonna say his last name, I remember his last name, but I'm not gonna say it, but a friend of mine named David, um, who. All of us were coming to faith, like all, all of our friend group were coming to Faith. There was one of my friends, James was sort of like the first guy who, he was raised in a Christian home and he sort of came to faith in a very real faith, real way. And he sort of brought all of us along with him and sort of one by one we, we sort of like, it was like Domino's falling. And we all came to a genuine, true saving faith kind of all right in a row. And then there was Dave and Dave just didn't like he, he with us. He did all the things we were doing. And I remember having a conversation with him where I was like, what are you waiting for? Like, what's, what's the hold up here? And I didn't have any, again, I didn't have any framework for like what apologetics were, I wasn't trying to make an argument or any sort of like, um, any sort of like persuasion. It was just a real raw like we are all loving this. We're all, we're all so joyful and happy. The lives are changing and we. This is real, Dave, what, what are you waiting for? He never had a real answer. He, he didn't ever make an argument against the faith. He was very clear that he believed that God was real. He believed that God existed, that the sort of the facts of the gospel were true. Like he, he, um, to sort of put like theological language on it, um, he had, he had a ticia and a census, right? Right. He, he acknowledged he knew the true facts of the gospel and he acknowledged the reality that, that those facts were true. He just never actually took the step to trust in Jesus. And I don't know what happened to Dave. Uh, there's another friend of mine named Theo that very similar kind of situation. I don't know what happened to Dave and Theo. I have no idea whether they eventually came to faith or not, but, but it was like, you guys never know when the day in the hours. That's the kind of person that I think this is pointing to.  [00:35:15] Against Rapture Ready Fear [00:35:15] Tony Arsenal: Not necessarily the person within the church, um, who has made some sort of credible profession of faith, but thinks, but like, because like they haven't stopped swearing yet, or because they still have lustful thoughts once in a while. Like I think that's the rapture ready theology is like. You better not hope that like that's the day that a pretty girl walks by and you have a lutful thought. 'cause if Jesus comes back right after that, you're really in trouble. Like those are, those are actually, um, again, this is, this is a caricature of dispensationalism, but it's a caricature that I experienced. It's, it was people who were being characters of themselves. Right? This idea that, look, you better, you better not sin ever. You better not be asleep. And being asleep means sinning. You better not ever sin. Because if you happen to sin right before the rapture, then Jesus is gonna leave you behind. Right? You're not gonna fly up in the clouds if you're not perfectly rapture ready. And like, again, not all dispensationalist are like that. I actually think most dispensationalist these days would probably not fit into that category. Right? But when I was coming to faith in the late nineties and early two thousands, that was the real theology being presented. I don't think that's what this is. This is about a life orientation of preparedness. This is about an entire life. Yes. That is prepared for Christ's second coming or for the hour of our death. And that the only way to be prepared for that is to be happy in Christ, is to be blessed, blessed assurance, like to have your blessed assurance because Jesus is mine. Oh, what a, you know, oh, what a happy delight like that is. The only way to be ready for death, to be prepared for the end is to turn to Jesus. It's not about whether or not you've turned to Jesus and have become perfectly sinless. None of us are like that, right? It's not about, I just got done writing this series of articles on John Piper's affectional theology, affectional Justification, like it's not about perfectly treasuring Christ. There are gonna be times where your emotions do not sync up with what you actually believe. It's not about being perfectly obedient or wanting to be perfectly obedient. It's about trusting Jesus. And there's only one day an hour that that opportunity closes, and you never know when that is, when that day an hour is gonna be. [00:37:26] Wise Versus Foolish [00:37:26] Jesse Schwamb: We know that to be true in this particular parable because of what's written for us in verse two, how Jesus himself bifurcates and labels these two groups. He says five of them were foolish and five were wise. So Christ himself introduces the critical distinction, not of course, with reference to whatever the external practice is, because both of these groups are carrying lamps, both weight, both know the bridegroom is coming, but with an interior character judgment one is literally foolish, which is the same contrast that Christ employs actually in the parable of the two builders at the conclusion of the Sermon on the Mount, where the wise man hears and does, while the foolish man hears, but does not translate hearing into obedient transformation. So I'm with you on this. The terms carry, I think, significant Old Testament fruit because in the all the wisdom literature, wisdom is synonymous with the fear of the Lord, that true knowledge of God, right? And that practical orientation, I think as you were saying, of one's entire life toward God. The fool is not like an intellectual simpleton, but it's a world spiritual category. It's one who lives as though God does not exist or God does not matter, or refuses in the light of incontrovertible evidence to come before God and to submit to him In this way. They are foolish or they are wise. And so again, I like what you're saying. It's not as if like they've just exhibited some kind of quick departure or they've fallen into temptation or sinfulness, but instead, rather, there's something way larger at stake here with respect to a spiritual category. And I think that's really what Jesus is after, as he's bringing these two groups apart from each other, explaining that essentially that they access the same things. They heard the same stuff, they had the same on the outward, at least the same priorities, but the true internal character, the interior character of who they were, was not compatible. These are not the the same kind of person.  [00:39:20] Tony Arsenal: Yeah. Yeah.  [00:39:21] All Virgins Fall Asleep [00:39:21] Tony Arsenal: And this is actually something, um, that I hadn't picked up on before. Right. I think we can get into these ruts when we're reading and understanding, uh, the scripture, especially really familiar passages like this. Um, probably like at some point in the past, someone has taught it to me in this way. I heard a sermon or I heard it at a youth group in a particular way, and I just never really went back. The, the wise virgins also fall asleep.  [00:39:46] Jesse Schwamb: Exactly.  [00:39:46] Tony Arsenal: Like, like that, that's amazing to me, like Right. I've always heard this passage as though like, falling asleep is the equivalent of spiritual death.  [00:39:54] Jesse Schwamb: Yes. [00:39:55] Tony Arsenal: But the reality is, in this passage, the difference between the wise and the foolish virgins is not that they, one of them stays awake and one of them falls asleep. One, the, the, the difference between the wise and the foolish is that the ones that are wise are prepared for when the bride root clump comes, even though they fell asleep and, and actually, uh, they're, they're shown to be even more wise because they all fell asleep. Yes. Right. If they hadn't fallen asleep, then the foolish ones probably would've had time to go get more. But the, the wise virgins in this, uh. And not only were they wise in terms of like they had the stuff they needed, they were ready to go, but so wise that in fact their wisdom overcame sort of this happenstance that they were in a state of, of preparedness being asleep when the comes is a state of Unpreparedness, but they have able to compensate for the ready in every other area. And I think this also kind of like mitigates away away from the idea of like the, um. The, the emphasis of the parable here, the readiness of the par of the virgins is not based on the wakefulness of the virgins, right? Yes. The virgins are ready because they have the supplies they need. Right. They're not Exactly, they're not exactly, they're not un 'cause they fell asleep. They're ready because they've, they've prepared by purchasing the supplies they need, by having the supplies they need when the breadroom comes. That's true. Whether they fall asleep or not. So I think like this whole parable needs to sort of like be reoriented in reference to the way a lot of us have, A lot of us have been taught and understood this parable. I was always taught that the, the foolish virgins were foolish because they fell asleep. Yeah, that's probably partially true in that it's foolish to fall asleep when you're waiting for something, but that can't be the only thing that makes them foolish. 'cause it doesn't make the other virgins foolish. [00:41:51] Jesse Schwamb: Yes, exactly.  [00:41:52] Oil As Saving Grace [00:41:52] Jesse Schwamb: And that's why it's so interesting that Jesus basically doubles down or elaborates in verses three and four by saying for when the foolish took their lamps. They took no oil with them. Yeah, but the wises took flasks of oil with their lambs. I think it's actually, as you're, I think leading us into like the theological height of this whole thing, the foolish virgins took their lambs, but no oil. The wise took lambs and extra oil in vessels. And of course the lambs cannot burn without oil in the same way. I think what we're led to believe here is profession without grace has no sustaining power. So I know like throughout church history, this idea of the oil has been interpreted in various ways, in various forms. I think there's a lot of unification though on the point that the oil is more or less like a representation of the grace of the Holy Spirit. That like specific indwelling regenerating, sanctifying presence of the spirit imparted in effectual calling and genuine conversion. And that's why I think this has a lot in common with both like the tears and the wheat parable. But also what you've been saying about the time that is appointed onto a man to die, either for Christ to return or just for you and I to die. And so this understanding, I think is consistent with the Old Testament symbolic use of, like you said before, anointing oil is a sign of the spirit's presence. Not by might nor by power, but by my spirit. And so I'm seeing here like this oil is, I mean, is it going too far to say almost like a saving grace? It's, it's not common grace, it's not the gifts of the spirit, which the reprobate may possess, but I think we're, we're seeing here like that special sanctifying preserving grace, which is inseparable from true election and calling. [00:43:29] Tony Arsenal: Yeah, I mean, I think that's spot on. While you were talking, I was actually just looking up, uh, what Calvin has to say on this. I, I think it's funny because I constantly am saying things that I feel like I'm discovering for myself in real time. But if I actually just took the, a little bit of time to read some of our great sources a little more carefully, I would run into them. This is what he says. He says on, uh, verse five, he says, some interpret this slumbering in a bad sense as if believers along with others abandon themselves sloth. And they were, they were asleep amidst the vanities of the world. This is all together inconsistent with the intention of Christ as structure of the parable. [00:44:05] Slow Down And Read [00:44:05] Tony Arsenal: Like I think it's clear now here as we're working through this and this, and this is the main benefit, um, of taking time to just walk through the parables, any, any text of scripture, but the parables is what we're looking at. Taking time to just actually slow down and read them. I didn't intend to get to like a whole discussion about Bible reading plans, but the typical, I'm gonna read the Bible through, uh, the entire Bible in a year that typically has you reading three to five chapters a day is the average. That's probably too much if you want to be reading for understanding. And there is, there's definitely value. I've, I've commented in the past, there's huge value in reading large tracks of scripture all at the same time. Like if you wanna sit down over 10 chapters of Scripture day and you've got the time and the energy and the discipline to do it, then more power to you. But I think it's not realistic to think you're gonna sit down and read 10 chapters of scripture and have good comprehension and retention of the 10 chapters that you read. This is a really good example of that. If you sit down and you read three chapters, you're gonna be reading this, you're gonna be reading, uh, another parable. The parable of the talents you are gonna be reading. You know, the all of it discourse all at the same time, all in one sitting. Um, it's not until just now when I slowed down to really look at these passages, verse by verse individually and take an hour to discuss 13 verses with my brother-in-law in front of a microphone, right? Then I realized all of the virgins fall asleep. Like that's the kind of stuff that you really only, um, you only overcome. The assumed teaching that you heard when you were in high school, 15, you know, 15, 20 years ago at a summer camp. You really only overcome that when you slow down enough to read things and actually comprehend them. So that's not much of a commentary on the passage, but it is something that I'm learning as we do these parable studies. Just slow down, slow down and read them, read them multiple times, read it over and over again. Um, it is totally fine. The, this is the last, uh, Bible reading soapbox thing I'll say tonight. Um, I think like, because. Of the influence of like expository preaching and like wanting to read things in, in context, and all of those things are good. I think there is this tendency to think that if you sit down and just read a very short portion of scripture, that you're kind of automatically taking that out of context. I don't think that's the case. Like it's totally fine to sit down in the morning and go, you know what? I've got, I've got 10 minutes, I've got five minutes. I've got two minutes before the kids are up. I've got two minutes before the bus stop, you know, before the bus gets here. I'm standing at the bus stop. I've got 30 seconds before the coffee's done. It's totally fine to open your Bible app. And read two or three verses of scripture, that's a totally fine thing to do. It's totally fine because you've got 10 minutes before the kids got up. Oh, and by the way, you've gotta unload the dishwasher before they do. Totally fine to sit down and go, I've got time to read 13 verses of scripture today. So that's what I'm gonna get done. Um, and, and then just think about those things like meditate on those scriptures all day. I just think there's a lot of values to that and that's maybe that's my takeaway from this episode. I know like that's not a takeaway directly related to this passage. That's good. But I think we can oftentimes. Have and understand that isn't right because we've been taught it and we don't ever have the time or space in our life to like realize that what we were taught is maybe exactly right. This is like something so obvious on the surface of the text. It didn't even take any real thought. It just took slowing down and actually reading the words  [00:47:45] Jesse Schwamb: right. It's also a good reminder, like we said from the beginning, that our goal here shouldn't be to torture every detail, to like press it for some kind of allegorical significance.  [00:47:55] Tony Arsenal: Yes.  [00:47:55] Jesse Schwamb: But to take it on the face and to understand in context what's being said. And by context I just mean the context of the story. Of the accounts of the drama that's unfolding. And it is pretty remarkable that all 10 virgins sleep, that maybe even as you start with the details might not be your impression that that was gonna be, was gonna be the difference here, but both the wises and the foolish alike fall asleep. So to me, the parable is not condemning sleep per se, but I think it's the absence of oil which the sleep merely reveals, right? That's the critical detail here. And so Jesus delivers that to us and that's why it's, I think, important to think about these, these variables about what the oil represents and the context in which they're tested with their preparedness. But it's not because like they had it almost times you get the impression, it's like what we're saying here is the wise had more stamina, that they were the ones that were just willing to tough it out, and they knew the bridegroom was coming. And so as a result of that, they decided that they were going to ensure that they stayed awake, even if they had the drink, a couple of extra cups of coffee, just to make sure that was the case. But really their sleepiness, which they both have to endure, is the very context in which proves that they do are not prepared by having sufficient oil, not that they're unprepared by having sufficient energy or stamina.  [00:49:18] Prepared Despite Fatigue [00:49:18] Jesse Schwamb: Well, with all.  [00:49:21] Tony Arsenal: Yeah, that's a good takeaway too, is, is we all, um, we all will succumb to temptation in this life,  [00:49:32] Jesse Schwamb: right? [00:49:33] Tony Arsenal: Right. Every single one of us. And even if we think of sleeping in this negative sense, which I think we probably need to move away from it, even if we do, I think the point that you're making is really good, for instance, between the foolish and the wises is not their ability to stay awake. So I do think that, I do think there's a slightly negative connotation to drowsy and slept here. Like I think that, I think it's intended to show some level of fatigue. Fatigue, maybe not like a moral right, maybe not a moral, uh, negativity, but there's a fatigue. There's something that overcomes both wise and foolish virgins in this parable. Fatigue and drowsiness overcomes them and they sleep. And it's because the bridegroom was delayed, right? We wanna talk about eschatology, right? This is probably also more a commentary on the church as a whole. The church becomes drowsy and sleeps right, and then there's the foolish and the wise. The foolish are the ones who are not prepared even though they are drowsy and sleep. And then there's the wise who are foolish, or the wises who are prepared and are drowsy and sleep. But E, either way, if we think of drowsy and sleep, even in moral negative terms, right? All of us will succumb to temptation. All of us will succumb to sin in this life. I would even go so far as to say all of us sin in every moment of our life in that we never love God. Truly. Yes. With our full hearts and souls. You got that right soul the way that we're, we're commanded to. Right. Right. So all of us become drowsy and sleep. The difference is not in those who pull themselves up by their bootstraps and tape their eyelids open so that they don't fall asleep. Right. I don't, I don't know if you ever like had trouble staying awake in school, but I used to, like I used to sit at my desk with my pencil under my chin. Oh my Lord. So if I started to fall asleep, it would like jab me and I would wake up so I could stay awake in school. Oh. It's not about like gimmicks to stay awake.  [00:51:20] Jesse Schwamb: Right, right.  [00:51:21] Tony Arsenal: It's about the fact that those of us who have trusted Christ. Have received the oil. Yes. So even when we sleep, yes. Even when we are drowsy, even when we are overcome by the fatigue that prevents us from, uh, from resisting sin. Right. Even when that happens, we still have the oil. We still have the grace of the Holy Spirit. We still have the empowering presence and the, the, the justifying reality of Christ's death For us, in my mind as I read this parable, that really is what it is, right? Get the oil, go get the stinking oil now, because you never know when the day or hour is coming. Mm-hmm. Whether that's the day or the hour that you fall asleep and you're not prepared, or whether that's the day or the hour that the bridegroom was, even if you're awake. That's the other element of this. Even if the virgins had stayed awake, they didn't have the oil.  [00:52:11] Jesse Schwamb: Yes.  [00:52:12] Tony Arsenal: So it it's not as though, it's not as though had they stayed awake, they would've had time to go get the oil and come back. They, they wake up right away. Like there's nothing in the parable that's like, oh, it took 'em a little while to get up. So that's why they didn't have time to get the oil. They, they didn't have time to get the oil. 'cause there wasn't time to get the oil  [00:52:31] Jesse Schwamb: right.  [00:52:32] Tony Arsenal: So the only way you're going to be properly prepared when the bridegroom comes is if you already have the oil and you're already ready to go. Regardless of whether you fall asleep or not.  [00:52:42] Gospel Call Get Oil [00:52:42] Tony Arsenal: So I, I think, I think we have to kind of close this with like a gospel, a gospel call here. Like we don't do this very often on the show, and I think the vast majority of our show are professed, regenerate Christians. I don't, I don't know anyone who listens to the show that is outwardly not a Christian, but I think this is a time for us to say, listen, if you are hearing the sound of my voice, be diligent to make your calling an election. Sure. And that both takes the form of what Peter talks about, where he talks about growing in graces and walking in, walking in the qualities of holine

Some of the costliest financial mistakes are made in isolation. When big decisions come our way, pride and pressure can convince us that we need to figure everything out ourselves. But God designed us to walk in community, and His wisdom often comes through trusted voices. Seeking wise counsel is not a sign of weakness—it is a key part of faithful stewardship. Have you ever faced a financial decision that felt heavier than your confidence could carry? Maybe it was whether to buy a home. Perhaps it was changing careers, helping aging parents, navigating a difficult season in marriage, or deciding how to prepare for retirement. In those moments, the questions come quickly: What if I get this wrong? What if I overlook something important? What if I regret this later? And often, beneath all of those questions is the assumption that you should be able to figure it out by yourself. But God never intended for you to walk through life's biggest decisions alone. Wisdom Often Comes Through Community One of the clearest themes in Scripture is that wisdom often comes through community. Proverbs 11:14 says, “Where there is no guidance, a people falls, but in an abundance of counselors there is safety.” That is not only a proverb about leadership. It is a principle for everyday life—including our finances. Sometimes we think wisdom is found only in personal research, spreadsheets, calculators, or online content. Those tools can certainly be helpful. But biblical wisdom is more than information. It includes discernment, humility, perspective, and the willingness to receive insight from others. That is why Proverbs 12:15 says, “The way of a fool is right in his own eyes, but a wise man listens to advice.” Notice the contrast: foolishness is not always recklessness. Sometimes it is simply refusing to listen. Wisdom begins when we acknowledge that we may not see the whole picture. And that takes humility. Humility Opens the Door to Wisdom Proverbs 9:10 tells us, “The fear of the Lord is the beginning of wisdom.” To fear the Lord means recognizing that God is God and we are not. We submit our plans, our preferences, and even our financial assumptions to Him. We stop asking only, “What do I want to do?” and begin asking, “Lord, what would You have me do?” That kind of humility also opens us to receive the people God may use in our lives. Sometimes that person is a mentor who has walked through a season you are now entering. Sometimes it is a trusted friend who knows you well enough to ask hard questions. Sometimes it is an older believer whose experience can spare you from avoidable mistakes. And sometimes it is a professional advisor who brings technical expertise shaped by biblical values, such as a Certified Kingdom Advisor® (CKA®). But ignoring wise voices can have destructive consequences. Rehoboam's Warning Scripture gives us a sobering example in Rehoboam, the son of Solomon. In 1 Kings 12, when Rehoboam became king, the people asked him to lighten the heavy burdens placed on them. At first, he sought counsel from the older men who had advised his father. They urged him to lead with humility and serve the people. But Rehoboam rejected their wisdom. Instead, he turned to younger voices that echoed his pride and ambition. Their advice was simple: be harsher, be stronger, demand more. He followed their counsel, and the result was devastating. The kingdom was split in two. What began as a leadership decision became a national tragedy. Why? Because Rehoboam preferred affirmation over wisdom. He chose voices that told him what he wanted to hear instead of what he needed to hear. That temptation is still with us today. Wise Counsel Does More Than Validate Us When making financial decisions, we can easily look for voices that justify our desires, reinforce our fears, or confirm what we have already decided. But wise counsel does not merely validate us. It helps us see what we cannot see on our own. Sometimes, wise voices serve as guardrails. They keep us from drifting into the ditches of greed, fear, impulsiveness, or self-reliance. They help us slow down, think clearly, and align our choices with God's purposes. That may mean someone helps you recognize that a purchase is moving too quickly. It may mean an advisor helps you see the long-term impact of a financial decision. It may mean a trusted friend reminds you that generosity, contentment, and faithfulness matter just as much as the numbers. Ultimately, wise counsel leads to wiser decisions. Don't Carry the Decision Alone So, what financial decision are you carrying right now? Maybe it is time to stop carrying it alone. Ask God to show you who He has already placed around you. Make a list of trusted people you can reach out to. Invite wise voices into your decision-making process. Do not isolate. Do not assume asking for help is a weakness. Often, it is one of the strongest acts of stewardship you can make. Faithful stewardship is not just about making the right financial choice. It is about making decisions with humility, wisdom, and dependence on God. And one of the ways God often gives us wisdom is through the people He places around us. If you would like to explore this idea further, you can read more in our new devotional, Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship. Order your copy today at FaithFi.com/Shop. On Today's Program, Rob Answers Listener Questions: My identity was stolen about five years ago, and I'm still receiving notices for debts and accounts I never opened. I've frozen my credit and disputed the fraudulent charges, but banks and lenders continue turning me down. What else can I do to clean this up? I receive Social Security and a pension. How should I think about giving tithes and offerings from that income? My wife owes me a little over $40,000 from a 0% loan I gave her to help save her late mother's house from foreclosure. We put the agreement in writing, but the repayment period has long passed, and she would have to wipe out her retirement to repay me. I can afford to forgive the loan, but she hasn't asked for forgiveness. From a biblical and marital standpoint, should I forgive it anyway? What's the difference between a living trust and a will, and how do I know which one is better for my estate plan? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) IdentityTheft.gov (Federal Trade Commission) Equifax | TransUnion | Experian LastPass | 1Password | iCloud Keychain 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 workday 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.

People reject good advice. They push away people who care about them. They resist change. Sometimes they even resist God. Why? In Luke 8, Jesus tells a story that helps explain why some hearts stay closed while others are transformed. In this message, Ben Young explores one of Jesus' most well-known parables—the Parable of the Sower. Jesus compares God's truth to seed and our hearts to different kinds of soil. Some hearts are open. Some become hardened over time. And some are ready to grow. Whether you're wondering why someone you love seems far from God, struggling with your own spiritual growth, or simply trying to understand why change can be so difficult, this message offers hope. Because no heart is beyond God's reach.

Here you go — podcast style for dent techs only (no local SEO, no YouTube vibe). I leaned into the deeper/biblical angle while keeping it relevant to entrepreneurs, techs, and the PDR mindset. Podcast Title Options: The Parable of the Soils | Why Some Dent Techs Grow & Others Stay Stuck Truth, Identity & Growth in PDR | The Parable of the Soils Why Some Techs Never Level Up (Biblical Perspective) The Soil of Your Mind | PDR, Growth & The Truth About Success The Real Reason Some Dent Techs Stay Stuck Identity, Truth & Becoming Elite in PDR The Hidden Battle Holding You Back in PDR The Mindset That Changes Everything | Tactical Dent Tech Podcast Podcast Description In today's episode of the Tactical Dent Tech Podcast, John dives into something deeper than dent repair, business, or even mindset—the Parable of the Soils and how it directly applies to growth in PDR, entrepreneurship, and life. Why do some technicians level up while others stay stuck for years? Why do some people embrace truth, struggle through growth, and eventually thrive… while others quit, get distracted, or stay trapped in limiting beliefs? John breaks down the biblical principle behind the condition of your "soil" and how your mindset, identity, and willingness to accept truth may be the very thing determining your success in Paintless Dent Repair. This episode covers: • The difference between truth and comforting illusions • Why some dent techs hit an "aha" moment—and others never do • The Parable of the Soils and how it applies to PDR mastery • Identity, limiting beliefs, and personal growth • The real power behind discipline, wisdom, and perseverance • Why your environment and mindset matter more than talent Whether you're new to PDR or a seasoned technician trying to reach the next level, this episode will challenge the way you think about growth, skill, and who you believe you are.

Is evangelism optional for the Christian?In this solo episode, Jimmy examines the biblical obligation to share the Gospel through the Parable of the Talents, Christ's command to make disciples, and the call to love our neighbors as ourselves. We'll discuss why the Gospel is a stewardship entrusted to every believer, the excuses that often keep us silent, and how faithfulness to Christ compels us to speak of Him. The question isn't whether you're gifted, fearless, or eloquent—the question is whether you're faithful.

This Sunday, Ben Craymer shares a message titled When Mercy Stood in Front of Them. Through the Parable of the Tenants in Matthew 21:33 to 46, we will explore the relentless mercy, patience, and pursuing love of God toward His people. Even in moments of rejection and resistance, God continues to reach out with compassion and grace that refuse to give up on us. Join us for a thoughtful and hope filled message that reveals just how far the love of God is willing to go.The stone the builders rejected has become the cornerstone; the Lord has done this, and it is marvelous in our eyes. - Psalm 118:22-23 NIVLIKE, SUBSCRIBE, and SHARE!Speaker: Ben CraymerMessage Date: 5.31.2026——Empowering a movement of passionate Jesus-followers... This is the vision of Downtown Christian Church (DCC) based in Grand Rapids, MICan We Pray With You? - We would be honored to partner with you - prayer@dccgr.org——Stay Connected!:Website: www.achurchinthecity.orgDCC Facebook: https://www.facebook.com/DowntownChristianChurchDCC Instagram: https://www.instagram.com/dccgr/DCC YouTube: https://www.youtube.com/downtownchristianchurchApple Podcasts: https://apple.co/3fzURfqSpotify: https://spoti.fi/3A7VmGQ

The Parable of the Ten Virgins is read best alongside Jesus' concerns for His disciples in Matthew 24. We also do well to consider this parable through biblical definitions of "wise" and "foolish" as displayed in Proverbs. In such readings, we find this parable to be less about what we do for God and more about how well we receive God's Goodness towards us, made available through His Son Jesus Christ and granted by the Holy Spirit. Only His Goodness can entice us to seek zealously the oil of His friendship.

This Sunday, Pastor Matt shares the first message in our new series, Insight: How Jesus Revealed the Kingdom. In Part 1, The Parable of the Sower, we explore how Jesus used parables to reveal the truths of God's Kingdom and challenge us to examine the condition of our hearts as we respond to His Word.

Jesus begins His final approach to Jerusalem after raising Lazarus, a miracle that causes many to believe but also intensifies the Pharisees' resolve to kill Him. Along the way He teaches about surrender and true discipleship through encounters like the rich young ruler—who refuses to give up his wealth—and blind Bartimaeus, who joyfully follows Jesus after being healed. Jesus prepares His disciples for His coming death and resurrection and uses the Parable of the Ten Minas to show that while He will soon depart, His followers must remain faithful and use what He entrusts to them until He returns.

Our Awesome God -- Part 2: Trinity; Our Father MESSAGE SUMMARY: We worship an awesome, majestic, exalted God. We worship our God with extreme wonder. Our awesome God has revealed Himself as Trinity – three persons of the Godhead comprising one God – Father, Son, and Holy Spirit, all coequal. We worship Him in extreme reverence, fear, and wonder. All analogies fall shot in explaining an incomprehensible God and the Trinity. The Trinity is a mystery, and the word Trinity is not found in the Bible – the Bible has inferences to the Word Trinity and each of its component persons without naming the overarching word “Trinity”. Today, we are going to look at the Fatherhood of God – the first person of the Trinity. God is beyond gender, but He has revealed Himself as Father in the Bible. In the Old Testament, God is constantly referred to as Father. In the New Testament teachings of Jesus, we are presented with a new level intimacy with God the Father. As in Jesus' “Parable of the Prodigal Son” in Luke 15:11-32, the father gave his son his independence and freedom of will when requested by the son so that he could stray, but the father was always looking for the return of his son, just as God, as our Father, looks for our return to Him from our sinful lives. The father in Jesus' parable exhibited both “mercy” and “grace”, just as God our Father provides us “mercy” and “grace” through the Cross and the Resurrection. Jesus, through His parable, wants us to know that God loves us and God desires a relationship with us. Today, the implications of God our Father to us are: 1) we are adopted into God's family; 2) the Father makes us Spiritual persons – God gives the Holy Spirit; and 3) God the Father allows us to become “Spiritual Heirs” – including an inheritance of eternal life. It is because of Jesus that we can have access to this loving Father. We cannot rely on someone else for our relationship with God – we are God's children; but God, our Father, has no grandchildren. Jesus tells us in John 14:6-7: “Jesus said to him, ‘I am the way, and the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also. From now on you do know him and have seen him.'". The understanding of the Godhead and the Trinity are a gift to us through our Salvation brought to us by Jesus.   TODAY'S PRAYER: Keeping the Sabbath, Lord, will require a lot of changes in the way I am living life. Teach me, Lord, how to take the next step with this in a way that fits my unique personality and situation. Help me to trust you with all that will remain unfinished and to enjoy my humble place in your very large world. In Jesus' name, amen. Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 129). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, I affirm that because of what God has done for me in His Son, Jesus, I AM RIGHTEOUS IN GOD'S EYES. God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God. 2 Corinthians 5:21 SCRIPTURE REFERENCE (ESV): Psalms 68:5; Deuteronomy 32:6; Isaiah 64:8; Malachi 2:10; John 14:23; John 20:17; Matthew 6:9; Ephesians 4:6; Romans 8:15; Luke 15:11-32; John 1:12; 2 Corinthians 6:8; Galatians 4:6; Romans 8:16; Romans 8:17; Ephesians 2:18; John 14:6-7. A WORD FROM THE LORD WEBSITE: www.AWFTL.org WEBSITE LINK TO DR. BEACH'S DAILY DEVOTIONAL – “As a Jesus Follower, the Greatest Witness for the Gospel that You Can Give Is for Others to See Jesus IN You”: https://awordfromthelord.org/devotional/ DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

Mark - The Suffering Servant for a suffering people

In this episode, we tackle the raw and unfiltered Book of Judges. We step into an era where "there was no king in Israel" to see what happens when a society—and an individual—abandons prophetic boundaries and begins to substitute personal preference for divine law. The Pride Cycle: We analyze the text's relentless pattern of prosperity, pride, sin, suffering, supplication, and salvation. We look at why God preserves this cycle as a warning for our day. Gideon's Reduction: We explore why God reduced Gideon's army from 32,000 down to just 300 men. We learn why the Lord intentionally puts us in positions where we cannot boast in our own strength. The Leadership of Deborah: We study the courage of Deborah and the unexpected heroism of Jael, illustrating how God raises up faithful individuals to do what others are too fearful to attempt. The Descent of Samson: We map out the tragic, literal "downward" geographical and spiritual journey of Samson, looking at how a man of such high potential fell victim to low achievement because of weak self-discipline. Doing Right in Our Own Eyes: We conclude with the sobering final verse of the book, confronting the modern trap of moral relativism and discovering why true freedom requires submitting to the King of Kings. Call-to-Action: Gideon needed a fleece to confirm his faith, but eventually had to move forward in the dark. What is a "strange strategy" the Lord is asking you to trust in your life right now? Let's share our thoughts on overcoming personal spiritual cycles in the comments below. To keep your faith "Unshaken" through every round of life's trials, please like, subscribe, and share this video! Chapter Timestamps: 0:00 Introduction to the Book of Judges 3:01 The Pride Cycle 14:46 An Incomplete Conquest 23:29 Making the Rounds of Righteousness & Wickedness 43:25 The First Minor Judges 51:24 Deborah & Jael 1:08:06 The Song of Deborah & Mothers in Israel 1:31:45 Gideon's Doubt & Faith 1:54:49 The Sword of the Lord & of Gideon 2:17:28 Gideon's Aftermath 2:29:33 Abimelech's Reign & the Parable of the Bramble 2:44:07 Justice & Mercy, Goodness & Grief 2:52:11 Jephthah & His Daughter 3:16:15 Samson: Child of Promise 3:26:18 Samson's Strength and Weakness 3:57:39 Samson & Delilah 4:07:33 Bind and Blind 4:16:15 Micah and the Problem of Priestcraft 4:33:42 The Levite's Concubine and the Price of Virtue 5:00:52 Conclusion 

This episode engages with both the thought and practice of interconnectivity and collective consciousness in Indigenous theory. Niu/Knew/Neo Tā-Vā is framed as a talanoa/tzijonïk/storying conversation between Tāvāism, critical and global Indigenous theory. Mayan philosophy of time space is introduced and demonstrated to have overlaps with ideas of reality and life in Tā-Vā, which is explored along with critical thought. Some themes include: apocalyptic thought and response to change; cross cultural connections of shared social values; temporality beyond linearity; and calibrating actions. The role of sacrifice in sharing time-space is also considered in this emerging project, which is one of shifting the hoa (pairing) of Tā-Vā from dominant to global Indigenous philosophical traditions.   References: Giovanni Batz. The Fourth Invasion. University of California Press, 2024. Floridalma Boj Lopez. Indigenous Archives. Duke University Press, 2026. Octavia E. Butler. Parable of the Sower. Four Walls Eight Windows, 1993. Octavia E. Butler. Parable of the Talents. New York: Warner Books, 1998. Lewis Gordon. A philosophical look at Black music. Quinnipiac University (26 Sep 2019). Epeli Hau‘ofa. We are the ocean: Selected works. University of Hawaii Press, 2008. Tēvita Kaʻili. “Ancestral Voices of the Sea: Hearing the Past to Lead the Future.” In Anne Perez Hattori and  Jane Samson (Eds.), The Cambridge History of The Pacific Ocean Volume II: The Pacific Ocean Since 1800. Cambridge University Press, 2023. Miguel León-Portilla. Time and Reality in the Thought of the Maya. University of Oklahoma Press, 1990. Alexus McLeod. Philosophy of the ancient Maya: Lords of time. Bloomsbury Publishing, 2017. Manulani Aluli Meyer. “Holographic epistemology: Native common sense.” China Media Research, 9(2), 2013. Victor Montejo. Mayalogue: An Interactionist Theory of Indigenous Cultures. State University of New York Press, 2021. Arcia Tecun, ‘Inoke Hafoka, Lavinia ‘Ulu ‘ave, and Moana ‘Ulu ‘ave-Hafoka. "Talanoa: Tongan epistemology and Indigenous research method." AlterNative: An International Journal of Indigenous Peoples 14, no. 2 (2018): 156-163. Teresia Teaiwa. “On analogies: Rethinking the Pacific in a global context.” The Contemporary Pacific 18 (1), 2006: 71-87. Victor Turner. The Ritual Process: Structure and Anti-Structure. Aldine Publishing, 1969. Sione Vaka. A Tongan approach of integrating mental health care. TedxNuku'alofa (2 Dec 2021).

Pastor Rick Warren once said, “The way you store up treasure in heaven is by investing in getting people there.” That's a powerful statement—and it raises an important question: What does it really mean to store up treasure in heaven? Jesus speaks directly to this in Matthew 6:20, where He says, “Lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.” That word “treasure” is striking. In Greek, the word is thēsauros—the same root from which we get the word “treasury.” It describes something stored safely for the future. But Jesus isn't describing a spiritual savings account filled with gold and silver. He's pointing to the lasting fruit of a life lived in alignment with God's Kingdom. Notice that Jesus doesn't say, “Don't have treasure.” He says, “Store your treasure in heaven.” In other words, what we invest in God's purposes today carries eternal significance. What Are Eternal Rewards? In 1 Timothy 6:18–19, Paul writes that believers are “to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.” That final phrase matters: “that which is truly life.” The reward is not merely something we receive later. It is the fullness of life that comes from walking in step with Christ—now and forever. The early church understood this well. Augustine wrote in The City of God, “God Himself, who is the author of virtue, shall there be its reward, for as there is nothing greater or better, He has promised Himself.” In other words, the greatest reward of eternity is not something we possess, but Someone we know. That is the heart of eternal rewards: deeper fellowship with God, fuller participation in His Kingdom, and the joy of seeing His work unfold through our lives. Money Reveals What We Treasure This is where our finances come in. Jesus often connected money to an eternal perspective because it reveals what we value. When we give generously, serve faithfully, and steward wisely, we are investing in something that lasts beyond the temporary. We are declaring that our hope is not in wealth, comfort, or control, but in God Himself. In Luke 16:11, Jesus says, “If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches?” In other words, how we manage earthly resources reflects whether our hearts are ready for something far greater. Every act of generosity, every decision to trust God rather than money, every sacrifice made for His Kingdom becomes part of a story that continues into eternity. God's Rewards Are Gifts of Grace Here's the beautiful truth: God's rewards are never wages. They are gifts. Scripture does not teach that we earn God's favor through generosity or faithful stewardship. Rather, God rewards His people because He is generous in grace. He chooses to reward the very faithfulness He produces in us. That reveals something remarkable about our Father. No matter what we have or do not have in this world, because we belong to Him, He promises to entrust us with the true riches of His Kingdom. That is what it means to store up treasure in heaven. Instead of investing everything in what is temporary, we place our lives, our resources, and our trust into the hands of the One who is the very source of heaven and earth. It's not about building a spiritual portfolio. It's about orienting our hearts toward God Himself. Living Today in Light of Eternity Life with God has never been about accumulating more. It has always been about knowing Him, trusting Him, and sharing in His purposes. So the real question is not, “What do I get in heaven?” The better question is, “How can I live today in light of eternity?” Because one day, every faithful steward will hear the words Jesus spoke in Matthew 25:21—words that will fill every believer's heart with awe and joy: “Well done, good and faithful servant. Enter into the joy of your master.” A Resource to Help You Live with Eternal Perspective If you've ever wondered how to live with that kind of eternal perspective day by day, we walk through it in our new devotional, Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship. It's designed to help you view every part of your financial life—saving, giving, planning, and investing—through the lens of eternity as you learn to treasure Christ above all else. You can pick up your copy today, or place a bulk order for your church or small group, at FaithFi.com/Shop. On Today's Program, Rob Answers Listener Questions: I have an old individual retirement account that was purchased in 1987 and matured in 1990. I've been receiving letters from agencies offering to help me cash it out for a fee, but I still have the original receipt. What's the best way to access the money? Can I transfer it to another traditional IRA or convert it to a Roth? I'm calling on behalf of my daughter about my two-year-old granddaughter. They'd like to set aside about $1,000 a year until she's 18 or 20, but they're unsure whether to use a 529 in case she doesn't attend college. They also want to be careful about putting money directly in the child's name. What's the best way to invest and structure this? I have about $4,300 in debt, including $4,000 on a credit card. What's the best way to handle it—should I use a balance transfer card or take a loan from my 401(k)? I have about $1,000 of extra margin each month. My emergency fund is fully funded, and I've paid off all consumer debt except my home. Should I use that extra money to invest more, give more, or pay down my mortgage faster? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) The Treasure Principle, Revised and Updated: Unlocking the Secret of Joyful Giving by Randy Alcorn Christian Credit Counselors (CCC) Sound Mind Investing (SMI) 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 workday 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.

Retirement planning is not about retirement.That's the provocation David opens with — and he means it. This episode isn't another checklist. It's a ground-up rethink of what the 5-to-10-year sprint before retirement actually demands: emotionally, philosophically, and financially.Starting with a question no financial podcast has the nerve to ask — is retirement even a biblical concept? — David works through everything from the psychology of stopping work to the hard mechanics of income portfolios, tax strategy, and the risks that blow up otherwise solid plans.If you've been coasting toward retirement on autopilot, this episode is the alarm clock.In This Episode0:00 — Cold OpenWhy the conventional framing of retirement is wrong, and what this episode is actually going to cover.~3:00 — Is Retirement Even a Biblical Concept?The word never appears in Scripture. The one exception in Numbers 8, what the parables actually teach about accumulation, and why the biblical model looks more like a pivot than a finish line.~9:00 — The Behavioral Trap: What Will You Actually Do?The identity crisis nobody warns you about, retirement depression, underspending vs. overspending, and five questions worth sitting with before you make any financial decisions.~15:00 — The Purpose Problem: Should You Even Fully Retire?The happiest retirees David has seen, the financial benefits of partial work, and why "retire to something" beats "retire from something" every time.~20:00 — Business Owner or Employee: The Decisions Are DifferentW-2 employees: catch-up contributions, pension options, the healthcare gap before Medicare, Social Security timing. Business owners: exit planning, retirement plan vehicles, tax-efficient value extraction, and the concentration risk problem.~26:00 — Accumulation vs. Distribution PortfoliosWhy the portfolio that built your wealth can destroy your retirement. Sequence of returns risk explained plainly — same average return, completely different outcomes.~29:00 — The Bucket StrategyThree buckets, three time horizons, one framework that eliminates panic selling. How Bucket One is your shock absorber and why Bucket Three can still be aggressive.~32:00 — Roth vs. Pre-Tax: The Great DebateIt's almost always "and," not "or." Tax diversification, the Roth conversion window, and why business owners have unique opportunities here.~35:00 — The Risks Nobody Wants to Talk AboutLongevity risk (you live longer than your money does) and long-term care (70% of retirees will need it). What hybrid products exist now and why waiting to have this conversation is itself a costly decision.~38:00 — Spend on Experiences While You Can + Legacy PlanningThe go-go, slow-go, no-go framework. Why retirees wait too long. Legacy basics: beneficiary designations, powers of attorney, donor-advised funds, and the "talk while you can" imperative.Key Takeaways

Imagine if a quarter of our country suddenly had to flee their homes—unsure where they would sleep, how they would eat, or what tomorrow might bring. That is the kind of crisis many families in Lebanon are facing today. Innocent men, women, and children are caught in the middle of another humanitarian disaster, and the needs are urgent. But even in the pain and uncertainty, God is opening doors for His people to bring practical help and the hope of Christ. This quarter, FaithFi is partnering with Heart for Lebanon, a trusted ministry serving families on the ground with food, shelter, trauma care, and gospel-centered support. Camille Melki, co-founder and CEO of Heart for Lebanon, joined us today to share what families are experiencing—and how believers can respond. A Ministry Born in Crisis Camille knows the pain of war personally. He was just nine years old when Lebanon's brutal 15-year civil war began in 1975. His wife, Hoda, was eight. Decades later, in 2006, another conflict led them to launch Heart for Lebanon. The mission was clear from the beginning: to move people from despair to hope in Christ. Today, Lebanon's situation remains complicated and heartbreaking. Families from different religious and ethnic backgrounds are being displaced and forced into unfamiliar communities. Many have lost homes, loved ones, and any sense of security. Yet Camille sees something else as well: a bold opportunity to share the gospel with people who may never have had access to it before. As he put it, while innocent civilians continue to pay the highest price, “the mission of the church is still the same.” Families Facing Fear, Loss, and Trauma Many families in Lebanon have been displaced more than once. They are living with broken infrastructure, overwhelmed systems, and the emotional weight of war. Children, especially, are carrying deep trauma from what they have seen and heard. Camille shared the story of Gaia, a woman from Syria who had fled war with her husband and daughter and settled in southern Lebanon. She and her family came to faith through Heart for Lebanon's Hope Evangelical Church. Then the violence reached their neighborhood. Gaia had just spoken with her neighbors before lunch. Minutes later, those neighbors were killed in attacks. Her home was badly damaged, and she and her husband—who is terminally ill with cancer—were injured. When Heart for Lebanon's team finally reconnected with Gaia, and she was able to return to church, she said that hearing the Word of God made the heavy burden on her heart feel lighter. The fear had not disappeared completely, but she no longer felt alone. Through Heart for Lebanon, she experienced the tangible love of Christ. Caring for Children in the Shadows of War Heart for Lebanon also works with children through its Children at Risk programs. One of the ministry's leaders, Freddy, described how thousands of children are living in the shadows of war. Hallways once meant for learning have become shelters. Children have seen things no child should ever have to witness. The ministry responds with trauma-informed care through play, art, listening, and prayer. The goal is not merely to provide temporary relief, but to help children process fear and experience the peace of Christ. Camille shared the story of Ahmad, a 10-year-old Kurdish boy living in Lebanon with his parents, who recently came to know the love and hope found in Jesus. The sounds of rockets and explosions filled Ahmad with fear, especially for his 10-month-old brother. Whenever he heard missiles nearby, he would try to protect the baby with his small hands. His mother encouraged him through God's promises and prayed with him. Ahmad said he still sometimes remembers the sounds, but now he prays instead of panicking. Remembering that Jesus is with him helps him feel safer. Camille also shared that Yasmin, a third-grade student, did not miss a single day of prayer during the war. She prayed for her younger siblings and reminded them of Jesus' suffering, death, and resurrection. Her faith helped her encourage others in the middle of fear. Meeting Physical, Emotional, and Spiritual Needs One of the distinctives of Heart for Lebanon is its commitment to care for the whole person. Camille explained that poverty exists on three levels: physical, emotional, and spiritual. That means the ministry provides essentials such as food packages, mattresses, pillows, blankets, and hygiene kits. But those physical gifts are only the beginning. Heart for Lebanon's team also takes time to listen to families' stories, pray with them, share Scripture, and build relationships of trust. Camille described this movement as going from transactional care to relational care—and then to transformational care. When trust is built, the door opens for gospel conversations. Families who have never heard the good news of Jesus are introduced to the hope found in Him. Many come from Muslim backgrounds—Kurds, Sunnis, and Shias—but Camille emphasized that what matters most is not who they were before Christ, but who they are in Him. How Your Gift Can Help Heart for Lebanon is currently serving more than 2,000 displaced families, many of whom were forced from their homes in southern Lebanon. A gift of $90 can help provide a full month of support for one displaced family, including food, bedding, hygiene supplies, compassionate care, and gospel-centered support. FaithFi's goal is to help reach 275 displaced families. A gift of $180 could help two families. A gift of $450 could help five. This is a meaningful opportunity to serve families who have lost nearly everything and to help open the door to lasting hope in Christ. To give, text FAITH to 98656, or visit FaithFi.com/Lebanon. A Time to Give Generously In times of crisis, the church has an opportunity to become a living witness to the compassion of Christ. Families in Lebanon need food, shelter, safety, and care—but above all, they need the hope of the gospel. Through Heart for Lebanon, believers can help meet urgent needs while pointing families to the One who never leaves or forsakes His people. Give generously today at FaithFi.com/Lebanon. On Today's Program, Rob Answers Listener Questions: I have property in South Carolina that I'd like to sell, and I'm looking for a Christian realtor to help. After the sale, I'd like to give about 90% of the proceeds to charity. Who would you recommend to help me handle this wisely? I have investments and a financial advisor, and we're meeting soon. I heard you discuss aligning investments with biblical values. Where can I find a resource to help me evaluate whether my current companies or funds reflect those values? I inherited my mom's home through a Lady Bird deed and recently sold it. I have three questions: Where should I consider investing the proceeds, and are annuities a good option? Will I owe capital gains tax? And how should I think about tithing on this money? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) Heart for Lebanon National Christian Foundation (NCF) List of Faith-Based Investment Funds 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 workday 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.

“Abundance isn't God's provision for me to live in luxury; it's His provision for me to help others live.” That line from Randy Alcorn captures the heart behind a financial finish line. When God entrusts us with more, the question is not simply, “How much can I keep?” but “How much can I use for His purposes?” Cody Hobelman, Certified Financial Planner and Certified Kingdom Advisor, joined the show today to share how that question became deeply personal in his own life. Along with his brother Keelan, Cody contributed to FaithFi's new Field Guide, How Much Money Is Enough? But before he taught others how to set a financial finish line, he had to wrestle with it in his own context. The Early Pull of Accumulation Early in his career, Cody's view of money was much like that of many people. He wanted a large income, growing wealth, and the kinds of opportunities that seemed to promise happiness and success—perhaps vacation homes, financial freedom, and a comfortable lifestyle. Those goals were not unusual. Many people begin their careers with an eye toward building, earning, and accumulating. But over time, Cody began to sense that something was missing. After college, he returned to church and began reading Scripture for himself. What stood out to him was how often Jesus spoke about money. Those passages began to reshape the way he viewed his role in managing what God had entrusted to him. When Obedience Begins to Reshape the Heart At the end of 2016, Cody's church went through a series on managing money biblically. At the conclusion, the congregation was invited to commit to tithing in the coming year. After prayer and conversation with his wife, Steph, Cody decided to begin giving 10% of his income to the church in 2017. That step mattered. It was his first move into intentional giving. He began to see that not every dollar he earned had to serve his own lifestyle. God gives resources with purpose, and giving helped Cody begin to discover that purpose. But as he later reflected, his generosity at that stage still felt like “checking the box.” He was giving, but accumulation remained the deeper goal. Tithing became a generous layer atop a life still largely centered on earning, comparing, and building more. He realized he was trying to serve both God and money. The Question That Changed Everything In 2020, Cody's brother Keelan invited him to consider a simple but life-altering question: “How much is enough?” In other words, if God provided more income over the course of his career—or even in a single year—how would Cody know how much was enough to spend on his own lifestyle? And how could he create margin so that additional resources could be used for God's purposes? At first, Cody resisted the conversation. But he could not escape the realization that he was still at the center of his financial world. So he and Steph accepted the challenge. They chose a number that represented a reasonable level of lifestyle spending for a season. That number became their first financial finish line. A financial finish line is a cap on lifestyle spending. Once that line is set, anything beyond it can be directed toward generosity, debt reduction, ministry, or other God-honoring purposes. A Finish Line Before the Increase Interestingly, Cody and Steph set their first finish line when their income was still below that number. Steph was in graduate school, Cody was early in his career, and they still had student loans. They were also hoping to buy a home. So the finish line was not immediately restrictive. It was more future-oriented. But that decision prepared their hearts before additional income arrived. Not long after, Steph graduated and began working full-time. Cody also received a raise. Suddenly, the finish line was no longer theoretical—it was practical. Because they had done the hard work of prayer, conversation, and planning before the increase in income, they already knew what to do. Their finish line helped them avoid simply expanding their lifestyle to match their income. Paying Down Debt to Free Up Generosity At the time, Cody and Steph still had debt. But their growing vision for generosity changed the way they saw it. Rather than viewing debt simply as a financial inconvenience, they began to see it as an obstacle to giving as they wanted to. So even within their finish line, they chose to live on less than they could have in order to prioritize paying down debt. The goal was not merely to become debt-free for their own comfort. It was to remove barriers that limited their ability to participate in what God was doing. From Scorecard to Stewardship Setting a financial finish line changed Cody and Steph's day-to-day life. For the first time, Cody said he truly experienced contentment. He could honestly say, “We have enough.” That contentment reshaped their conversations about money. Instead of asking only what they could afford for themselves, they began asking what God might be inviting them to do for others. They also created a separate “kingdom account,” moving money into a dedicated giving account. Eventually, they used a donor-advised fund as well. That separation clarified the purpose of the money and helped guard against the temptation to use it for their own lifestyle. Money became a tool, not a scorecard. Before setting a finish line, even giving could feel like something to measure or compare. Afterward, generosity became more about obedience, surrender, and availability. Living With God, Not Merely For God Looking back, Cody says the finish line helped him trust God more deeply. It changed the way he viewed work, provision, and the future. Rather than constantly asking, “Will there be enough?” he began asking, “What would God have us do right now?” That shift moved generosity from a financial category into a way of life. It became part of listening to God, responding to Scripture, and attending to the needs around him. How to Take the First Step For someone who feels drawn to the idea of a finish line yet intimidated by it, Cody offers simple encouragement: start with a trial period. You do not have to choose the perfect number. You do not have to answer every “what if” before you begin. Start with three or six months. Choose a reasonable level of spending for your family, your season, and your location. Then see what God reveals as you take the next step. A finish line is not necessarily a one-time decision. It can be revisited and adjusted as life changes. The point is not rigidity—it is intentionality. When we define enough, we are not limiting our lives. We are creating space for greater clarity, contentment, and generosity. God's provision is not merely something to consume. It is something to steward. And when we stop asking only, “How much can I keep?” we become free to ask a far better question: “Lord, how do You want me to use what You've entrusted to me?” FaithFi's new Field Guide, How Much Money Is Enough?, is designed to help you begin that journey and set your own financial finish line. You can receive your copy when you become a FaithFi Partner by giving $35 a month or $400 a year by May 31st. Learn more at FaithFi.com/Give. On Today's Program, Rob Answers Listener Questions: I've saved about $2,000 for my 11-year-old grandson by setting aside about $1 a day. He's interested in the stock market, but I don't know much about investing. Where could I put this money so it has a chance to grow, and is $2,000 enough to get started? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) Fidelity Go® | Schwab Intelligent Portfolios® 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 workday 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.

Some of us keep saying we are waiting on God, when really, we are burying what He already put in our hands. In this episode, we look at the Parable of the Talents and ask what it means to steward the message, book, offer, ministry, or business God has entrusted to us. This is not about hustle. It is about obedience, multiplication, and refusing to hide behind fear, confusion, or false humility. If God gave you the message, He did not give it to you so you could bury it. Visit resistandroar.com to build the path that helps your message, book, voice, and offer multiply.

Join Amir and Dr. Rick Yohn for this episode of Explore the Bible as they uncover the rich cultural and spiritual depth of Jesus' Parable of the Prodigal Son in Luke 15. Through the three "lost and found" parables, Amir and Rick reveal the Father's heart of mercy, restoration, and rejoicing over repentant sinners, while highlighting the powerful prophetic and personal implications for every believer today.Connect with us on social:Telegram: @beholdisraelchannelInstagram: https://www.instagram.com/amir.tsarfati/Facebook: https://www.facebook.com/beholdisrael/X: https://x.com/beholdisraelYouTube: https://youtube.com/@beholdisrael

Welcome to Day 2869 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2869 – “Where Are You in This Picture”  based on Luke 8:1-21 Putnam Church Message – 04/26/2026 The Good News According to Luke: “Where Are You in This Picture?”   Last week's message was: “The Love and Grace of Jesus.” We explored how Jesus's Love and Grace extend to those others reject. Today, we continue with our twentieth message from Luke's narrative of the Good News of Jesus Christ. Today's message is: “Where Are You in This Picture?” Our core passage today is Luke 8:1-21, which is found on page 1605 of your pew Bibles.  The Parable of the Sower 8 After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, 2 and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; 3 Joanna the wife of Chuza, the manager of Herod's household; Susanna; and many others. These women were helping to support them out of their own means. 4 While a large crowd was gathering and people were coming to Jesus from town after town, he told this parable: 5 “A farmer went out to sow his seed. As he was scattering the seed, some fell along the path; it was trampled on, and the birds ate it up. 6 Some fell on rocky ground, and when it came up, the plants withered because they had no moisture. 7 Other seed fell among thorns, which grew up with it and choked the plants. 8 Still other seed fell on good soil. It came up and yielded a crop, a hundred times more than was sown.” When he said this, he called out, “Whoever has ears to hear, let them hear.” 9 His disciples asked him what this parable meant. 10 He said, “The knowledge of the secrets of the kingdom of God has been given to you, but to others I speak in parables, so that, “‘though seeing, they may not see;  though hearing, they may not understand.'[a] 11 “This is the meaning of the parable: The seed is the word of God. 12 Those along the path are the ones who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. 13 Those on the rocky ground are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away. 14 The seed that fell among thorns stands for those who hear, but as they go on their way they are choked by life's worries, riches and pleasures, and they do not mature. 15 But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop. A Lamp on a Stand 16 “No one lights a lamp and hides it in a clay jar or puts it under a bed. Instead, they put it on a stand, so that those who come in can see the light. 17 For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open. 18 Therefore, consider carefully how you listen. Whoever has / will be given more; / whoever does not have, / even what they think they have, / will be taken from them.” Jesus' Mother and Brothers 19 Now Jesus' mother and brothers came to see him, but they were not able to get near him because of the crowd. 20 Someone told him, “Your mother and brothers are standing outside, wanting to see you.” 21 He replied, “My mother and brothers are those who hear God's word and put it into practice.”   Opening Prayer Heavenly Father, thank You for the gift of Your Word. Thank You for the Gospel of Luke, which continues to show us the beauty, authority, compassion, and truth of Jesus. As we open this passage today, we ask You to open our hearts as well. Let the seed of Your Word fall on good soil within us. Remove what is hard, shallow, distracted, or resistant. Give us ears to hear, minds to understand, and hearts ready to obey. Lord, do more than inform us today—transform us. Show each of us where we are in this picture, and by Your grace, lead us into deeper faithfulness. In Jesus' name, amen. As we continue in this twentieth message in our journey through Luke's Gospel, we come to a passage that feels almost like a mirror. In recent weeks, Luke has shown us again and again who Jesus is. He has authority over sickness. He has authority over death. He has authority over sin. He receives the broken. He forgives the guilty. He welcomes the outsider. And after all of that, Luke now brings us to a very personal question: What are we doing with Jesus? Or to put it in the title of today's message: Where are you in this picture? Because Luke 8:1–21 is not merely information about other people long ago. It is a spiritual portrait gallery. Somewhere in this scene, we will find ourselves. Are we like the women who served Jesus with grateful devotion? Are we like the crowds who listen but do not really change? Are we like the shallow soil that sprouts quickly but wilts under pressure? Are we like the thorny soil, slowly choked by worry and worldly cares? Or are we becoming good soil—receiving the Word, holding fast to it, and bearing fruit with perseverance? That is the question. And it is such an important question because in this passage, Jesus teaches us that ministry success, spiritual growth, and genuine discipleship do not begin “out there” somewhere. They begin in here—in the heart. A Simple Object Lesson I have four pictures here today: One is of hard-packed dirt—soil that has been walked on until it is stiff and unyielding. / One is a thin layer of dirt over a rock. /  one is soil mixed with weeds and thorny roots. And one is soft, rich, prepared soil. What will happen if I spread seed over each of these plots of land? The seed would be the same. / The Sower would be the same. / The difference would be the soil. / That is the heart of this passage. The great issue is not whether God's Word is powerful enough. It is. The great issue is not whether the gospel is true enough. It is. The question is: What kind of heart receives it? And that leads us to our first of four truths for today. Main Point 1: Genuine faith expresses itself in practical devotion. Luke begins this section by reminding us that Jesus was traveling from town to town proclaiming the Good News of the Kingdom of God. The Twelve were with Him, and so were a number of women—Mary Magdalene, Joanna, Susanna, and many others—who supported His ministry out of their own means. That opening matters. Right before this, in Luke 7, we saw a sinful woman pouring out her love at Jesus' feet. Now Luke shows us more people whose faith is not merely emotional or theoretical—it is practical, visible, and costly. The disciples had left nets, boats, tax tables, and ordinary routines. These women were giving their resources, their loyalty, their time, and their reputations. That would have been striking in the first-century Jewish world. Rabbis were followed by disciples, yes—but Luke makes a point of mentioning women here, not as background decorations. They are active participants in Jesus' mission. Some had been healed, some delivered, some redeemed from brokenness. And now their gratitude has become service. Mary Magdalene had been set free from demonic bondage. Joanna lived in close proximity to political power through her husband's position at Herod's court. Susanna is largely unknown to us, but not to Jesus. That in itself is comforting. Some names are well-known in the story of God, and some are not. But obscurity does not mean insignificance. The Lord sees every quiet act of faithfulness. This has been one of Luke's major themes all along. The people who truly receive...

If you're drowning in debt and someone offers a lifeline, make sure it's not really an anchor. When debt feels overwhelming, it's natural to look for a way out. And there are several options that sound helpful at first: debt consolidation, debt settlement, and debt management. But while those terms are sometimes used interchangeably, they are not the same—and they can lead to very different outcomes. Neile Simon, a Certified Credit Counselor with Christian Credit Counselors (CCC), joined the show today to explain the differences and help listeners understand which approach best reflects both financial wisdom and biblical responsibility. Debt Consolidation: A Quick Fix With Real Risks Debt consolidation is often appealing because it rolls multiple debts into one new loan. Instead of making several payments to different creditors, you make one payment on the consolidation loan. That may sound simpler and, in some cases, reduce confusion. But Neile explains that these loans often come with interest rates between 15% and 22%, depending on your credit score. And while consolidation may feel like a fresh start, it does not necessarily solve the deeper problem. The biggest risk is that consolidation allows you to keep your credit card accounts open. If spending habits don't change, many people end up running up new credit card balances while still owing on the consolidation loan. In other words, consolidation can turn one debt problem into two. Proverbs 13:11 says, “Wealth gained hastily will dwindle, but whoever gathers little by little will increase it.” Debt freedom usually doesn't come through a quick fix. It comes through steady, faithful steps over time. Debt Settlement: A Dangerous Path Another option people often hear about is debt settlement. These companies typically promise to negotiate with creditors so you can pay less than the full amount owed. But Neile warns that debt settlement can be misleading and financially damaging. In many cases, debt settlement companies require you to stop paying your creditors. That means your credit may be severely damaged, and the impact can be almost as serious as bankruptcy. There are other consequences as well. Any forgiven debt may be treated as taxable income, and you may receive a 1099-C at the end of the tax year. In addition, after a period of nonpayment, creditors may pursue legal action, which could result in liens on property or wage garnishment, depending on your state. For Christians, there's also a biblical concern. Psalm 37:21 says, “The wicked borrows but does not pay back.” While every situation requires wisdom and compassion, Scripture calls us to take responsibility for what we owe whenever it is in our power to do so. Debt Management: A More Faithful Way Forward Debt management is different from both consolidation and settlement. Through a credit counseling agency like Christian Credit Counselors, you can enroll in a debt management program that helps you repay your debts in full while often reducing your interest rates and monthly payments. Instead of taking out a new loan, you make a single monthly payment to the credit counseling agency, which distributes it to each creditor in the program. The goal is not to avoid the debt, but to pay it back in a structured and manageable way. Neile explains that interest rates through a debt management program may range from 1% to 12% APR, allowing many people to pay off debt much faster. One important thing to know is that creditors typically close the accounts you enroll in the program. However, you are not required to enroll every account. That can actually be a benefit. Closing accounts helps break the cycle of relying on credit and builds new habits of spending, saving, and stewardship. Proverbs 3:27 says, “Do not withhold good from those to whom it is due, when it is in your power to do it.” Debt management reflects that principle by helping people honor their debts while finding a sustainable path forward. Why Debt Management Is Often the Best Option Debt management is often the preferred solution because it addresses both the financial and behavioral sides of debt. It lowers interest rates and simplifies payments, but it also requires a change in habits. That matters because debt freedom is not just about reducing balances. It's about learning to live differently going forward. The team at Christian Credit Counselors begins with education and offers a free consultation to help people understand their options. They also approach debt repayment from a biblical perspective, offering prayer, encouragement, and support along the way. For anyone feeling overwhelmed by debt, the first step is not to panic. It's wisdom. Get the facts, understand the differences, and choose a path that helps you repay what you owe while building healthier financial habits for the future. To learn more, visit FaithFi.com/CCC. On Today's Program, Rob Answers Listener Questions: I know you're not generally a fan of annuities, but I have a diversified portfolio—about $1.3 million in IRAs and a 401(k), plus about $200,000 in liquid assets. If my five-year annuity matures and I roll the full amount into another annuity without taking withdrawals, will I owe taxes on that rollover? I've saved enough to cover about four or five years of living expenses, and we have no debt. Should I live off those savings before tapping into retirement benefits, or preserve them and start drawing from retirement now? I'm considering converting $575,000 from my traditional IRA to a Roth IRA over five years and paying the taxes as I go. Once the money is in the Roth and meets the five-year rule, will future interest and gains be tax-free? I have a 10-year HVAC service contract that costs about $41 a month and includes spring and fall maintenance visits, though service calls still have a fee. Since I already have a 10-year manufacturer's warranty on major components, is this service contract worth keeping? I've been with my employer for 44 years, am moving to part-time, and plan to retire fully in August. I have about $500,000 in my 401(k), recently started Social Security at 65, and am still contributing. Should I roll part of my 401(k)—maybe $100,000—into an IRA now for supplemental income, or wait until later? And should I keep it with Empower or move it to Fidelity, Vanguard, or Schwab? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) Christian Credit Counselors (CCC) 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 workday 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.

JOIN PATREON FOR AD-FREE LISTENING & MORE PERKS: patreon.com/sleepandsorcery Hone your prophetic voice in tonight's medieval fantasy bedtime story. In tonight's story, you are a gifted healer and practitioner of natural magic; you have recently entered the service of the regent of the Kingdom of Brenindor, and you work alongside his trusted mage. In the time since you arrived in the capital, you've honed your skill at peering through time – and with the help of the mage and your travel companions, you hope to uncover the secret to healing a blight in your home village, which may be spreading across the entire kingdom. As you dive through visions of the past and present, you eventually channel a prophecy: one that may change the course of your life, and every life in the kingdom. This story lives in the same world as other installments of Sleep & Sorcery, such as the Dragon Rider, Tales by the Tavern Fire, The King's Mage, and the Enchanted Amulet. You don't need to have heard the other installments to enjoy this story, but you may recognize some of the threads woven throughout. If you want to catch up on all the stories from this sleep, enchanted world, look for my compilations of “medieval fantasy sleep stories” and “Tales from Brenindor.”   THANK YOU FOR SUPPORTING ME THROUGH 100 ORIGINAL STORIES!   Music & Sound: A Glimpse of Avalon by Flouw, Dream Focus Beta Waves by Mandala Dreams, Meditation Aquatic by 369, Via Epidemic Sound   Sleep & Sorcery is a folklore and fantasy-inspired sleep series. My name is Laurel, and I'll be your guide on tonight's fantastical journey. Sleep & Sorcery is one part bedtime story, one part guided meditation, and one part dreamy adventure. Follow along with my voice for as long as it serves you, and when you're ready, feel free to let go of the story and relax into sleep.   All stories are written and read by me, Laurel Hostak Jones… never by AI.     Order the Sleep & Sorcery book! https://www.crossedcrowbooks.com/shop-crossed-crow-books/p/sleepandsorcery Sleep & Sorcery: A Collection of Enchanting Bedtime Stories, Rituals, and Spells for Meaningful Rest, unlimited paperback now available from Crossed Crow Books. Limited edition hardcover is available as well. The book features many of your favorite stories, plus exclusive writings and a suite of rituals to enrich your resting and waking life. Stories like mine are best with headphones! For comfort and security when drifting off to sleep, SleepPhones are the best thing I've found. They won't fall out like earbuds, and they're not bulky or uncomfortable like most over-ear headphones.   Learn more: https://www.sleepphones.com/?aff=846     Now you can support Sleep & Sorcery on Patreon. Pledge a monthly donation to Sleep & Sorcery, which helps me keep making original bedtime stories for you. In return, you can qualify for exclusive supporter benefits, like episode scripts, bonus sleepy readings of classic literature, merch discounts, and giveaways. I hope you'll consider supporting me on Patreon, so I can continue doing what I love.   Visit patreon.com/sleepandsorcery to learn more and pledge your support.     Instagram | Twitter | Insight Timer | YouTube | Newsletter Signup   Sleep & Sorcery MERCH Show your love of Sleep & Sorcery – or get some gifts for the sleepy sorcerer in your life with this cozy collection of apparel, dream journals, die-cut stickers, and home goods. Visit https://bit.ly/shopmyth.   Want to get in touch? sleepandsorcery@gmail.com   Disclaimer: some links in this description are affiliate links, meaning I earn a small commission if you decide to purchase the product, at no additional cost to you. Thank you for supporting my work!   Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

In this week's message from the Summer Stories series, Pastor Josh Slautterback dives into the Parable of the Sower in Matthew 13, using the memorable story of a Venice pigeon tourist trap to bring Jesus' teaching to life. Pastor Josh walks through the four types of soil — hardened, rocky, thorny, and good — and challenges us to examine what kind of heart we're bringing to God's Word. Are we letting the truth bounce off a hardened heart, failing to put down roots in a shallow one, or allowing the distractions and deceitfulness of this world to choke out our growth? With honesty and warmth, Pastor Josh calls City Rev to cultivate a receptive, fertile heart through intentional prayer, Scripture, and community — because the way we receive the Word reveals the condition of our heart, and it's in that good soil where God does His most transformative work.

In this profound exploration of Matthew 22:1-14, we examine Jesus's parable of the wedding feast—one of the most theologically dense teachings in Scripture. This parable reveals the magnificent scope of God's gospel invitation extended to all humanity, the tragic reality of human rejection, and the sovereign grace that ensures God's purposes will not be thwarted. Through the imagery of a royal wedding banquet, Jesus addresses the religious leaders who challenged His authority while simultaneously unveiling timeless truths about salvation, election, and the nature of the Church. This episode unpacks the parable's layers of meaning, from the universal call of the gospel to the particular grace of election, equipping believers to understand both the urgency and the sovereignty of God's redemptive work. Key Takeaways The Universal Gospel Call Is Genuine and Urgent: God's invitation to salvation goes out indiscriminately to all people, regardless of ethnicity, social status, or moral condition. This external call is sincere, well-meant, and accompanied by genuine offers of grace. Human Rejection Is Willful and Culpable: The parable demonstrates that humanity's refusal of God's invitation is not due to insufficient information but to volitional rebellion. This rejection often progresses from indifference to active hostility against God and His messengers. God's Sovereign Purposes Cannot Be Frustrated: Despite widespread rejection, the wedding hall will be filled. God's redemptive plan includes the expansion of His covenant community beyond ethnic Israel to include Gentiles from every nation. The Wedding Garment Represents Imputed Righteousness: The garment required for the feast symbolizes the righteousness of Christ, received by faith alone, not earned through human effort. This illustrates the doctrine of justification by grace through faith. The Visible Church Contains Both Genuine and False Believers: The parable warns that not all who hear the gospel and enter the visible church possess true saving faith, distinguishing between the external call and the internal, effectual work of the Spirit. Eternal Punishment Is Real and Conscious: The parable's conclusion soberly affirms the doctrine of eternal, conscious punishment for those who reject Christ, depicted as "outer darkness" with "weeping and gnashing of teeth." "Many Are Called, But Few Are Chosen": This foundational statement maintains the biblical tension between the universal external call of the gospel and the particular, effectual call of God that sovereignly draws the elect to salvation. Key Concepts The Nature of the Gospel Call: External and Effectual Reformed theology has carefully distinguished between two aspects of God's call. The external or general call is the sincere proclamation of the gospel to all without distinction, inviting everyone to faith and repentance. This call is genuine on God's part—He truly offers salvation to all who hear. However, due to total depravity, the natural person will not respond to this call on their own. The internal or effectual call is the sovereign, irresistible work of the Holy Spirit by which the elect are regenerated, have their wills renewed, and are infallibly brought to saving faith. This distinction preserves both human responsibility (we are culpable for rejecting a genuine offer) and divine sovereignty (God alone saves by His grace). The parable beautifully illustrates both realities: servants genuinely invite all they find on the highways, yet the King ultimately determines who is properly clothed for the feast. The Wedding Garment and Justification by Faith Alone The wedding garment represents one of the parable's most critical theological elements. In ancient Near Eastern culture, hosts often provided garments for wedding guests, making the lack of proper attire inexcusable. Theologically, this garment symbolizes the righteousness of Christ imputed to believers—a righteousness not produced by human effort but received through faith alone. This directly confronts any notion of works-righteousness or the idea that we can stand before God based on our own moral achievements, religious observances, or church membership. The man without the garment represents those who presume to approach God on the basis of their own righteousness rather than Christ's alien righteousness. His speechlessness before judgment illustrates that on the last day, no one will successfully argue their case on grounds of personal merit. This underscores the Reformation principle of sola gratia and sola fide—salvation is by grace alone through faith alone, clothing us in a righteousness that is entirely Christ's. The Tension Between Universal Call and Particular Election The parable's conclusion—"many are called, but few are chosen"—encapsulates one of theology's profound mysteries. This statement places two realities side by side without resolving the tension philosophically. The invitation truly goes to all (universal call), yet only some respond savingly (particular election). Reformed theology maintains this biblical tension rather than collapsing it in either direction. We don't limit the external call only to the elect (hyper-Calvinism), nor do we make the internal call dependent solely on human decision (Arminianism). Instead, we affirm that the gospel invitation is genuinely universal while the effectual drawing is sovereignly particular. This means Christians can proclaim unreservedly, "Christ has died for you" to any person, knowing the offer is sincere, while simultaneously trusting that God will infallibly save all His elect through that proclamation. Memorable Quotes "The most scandalous and tragic thing that could happen at a wedding or a wedding banquet is that nobody shows up. The guests don't come. Or in fact, not only do they not come, they don't want to come—they burn the invitations." "You don't bring anything to your salvation except the sin that made it necessary." "Many a man in this world will silence his own conscience with many a fair excuse. But in that day, there will be no excuse, no plea, no delay." - William Perkins Full Episode Transcript [00:00:58] Jesse Schwamb: Welcome to episode 493 of The Reformed Brotherhood. I'm Jesse, and this is the podcast where we will talk about every single parable. Hey, brothers and sisters. So when was the last time that you were at a wedding? I think weddings are one of the most glorious of all kinds of human events and celebrations, and I think the solemness of the vows and the promises that are exchanged between a man and a woman in marriage in that ceremony, or maybe only equaled by the joy of those same vows and promises. And of course, the whole point of coming together to celebrate a, a wedding. Is to make that joy consummate and complete by having others participate in it. The seeing the union of a man and a woman become one, the excitement of that love expressed in promise and commitment. It's an incredible thing. And I was thinking about this recently because our wedding invitation is actually framed in, in our living room because one of the guests that we invited gave that to us as a really thoughtful gift. And so our wedding ceremony and the party that followed, and it was a. Amazing and awesome party, especially thanks to my in-laws and my parents who generously made sure that that was possible was an exceptional event that we still talk about all the time. Actually, you know, in my wedding when we had this grand kind of wedding banquet afterwards, we had a friend of ours who actually performed the song that we danced to on grand piano and sang for us, which is amazing. We had a DJ in one room and we had a live jazz band in another, and I specifically recall. That when we left late in the evening, my new wife and I, that there were still people on the dance floor having a good time. And I thought, this is the way it's supposed to be. I mean, this is a wedding. This is a wedding banquet. [00:02:58] Why No One Comes [00:02:58] Jesse Schwamb: And so it also made me think recently, especially as we find ourselves in Matthew chapter 22, continuing to look at all these incredible parables that Jesus gives to us, that perhaps the most scandalous and tragic thing that could happen at a wedding or a wedding banquet is that nobody shows up. The guests don't come. Or in fact, like not only do they not come, they don't want to come, they burn the invitations. They wanna have nothing to do with the celebration or the ceremony itself. And so Jesus has been doing all of this teaching that we've been tracking, and he's been responding to these leaders in the Jewish community, the people we call the Pharisees and the scribes who have challenged his authority. And he's been progressing in the way that he's almost ratcheting up the language that he's using, the indictments that he's bringing to them. And now he's about to bring in weddings and specifically the wedding banquet. And that is where we're gonna find ourselves in a Matthew Chapter 22. Now, by the way, I should also mention that because my wife is super popular lady and super lovable. We had a pretty large wedding. I think we had over 200 guests, and so. Because my father-in-law is retired military, we were actually able to have our whole wedding banquet, our whole celebration and party on a local army base. But because of that, it meant that before you could actually get onto the base, all of our guests. Had to be searched. So it's nothing like, you know, basically just shaken down your wedding guests before they show up. So that also was super fun.  [00:04:32] Reading Matthew 22 [00:04:32] Jesse Schwamb: But let's go to the scriptures, everybody. So here's Matthew chapter 22. Uh, listen to this as we take a look at what Jesus has to say and why he brings in weddings. Actually, it might be helpful to say or to give you something, rather to listen to or listen for before you even hear me read the scriptures because. This parable of this wedding banquet, it is definitely one of the most theologically dense parables in the entire synaptic tradition. It is set like we've been saying within the final week of Jesus' ministry in Jerusalem, and it's embedded in the sequence of confrontational exchanges that he's having with the Jewish leadership because they have challenged his authority. And so as you listen to this being read, I want you to clue in, key in as they say to a couple of things. See if you can find the, like the Christological proclamation in this. There's a, a covenantal poll. I think there's some sociological instruction and there's an eschatological warning. All of this happens as is Jesus's jam in the short span of several verses where he illuminates all of these principles of the sovereign grace of God and the summons of the gospel. Total depravity and culpability of this, these rebellious people who refuse the call, the historical judgment of God upon the covenant breaking Israel. And then of course, the subsequent expansion of that covenant into the community include to include the Gentiles. All of this is happening. In this parable, and so I want you just to listen for that as we together read. Or in my case, I guess I just read, especially if you're driving, do not read the parable that begins in the first part of Matthew chapter 22. Here's the word of God. And Jesus answered and spoke to them again in parables saying The kingdom of heaven may be compared to a king who gave a wedding feast for his son, and he sent out his slaves to call those who had been called to the wedding feast and they were unwilling to come again. He sent out other slaves saying, tell those who have been called. Behold. I have prepared my dinner, my oxen and my fon livestock are all butchered and everything is ready. Come to the wedding feast. But they paid no attention and went their way, one to his farm, another to his business, and the rest seized the slaves and mistreated them and killed them. But the king was enraged and he sent his armies and destroyed those murderers and set their city on fire. Then he said to his slaves, the wedding is ready, but those who were called were not worthy. Go, therefore, to the main highways and as many as you find there, call to the wedding feast. And those slaves went out into the streets and gathered together all they found both evil and good, and the wedding hall was filled with dinner guests. But when the king came in to look over the dinner guests, he saw a man there who is not dressed in wedding clothes, and he said to him, friend, how did you come in here without wedding clothes? And the man was speechless. Then the king said to the servants, bind him hand and foot and throw him into the outer darkness. In that place, there will be weeping and gnashing of teeth for many are called, but few are chosen.  [00:07:50] Parable Context [00:07:50] Jesse Schwamb: Wow. So what an incredible. Story, what an incredible foundation or rubric or context in which so many rich theological concepts and pastoral concepts, doctrinal concepts are given to us from Jesus. And you'll notice that of course, chronologically here, this parable is following the parable of the two sons and the parable of the wicked tenants. Those are the vine growers that we were talking about over the last several episodes. And this one rounds everything out. It forms like a triptych of rejection parables directed against these chief priests and the Pharisees who keep coming after Jesus and his authority. And Matthew signals this kind of escalating tension. The Jewish leaders are now explicitly seeking to arrest Jesus. And Jesus responds not by treating their, not by retreating, of course, but by intensifying his indictment in this parabolic form. And here's where we arrive in Matthew 22. It's interesting to me, of course, that this is the approach that Jesus takes. He has already conveyed these two great stories, and at the end of the last one, Tony and I spoke about how this was where at least Matthew explains to us very directly that the, the Pharisees and the scribes, they understood, they discerned that Jesus was speaking about them, and yet Jesus says, I'm not done yet. I've got one more. And this is the culmination of all the things that he's been saying. And it starts again in verse one with Jesus saying, and again, he spoke to them in a parable. You know, it signals that the parable itself is still a reply. Not to a verbal question at this immediate moment, but to this ongoing posture of rejection exhibited by the religious leaders. You notice that what Matthew says here is very, I think, theologically significant in light of where Jesus explains that the parables both reveal and they conceal their instruments of divine judgment upon heart and hearts, even as they illuminate those with ears to hear. This is why I think it's just so important that as Christians. Even as we study God's word, as we participate in it, so to speak, as we let it read us, that we come with this posture of prayer, that we desperately need God's Holy, holy, holy Spirit to illuminate for us what the scriptures say, to lead us into the paths of righteousness and judgment, which are present in the scriptures, so that we may understand them with these spirit-filled eyes, with a spirit enabled brain with ears that have been unstopped by the spirit. So these parables are the mode by which Christ simultaneously honors and judges his audience. He shows indirectly what it would've been of no use to state plainly. And so the parable form itself is really part of the message here. I think that's something hopefully you picked up as we've been processing them all together, that Jesus opponents cannot arrest what they cannot fully comprehend, yet their incomprehension is itself their condemnation, right? This is, this is the mystery. Of the gospel of what God does, where there is this outward and full unbiased external call, and yet there is something that is efficacious by the power of the Holy Spirit for those whom God has chosen and called to himself so reformed to eus. Are attentive to the authorial intent in historical situatedness of each thing that Jesus says. That's one of the things I think is great about the way in which we kind of have organized our theological perspective and these parables function as a prophetic oracle of judgment. And certainly that's like in an Old Testament accent. I mean, that's the Old Testament jam. It's an Old Testament lawsuit kind of John. It's like law and order. If law and order were Moses, were doing it right. So notice that again, as Tony and I've said so many times before, what I kind of always find so phenomenal about these parables is that often we think of parables as having the main object of being a noun of some kind. It's a person, it's a place. It's a thing that is sometimes the case, but more often than not, it's one of those nouns associated with a verb.  [00:11:59] Kingdom And The King [00:11:59] Jesse Schwamb: And so we get that in verse two. The kingdom of heaven may be compared to what? To a king who gave a wedding banquet for his son. And so it implies that the kingdom is being revealed and likened in a definitive act. We got verbs, loved ones. This is the classic. The ultimate, God does all the verbs because you're gonna hear her over and over again. God is going out. God is giving. God is seeking. God is going after, and these verbs are really the center of the parable itself. It's not just that it's the wedding banquet as maybe the title in your scripture gives you, but it's more about this giving of this event and it's preparing of this grand feast. And so the recurrence of this allegory seemed, I think, pretty straightforward to us. The the king is God, the Father, the Son is Christ, and the wedding banquet, which by the way in the Greek here is plural, is really emphasizing that it's a totality of an occasion. This is the Messianic feast. This is the eschatological consummation of the Covenant of Grace. And that image imagery draws like so deep from this Old Testament well and background of God as the husband and the bridegroom of Israel. Again, how lovely and amazing for Jesus and his thorough knowledge of the scriptures to draw in something that the audience would've been like, yes, I know what you're talking about. I'm totally down with that. And so the son's wedding is therefore not some kind of like incidental entertainment. It is the central event of all history, the installation of the Messianic king and the gathering of his bride. And of course, the people hearing this would've immediately gravitated toward that. I think they would've leaned in maybe even like smiled or smirked at one another, knowing that this was now all that veiled. What Christ was drawing on here was the classic presentation. Of the family of God represented in the children of Israel itself, being drawn back into consummate harmony with God the Father, where there was peace and unitedness, and a celebration of this fact that all things were now made and brought together, that God was restoring and bringing all those back to himself in his true and true kingdom that could not be thwarted. So the fact that the king gives the banquet, prepares it, sends servants, selects the guests, underscores this incredible modernistic character of salvation. I think it's impossible to miss here that God is literally doing all the verbs. The initiative at every point is divine. There's no hint here of synergism. The guests do not arrange their own invitations, literally. And so that's why in verse three, we see God, he sending out his servants. And of course that's a familiar theme. It should be to us. If you've been tracking with us the last several parables we've been speaking of because the servants represent the prophets of the Old Testament and subsequently the apostles and the ministers of the word. The invitation had already gone out to quote those who were invited. So it's this perfect passive parable in the Greek, it's, it's indicating a prior and standing invitation. This is the external or general call of the gospel going out through the preaching of the word. And notice that there is always a response. Even here, Jesus moves directly and quickly to here's what the response was. In other words, as the scripture has told us that God's word never goes out in returns void, there's always, as it were, a response here, that's illustrated for us very directly because the response is not so good.  [00:15:32] Invitation Refused [00:15:32] Jesse Schwamb: I mean, this is what would, this is horrible like wedding etiquette. They were not willing to come. And this verb I think is critical because it's volitional refusal. It's not mere ignorance. And reformed theology is insistent here against any kind of constellation that makes man's rejection of the gospel. A matter of insufficient information or circumstances we know better, right? We as people should know that we as Christians who have been changed, know that the natural man here is not natural, merely because he lacks the certain kind of information as if he could be restored or regenerated or reformed if we just knew more things. The will is in bondage to sin. And so as the Westminster Confession, faith says, man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation. This is classic Jonathan Edwards, like, you don't bring anything to your salvation except the sin that made it necessary. For some reason in my head, I said that with kind of a, a weird, almost like southern attitude, which I did not mean to convey. But the point is that this refusal is total, it's willing, it's culpable, it's damnable, it's precisely that, which makes it all the more grievous. The invitation is genuine, the refusal is genuine, and the guilt here is entirely real. So the invited in verse three, represent all of Israel. I, I would say like particularly the leaders here, Tony and I have been talking about the responsibility of these, these leaders in particular to, of course, lead Shepherd, grow these people in faith and a love toward God in a way that is toward freedom and now toward more conviction around extraneous rules or heavy burdens that they set up for them that they cannot perform. And so we have these leaders who had received the covenantal promises and the prophetic witness. I mean, that's like classic Romans nine. The rejection of the servants echoes the pattern of prophetic persecution throughout all of Israel's history. So this is sad stuff. It's a sad beginning to have this grand wedding feast prepared by this king for his son set in motion with the invitations already gone out. And essentially all of those who have been invited have Ally refused.  [00:17:49] Feast Is Ready [00:17:49] Jesse Schwamb: But what's so incredible about God and his loving kindness is still represented here in verse four. The king does not relent after the first refusal, which is remarkable. I mean, this is, again, going back to our proper understanding that we love because God first loved us. That love always leads to giving. And so therefore, God so loved the world that he gave his only son. And when did he give his son? At the fullness of time when we were still at enmity, when we were enemies with him still, he sent his son for us and he sends, therefore a second embassy with an even more urgent and elaborate message that he gives them. He puts into their mouth. And the feast, again, is not merely planned. It's prepared. It's ready. The oxen and fat and calves are images of this lavish like sacrificial celebration. Everything's all slaughtered. Everything is ready to go. Now, I don't know the last time you've been to like an epic feast. I do mean like epic over the top feast. I want you to look up something for me. When you have a chance, look up, just go to your browser of choice and type in shady maples smorgasbord. Now, I don't know if you know what a smorgasbord is, but it's like a, I guess it's like a buffet, but like if you took a buffet and multiply it by a million and then only serve like rich, decadent food and more food than you could possibly really imagine and close to where I live, there's a very famous Amish style. Buffet called Shady Maple Smoker Sport. Just go look it up. 'cause it's gonna be possible for you to describe, but all I can say to you is this isn't just like your standard buffet, it's not just like a potluck where it's like, Hey, we got ham. And, um, we've got some salads and, uh, we've got that, uh, what's that? That weird stuff. You can I, the ambrosia, like we, we've got your hydrox cookies for dessert. This is the last time I was there and uh, actually I was there with my parents and my wife and they treated us. And because this was at a part of my life where my gallbladder was trying to attack me and kill me, I remember just being so ill while I was there feeling so ill, and yet just being so disappointed and bummed out that I couldn't eat all this glorious food because there was filet mignon and lobsters. And shrimp and fish and ham like glazed ham and like carving stations. And then for desserts there was like custards and pies and ice cream and cookies and whoopee pies. And it was this over the top celebration of food. And you couldn't help but just feel like, wow, this thing that we're doing right now is like incredible. I've also, I don't think ever seen my father sample so many different desserts because it was special. This was a, a lavish and incredible celebration for us, and it was prepared, it was ready to go. And we find the same thing here. And so the second sending corresponds to this ministry of the Apostles and the early churches proclamation to Israel. The urgency of the messages come now. It reflects this eschatological pressure of the gospel. A good kind of pressure as if like there's a tea kettle on the stove and it's heating up, and now it's starting to whistle and then to boil over. The kingdom has arrived. Loved ones, the feast is set, delay is inexcusable, and, and so the language of readiness, I think is this glorious language of the gospel. The atonement has accomplished. Christ has been crucified, risen, and exalted, and the feast of salvation is prepared. And what I love is that the reformed tradition consistently insists on the sufficiency of Christ's work for all and the genuine freeness of that gospel offer. I like this is what I usually go back to, is that the cannons of dort affirm this in this way. This is the quote. The promise of the gospel is that whosoever believes in Christ, crucified shall not perish, but of everlasting life. This promise together with the command to repent and believe, ought to be declared and proclaimed to all the nations. The invitation is genuine and urgent. The feast is truly ready. [00:22:01] Mission To All [00:22:01] Jesse Schwamb: The church that I attend is part of the Christian Missionary Alliance denomination, and one of the many things I love about my church is that outward and continual focus on this very thing. That the invitation is genuine. It is urgent, and the feast is truly ready, and it is for all peoples. This freeness to, as we talked about before, scatter the seed of the gospel message unreservedly and without bias to all, all in your sphere of influence. All nations, all people, all tongues, all tribe. And my church is very serious about this. In fact, one of the things our pastor loves to do is oftentimes when he's giving it this kind of proclamation, in fact, just this Lord's day, he was speaking from Matthew 28 and about the Great Commission and the essential nature of that great commission is every Christian's promise to participate in that. It is something you and I are commissioned for and we ought to regularly evaluate our, what our prayers look like. What our finances look like and what our time looks like with respect to whether we are taking seriously that commission, which God has given to us. And so in reminding us of that very fact, one of the things he'll often say from the pulpit is he'll ask out to the congregation, he'll say, what is our middle name? And everybody will respond, missionary. And, and while it's a little bit trite, it reminds us that as part of like the essential ethos in DNA of who we are as Christians, and in fact in this particular year. One of the themes that the whole Christian Missionary Alliance nomination has been focusing on is all of Jesus for All the World takes all of us. I love that all of Jesus for all the world takes all of us. And so we have embedded in this parable here, so much of this intentionality of the gospel, of going out for all people, making this, this message and this mission available. Going out and speaking and preaching and witnessing and testifying of how great God is and what he has done in setting and preparing this gospel message for all people. But in verse five, we find out that even still with all of this, they paid no attention. They went off one to his farm and another to his business. In other words, the word here suggests this kind of contemptuous indifference rather than this active hatred that that actually comes a little bit later. But worldly affairs, a farm, some converse. All this displaces the invitation. And these are not wicked activities, of course, in themselves. Their wickedness consists in their displacement of what is the ultimate. And that I think is actually like very penetrating diagnosis of the human condition. The great enemy of the gospel, at least it seems to me, is not always, as you talk to people, like some kind of dramatic philosophical rejection, some well articulated hatred toward God. It's instead like a quiet absorption in the ordinary pursuits of life. It's like what I think Augustine called being curved inward upon oneself. The world is a great enchant. It be witches our souls, it distracts us. There are so many things that can pull us away from not only meditating on this gospel message, but coming alongside and appreciating. In participating in that great commission. There's so many things to distract us. It's, it's not as if we need a list. I think if I asked each one of you or you asked me, what are some things that you find distracting that pull you away from time and prayer time, studying God's word, time spent with my wife, time spent serving in my local church. I'm not gonna be hard pressed to find those things to say to you. So this idea that we have, whether it's the farm or this business pursuit here, I suppose it could be representative to at least great earthly loves. You have the land, kind of a agrarian rooted life, and then there's trade mercantile and acquisitive life. I mean, maybe these just suggests that the rejection spans all of our social and economic classes, both within Israel at the time and for us today. And so we move both from like this kind of cold indifference, this we'll have other things to do. I'm, I'm just too busy. And, uh, how many times do we really convince ourselves that we can justify our busyness when we feel the pull of the spirit that there is a need? We feel the pull of the gospel message because there's the gospel pressure to ensure that we are speaking truth and love to those around us. That we ourselves are responding to this invitation with our wholeheartedness, our mind, soul, and spirit, everything that we are, and we convince ourselves. Well, I just, you know, I have a lot going on right now. God, there's just so much that I need to do.  [00:26:34] Indifference Turns Violent [00:26:34] Jesse Schwamb: Now we get to verse six and things shift a little bit. Verse six reads, while the rest sees the servants and treated them shamefully and killed them. Now, what's interesting to me is the indifference, kinda just that cold lackadaisical ness of verse five escalates somehow into violence. In verse six, some of them invited not only ignore the servants, but actively persecute them. And so here we have them, basically are being told they treated them outrageously, shamelessly, they killed them, and, and that's really the language of the entire prophetic tradition, the killing of the prophets. In fact, this Greek word here is ris. It's a word for arrogance. Honor, violating, assault, a sin against the honor of both the messenger and the one who sent him both. Like the one who is the emissary and the one who grants power or vouch saves authority to that emissary. And so to assault the king's servant is of course, to come against the king, and this is an act of high treason. It's against the sovereign God of the entire universe. I, I like here something that Calvin notes about this kind of inexcusable aggregation of aggravation of Israel's sin. He writes, they not only rejected the grace, which was offered to them, but added cruelty to their contempt. That's incredible. Right? That's exactly what we do. We reject God. It's, it's of course like not only just taking all the gifts he gives us and pretending as if they're under our own authority or. Have been the result of our own talents or abilities. But instead, when we do this, we add cruelty to all of our contempt. And the reformed doctrine, of course, of total depravity is not merely the claim that humans are bad. It's the claim that following humanity left to itself moves progressively from the indifference. That we saw in the previous verse, verse five, two, hostility toward the living God in his gospel messengers, which we see in verse six. In other words, unless God constrain us, loved ones, that is the natural end of man to move from this place where I do not care about God till I hate him, and then I hate all those who represent him, all those who speak on his behalf. [00:28:46] Judgment On The City [00:28:46] Jesse Schwamb: And so the king's response here, as you might imagine, is one of anger. He's angry. He sends his troops and he destroys the scriptures, say those are murderers, and he burns their city. I mean, the verse is almost certainly this kind of pro prophecy filled in its intent and its content. It's I think, probably a transparent reference to the destruction of Jerusalem by Roman armies in 80, 70. And Matthew, even if we say he's writing after that event, or in like a conservative dating with prophetic anticipation, presents Christ as foreseeing and pronouncing the divine judgment upon the city. And this King's anger, of course, is not just, it's not anger that's looking for reciprocity. It's not just anger that's saying, this has made me upset and I'm responding viscerally and emotionally. It's not petulant rage. It is holy and righteous wrath of the sovereign whose grace has been despised and whose servants have been murdered. The destruction is complete. The murderers are destroyed, the city is burned to the ground, and there are foreign tradition kind of following. A covenantal hermeneutic, I think reads 80, 70 as this terminus of the old Covenant administration in many ways, and the judgment upon Nashville Israel for his rejection, for her rejection, rather of the Messiah, you know? While all of that is true, I think what this presents for us is a reminder of how serious our God's Holiness is. And that again, every time we sin, every time that we come against God and someone would challenge his authority as it were, either directly or indirectly, we put ourselves in the place of those who reject the gospel message. And in so doing, we ought to fall on our knees and ask for the kind of repentance that is necessary because we ourselves are putting our place, we're extending among. The murderers, and in this case, the, the message that Jesus has for those is only anger and again, is a righteous kind of anger. So one might imagine as we read in like the previous parables, that Jesus could have just entirely ended there. It almost sounds like we've drawn to a close.  [00:31:04] Invitation Rejected [00:31:04] Jesse Schwamb: Listen, there's a king. He has a wedding banquet for his son. He sent out last invitations. Nobody came. He goes to confronts the guests and not only do they say we're not interested, some of them are like, yeah, we burned all the invitations. And then the people that you sent to remind us, we killed those people. And it'll be right for the king to say. That's it. Everybody's done here. I'm shutting the whole thing down. And honestly, that could have happened in the garden. That could happen at the cross. Instead, we find something totally different. The parable goes on.  [00:31:33] Feast Still Happens [00:31:33] Jesse Schwamb: In fact, verse eight reads, then he said to his servants, the wedding feast is ready, but those invited were not worthy. Notice loved ones that the feast does not get canceled. I mean, Christmas doesn't get canceled. It's just redirected. The king's purposes will not, cannot be frustrated, and this is a critical sociological and eschatological claim to me, at least. What we're seeing here is the refusal of the invited guests does not leave the wedding hall empty. Praise the Lord. It occasions the wider extension of the invitation.  [00:32:07] Gospel Offer Explained [00:32:07] Jesse Schwamb: And this idea of not worthy does not introduce a prior standard of merit by which the guests were found deficient. But instead, as you know, their unworthiness consists in their refusal To refuse the gospel is to demonstrate one's unworthiness of it. And so worthiness in this context is not some kinda like moral achievement, but it's a covenantal responsiveness. It's the openness of the creature to receive what the king graciously provides. It's why when we stand before God in the kind of judgment that we rightfully deserve, and he says something to the extent of, why should I let you into my heaven? Why should I let you enjoy eternal life with me? We should rightly say, because you promised. And because by the power of your Holy Spirit, through the faith you have given and instilled in me by this imputed righteousness, I can trust you at your promise. And so I think this verse is like so critical for understanding the well meant offer of the gospel. Again, we should together affirm that the gospel is offered to all without distinction, and that those who do not come are inexcusable. God does not will. The damnation of those who reject the gospel as a bare first intention, their damnation follows from their own culpable refusal.  [00:33:31] Mission To All Roads [00:33:31] Jesse Schwamb: And so the king says, listen guys, go out everywhere. Go therefore to the main roads and invite to the wedding piece. As many as you find. I don't know how you're envisioning. If you were listening to this story and you were like setting the actual scene, but I don't know, to me, I just find them, the, the servants or the slaves that they look at it one another and they're just like s go time and they just turn around and start going everywhere to all the places, uh, to anyone who will listen to all the like, stops that there were on the byways. All the highways, all the roads. They're just going through all the places. Wherever the road takes 'em, that's where they're going. And all along the way they're spreading this mission, this invitation, and the mission now. Is universal in scope. The main roads, literally the, the exits, the outlets of all these places. The thoroughfares, where the roads branch out of the city and the highways diverge in the countryside. This is representing, of course, like the ends of the earth, the places where any and all may be found. And the command here to as many as you find to go to those is of course, like a command of universal scope. It's for you and me, loved ones there. There's no prior qualification, rich or poor, Jewish, gentile, moral or immoral. This is the missio day, breaking through all ethnic and social boundaries, and in this loving way, in this pastoral way, it underpins the free and indiscriminate offer of the gospel. Again, like going back to the Westminster Confession and the shorter catechism, affirming this covenant of grace that is administered by the preaching of the word. And no matter where you work, like reform theology from like William Cur, David Bernard, like to the modern missionary movement, we're drawing from this mandate of precisely this kind of universal commission. You know, it's like Spurgeon, I think once said something effect of like, Christ has done more than give a general invitation. He has given an urgent, pressing, commanding invitation to all something like that. And I always remember that because when I think about what it means to step into this role of fulfilling the great commission of understanding what Jesus is saying here, it's not just as if we're saying, listen, the world is in a dire place. This is an emergency situation. And so for all of us in our sphere of influence. To bring forward this message of the indiscriminate offer of the gospel is to take God at his word and then to deliver that word to all of those, all the highways, all the byways, all the outplace, every tribe, Tong, nation. What a glorious thing that our God has given us and put us on mission in this way so that no matter who we meet, we know we might say Jesus loves you, that Jesus has died for you. This is, I think, one of the things that those who maybe are new to the reformed tradition and the theological perspective. Find a little bit interesting to parse out, or maybe sometimes if you've had conversations like I have people think that we're parsing the words too much, but there's something to be said for the death of Jesus being sufficient for all and efficacious for the elect, that we're not simply splitting words. There we're describing very discreetly, very cogently, very crisply. This indiscriminate gospel message while at the same time recognizing that it's God's sovereign choice and will to draw those whom he will to himself. And so in verse 10.  [00:36:54] Good And Bad Gathered [00:36:54] Jesse Schwamb: These servants go out to the roads and they gather all whom they found both good and bad. And so the wedding hall, guess what was filled with guests, because this is God's sovereign prerogative because he can do all these things because even those who have denied him does not remove him from power. That he does all the verbs and so the servants obey and the results are comprehensive. They gather in all of these, and Matthew's quick to say both the good and the bad, and I think like the good and the bad pairing is significant. I don't think this is necessarily meaning that there's the morally virtuous and the morally depraved, though that probably is included somewhere. But I think this, this more, this reflection that, once again, it's all kinds of people. For God's to love the world that whomsoever, all of those who believe in him should not perish, but have eternal life. The wedding hall is filled, it was filled, and it's filled by God's sovereign action through human instrumentality.  [00:37:53] Visible And Invisible Church [00:37:53] Jesse Schwamb: And there is, like I'd say, if you're tracking with this, you should notice that there is a, a kinda a tension here. It sits between verses 10 and 11, and it's going to resolve the banquet hall is full. But you'll notice that it's not all within, well, not everybody who's within it are truly saved. And we'll get to why that isn't just a second. But the filling of the hall through the universal gospel summons does produce a mixed company. We've already talked about the parable of the terrors in the wheat before, so this, this should be news if you've been listening to us for a little while, but it's precisely the condition of the visible church in this age. Again, I just think it's fantastic that when we go to the scriptures, one of the reasons we know it's true is because God tells us the truth about the way things are. And we know that this is the way that the church is today. We would call this the visible versus the invisible church. And of course there's a distinguishing between the visible church, which consists of all those throughout the world that profess the true religion from the invisible church, which is the totality of the elect, those who God has actually called to himself. So the hole is full. But not all in the hall are clothed. And this is fascinating how Jesus brings in this idea of dressing of not, I mean, not what you put on your salad, a smorgasbord, but like what you're actually wearing.  [00:39:07] Wedding Garment Meaning [00:39:07] Jesse Schwamb: So in verse 11, but the king came in to look at the guests and he saw there a man who had no wedding garment. So notice that the parable scene here kind of shifts dramatically all of a sudden because the king arrives suddenly. He's present. He was speaking, he was giving instructions, he was preparing, he was a character, kind of chilling in the background. But now there's this eschatological moment the king's coming to inspect. The guests corresponds to this final judgment, and what he finds is there's a man without a wedding garment. He's at the center, I think of this parables, theological climax. So what, what is this wedding garment? I would put it to you like, as you're thinking through this and maybe interpreting listening for yourself, what do you think the wedding garment is? And I would say like what most reformed interpreters have been unified on is that this really represents that imputed righteousness, the the righteousness of Christ that's credited to the believer and received by faith alone. And so by a wedding garment, I would understand this to mean the purity and the holiness of that transforms and regenerated life, which is required of all those who are brought inside the true and invisible church. And though he immediately qualifies this as like righteousness, that is inseparable from justification. It is not earned, but it is received. In fact, I think, uh, I have my Logos Bible software up as I'm talking to you, and I see that Matthew Henry comments on this by saying, the righteousness of Christ is the robe of righteousness, the garment of salvation in which true believers are closed. I mean. That's a great turn of phrase, brothers and sisters. I love this idea of what the scriptures tell us elsewhere of putting on these garments of praise or worship, the garments of Christ, of being exchanged out as it were, for what is dirty and unsuitable for something that suits the occasion that is given to you to wear by faith alone. And of course, this wedding garment is not a work that the guest has produced, but it's a garment provided, uh, presumably like the king's servants actually supplied it. Uh, I, I think that's like a detail implied by the ancient custom and the severity of the guest condemnation for lacking it. It's almost as if the king is saying. Uh, like you were, should have been provided. Why did you not put this on? Why did by faith you not accept this? And this underscores the so gratia and so fide. The righteousness by which we stand before God on the last day is not our own, but Christ, it's received through faith. And the man without the garment represents those who presume to stand before God on the basis of their own righteousness. Whether that's religious profession. Moral achievement, charitable giving, mere church membership rather. And instead of. That alien and beautiful righteousness of Christ. So the fact that this man is inside the hall, you know, he's come in through the general call confirms that the parable addresses not only those outside the church, but those within it who lack genuine saving faith. It's almost, to me, kind of like an intra ecclesial warning. It's, it's not merely a missional observation. I think that is for all of us. It's why Paul elsewhere says. Check test, confirm to see whether you yourselves are in this faith because it is by faith that we put on these wedding garments which are appropriate and suitable for this great eschatological Messianic wedding feast with the lamb. [00:42:48] Speechless Before Judgment [00:42:48] Jesse Schwamb: So in verse 12, the king says to him, friend, how did you get in here without a wedding garment? And notice the man's response. I, I almost find this kind of funny because he just says, and he was speechless. Like there was, there was nothing for him, uh, to, to say it all. And of course, like this question that's posed here, this, how did you get in here without the winning government? It's not a real question, right? It's not a question of genuine puzzlement. It's the same way in which when we find God walking in the cool of the day, in the garden after the sin of Adam and E, where he says, Adam, where are you? It's not a genuine question of a quizzical nature. It's instead, this rhetorical structure is God questions through judgments. And when he says to Cain, where is Abel your brother, where is Abel, your brother? He's exposing and he's condemning. He's not merely inquiring. And so this man in response, sensing this condemnation, discerning this condemnation, this judgment that's been brought against him, I think this is why the Greek says he was muzzled. He was silenced, his mouth was shut up. He had no answer. Uh, it's not because the question was unfair. But because there was just no legitimate words that he could bring there, there was no argumentation. In other words, there's no poll mic. There was no great debate that he could have. In this moment. Every mouth will be stopped before God. I mean, that's like Romans three. The silence of the ungodly before the Divine Tribunal is a consistent biblical theme, and we find it here. Again, this is the eschatological end to those who are condemned. No one loved ones is gonna stand before God on the last day and successfully argue their case on the ground of personal merit. I love William Perkins on this topic. He was apparently really moved. I learned by this verse and by what he saw in the silence as a profound warning against false assurance. So he actually wrote many a man in this world. Silence is his own conscience. With many fair excuse. Do you hear that? I, I love that turn of phrase. So we're talking about silence. It's about being silence, but I love how he says it's very easy to, to silence, not yourself, not like somebody coming against you with debate, but your own conscience. So he writes, again, many a man in this world will silence his own conscience with many a fair excuse. But in that day, there will be no excuse, no plea, no delay. So that time of plea is now, it's in this life. It's by faith and repentance, which is why there's an urgency to this gospel message. And so the king.  [00:45:17] Outer Darkness Warning [00:45:17] Jesse Schwamb: In hearing this and knowing that this man has no excuse for his outer attire, he says to him, listen to the servants. Bind him hand and foot, cast him into outer darkness. In that place, there will be weeping and gnashing of teeth. The sentence is severe. It's total. Of the command is given to the servants and attendance maybe in this parable and parabolic form, likely the angelic executors of divine judgment and it is binding. It renders the condemned utterly helpless. It's a picture of total divine control over the destiny of the ate. He has cast into this outer darkness, outside the light and warmth of the banquet hall entirely. And I think it's incumbent upon us to take a second and to grieve the repercussions of what is being said here. That the death and destruction of the ATE should make us grieve. It should compel us to go out into the highways, the byways, and to share this message. Unreservedly. One of the ways we know really the full anguish of what this entails is this phrase, weeping and gnashing of teeth, actually occurs seven times in Matthew, and it functions as this refrain, this chorus, this common language of this eschatological condemnation, it combines interestingly in this wordplay here, both the anguish of grief with the rage of frustrated pride. It's a portrait, not of this just like regret, but continuing imp penitent, hostility against God and eternal punishment. And I think if Tony were here, he would agree with me that we have consistently affirmed the doctrine of eternal conscience punishment. You know, the Westminster Confession says, the wicked who know not God and obey not the gospel of Jesus Christ shall be cast into eternal torments. In other words, this outer darkness is not annihilation. The weeping and the gnashing continues. It implies an ongoing conscious existence. It's the image of a binding stands against the notion of this kind of postmortem repentance or universalism. The severity of that verse, I think, really must be allowed to stand in its canonical context without mitigation. The, the severity of this judgment ought to fill us with fear, not theological domestication. We, we shouldn't set this aside and be saying, well, this implies that there is nothing after that time. No, there continues to be only time with God in his presence, in eternal, consummate joy and harmony and peacefulness and celebration. Or there is literally. A weeping and a gnashing of teeth, an unresolved rage and anger where that is punished by God because he's absent where there's unmitigated pain and suffering because it is absent the presence and the mediation of God himself, who even now in this world, holds us back so that while we are sinful and we are not as bad as we could or ought to be because of his great kindness, all of us, even those. Who are not believers.  [00:48:37] Called Yet Chosen [00:48:37] Jesse Schwamb: And so because of that, it ends with these very famous in stock words in in verse 14, for many are called, but few are chosen. And that concluding aphorism is, I think, the theological linchpin of this entire thing. The contrast between this idea of called and chosen, you know, this is the vocabulary that is deliberately covenantal and elective, and we shouldn't shy away from that. Of course, it's referring to this external call, the universal proclamation of the gospel to all the hearers. The call is genuine, it's earnest, it's gentile, it's sufficient as an offer. It is the call that goes to all the highways, all who hear the gospel are truly called to repentance and faith. And for me, in my own journey of understanding what this means as God has allowed me to, that has been critical. This idea that this universal call means that it is sufficient as a call to repentance and faith for all those who hear it. And then it does become the responsibility of all those who hear it to respond to it. And so this idea then of this pairing then with the chosen and the elect is referring of course to those whom God has chosen from before the foundation of the world. The elect are those who not only receive the external call, but are effectually drawn by the eternal efficacious call of the Holy Spirit. We can look to Romans eight 30, those whom he predestined, he also called, and those whom he called, he also justified. And I say, because this is a Reformed Theological podcast, and this is what you came here for, I presume, brothers and sisters. Then it behooves us to at least mention again that the reformed tradition has classically distinguished between that external or general call, the sincere well meant proclamation of the gospel to all without distinction, inviting everybody to faith and repentance. That call is genuine on God's part and God's doing the verbs in that as well. And then again, we, we set that over in next two, the internal, what we call like effectual efficacious call. It's sovereign. It's irresistible work of the Holy Spirit by which the elect regenerated, have their will renewed and are infallibly brought to saving faith. All those whom God has predestined unto life and those only he's pleased in his appointed and accepted time to affectionately call by His word and his spirit out of the state of sin and death to grace and salvation by Jesus Christ. I was thinking recently of this idea of the narrow path and somewhere between like the scriptures there and pilgrim's progress, and paths and journeys. I had this image in my mind of the road on which we walk. And in this life, the natural man on that road encounters all these like intractable boulders, these things that cannot be traversed. These just great mountainous pieces of rock, which block the path. And so prevent us from at least accomplishing the thing that we would like. Like to live forever, to have peace with God, to be at peace with ourselves, to love our brothers and our sisters as much as we love ourselves to honor something that is greater than us. And those boulders are things like sin, death in the devil, which constantly invade us, which constantly thwart us, which constantly block us. And in Christ, what he has accomplished in salvation is not just, I think to remove those boulders, though that would've been good enough of course to just get them outta the way. Instead, it's as if he's taken them and he's crushed them, and now to the softest sand between our toes and we walk over them in victory by the power of his name through the Holy Spirit into eternal life. Into that grand wedding feast spoil, which we have been invited because he has done this because he loves us. And so verse 14 places these two realities side by side without resolving the tension. Philosophically, this is one of the great mysteries of theology. Uh, reformed theology does not collapse the distinction by limiting the external call to the elect alone as like maybe kind of a hyper Calvinist model, but it doesn't make the internal call dependent on a human decision. As like Armenian theology would instead, you know, the tension is, is biblical. This is here for us. It's here for us, because I believe that God wishes for us to submit our knowledge and our reasoning to him knowing that he is far and above us. And because this tension is biblical, it has to be maintained. The invitation is genuinely universal. The effectual drawing is sovereignly particular. How great is our God loved ones? There is no one like him. And so there's so much in this that I think we could spend all of the rest of our life thinking about, and that would be a noble, I was just thinking today that, um, you know, unless the Lord Terrys like, maybe this will be the last series me and Tony ever do, because there's so much that's rich and deep in these parables and there's so many of them, and the teaching of Christ is, is so complete of course, for us because it gives us everything that we need for life and salvation and godliness that. We find that the more that we look into them, the more that we ask the Holy Spirit to bathe us in a realization that comes from the spirit of God, the more that we will find. They challenge us. They encourage us. They equip us. So I'm thinking and praying for you all as I hope that you are for Tony and I as we continue to wrestle with these things as we continue to talk them out, because I'm asking God that he would equip us as we look at the teaching of his son in these parables with a firm understanding of the truth and equip us with his promises and with his encouragement so that. As he grows us in our faith, our faith for us would be like a thousand eyes and a thousand wings that we would find ourselves moving from glory to glory. Because we see in these parables the great work of God for us. What he has accomplished through his son and how he continues to be for us and the son who is given for us is with us. That we have his Holy Spirit within us and who discerns the mind of God, accept the spirits of God. So love us. Let's continue to get after what's being said in these parables here because there's so much for us here.  [00:55:14] Living The Commission [00:55:14] Jesse Schwamb: And might I add, just to tack onto the end, there's also so much for the world. I know that we're quick to say, or like colloquially Christians have said in the past like, Jesus is the answer, but you I think cannot necessarily fault the world for sometimes asking, well, what is the question? And unless we go forward with this proper understanding that all have sinned and fallen short of the glory of God. That all are in need of this savior and that this gospel message is for, in fact, for all people without reservation. Full stop. I guess I ask for you and I and Tony who's editing this episode, are we going out into the highways and byways? What is the proof of the pudding in the eating look like when we examine our lives, but with specifically our finances and our time and our prayer closet and our service? Aren't we in fact concerned with the great commission that is reflected here? Are we concerned with the emergence and urgent need of this gospel message, which is for all people because God so loved the world that he gave his only forgotten son. That whosoever shall believe in him will not per but have everlasting life.  [00:56:27] Community And Support [00:56:27] Jesse Schwamb: So come hang out with us. Come talk about this parable. You know where to go. But I'm gonna tell you anyway because that's what we do. If you go to your browser, type in T Me Back slash Reform Brotherhood, t Me Back slash Reform Brotherhood, that link will take you to an app called Telegram. Telegram is just a messaging app. It's like, I dunno, iMessages for Apple or whatever you Android people are using these days. And there's just a little community that we've sectioned off there. And it's a community of listeners to the Reform Brotherhood who are talking about all kinds of things. You, you wanna be in that group? It is. It is a great group. Don't, don't reject the invitation. Don't reject it. Just, just come. I know you're thinking, listen, I got land. I got commerce I gotta deal with. That's fine. Come, come and join us. So go to t.me/reform brotherhood. One last thing. I would be remiss if I didn't thank all of those who make sure that this podcast still goes out to all the highways and the byways of the internet. That there is no Jericho paywall around it because it does cost money to put out there all the subscriptions, all the distribution. It's surprising, but there are. Intense fees with a lot of that stuff, and so I wanna say thank you, thank you, thank you to those who have listened and said, you know what? I would like to make sure. That this continues to go on. I've been blessed just by the conversation. God has done something here because again, he does all the verbs. Tony and I do zero verbs, and so because of that, they've gone to patreon.com Reform Brotherhood, and they've just decided to give a little bit of the kindness of their heart and generosity to the Lord. So if you're thinking, you know what? I've been listening for a while, and I do appreciate that this just magically, as it were, pops up in my feed and I continue to listen to it. Would you please consider helping us? Uh, Tony and I and so many other listeners who give a little bit just to make sure that together we can keep this thing going strong. And again, you can just go to patreon.com/reform brotherhood. There's also a website, uh, reform brother.com and all kinds of other fun stuff. But I will leave that to you. I, I didn't even bring it up. See, I'm just so glad that you mentioned it yourself 'cause it would've been awkward otherwise.  [00:58:31] Final Blessing [00:58:31] Jesse Schwamb: So loved ones. There are still so many more parables to go. They're all so good. So I hope that you all come back and join us next time as we continue to move through these parables. But until then, there's something that you should definitely do honor everyone. Love the brotherhood. 

Corrie ten Boom once said, “If the devil can't make you sin, he'll make you busy.” That's a sobering thought, especially in a world where many of us feel like life is moving faster than we can keep up. Deadlines, family responsibilities, bills, errands, emails, appointments, and unexpected needs can make every day feel like a sprint. And when life moves that fast, it's easy to make financial decisions on the fly. We don't always neglect stewardship out of carelessness. Sometimes, we neglect it because we're tired. We stop paying attention. We spend reactively instead of prayerfully. We put off conversations we need to have. We ignore creeping lifestyle inflation. We delay generosity until things “settle down.” Before long, the pace of life begins shaping our financial decisions more than the wisdom of God does. The Spiritual Danger of Distraction Busyness can be more spiritually dangerous than it first appears because it doesn't always oppose faithfulness with rebellion. Sometimes it opposes faithfulness with distraction. Jesus warned about this in Luke 8, when He described the seed that fell among the thorns. He said it was choked by “the cares and riches and pleasures of life” (Luke 8:14). In other words, ordinary life can become so crowded that it chokes out what truly matters. We can spend hours worrying, scrolling, comparing, impulse buying, chasing the next opportunity, or reacting to every headline while neglecting the simple habits that build faithful stewardship: planning, giving, saving, communicating, and trusting God. Jesus highlights a similar tension in Luke 10. Martha is working hard, serving diligently, and doing good things. But Mary is sitting at Jesus' feet, listening. Jesus gently says, “Martha, Martha, you are anxious and troubled about many things, but one thing is necessary” (Luke 10:41–42). Martha wasn't doing something sinful. She was doing something useful. But even useful things can become disordered things when they crowd out what matters most. That applies to stewardship, too. It's possible to work hard, earn income, pay bills, and stay active, yet slowly lose sight of the heart of stewardship: trusting God, aligning our resources with His priorities, and handling money with wisdom and intentionality. Stewardship Is Worship Stewardship is never just about transactions. It's about worship. Every dollar we earn, spend, save, or give becomes an opportunity to express what we believe about God. Do we trust Him? Do we believe He is our provider? Do we see money as ours to control—or His to manage? That's why financial faithfulness requires more than good intentions. It requires margin—not just margin in your bank account, but margin in your soul. Dallas Willard once said, “Hurry is the great enemy of spiritual life in our day.” That certainly has implications for our finances as well. Hurry can lead to impulse spending, neglected planning, avoidable debt, forgotten generosity, and anxiety-driven decisions. When our lives are hurried, our money often becomes hurried, too. So what does it look like to remain financially faithful in a busy season? Slow Down Long Enough to Notice Proverbs 27:23 says, “Know well the condition of your flocks, and give attention to your herds.” In an agrarian society, a person's wealth was often tied up in flocks and herds. To know their condition meant slowing down enough to count them, care for them, and manage them wisely. Today, your “flock” may be your bank account, budget, bills, giving plan, savings, or debt. Awareness is often the first step toward wisdom. You can't faithfully steward what you never stop to notice. Prioritize What Matters Most If generosity, saving, debt reduction, or wise planning matter to you, don't leave them to chance. Put them on the calendar. Automate what you can. Schedule the budget conversation. Decide in advance what you will give. Review your spending before the month gets away from you. What gets scheduled often gets done. What gets ignored often drifts. Faithful stewardship rarely happens by accident, especially in a busy season. Simplify Where Possible Sometimes the problem isn't just a busy calendar. It's an overcomplicated life. Too many commitments. Too many subscriptions. Too many obligations. Too many purchases to manage and maintain. Simplicity can be an act of stewardship. It creates room to pay attention, to say yes wisely, to say no faithfully, and to focus your resources on what God has truly entrusted to you. Remember That Small Faithfulness Matters You may not have time today for a complete financial overhaul. But you may have time to review one statement, cancel one unnecessary expense, pray over one decision, or have one honest conversation. Small acts of faithfulness matter. Over time, small decisions can reshape your habits, your household, and your heart. The goal isn't to do everything at once. The goal is to take the next faithful step. Keep the Goal in View The goal of stewardship is not perfect financial performance. It's faithfulness. God is not asking you to control every outcome or master every detail. He is inviting you to trust Him, seek His wisdom, and handle what He has entrusted to you with care. So in a busy season, don't let hurry make your financial decisions for you. Slow down. Pay attention. Make room for what matters. And remember: faithful stewardship begins not with a frantic rush to do more, but with a quiet willingness to seek God first. On Today's Program, Rob Answers Listener Questions: I'm 71½ and have been using CDs to make charitable gifts. Is there a way to know whether Roth conversions from my IRA still make sense? Is now an optimal time to do more conversions? And once I begin taking RMDs, can I still do Roth conversions? My husband and I are setting up a trust, but he doesn't know much about my health. I'd like to name another relative as my medical power of attorney. Is that allowed, and could my husband override that decision? Also, is the ‘Five Wishes' document a good tool for end-of-life and medical preferences? I'm 67 and receiving Social Security and Medicare. My wife is 60, works part-time as a teacher, and is on Obamacare. If she retires at 62 and starts Social Security, will my benefit be reduced? And can she stay on Obamacare until 65, or does she need to enroll in Medicare at 65? We own two homes in different states and plan to sell one in the next three to four years. For the capital gains exclusion on a primary residence, do the two years of ownership and use have to be consecutive, or can they be any 24 months within the last five years? And if we split time between both homes, can we still qualify? My husband and I are 70 and 72, and we own five rental properties. We may sell them when he's around 78. From a tax and Medicare premium standpoint, is it better to sell them all in one year or spread the sales over multiple years? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) Five Wishes 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 workday 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.

  Host: Dan Panetti   I often get asked this question from younger couples…and for many, they are looking for the right “formula” in how to say things to better communicate with their spouse. Now, when I look at many of the world's suggestions/tools, they aren't wrong…but these communication strategies aren't the whole story…or even the heart of effective communication - so what is?   The key to effective communication in marriage is the condition of your heart. Is your heart fertile soil where the love for your spouse is cultivated and growing? Jesus teaches a powerful lesson about the condition of your heart in Matthew 13 and the Parable of the Sower.   Your heart is either hard and surface, shallow and rocky, filled with thorns and weeds, or fertile and nourishing. Work on the condition of your heart…and your communication will grow and flourish as your heart grows and matures. T4M guys - just a reminder that Training4Manhood is a non-profit, 501(c)(3) ministry and you can make donations either via Zelle (info@training4manhood.com) or by visiting the Training4Manhood website.

In this episode, we cover:Why consecration matters when God is preparing us for “tomorrow” and a greater move of His SpiritThe danger of hearing God's Word without obeying itJesus' radical definition of loving your neighbor through the parable of the Good SamaritanHow pride, cost, and fear of rejection keep us from living out authentic faithWhy revival requires both deep worship and active love for the city⏱️ Key Moments00:00–03:30 – Rededicating our lives and the church to God03:30–08:00 – “Tomorrow is closer than it's ever been”12:30–15:30 – Be doers of the Word, not hearers only18:30–30:00 – Loving God and loving your neighbor explained30:00–35:30 – The Good Samaritan and sacrificial love39:00–46:00 – Pride, cost, fear, and rejection in ministry50:00–54:30 – Revival needs an outlet: loving the city55:00–end – Reflection, response, and commissioning

Luke 19: 45 - 20: 1-19Jesus drives out the merchants, teaches boldly in the temple, and silences the religious leaders who question Him. Then He delivers the powerful Parable of the Vine-Growers — a warning they couldn't ignore.

What truly defines readiness for the Kingdom? Yahshua's parables often veiled profound truths, revealing the tension between mere superficial piety and genuine, obedient transformation. Many believe they are ready, but the Parable of the Ten Virgins shows who is truly chosen for Yahweh's Kingdom. 

Summertime is here. And while kids may be counting down the days until school is out, parents and grandparents may be counting something else—the cost. Keeping kids entertained during the summer does not have to break the bank. In fact, some of the best memories do not come from expensive outings. They come from creativity, time together, and a little planning. It is tempting to spend our way into a good time. A movie with popcorn and drinks can easily become a costly outing for a family. A trip to a major league ballpark can cost even more. But meaningful family fun does not have to come with a high price tag. Here are ten fun, meaningful, and free things your family can do this summer. 1. Visit the Library Today's libraries are more than shelves of books. Many host summer reading challenges, puppet shows, craft days, Lego clubs, and other free activities for kids. A trip to the library builds lifelong learning habits, encourages imagination, and gives children a healthy break from screen time. It is a simple summer win for the whole family. 2. Have a Themed Movie Marathon Movie nights are always fun, but you can make them even more memorable with a theme. Dress up like your favorite characters, make homemade popcorn, and watch movies you already own or can stream for free through your library. It is a cozy, low-cost way to enjoy time together without leaving home. 3. Check Your Community Calendar Many towns and cities host free summer concerts, outdoor movie nights, festivals, parades, and family events. These gatherings are not only enjoyable; they also help families connect with their neighbors and experience the gift of community. Scripture often reminds us that we were not made to live in isolation, and summer can be a wonderful time to build those local connections. 4. Plan a Backyard Campout You do not need a mountain getaway to go camping. Pitch a tent in the backyard, roast marshmallows, tell stories, and spend time under the stars. You can also take a few moments to marvel at the night sky together. Psalm 8:3–4 says, “When I look at your heavens, the work of your fingers, the moon and the stars… what is man that you are mindful of him?” A backyard campout can become a simple opportunity to worship the God who made the heavens and cares for us. 5. Host a Yard Sale A yard sale can be more than a way to clean out the garage. Let your kids gather items, price them, and help run their own mini shop. This can teach stewardship, contentment, and generosity—especially if they choose to give a portion of the proceeds to someone in need. 6. Try Geocaching If your family enjoys a good treasure hunt, geocaching can be a fun adventure. All you need is a smartphone and a free app to begin searching for small caches hidden throughout your community. It is a great way to explore new places, get outside, and bond as a family—without spending money. 7. Organize a Neighborhood Game Day Sometimes the simplest games are the most fun. Kickball, capture the flag, relay races, or a water balloon battle can bring kids and families together for hours. Reach out to other parents in your neighborhood and organize a recurring game day. You can rotate houses, share the fun, and build community at no cost. 8. Create a Summer Bucket List Get the kids involved and make a list of free or simple things they want to do this summer. It could include building a fort, catching fireflies, learning a new skill, having a picnic, or watching a sunset. Then check the items off one by one. A summer bucket list builds anticipation, keeps the season organized, and helps your family make memories with intention. 9. Explore Local Parks and Trails Nature is one of God's most accessible gifts. A walk through the woods, a bike ride, or a visit to a local preserve can stir the soul and open our eyes to the beauty of creation. Psalm 19:1 says, “The heavens declare the glory of God.” And so does every bird's song, wildflower, trail, and sunset. Summer is a wonderful time to help children slow down and notice the world God has made. 10. Serve Together as a Family One of the most meaningful things you can do this summer is serve others together. You could volunteer at a food pantry, visit a nursing home, bake treats for neighbors, write encouraging cards, or help someone with yard work. Acts of service teach children the joy of giving and remind them that life is not just about being entertained. Jesus said in Acts 20:35, “It is more blessed to give than to receive.” Serving together helps children experience that truth firsthand. Steward the Summer Well It is easy to assume that fun comes with a price tag. But often, the most meaningful moments cost nothing at all. Laughter, love, sunshine, conversation, service, and time together are gifts from God. As you plan your summer, do not focus solely on how much you can spend. Focus on how you can wisely steward the time God has given you with the people you love. And take it from a dad who knows how quickly the years pass: this season goes by faster than you think. Summer is a wonderful opportunity to invest relationally, be present, and build memories that do not require debt. On Today's Program, Rob Answers Listener Questions: I'm 64, about to turn 65, and have severe health issues from pesticide and mold poisoning. I work multiple part-time jobs to cover care that traditional insurance hasn't covered, including a specialized doctor and compounded medications. People say I need Medicare and possibly a supplement to avoid penalties, but I'm not sure either would help. What should I do? I'm 62 and still working. At what age can I start drawing Social Security while continuing to earn my current income without reducing my benefit? And if I wait until 70, will that be when I receive the maximum benefit? I want to keep my estate out of probate. My bank accounts are payable on death to my two children, but I also have a house and 20 acres. How can I keep that property out of probate as well? Also, has the annual gift exclusion changed this year? I own a three-unit rental property. Would there be a benefit to placing it in an LLC, and what are the main advantages? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) 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 workday 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.

Try the BibleACTS app!: ⁠https://bibleacts.goodbarber.app/subscribe⁠ Shop “Cut to the Heart” apparel: ⁠https://cut2theheart.com⁠ In this episode, we dive into Mark 4, focusing especially on the Parable of the Sower and what it teaches about the condition of the human heart when hearing the Word of God. Much of this discussion centers on an important distinction: How unbelievers hear the Word and either reject it or receive it unto salvation How believers, already saved through faith in Jesus Christ, continue hearing the Word in order to grow, mature, and bear fruit. In this verse-by-verse Bible study, we explore: The meaning of the different soils in the Parable of the Sower Why some people reject the gospel immediately How persecution, distraction, and worldly desires choke spiritual growth How believers grow through continual exposure to Scripture What true spiritual fruit looks like in a person's life This episode emphasizes that the Word of God is not passive information—it reveals hearts, produces faith, and transforms lives. Whether someone is hearing the gospel for the first time or growing as a disciple, the condition of the heart determines what the Word produces. Watch, listen, and grow in your faith — and subscribe for more verse-by-verse Bible commentary and podcast episodes.

In this teaching on the parables of the kingdom, the focus centers on how Jesus reveals the nature, growth, and value of God's kingdom through layered illustrations in Matthew 13:1–23 (the Parable of the Sower), explaining the different heart responses to the Word; Matthew 13:24–30 and Matthew 13:36–43 (the Wheat and the Tares), showing the coexistence of the righteous and the wicked until final judgment; Matthew 13:31–32 (the Mustard Seed), emphasizing the kingdom's small beginnings and expansive growth; Matthew 13:33 (the Leaven), illustrating its permeating influence; and Matthew 13:44–46 (the Hidden Treasure and Pearl of Great Price), highlighting the surpassing worth of the kingdom that calls for wholehearted surrender—together demonstrating that the kingdom of heaven advances through receptive hearts, grows often in unseen ways, and is of such incomparable value that it demands total commitment from those who truly understand it. You can connect with Moriel in more locations than just YouTube! Check out all our official links on the About page: https://www.youtube.com/c/MorielTVministries/about.

Over the past decade, U.S. stocks have been the center of the investing universe. And for good reason—the U.S. market remains one of the strongest and most influential in the world. But wise investing is not simply about looking at where the market has been. It also means asking where opportunities may be emerging next. That raises an important question: Should investors consider looking beyond U.S. markets? On today's show, Mark Biller, Executive Editor and Senior Portfolio Manager at Sound Mind Investing, says the answer is worth careful consideration. While U.S. stocks remain important, global markets, currencies, and economic leadership are always changing. For investors seeking wise diversification, international investing may deserve a closer look. Why Consider International Investing? Historically, one of the main reasons to own international stocks has been diversification. Decades ago, foreign markets often moved more independently from U.S. markets. When U.S. stocks struggle, international stocks might perform better, helping smooth out a portfolio's ups and downs. That benefit has diminished somewhat as globalization has grown. Today, U.S. and foreign markets often move in the same general direction. But diversification is still not the only reason to consider investing abroad. Another reason is opportunity. Many strong companies are based outside the United States. Investors who focus only on domestic markets may miss out on growth taking place in other parts of the world. There is also a broader market-cycle consideration. U.S. and international stocks tend to trade leadership over long periods. One may outperform for a decade or more, and then the pattern can shift. After roughly 15 years of strong U.S. market leadership, foreign stocks may be positioned to become more competitive again. The U.S. Market Is Strong—But Not Permanent The U.S. economy remains the largest and strongest in the world. America benefits from deep capital markets, natural resources, innovation, and relative political stability. Still, Mark points out that U.S. financial assets have been “punching above their weight” for some time. U.S. stocks currently represent a much larger share of global stock markets than the U.S. represents of global economic output. That does not mean U.S. stocks are destined to decline. But it does suggest that today's level of dominance should not be assumed to last forever. The global economy is shifting toward a more multipolar world, where economic leadership may be spread more broadly across regions. If foreign investors begin directing more capital toward their home markets, international stocks could benefit. Why the Global Economy Matters One of the most important distinctions investors should understand is the difference between global stock market share and global economic output. According to Mark, U.S. stocks represent about 64% of the global equity market, while the U.S. share of global economic production is closer to 15%. That is a significant gap. There is no rule that a nation's stock market share must match its share of global economic activity. But those numbers have shifted over time, and there is no guarantee that the current U.S. share of global markets will remain this high indefinitely. For investors, this means it may be wise to pay attention to where economic growth is happening outside the United States—especially in emerging markets. The Opportunity—and Risk—of Emerging Markets Emerging markets can offer significant long-term growth potential. These countries often have growing populations, rising standards of living, and expanding economies. But that potential comes with higher volatility. Capital can move quickly in and out of emerging markets, creating larger swings in performance. Investors should understand that while the long-term growth story may be compelling, the risks are also greater. For that reason, emerging markets should generally be approached thoughtfully, as one part of a diversified strategy—not as a speculative bet. The Role of Currency Currency also plays an important role in international investing. Most Americans earn and spend in dollars, so they may not think much about exchange rates unless they travel internationally or buy foreign goods. But for investors, currency movements can have a meaningful impact. When a U.S. investor buys foreign stocks, returns are influenced by two factors: the performance of the foreign market and the movement of that country's currency against the U.S. dollar. If the foreign currency strengthens against the dollar, it can enhance returns for a U.S. investor. If it weakens, it can reduce returns. That means international investing is not just about foreign companies—it also involves exposure to global currencies. How Investors Can Add International Exposure For most investors, mutual funds and exchange-traded funds are the simplest ways to add international exposure. These vehicles provide diversification across many companies and markets. There are several categories to understand. World funds can invest anywhere around the globe, including the United States. Investors should examine them carefully because some may still hold a large percentage of U.S. stocks. Foreign funds focus primarily on companies outside the United States. These offer more direct international exposure. Regional and country-specific funds focus on specific regions of the world. These may offer targeted exposure but usually come with greater risk. Emerging market funds focus on developing economies with higher growth potential and higher volatility. Each type of fund carries different levels of diversification and risk, so investors should consider how each fits within their broader financial plan. What About China? China presents a complicated picture for investors. The country has experienced tremendous economic growth, but its stock market has not always reflected that growth as investors might expect. Government involvement, market controls, and geopolitical concerns also create additional risks. Because of those factors, some investors choose to limit or avoid exposure to China while still investing in other emerging markets. Mark notes that Sound Mind Investing takes this approach by using emerging-market strategies that exclude China. How Much International Exposure Makes Sense? There is no single percentage that fits every investor. The right amount depends on goals, risk tolerance, time horizon, and the rest of the portfolio. Still, Mark suggests that many U.S. investors may be underexposed to international markets. As a general starting point, many diversified strategies might allocate roughly 15% to 25% of the stock portion of a portfolio to international assets, with flexibility to adjust based on market conditions. The key is not to chase trends or overreact to recent performance. It is to build a thoughtful, diversified portfolio that recognizes both the strength of U.S. markets and the opportunities developing around the world. On Today's Program, Rob Answers Listener Questions: How can I trust God without saving too much, while still preparing wisely for retirement? Is it okay to save for retirement, and what should that look like? I've also been struggling with tithing. I often hear that I should give 10%, but that can be difficult. How should I think about tithing so my heart is in the right place? I'm helping my son and daughter-in-law buy their first home. Is PMI required for any first-time homebuyer who puts less than 20% down? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) Sound Mind Investing (SMI) Diversifying Abroad: A Primer on International Investing by Mark Biller (Article on SoundMindInvesting.com) 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 workday 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.

We continue our examination of the foundational parables of the Kingdom with the Parable of the Marriage Feast from Matthew 22. In this episode, we explain: - Why the first half of the parable is about Israel, and the second half is about the Church. - What the “wedding clothes” represent, and why lacking them can lead to the outer darkness. - The crucial difference between being “called” and being “chosen.”

Eugene Amo-Dadzie has been fast his whole life. He knew it. His teachers knew it. His parents knew it.He just never actually tried.From the age of nine, Eugene was the fastest kid in the school. He grew up watching Usain Bolt and dreamed of the track. But running was always just a hobby — something to enjoy, never something to pursue. His parents pushed academics. His culture valued qualifications. And somewhere along the way, Eugene made a quiet peace with never finding out how good he actually was.For years he was the guy who said: if I had tried, I could have done it.Then, at 26, standing beside an athletics track in Woodford, his best friend turned to him and said: think you could put a pair of spikes on and beat these guys?In this Bite-Sized episode of Screw It Just DO It, Eugene tells the story of what happened when he finally said yes. A debut season that ended with a torn hamstring. A British Championship silver medal. A sub-10-second 100 metres. And a semi-final at the World Athletics Championships — where he lined up against the Olympic champion, the World champion, and the Commonwealth champion in the same race.All of it starting at 26. All of it built around a full-time accounting career, a wife, a daughter, and a job he loves.Key Takeaways- Why Eugene spent years believing in his talent without ever testing it — and what finally changed- What the Parable of the Talents taught him about buried potential- How to handle a setback that arrives before you have even properly started- What it takes to balance elite sport with a full-time career, a family, and faith

Mentioned in this episode: Five Laws Of The Dying Seed by Fuchsia Pickett.   Text Audrey a message! She would love to hear from you! Support the showWant to be more intentional about creating a home where faith can grow?Download my free guide, The Grace-Filled Home: 6 Essentials to Creating a Home Where Faith Can Grow, and discover simple, biblical foundations that can help shape the atmosphere of your home and point your family toward Christ in everyday life.Download it here: The Grace-Filled Home: 6 Essentials to Creating a Home Where Faith Can GrowClick HERE to purchase your copy of Covered in Prayer: 31 Prayers to Cover You and Your Children in God's Grace.Get your copy of my new devotional here:  Seek First: 31 Quiet Moments With Jesus☆  If you would like to give to Grace for My Home and financially support this ministry, click here! ->  GIVE HERE☆ Subscribe to the Grace for My Home Weekly Newsletter SUBSCRIBE HERE☆ Website:  GraceForMyHome.com☆ Facebook -> https://www.facebook.com/graceformyhome☆ Instagram ->...

Scripture: Mark 4:21–34Series: Gospel of Mark, Part 14 In this episode, we continue our journey through the Gospel of Mark as Jesus teaches the crowds using parables. Last time, we learned how people respond differently to God's Word in the Parable of the Sower. Today, Jesus builds on that teaching and helps us understand something new: not just how we respond, but what God is doing. Through the pictures of a lamp, a growing seed, and a tiny mustard seed, Jesus teaches us: God's truth is like a light—it is meant to be seen, not hidden  God is always at work, even when we cannot see it  His kingdom may start small, but it grows strong and cannot be stopped  ⁠

What if the reason you keep missing the people right in front of you has nothing to do with how much you care and everything to do with how fast you are moving? In this episode of The Pursuit, James Griffin, Carlos Fernandez, and Ansley Huckabee unpack the Parable of the Good Samaritan from Luke 10 and confront the uncomfortable truth that busyness has become the most accepted excuse for walking past people in need. The team gets personal with stories of moments they almost missed, digs into why we wear busyness like a badge of honor, and draws the line between a full life and a hurried life. They also explore what the Greek word for compassion actually means, why real compassion always costs you something, and what it looks like to build a life with enough margin to see the divine appointments God is putting in your path every single day. If you have been so busy doing good things that you keep missing the best thing right in front of you, this episode is going to change the way you see your calendar and the people around you.Subscribe for more messages and conversations that will help you know and follow Jesus.Episode GuideThese guides are packed with key insights and scripture to help you know and follow Jesus – https://mycpcc.com/guideTo submit a question, send us a DM on Instagram or Facebook.Crosspoint City Church exists to relentlessly pursue those far from God to help them know and follow Jesus. To help support this mission and work, visit https://www.mycpcc.com/giveTo learn more about all of our locations or what is coming up at Crosspoint City, check out https://www.crosspointcity.com/ or follow us on your favorite social platform ‪@CrosspointCity

What are the biggest financial questions people keep asking—and are we answering them the right way? The questions we wrestle with about money often reveal something deeper. They expose our fears, our hopes, and what we truly believe about God's provision. That's why financial wisdom must go beyond spreadsheets and strategies. It must address the heart. Sharon Epps, president of Kingdom Advisors, joins us to unpack what financial advisors across the country are hearing from their clients. While the seasons of life may vary, many of the same questions keep surfacing—and those questions often reveal concerns that go deeper than dollars and cents. The Questions People Keep Asking As Kingdom Advisors stays connected with financial professionals across the country, certain questions continue to surface. According to Sharon, three of the most common are: How much is enough? How do I prepare the next steward? How do I give intentionally? Each question involves real financial decisions, but each one also reveals something about the heart. They are not merely questions about money. They are questions about security, legacy, generosity, and trust. How Much Is Enough? At first glance, “How much is enough?” sounds like a numbers question. People want to know how much they should save, how much they need for retirement, or how much margin they need to feel secure. But beneath the question is often a deeper concern: Will I be okay? Will my family be okay? That's why a purely financial answer can fall short. A typical financial plan may focus mainly on accumulation—building as much as possible to create a sense of safety. Saving wisely is important, but from a biblical perspective, accumulation alone cannot provide lasting peace. A stewardship approach asks a different question. It still considers the numbers, but it also recognizes that God is our provider. Enough is not merely a financial target. It is also a posture of the heart shaped by contentment, trust, and faithfulness. Preparing the Next Steward Another question many people ask is, “How do I prepare the next steward?” This often becomes urgent as people approach retirement or begin thinking about estate planning. But Sharon points out that preparing the next steward should not be delayed until later in life. It is something we should consider throughout our lifetime. That's because stewardship is not only about passing on wealth. It is about passing on wisdom, values, and a vision for faithfulness. Proverbs 13:22 says, “A good man leaves an inheritance to his children's children.” While that certainly can include financial inheritance, it should not be limited to money. A truly meaningful inheritance includes biblical wisdom, godly character, and a clear understanding of how to steward resources. As Ron Blue has often said, estate planning is incomplete if it only focuses on wealth transfer. The greater goal is the transfer of wisdom before wealth. Giving Intentionally The third question Sharon says advisors frequently hear is, “How do I give intentionally?” This question moves generosity beyond impulse or obligation. It invites us to think carefully about how God may be calling us to use what He has entrusted to us for His Kingdom. Intentional giving requires prayer, planning, and a willingness to align our resources with our deepest convictions. It asks not simply, “How much can I give?” but “How can my giving reflect God's generosity and advance His purposes?” A Resource for Deeper Stewardship These recurring questions helped inspire FaithFi's new Field Guides—practical resources designed to help people work through major financial questions with both technical clarity and biblical wisdom. The first Field Guide, How Much Money Is Enough?, helps readers think carefully about contentment, provision, and defining “enough” through a biblical lens. Because the questions we ask about money often point to deeper matters of the heart, we need more than financial information. We need wisdom rooted in God's Word. To receive a copy of the first FaithFi Field Guide, How Much Money Is Enough?, become a FaithFi Partner by supporting the ministry at $35 a month or $400 a year. Learn more at FaithFi.com/Give. On Today's Program, Rob Answers Listener Questions: In my divorce, I was awarded my ex-husband's tax-deferred savings plan. It was originally $14,000 and grew to about $17,000 before being transferred to another bank. In 2020, when I tried to access the money, the bank said they couldn't find it in their system and suggested it might be in storage records. They still haven't located it. What steps can I take to recover those funds? I'm 56, a state employee, and about to take early retirement. I'll have healthcare covered, a pension of about $1,400 a month, and I'm moving into a private-sector job that pays more than I make now. My only debts are a $148,000 mortgage at 6% and an $11,000 home equity line at 7%. Should I invest the pension for retirement in about 10 years, or use it to pay down debt? I'm turning 65 in June. I received a Social Security letter stating that if I respond between December 1, 2025, and June 1, 2026, my claim would start at age 64½, backdated to December, rather than age 65. Since I didn't start this process, why would they begin my benefits at 64½ rather than letting me claim at 65? My wife recently left a job after 30 years and is starting with a new company. We're considering rolling her old retirement plan into an IRA at Schwab, but she wonders whether the money will grow more slowly if it's split between an IRA and her new employer's plan. Does retirement money need to be in one account to ‘grow together,' or is it fine to keep it in separate accounts? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) SSA.gov (Social Security Administration) National Association of Unclaimed Property Administrators (NAUPA) 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 workday 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 Power of Persistence | Stories Jesus Told | Pastor Stephen Mizell What do you do when heaven feels silent? In this episode of the Stories Jesus Told series, Pastor Stephen Mizell explores the Parable of the Persistent Widow in Luke 18 and challenges us to stay faithful in prayer even when answers feel delayed. This conversation-centered teaching dives into spiritual disciplines, perseverance, and the character of God. Prayer is not about convincing a reluctant God to respond — it's about learning to trust a good Father through every season. In this message: • Why we often feel discouraged in prayer • The difference between transactional faith and relational faith • How God uses waiting seasons to form us spiritually • Why consistency matters more than intensity • The role of grit and persistence in spiritual growth • How understanding God's goodness transforms prayer

Retirement is often described as the finish line—the long-awaited season when work finally ends, and leisure begins. But what if that picture is incomplete? For believers, retirement does not mean purpose expires. It may simply mean that purpose takes on a new expression. We were created by God not merely to earn a paycheck, but to serve, contribute, create, encourage, and reflect His character in the world. That calling does not end when a career does. Mitch Anthony, bestselling author of The New Retirementality: Planning Your Life and Living Your Dreams…at Any Age You Want, has spent decades helping people rethink retirement. He joins the show today to share a simple but deeply important message: retirement should not be the end of meaningful work. It should be a new season of purposeful living. Work as Worship One of the most powerful ways to rethink retirement begins with a biblical understanding of work itself. In Hebrew, the word avodah conveys both work and worship. That connection reminds us that work was never meant to be separate from our calling before God. Work, at its best, is not merely labor. It is an opportunity to bring value to others and meaning to our own lives. That may happen through a career, but also through volunteering, mentoring, serving in the church, caring for family, teaching, consulting, creating, or encouraging others. Mitch defines work as “an engagement that brings value to others and meaning to you.” That broader definition helps us see that meaningful work is not limited to employment. It includes any faithful contribution that blesses others and reflects the gifts God has given us. Retirement Is Not a “Use By” Date Our culture often treats retirement as though people reach a certain age and are no longer needed. But that idea does not reflect biblical wisdom. Human beings are not products with expiration dates. We are image-bearers of God, created with gifts, experience, wisdom, and calling. While the pace or form of our work may change with age, our purpose does not disappear. That does not mean everyone should work a traditional job until the end of life. Rest matters. Enjoyment matters. Slowing down may be wise and necessary. But the question is not simply, “When can I stop working?” A better question is, “How can I continue bringing value to others in this season of life?” The Problem With Leisure Alone Many people imagine retirement as a permanent vacation. After decades of work, they look forward to golf, travel, hobbies, and relaxation. Those can all be good gifts from God. But leisure alone cannot carry the weight of a meaningful life. Mitch points out that there are diminishing returns to leisure. When recreation becomes the whole purpose of life, it often loses its joy. What once felt refreshing can begin to feel repetitive. The goal is not to choose between vacation and vocation. The goal is a healthy rhythm of both. Rest gives energy to our calling, and meaningful contribution makes rest more enjoyable. The Non-Financial Challenges of Retirement Most retirement planning focuses on money: savings, income, investments, Social Security, taxes, and health care costs. Those are important. But they are not the whole story. Retirement also brings significant non-financial challenges. People may struggle with identity, routine, mental engagement, relationships, and a sense of usefulness. For someone who has spent decades in a profession, stepping away can raise painful questions: Who am I now? What do I do with my time? Where am I needed? Mitch also notes that intellectual challenge matters. When people stop engaging their minds, solving problems, learning, and contributing, they may begin to feel themselves slowing down. Staying mentally and relationally engaged is an important part of a healthy retirement. Created for Good Works For Christians, the conversation about retirement must include Ephesians 2:10, which says, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” There is no retirement clause in that verse. God created His people for good works—not as a way to earn salvation, but as the fruit of His grace in our lives. Those good works may look different in each season, but they remain part of our calling. Retirement may change your schedule, income, title, or responsibilities. But it does not change the truth that you belong to Christ and have been gifted to serve others. Finding Purpose in a New Season For those entering retirement or already in it, the key is to ask better questions. What gifts has God given me? What knowledge and experience have I gained? Who could benefit from what I know? Where can I bring value to others? What kind of work still gives meaning rather than simply draining me? Those questions can open the door to mentoring younger professionals, serving in ministry, helping nonprofits, teaching a class, encouraging families, offering practical wisdom, or simply being more present to people who need care. Purpose in retirement does not have to be grand or public. Faithfulness often looks ordinary. But ordinary service, offered to God, can be deeply meaningful. A Better Vision for Retirement Retirement is not the end of usefulness. It is not a retreat from calling. And it is not merely a reward for decades of labor. For the follower of Christ, retirement can be a season of renewed purpose—a time to live with wisdom, generosity, rest, and meaningful contribution. The goal is not simply to have enough money to stop working. The goal is to steward the life God has given you for His glory and the good of others. Your career may end. Your title may change. Your pace may slow. But your purpose in Christ remains. On Today's Program, Rob Answers Listener Questions: My husband died eight months ago without a will in New York. The state says his assets should be divided between his children and me from a previous relationship, even though they never contributed to our finances or home. My name wasn't on his bank accounts or the house. Is there any legal way to petition the court and argue that the inheritance should go entirely to me? I'm 53 and started contributing to my employer's 401(k) a little over two years ago. It's my only retirement savings, and I've been contributing pre-tax based on the idea that I may be in a lower tax bracket in retirement. Now I have about $22,000 saved. Given my age and limited time to contribute, should I keep contributing pre-tax or switch some or all of my contributions to Roth? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) The New Retirementality: Planning Your Life and Living Your Dreams...at Any Age You Want by Mitch Anthony Retirement Planning That Works by Mitch Anthony (Article in Faithful Steward, Issue 5) 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 workday 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.

God's arms are always open. When you've failed. When you've stumbled. God's arms are still open. Wide open. Ready to embrace you. Welcome to our final parable episode. We are going to finish up the Parable of the Prodigal Son. Jarhameel took his father's inheritance, essentially wishing that he would die. It's an egregious insult, but the father gives him what he wants. Sometimes to show us the error of our ways, God gives us exactly what we want. It's only then do we realize that what we needed all along was in the Father's loving embrace. Download the Pray.com app for more Christian content including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Pray.com is the digital destination for faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store. Learn more about your ad choices. Visit podcastchoices.com/adchoices

What is the condition of your heart? How is your soil? In Matthew 13, Jesus teaches the Parable of the Sower and challenges us to examine how we receive the Word of God. Some hearts are hard. Some are shallow. Some are divided by the cares of this world. But when the Word of God lands on good soil, it produces real fruit and lasting transformation. Following Jesus is not about religion, emotional highs, or trying harder. Salvation comes by grace through faith in Christ alone. Supplemental Resources From This Week: • What is Baptism? • What Is the Condition of Your Heart? Deepen with Pastor Joby Martin: Matthew S4E6 • Parable of Sower - Old to New - Matthew S4E6 (Full Service) • Matthew Season 4 About The Church of Eleven22 The Church of Eleven22® is a movement for all people to discover and deepen a relationship with Jesus Christ. Eleven22 is led by Pastor Joby Martin and based in Jacksonville, Florida, with multiple campuses throughout Jacksonville and the surrounding areas. To support this ministry and help us continue to reach people all around the world click here: http://coe22.com/donate

Wisdom in Using Wealth for the Kingdom: The Parable of the Rich Man by Shawn Ozbun

In this profound exploration of Matthew 21:40-46, Tony Arsenal and Jesse Schwamb unpack the Parable of the Wicked Tenants and its devastating indictment of Israel's religious leadership. The hosts navigate the complex theological terrain of kingdom transfer, covenant faithfulness, and the identity of God's people across redemptive history. With careful attention to the text's original context and its implications for the church today, they examine how Christ presents himself as the rejected cornerstone—the one upon whom people either fall in repentance or are crushed in judgment. This episode offers rich insights into supersessionism, the remnant theology of Romans 11, and the practical call for Christians to examine whether they're submitting to Christ as the true cornerstone or attempting to usurp his rightful place. Key Takeaways The Self-Condemning Verdict: The chief priests and Pharisees unknowingly pronounce judgment upon themselves when they declare the wicked tenants deserve destruction, demonstrating how the natural conscience can discern God's justice even when blind to personal complicity. Kingdom Transfer as Covenant Transition: The "taking away" of the kingdom represents not the abandonment of God's elect remnant but the historical-redemptive transition from the typological Old Covenant administration to the New Covenant church gathered from all nations. The Cornerstone's Double Judgment: Christ as the cornerstone presents two modes of encounter—those who fall upon him in repentance are broken but healed; those upon whom he falls in final judgment are ground to powder with no remedy. Visible vs. Invisible Church Distinction: The visible identification of God's people shifted from the geopolitical nation of Israel to the universal church, while the invisible elect have always been saved by grace through faith in the coming Messiah. Fear of Man vs. Fear of God: The Pharisees' restraint from seizing Jesus due to fear of the crowds (rather than fear of God) exemplifies how the wicked are dominated by human opinion rather than divine accountability. Infant Baptism and Covenant Community: The joyful inclusion of children in the visible covenant community through baptism reflects God's gracious promise sealed to those who contribute nothing to their own covenant status. Fruit-Bearing as Evidence: The "new tenants" are characterized not by works-righteousness but by evidential fruit—the genuine works that flow from "true and lively faith" worked by the Holy Spirit. Key Concepts The Irony of Self-Condemnation The theological and pastoral power of this parable reaches its climax when the religious leaders, failing to perceive themselves as the wicked tenants in Jesus's story, pronounce harsh judgment upon the hypothetical villains: "He will bring those wretches to a wretched end." This moment mirrors Nathan's confrontation of David after the Bathsheba affair, yet with a tragic difference—these leaders never experience David's repentance. Calvin observes that the natural conscience, even when blind to personal guilt, retains an "hidden impulse to identify with justice." The Pharisees demonstrate total depravity in high definition: they possess enough moral clarity to recognize egregious covenant-breaking in the abstract, yet remain entirely blind to their own embodiment of that very wickedness. This irony serves as both judgment and warning—we all possess an uncanny ability to see sin clearly everywhere except in the mirror. Kingdom Transfer: Covenant Continuity and Discontinuity The phrase "the kingdom of God will be taken away from you and given to a nation producing its fruit" requires careful theological handling to avoid both replacement theology (in its pejorative sense) and dispensational fragmentation. The Reformed understanding maintains covenant continuity: there has always been one people of God, defined not ethnically but by faith in the Messiah. What changes is the visible administration of the covenant. Under the Old Covenant, the visible church was largely coterminous with ethnic Israel—a geopolitical reality with boundaries, a zip code, and national identity. Under the New Covenant, the visible church explodes these ethnic and geographic boundaries, fulfilling God's promise to Abraham that "in your seed all nations will be blessed." This is not Plan B; it's the eschatological unveiling of what was always intended. The "breaking off of natural branches" (Romans 11) refers to covenant unfaithfulness resulting in exclusion from visible covenant privileges, while the faithful Jewish remnant—the apostles, early believers, and the ongoing elect from Israel—remain fully incorporated into the church. The vineyard hasn't been abandoned; it's been opened to "other tenants" who will render the proper fruit: Gentiles grafted in alongside believing Jews into the one olive tree of God's redemptive purposes. The Cornerstone: Salvation or Destruction Christ's invocation of Psalm 118:22—"the stone which the builders rejected has become the chief cornerstone"—followed by his dual judgment ("whoever falls on this stone will be broken...on whomever it falls, it will scatter him like dust") presents two exhaustive options for relating to Jesus. The cornerstone in ancient construction was the foundational stone by which all other stones found their proper alignment and orientation. To fall upon this stone willingly—in repentance, faith, and self-abandonment—is painful. It shatters pride, self-righteousness, and autonomy. But this breaking leads to healing, to being properly "squared" and aligned with reality as God has constructed it. The alternative is catastrophic: to have the cornerstone fall upon you in final eschatological judgment is to experience irreversible, total destruction—being "ground to powder" with no possibility of remedy. The practical application is urgent: we must examine ourselves continually to ensure we're not attempting to be our own cornerstone, measuring righteousness by our own standards, aligning the universe to ourselves rather than submitting to Christ as the measure of all things. Memorable Quotes "There's never a time where that righteousness is removed or unapplied, but we are constantly faced with a choice as to whether we want to be the kind of people who render our fruit unto the Lord, as the faithful tenants when the unfaithful tenants are replaced. Or do we wanna be the people that reap wicked fruit and keep for ourselves?" — Tony Arsenal "The vineyard of God is still let out, the fruit is still demanded, the cornerstone is still laid. Blessed are they who receive him—and also get those babies into church." — Jesse Schwamb "This is not a wall you're gonna run through. Like you're gonna smash into this wall and it's gonna crush you. And if you are not properly assigning the cornerstone its place... the whole thing is gonna crush you." — Tony Arsenal Full Episode Transcript [00:01:05] Jesse Schwamb: Welcome to episode 492 of The Reformed Brotherhood. I'm Jesse.  [00:01:14] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.  [00:01:18] Jesse Schwamb: Hey brother.  [00:01:19] Parable Recap [00:01:19] Jesse Schwamb: Well, the time has finally come for us to close out our discussion in Matthew 21. This is the Parable of the Vine growers, and everybody should just go back and list everything we said so far, but I think here's how we could sum it up. Jesus's authority gets challenged and he sets a trap so beautiful that we should put it into a museum. He tells basically the religious bigwigs, this whole story where tenants speed up servants, they kill the air. They generally behave like it's an HOA literally run by the devil. And then he asks them this question, so what should the owner of the vineyard do And the chief priest. Chest puffed up. Basically shout out the answers to their own indictment. Smoke 'em. Give the vineyard to somebody who isn't garbage. Listen fellas, you just preached your own funeral. So in this we get to see this total depravity in 4K. Sovereign grace skips the credential gatekeepers and it lands on the tax collectors and the gentiles. They elect the vineyard, the self-righteous, get the rock. And we're gonna close out what all of that means, including probably not a small amount of talk about the kingdom being transferred, whatever that means, and maybe a little engrafting. Aah, Romans 11 style. It's all there for us. And that is what is coming up. [00:02:34] Affirmations Setup [00:02:34] Jesse Schwamb: Of course before we can do any of that, we can't even get there. Tony, before we do affirmations, denials, you and I both know it's our contractual obligation. It's what the people want all over the world. If we skip this, there will be some kind of riot revolt. So we gotta start there. Let's not get too excited yet. So I'm curious as always, are you affirming with something or you not against something for this episode?  [00:02:58] Tony Arsenal: I am, I'm affirming, uh, this is gonna be like people are gonna grow and roll their eyes a little bit.  [00:03:04] Infant Baptism Joy [00:03:04] Tony Arsenal: I'm affirming infant baptism today. We had a lovely infant baptism at church, um, and a couple recently had a child. Um, there's been, this was a kind of a particularly, um, poignant baptism. Um, the, the mother was in the hospital for several weeks before the baby was born, um, with some medical challenges, so was in. In the hospital. In the hospital for like, I want to say probably four weeks, which is a long time. Um, they have several other children, which makes it even harder. Um, and then, uh, then the baby was in the hospital for quite some time. He came a little early and then had some other issues. Um, and so this family was out of church for quite some time dealing with these health issues, and we, we all miss them very much. So it was a very sweet moment. Um, and it's just a, a good reminder, right? And, and the way our church does it is, you know, the pastor, the family comes up, they do vows, they do the baptism, but he calls all the children forward and the children come and sit, uh, right in the front row and they watch this all happen. Um. Which is, is very sweet. And you know, I, I went up there with Augie, and Augie was sitting on my lap and he was very, he was like super locked into this, this whole thing, which is, uh, which was nice to see. So I'm affirming infant baptism. It's a beautiful, beautiful picture of the gospel. Um, it's, it's God's promise being sealed to someone who contributes nothing to, um, to that promise contributes nothing to, uh, their own, um, position in the church or status in the church. They contribute nothing. Um, in most cases they're not even aware of what's going on. So I know not all of our listeners are, uh, are covenant infant Baptists, uh, type people. Um, so yes, I get it. You disagree, but there is something just sweet and beautiful, uh, even I think even for people who aren't quite sold on infant baptism. Um, and I think even sometimes for people who are kind of opposed to infant baptism, I think we've commented in the PA past that there's kind of this impulse that I think all Christian parents have that their children should be. Treated in a certain way that's different than how a non-Christian family treats their children. Right. Um, so there is kind of this instinct that the, there's, whether it's a formal status or just sort of a, a way of thinking about things, there is this impulse that the children of believers are somehow set apart in different, and of course, the, the Presbyterian Covenant Baptist, um, position would, would formalize that through the rite of baptism, uh, at least in part. So I'm affirming infant baptism, both theologically, but also just experimentally today. Like it was just, it was just a balm to my soul to see this, um. And like I said, the congregation has been praying for a long time for the health, uh, and the, the welfare of this family, um, and been, you know, doing meal trains and all the stuff that churches do. But it was, it was a very sweet moment, um, to see the pastor scoop this little baby up in his arms and be able to sort of introduce him to the church as the newest covenant member of the congregation. Uh, it was just a very nice moment. [00:05:59] Baptism Dedication Common Ground [00:05:59] Jesse Schwamb: I think you're right. We can all agree that there's something really beautiful about God growing his church, at least the visible church, through just the multiplicative effect of. People having children, there's something beautiful about that, and then welcoming them in an official way into your congregation, into your midst. Interestingly, in my church, there was a baby dedication today and I was also equally moved though like I would say the promises that were invoked during that time, the equipment's made are very different than what you might hear during kind of pedo infant baptism. You're right in that the spirit of this that is like a representation kind of bringing forward of the child to say he or she is part of us and we're making a commitment to raise them in admonition of the Lord is a really lovely thing. It's like a public recognition that God is providing a manifest blessing in our midst, and that he is growing and working out his church and he's doing it by just bringing new people into it who are being, who are the subjects of procreation. Creation itself, but procreation and how can you not be like, just excited about that. And, and also a little bit like it's also, and I'm not trying to denigrate any practice here, but also just on the face also super adorable. Like when you, when you see a pastor scoop up, like you said, a little child, whether that's to pray with them and dedication or to baptize them. Either way, it's super just like lovely and just pulls in your heartstrings. Yeah. In like this very spiritual way, not just in kind of an emotional kind of way.  [00:07:26] Tony Arsenal: Yeah. Yeah. And I, you know, I don't, I think, um, when I think back, you know, Augie's, obviously you know this, but Augie was dedicated, um, Addie was not. Um, but when I think back to the vows we took, when we dedicated Augie, there are some differences, but there's also a lot that's not different like the sure close to like, raise up your child in the church and to like, pray for them and set a good example. And then, and then the sort of reciprocal vows that the congregation typically takes, that the congregation will do what they can to support the family as they, they raise this child and the Lord. Um, you know, even in, even in a lot of contexts, like in the Presbyterian church, I'm in like prayers that this, this child would come to know Jesus and would, would come to confess the faith for themselves and become a full, you know, full communicate member of the church. Like, those things are all present. So as much as I think, um. As much as I wanna acknowledge that infant baptism or, or covenant, I, I say covenant baptism versus, um, sort of like baptist theology writ, large credo Baptist theology, which is covenantal, but differently covenantal in most cases. Right. Um, even though that is a dividing line, and I think like it's a real dividing line. There's a real division that exists and that there's good theological historical reasons why those divisions exist. There still is so much that is the same. Um, in terms of how Baptists and, and Presbyterians or however formed, you know, PR Christians, um, re reflect on and think about their children. There's some differences, but in terms of like. We all want our children to come to know Jesus. We all want their first memory to be worshiping in the church and loving the Lord. We, we don't want them to ever remember a time where the name of Christ was not on their lips as their savior. Um, all those things are the same and even the, the way we promise before God and, and primarily before God, but before others, even the way we promise to nourish them in, in right doctrine and nourish them in good teaching and bring them into the church and, and set a faithful example. All of those things are the same. So I I I, I never want to diminish the fact that there are differences 'cause there are real differences and there are important differences. But I also think we often sort of like. I think because we've talked about this before, like Reformed Baptists and Presbyterians are so close that we have to bicker over the things that are different. It's like you're, it's like when you fight with your brother on whose side of the room it's on. Like you're so close that you have to find the little things to really bicker about and then you really, really bicker about them. And I think that kind of like describes the, the Presbyterian Baptist divide in a lot of ways. I know there's a lot of people that would say like, Lutherans are closer to Presbyterians and those people are just, I dunno, they're just wrong. Um, on, on, maybe on baptism, they're, they're not wrong. But in terms of general theological principles, like, you know, Westminster Confession, London Baptists, confession, like, it, it's 95% the same content. Sure. Um, and 95% like the same confession, not just the same like words, but the same meaning of the words. And, um, so yeah. Anyway, that's my affirmation. Infant baptism. It was a joy. I was happy to see it. Um, uh, we have a ton of little, little babies in the, the church. It's funny 'cause another, another, um. A couple announced today that they were expecting, and we've, we've had basically pregnant women in the church for, you know, obviously like at least nine months if someone is still pregnant. But like we've had, we've had this like rotation of, of women delivering babies for like, at least, probably, at least 16, 18 months of, of constantly having people who are, are expecting, which is really a great joy to see. So I, I love it. I love the church. I love the Presbyterian church. Um, and this was just another great example of, of the beauty of, uh, a robust confessionalism and a robust presbyterianism. [00:11:08] Jesse Schwamb: The way in which you said that made it sound like you're about to make like a grand historical statement. Like, we've had pregnant people in the church since the first century.  [00:11:18] Tony Arsenal: Well, I mean that's probably true, but  [00:11:19] Jesse Schwamb: yeah, it definitely  [00:11:20] Tony Arsenal: true. Not, not our church. Our church has only been around, our particular church has only been around for like 10 years, so I'm sure there have been times during that period where there were not pregnant people  [00:11:29] Jesse Schwamb: pregnant. It just sounded like we were going all the way back as if like to, again emphasize and maybe this isn't, this is as fair statement, like how faithful God has been like from the beginning. There's always been. Pregnant lady Church. Look, look at how faithful God is.  [00:11:42] Mic Grabbing Babies [00:11:42] Jesse Schwamb: And, and this is true, I like to play this game when there is a baby dedication. I'm not sure what the sound system is like in your church, but often our, our pastors wear like the tiny little like Backstreet Boys style. It's probably outdated reference, but microphone that comes over the ear and to the mouth and it's very discreet. But the game I like to play is like once, once he takes the child for a time of dedication or specifically prayer, the, the goal is to see like how long before that baby goes for the mic. Because as soon as like a baby sees a mic right there, it's like, oh yeah, this is the best thing that's happened to me in my tiny little life.  [00:12:20] Tony Arsenal: Yeah, it's like an angler fish is really what it is. Yes. It's like that glowing bulb that just sits in front of its face and it's, the baby's just gotta grab it. [00:12:27] Jesse Schwamb: It's just too tempting. It's just too tempting. And I, and I love, you can tell like our pastors are really adept at being able to keep the prayer going and like discreetly maneuver the child, keep the child happy. It's, it's really an amazing thing. So altogether, I'm totally with you on so many levels. It's so good to see that happen in the church. And I'm with you on that. We gotta take joy in that For sure.  [00:12:48] Tony Arsenal: Yeah. Jesse, what do you got for us tonight?  [00:12:50] Book Breath Pick [00:12:50] Jesse Schwamb: Yeah, something that's entirely unlike everything you just said. Certainly. Well, maybe, I guess there is a large spiritual component to this, but it's, I would say, for me, totally unexpected book recommendation and I came across this 'cause it was recommended to me and a while back, the keen or the listener who's been with us for a really long time, or a member that we talked about the book or why we sleep, this book became for me, like the equivalent of that in a totally different kind of topic or genre. It's called breath. The New Signs of a Lost Art by James Nestor and it explores how the way that humans breathe profoundly affects our health, our performance, our longevity. It's a book that is filled with both science and pseudoscience, which the author is really good at distinguishing and calling you to think about those things. But it's really totally changed how I understand like this little pattern in Habits of breathing. And it's a really interesting book of course. Like he draws from a lot of like religious influences, including of course the Judeo-Christian one. And I think that it even drew me back to understanding how God created us. And he did in a very specific way that text's giving some great description to the breadth that he gives us and how he gives us that breath. So if you're looking, I guess, for a little bit of a read, so that might surprise you about something that you might thought was automatic and simple in life and also that might. Be able to bring you some recommendations on how to better your health. Again, we're not doctors, but we are routinely considered among the top 50 healthcare podcasts. Then I would say this would be an interesting book for you to check out.  [00:14:19] Tony Arsenal: Yeah. Yeah. I haven't read it, but it's been recommended to me and one of the, one of the takeaways, actually, I think it might have been my doctor, my my PCP who mentioned this to me is like, if you wanna improve your health drastically, like just make it a practice of breathing through your nose. Yes. Like something that simple and straightforward has pretty significant health impacts of like. Like the way that your brain processes breath when it comes through your nose, the way that like, there's more filtering that happens with breath, so the air that gets to your lungs is cleaner. There's just a lot of, um, I haven't read it. I've, I think I actually have it somewhere, but I have not read it yet. Um, I, I should, I should take a look at it. I, I've heard good things about it.  [00:15:01] Jesse Schwamb: At the very least, if you're a Christian, it'll cause you to marvel again. That's how beautifully complex God has made the human body and how it seems entirely impossible that anyone could even logically reasonably conclude that somehow we are just time plus matter, plus chance, and that all these things got worked out. I don't wanna spoil some of the punchline. A part of the book is about this. Breathe through your nose, which you might think was just kind of an innocuous decision. Breathe through your nose, breathe your mouth. How, how different could it be? They actually do an experiment where they plug their noses, the author and somebody else for, uh, several, like 10 days straight. And do all these these things under medical supervision to see what the impact is. And I'll leave you to read it so you can hear that. There's also something fascinating, absolutely fascinating about carbon dioxide and a study that's done where they actually have people inhale a little bit of carbon dioxide and what it does to the body. In other words, like the system that God has put into play to ensure that the body gets the kind of right amount of oxygen that it needs and how it functions when it's given the warning side of carbon dioxide, even when. Your lung capacity and your oxygen, your blood doesn't change. There's a fascinating section on that. So I didn't expect to be this interested in the book and generally I take a little time before I recommend a book. I finished this a couple weeks ago and I'm still thinking about it. So, and I'm trying to put some things into practice, including I try to do some running and for the longest time I just thought, well, when you run, like even at any like moderate speed, like you have to breathe through your mouth, this book challenges some of that. So lo and behold, I went out and started to try just a little bit to see if I could just breathe through my nose. It turns out it's totally possible, like all this time I just thought that was impossible, like God didn't make us that way, and it's actually improving how I feel when I run and the running that I'm able to do. So I am surprised, I, I'm shocked by all this, and it's just as simple as understanding breath. Who would've guessed.  [00:16:56] Tony Arsenal: Yeah. I mean, I've heard it's a great book. I, I, I. It never ceases to amaze that the, the more we look at the human body, the more we look at God's creation, the more we see the fingerprints of our creators. So not, not  [00:17:07] Jesse Schwamb: right.  [00:17:07] Tony Arsenal: Sounds like a great book. I can't recommend it from personal experience, uh, although I've heard very good things.  [00:17:12] Reading Matthew 21 [00:17:12] Tony Arsenal: So, Jesse, I think we should probably just get into it because this is now week three of, uh, one week episode and, uh, we want to wanna dig in and we wanna wrap it up so we can move on to the next best thing out there, which is of course, the parables of Christ. [00:17:26] Jesse Schwamb: Let's get some. So I'm gonna read for us starting in verse 40 because if you've been tracking then you've already been with us through the first part of this parable, and it's notoriously or variously called parable the vine growers, or I kinda like the husband men, just because that's fun to say, and you don't get to drop husband men like very often. But vine dressers, vine growers, vine workers, it's all the same. But here's starting in verse 40. This is after Jesus has already explained the parable. He set it up for them and he's gonna bring for the indictment. So Jesus says, and therefore, when the owner of the vineyard comes, what will he do to these vine growers? They said to him, he will bring those wretches to a wretched end and he will rent out the vineyard to other vine growers who will pay him the proceeds at the proper seasons. Jesus said to them, did you never read in the scriptures the stone, which the builders rejected? This has become the chief cornerstone. This came about from the Lord in his, marvelous in our eyes. Therefore I say to you, the kingdom of God will be taken away from you and given to a nation producing the fruit of it. And he who falls on this stone will be broken to pieces, but on whomever it falls, it will scatter him like dust. And when the chief priests and the Pharisees heard his parables, they understood that he was speaking about them. And although they were seeking to seize him, they feared the crowds because they were guarding him to be a prophet.  [00:18:48] Irony Blind Leaders [00:18:48] Tony Arsenal: Yeah, that, that last little section here is just such, it's like dripping with such irony,  [00:18:53] Jesse Schwamb: so good  [00:18:54] Tony Arsenal: that like they, they are so blinded by their own, um, I dunno, ambition isn't, maybe isn't even the right word, but something in that, that neighborhood, they're so blinded by their desire to. Maintain their own status quo, their own uh, their own status. That they fear the crowds because the crowds hold them to be a prophet,  [00:19:15] Jesse Schwamb: right?  [00:19:16] Tony Arsenal: When in reality, like there is a prophet in their midst and much more than a prophet, uh, and they can't see it because of their own blindness. So I'm stoked to get into it. This is such, like we said, this is such a, like on the nose, paril, it's crazy. This is so much like, you know, Nathan's, you are the man kind of parable. Like yes, that's right, except there never is a, you are the man moment for them. They never get it, which is. Stunning. Like I, I, it just sort of is like, I don't even know what to make of that. [00:19:41] Jesse Schwamb: Yeah. There is like a wild blindness. I've been thinking about that a lot in our past conversations, but it culminates here. These chief priests and elders, I would say strangely, but I think that this is probably true of all of us, and maybe especially me, perhaps not yet, like perceiving themselves to be the vine growers here in view, they render this verdict of severe justice. It seems like you, you wanna say to them? Like, guys, guys, pull up, hold up a second. Yeah. Take a step back before you overreact here, because you're about to condemn yourselves and in the Greek here, this expression like, miserably destroy these wicked men. Or it gets like this double wretched in our translations. Mostly he will bring those wretches to a wretched end. It's this rhetorical intensification. It's incredible. And I, I think there's at least like two truths here. That come to my mind. One is, we've talked about before, but is in line with what you're saying, that the natural conscience, when not even aware of its own complicity, can still discern the justice of God's judgments. So here are these men who are so prone almost, I think what Calvin says elsewhere, like that we have this hidden impulse to identify with justice. Even when we can't see that we are the ones perpetrating something of injustice, still we can't help but cry out. We can't even help but identify it. And here they. Accurately identify it. And even though they're putting themselves exactly in the cross here, they cannot help but basically cry out that how egregious this behavior is of these vine growers that Jesus has basically, you know, created in this hypothetical environment, even still there, they're filled with rage and the rage gets turned on them. So the Pharisees here, of course, function as this unwitting witness to the righteousness of God's wrath against covenant breakers, even though they, they don't see it.  [00:21:29] Kingdom Transfer Talk [00:21:29] Jesse Schwamb: Uh, the second thing I think that comes to my mind, and maybe this is like more to the point, is that. The verse foreshadows this transfer of the kingdom from the Jewish nation to a new people that would bring forth its fruits, which I realize if I bring that up right now, that we've just committed to like six episodes just on that topic probably. But yeah, but like, we're gonna have to come to it because there's so much here. And the phrase of this, like, let out his vineyard unto other vine growers or husbandman, it does to me like anticipate this calling of the Gentiles and the formation of the Christian Church and in, in this way. It's not to me. The abandonment of the elect, remnant of Israel, but it is like the breaking off of the natural branches and then this engrafting of the wild olive shoots that come through like Allah, Romans 11. So it's, it's not like from one nation to another simply, but from like the carnal seed to a spiritual seed gathered out of all the nations, that that's wild. Right? I, I think that's all in view here. And it's like a kind of a crazy thing to say. It's certainly like a wild thing to say, no pun intended. And I imagine like, unexpected thing to say.  [00:22:38] Tony Arsenal: Yeah. Yeah.  [00:22:40] Supersessionism Clarified [00:22:40] Tony Arsenal: Let's think about that a little bit because I think too, there's, there's almost an element of, um. Man, I'm gonna get a lot of flack for saying this. You're, there's almost like a legitimate replacement theology here, right? Like replacement theology. I got covenant theology, you know, reformed, um, reformed theology often gets slandered as, you know, supersessionism or replacement theology, uh, with this idea that like, it's, it's interest. Uh, you have to have dispensational presuppositions for that phrase to even make sense because like the reformed paradigm is that there is one people of God full stop. And yes, like the identity of the one people of God seems to sort of like morph from the Jewish national people to now like Jews and Gentiles and actually predominantly Gentiles in the scope of like the whole history of the church. But what I mean by this is like, there's a visible church in the Old Testament, in the old, under the old Covenant, and the visible church under the old covenant is the national people of, of Israel. Right. By and large. Right. Um, and there are, there are sort of like Gentile, um, Clingons, not like the Star Trek people, but like gentile, like attachments to that throughout the history of, of Old Testament, um, theology. Um. That visible, that visible identification of this is the people of God being the Jewish people. Uh, these are the people that are the vineyard, the, they're the, the owner or the tenants of the vineyard or the, the visible Jewish people of the geopolitical nation of Israel under the old covenant that does sort of like get superseded by the church in the church age, in the new covenant,  right?  [00:24:24] Tony Arsenal: But where, where Supersessionism or the accusation of Supersessionism goes wrong is that there is this distinction between the visible and invisible church. And that distinction is what prevents us from being like, sort of like true replacement theologians in the way that the, the dispensationalist wanna paint us. So I, I think you're right that there is a lot to say here about the fact that, um, and, and this is where it gets, um. We have to be careful systematically. Right. God, God doesn't have to pivot. He doesn't have like a plan B. It's not like the Gentiles are the plan B, but there is a sense in almost in which the way that this is presented, the way that it appears in the scriptures is actually, yeah, there is almost like this plan B, like there is the geopolitical ethnic people of, of Israel, the Jewish people under the old covenant. And, and they don't do what they're supposed to do. They don't follow the terms of their covenant. They don't accept the kingdom that is bequeathed to them under the terms of the old covenant. And they, they reject that kingdom because of a disobedience. And, and I think what Christ here is narrowing in on is it's not just disobedience, right? It's not sort of like, um, accidental ancillary disobedience. It's not generalized disobedience. It is this sort of like usurpation of God's rightful status as the ruler and king of the nation. That's right. The the people, the, the Pharisees. And the chief priests and the scribes and the Sadducees, they want to be the rulers of the nation. They want to, they, they seem to wanna take the place of God, at least as far as Christ is presenting it. In this, they wanna usurp the kingdom. They want to take the heirs, uh, rightful inheritance, and they want to claim it for themselves. That is not a generalized disobedience, it's a special t type of covenant unfaithfulness that causes God to causes and kind of air quotes that causes God to hand over the kingdom to another people. Right. Partially, I think, uh, we don't need to get into Romans, the Romans 11 stuff, but partially I think because that's actually the way that he's going to ultimately save the Jewish people, right, is by sort of making, making them jealous of the Gentiles. Like there's a, there's a real element of that, that the salvation of the Gentiles is actually for, in some sense is for or unto the salvation of the Jewish people or the, the faithful Jewish remnant that's all here. And, and you can't really get past that in this parable. Um, this is why I think a, a lot of dispensationalist, um, uh, some of the classic dispensational sources would actually see like this, this is not for the Jewish church. This, this is for the Gentiles. This is actually part of the parentheses, um. You know, and, and again, dispensationalist divide all that stuff up differently, but this is a really interesting section for us to talk about that we can't, we can't just gloss over that. [00:27:11] Jesse Schwamb: I certainly don't mean to imply that it's wild because it's unexpected. I think it's wild because interestingly, the Pharisees, the teachers here, they challenge Jesus authority and his response to that is to challenge their covenant faithfulness.  [00:27:24] Tony Arsenal: Right?  [00:27:25] Jesse Schwamb: So it's not just if he turns it around, he uses this opportunity to explain what's going to happen to them as those who are, like you said, were supposed to be representative. And I think critically like the qualifying phrase. That that's using the text here, which shall render him the fruits in their seasons. That's like really important because these new vine growers are characterized by their fruitfulness. So this is not like a doctrine of works righteousness, but it's evidential fruit. And that's why, and I had to look this up and the Westminster Confession confession, chapter 16, good works are quote the fruits and evidences of true and lively faith, which I love. I was trying to find that language true and lively faith. So the visible church under that new administration is identified by the fruits of repentance, faith, and obedience worked out by the Holy Spirit. Again, I think that's all that is in view here, that that's a lot to say. But you know, famously, like you've kind of intimated, when we go back to the Old Testament, even we find when the Israelites leave triumphantly from Egypt, that they're accompanied by those outside of Israel. We find that other characters like Grh who continually want to identify with a Yahweh whom God is saving and drawing onto himself and here is kind. Him, Jesus, at least representing as the son of God. That kind of cli climactic view. Speaking from the prophet register again saying, this is what I was saying to Abraham. I said, like from your seed, all these nations in this spiritual sense will be gathered out. So there'll be a single nation as it were in Christ. And even now, I'm telling you, I'm breaking down those boundaries. But I think to your point, importantly Tony, in part because you have failed in the covenant promises and you who were to represent and to heed and to lead, have fallen down. And so now you're gonna trip over this stone and it's going to crush you. And as a result of that, the vine, the vine growers will be, or the vineyard itself will be turned over to those who bear this true and lively fruit.  [00:29:22] Tony Arsenal: Yeah. Yeah.  [00:29:23] Israel Failure Remnant [00:29:23] Tony Arsenal: There's an interesting, um. There's an interesting dynamic here that actually strikes me as kind of similar. It's a little bit more opaque, but similar to, uh, like Joseph in, uh, in Egypt, right when his brothers come and he says, you meant this for evil, but God meant it for good. Mm-hmm. There's a, there's an element of here, we've talked about the parables. That's sort of like systematic theology in story form. Um, there's a reality here that it's both true, that God always intended for the kingdom to be expansive and, and to expand beyond the nation of Israel. To be this universal, global lowercase c Catholic, universal church universal in the sense that it's not bound by any particular nation, by any particular geopolitical reality. Um. That's true, but it's also true that the reason, uh, on a sort of like horizontal level that that's true is that Israel failed. Right? It so God always intended for Israel to fail, yet Israel is responsible for the fact that they failed. Yes, that's right. Um, and, and, and again, we, we, we sort of commented on this before, like there are some in our broader reformed circles that turn this into a sort of antisemitism, like a sort of hatred for the Jewish people. And I don't think, I don't think that there's any warrant in scripture for that. In fact, I think scripture speaks strongly against that. Is that, um. Not necessarily because there's any particular unique special affection that God has for Israel, like, like the modern Jewish people, but, but that, like racism in general is prohibited by the Bible. But I think where we do need to be clear though, is that there is a real failure. It's a true, genuine failure on the part of the first century Jewish. Leaders and people, um, with a faithful remnant. Right? There was, um, we're, we're getting, you know, we're in the springtime and we've already had, uh, we've already had discussions about this. We've already done Easter, but like there is always conversations around Palm Sunday of like, are the crowds that are following Jesus into, into town screaming, you know, yelling, Hosanna? Is that the same crowds that are yelling crucify him a couple days later? Um, I tend to think like, no, like actually, like the people who are saying crucified, crucify Christ are probably like the Jews who live in Jerusalem or like the, primarily the religious leaders. There's a whole host of Jewish believers and kind of the hoy pallo, the, the people out in the country that absolutely follow Jesus. Like they follow him as the Messiah. They, they confess him in many cases. They convince him to be, um, they confess him to be God, to to be the savior, to be the, the figure from Daniel seven, the son of man. Um. There's a reality in which the Jewish remnant absolutely recognize Christ and they persist in the church, right? The earliest Christians were all Jews, and you know, there was a few Gentiles along the way, you know, and maybe not even Gentiles like Samaritans. I don't even know if you would call them gentiles. They're kind of this midway point, but in Jewish gentil. But there are people throughout Christ's ministry, right? Cornelius or not Cornelius, the Centurion recognizes that this is the son of God. Like there are people, the s Phoenician woman, there are people who are not part of Israel proper, who even in the, in the midst of Christ's ministry are recognizing him as God and as Messiah and as the savior of the world. But, but by and large, the earliest Christian movement was Jewish people. It was the faithful remnant of, of Israel who recognized that their Messiah had come. That is true. And at the same time. The, probably the majority, and especially the rulers and the leaders of the Israel, you know, the Jewish faith in the first century absolutely rejected him. And this is what I, this is what I think is wild, is I think sometimes we think that, um, the prophecies and the understanding of Christ and what the messiah, who the Messiah was to be and what to expect, we think of those as like super obscured and super hidden until Christ comes and then all of a sudden they're really obvious. Christ doesn't seem to treat them that way. Right? Right. He tells this parable and they rightly identify that, and this is a, this is such a thinly veiled parable. Like this is like, you killed the prophets. You're going to kill me. And there's going to be consequences. Like he practically says that outright. Um. He treats that as like they should obviously know this, right? The, have you never read in the scriptures, the stone, the builder rejected has become the cornerstone, right? This was the lord's doing. It is, and it is marvelous in their eyes that have you never read?  [00:34:06] Decree in Rejection [00:34:06] Tony Arsenal: That is a, that's a rhetorical question with the implied answer of, of course, you've read exactly like he's not, he's not teaching them something that he anticipated is new to them. He maybe is teaching them something that he anticipated they maybe you didn't recognize. But actually I think probably like, uh, there probably were many among them that were like, oh yeah, we are doing this. But then almost like we're powerless to stop themselves from moving forward in that.  [00:34:32] Jesse Schwamb: Right.  [00:34:32] Tony Arsenal: Sort of like wicked plan. [00:34:34] Jesse Schwamb: Right. Yeah. And I think we could extend that as well to say that this rejection of Christ by this Jewish leadership, which of course was a incredible failure, like you're saying, it wasn't an accident, it wasn't an unforeseen tragedy. So just like interestingly in Acts four in his sermon where Peter quotes from the same Old Testament passage about Christ being the cornerstone, you know, it was prophesied long before. And so the doctrine of God's eternal decree, I think finds v vivid illustration even here. This is all the Lord's doing. Yeah. And even the wicked rejection of the Messiah is serving this purpose, this sovereign purpose of God's great exaltation. And so it's fascinating, and we should marvel at the fact that, again, like God means what he says when he says like He uses what is weak to overcome that which is strong, or to embarrass the strong, he uses that which seems foolish. To make the wise themselves, the ones who are actually foolish in the same way.  [00:35:29] Cornerstone Unites Church [00:35:29] Jesse Schwamb: This very stone, which men in their malice cast aside on that day. God is in his wisdom setting as this chief cornerstone. And I love like that idea of this phrase, this head of the corner denoting that amazing preeminence of Christ, that Christ is not merely included in the building of the new Covenant church. He is its chief and constituent stone that joining together both like the Jew and the Gentile, finally into one structure. And that's really, I think to your point, that's the great mystery of the hidden ages from the past. That that's the thing which Christ is bringing to like this grand display, like out on the stage in the open, in front of everybody. He's drawing it up, he's calling it to account. And so in that way, the same Jesus that was rejected by men is in God's account of inestimable value. And that should be like, I think, familiar to most of us because like there a form tradition has always insisted that. The true theology always issues in doxology and the cross and exaltation of Christ are not merely these facts, which we give these intellectual ascent, but we, we confess them as mysteries which provoke us to adoration of who God is. It's the excellency of Christ expounding at length, like the wondrous conjunction of Christ's humiliation and his exaltation, which finds its pattern here, rejected by men, glorified by God.  [00:36:50] Tony Arsenal: Yeah. Yeah.  [00:36:52] Works Covenant Failures [00:36:52] Tony Arsenal: And, and this is, um, we, we commented in our first, uh, episode on this par ball. This is not isolated to just the rulers of Israel at the time of Christ, right? This is in reality, kind of like a reflection of every failure of the covenant of works. In some sense, every failure to hold the covenant of works boils down to an attempt to make oneself, God. Right. This was Adam's failure in the garden. Um, Eve, Eve was the first person to eat the fruit, but Adam, Adam was responsible for that and he, he also ate the fruit and they, they did so in part because they thought it was useful to make them like God and, and in an illegitimate fashion. And they knew it was an illegitimate fashion. It's not as though Adam and Eve suddenly were like, maybe we can eat the fruit. Maybe like we actually are fine to do it. Like they knew it was still forbidden. Right. They did it anyways. And the Pharisees here, um, are in a real attempt. Um, they are trying to take the role of Messiah for the people. They're trying to be the savior of the people in sort of shepherding and guiding them into this like. Ultra legalistic Puritan, like puritanical in the worst sense, um, kind of approach to the law. Um, this is the, the story of Old Testament Israel, right? What is the first thing that the Israelites do? Um, at Mount Sinai? The first thing they do is try to fashion gods so that they have a tame God that they can control and that they can actually be God's over. So I think this is really key and, and this is where it becomes practical for us, is that. I think we always are faced with a choice, right? There's, there's obviously those who are Christ, who the son is set free. He's set free indeed, and they will never not be his people. Like you never become not justified. If you were justified, you always forever more are justified. Justified is a final. It's, it's the future judgment of God's people dragged and dropped into the present and applied. It's the righteousness of Christ applied. So there, there's never a time where that righteousness is like removed or unapplied, but we are constantly faced with a choice as to whether we want to be the kind of people who render our fruit unto the Lord, uh, as the faithful, the sort of the implied faithful tenants that are going to be brought forward when the, the unfaithful tenants are replaced. Or do we wanna be the people that reap wicked fruit and keep for ourselves? And I think that's, that's really the thing. Like we're either gonna rep. Fruit of wickedness, or we're gonna reap fruit of righteousness. And the only thing to do with fruit of righteousness is surrender it to the Lord. But we often are faced with that choice, like, are we gonna reap our own wicked fruit and keep it all to ourselves right, uh, to our own detriment? Or are we gonna go ahead and be the faithful tenants that give the Lord what he deserves?  [00:39:46] Kingdom Transfer Explained [00:39:46] Jesse Schwamb: We're seeing so much of the simplicity of God here that like you and I have said so many times before that his loving kindness, his long suffering ness is his righteousness, is his justice, is his wrath. And so I think it's helpful, again, to remind ourselves that we're, we are talking, or he specifically is speaking of the kingdom of God here. And again referring to this visible administration of the covenant of grace, not to the inward and invisible kingdom of saving grace, which as you just said, can never be lost from those who possess it, which by the way is a really important distinctive of reform theology. There are many that would disagree with that statement, and I think really much to their harm in, in disagreement with the scriptures themselves, this one in particular, but it is this external administration, the privileges, the ordinances, the oracles of God. That is being transferred from the Jewish nation as a corporate body to a new and broader people of God. And because I know that sounds very extreme, I did look up Calvin and his commentary on this and let me read what he says because this is interesting. I think even this could possibly mis be misunderstood. But here's Calvin who can say it better than I. He says, quote by these words, he means that God would deprive the Jews of the honor and the privilege of being his peculiar people and would call the Gentiles that out of them he might form a church end quote. And going back to what you said earlier, I'm with you. I, I. I mean, this is not, I think as some have wrongly concluded, like replacement theology in like a wooden sense. I, I see this still as like this historical redemptive transition from the typological administration of the old covenant to the eschatological fulfillment of the new. And the elect remnant of Israel is not cast off, but the national like typological privileges are being transferred to the Catholic church, gathered from all nations. And in that, I really do see this wonderful confluence of God's loving kindness, his, his fidelity to the promises that he's made and his wrath being manifested all at once. And somehow Jesus, of course, in complete perfection, can bring that all to bear in this tiny little story.  [00:41:51] Tony Arsenal: Yeah. Yeah. And and isn't it just like the master teacher to like, put all of this baked into this? I mean, that's right. We think of this as like a long parable, like I think,  [00:42:02] Jesse Schwamb: right?  [00:42:02] Tony Arsenal: I think like it's, it's amazing how we think of parables as, you know, like this is a short one. A short one is a couple sentences, a long one is like a half a dozen sentences. Like, and of course like Christ is teaching broader than this. He's teaching more than this. Just, this is what's recorded by the inspiration of the Holy Spirit. This is what Matthews preserved for us.  [00:42:22] Stone Breaks or Crushes [00:42:22] Tony Arsenal: But you're right, there's so much baked into this little parable and I think, um, there's something to be said about this idea of like. Not only do those who smash against the, the rock, the, the cornerstone, those who smash against the rock, like those who who fall on the rock are broken to pieces, but also the rock falls on others and smashes them to pieces. Right? And, and there's something to be said about the fact that, and I'm not exactly sure how I wanna articulate this, but it's only those who like recognize the proper place of the rock and don't either let it fall on them or don't smash themselves against it. You know, we always joke about like running through a wall. Like this is not a wall you're gonna run through. Like you're gonna smash into this wall and it's gonna crush you. And if you are, if you're not properly assigning the cornerstone it's placed, right? The cornerstone is, is the stone that's placed in the foundation of a building that all the other stones find their orientation and their proper alignment based on. [00:43:26] Jesse Schwamb: Right.  [00:43:26] Tony Arsenal: You might think of this sometimes. I've heard this articulated as like the, the arch stone. I think it's a little bit different than that. Um, but it, the, the idea is the same, right? Like there's a stone in an arch. If you think of like a classic Roman arch, you have these piles of stones until you put the final arch stone in. That, in that stone is what makes the arch stable. Until that point, either side can fall, but if you don't properly set that arch stone where it's supposed to be, then the whole thing is gonna crush you. It's gonna fall down on top of you at some point. I think this is a little different. This is the cornerstone of a, this is more like the cornerstone of a building. This is the stone that the rest of the building, building is oriented against and is aligned with. If you get that wrong, then you have a, you have like a crooked wall, a wall that's not set, that's not straight. It's not stable. What this is saying and what this, this prophecy right from, from Psalm one 10, I think I should probably look it up, but I haven't yet. But this prophecy that Christ is referring to this, this prophetic statement in the Psalms that he's assuming the audience is familiar with, right? I think that's a really important point. Like he's not only assuming that they're familiar with it, there's rhetorical force of kind of like, of course you understand this principle that there is a cornerstone coming. There is something or someone who is coming that all other things will be measured against. And if you're either in alignment with this, with this person who is coming or you're out of alignment with reality, this thing is understood by them. It just is so critical and I think like the, the, a lot of the parables don't have explanations built into them. Some of them do. We've talked about some of them. A lot of them don't, this one does, but it's kind of like a really surprising way to explain it. And there's so much, um, the more that I look at this, the more we talk about it, this really is so similar to David and Nathan, right? Right. When with the, the affair with Bathsheba, he is saying to the Pharisees, look, you're the man. Like, you're the one here. You're the guy. You guys are the wicked tenants that are gonna, you've killed the prophets. Right? Um, I'm losing my, my timeline a little bit, but John the Baptist either had been executed or would be executed shortly at this point, right? So like the, the most recent prophet either was already killed or, or Christ knew of course he was going to be killed. Um, he's saying, look, you guys are the ones that are doing this and you're going to kill me. Right. And this is obviously what the prophecy is, that you think you're going to come against the cornerstone, but in reality you're going to shatter yourself upon me. You think you're gonna come against me, I'm going to crush you. And rather than say, you know, as ba, you know, as David does, where he repents, he, he fasts and he, he refuses to eat. He's, he's in mourning over both the loss of his infant, but, but more so over his own sin, I think is the picture the text gives us. Um, he's mourning trying to uh, sort of like reverse God's decision, but there's a genuine repentance to it, right? That's where we get Psalm 51, like creating, clean me a clean heart, oh God, renew a right spirit in me. There's none of that for the Pharisees, there's none of that for the sadist of the chief priests. They just continue to smash themselves against this rock, not recognizing that it's actually the rock that is crushing them. [00:47:05] Jesse Schwamb: Yeah, it's, it's a bit like, I'm gonna speak like a little maybe beyond my depth here, but there's a little bit of like that Nathan, like Strategem, and then this is where I'm outside my own experience. And then a little bit like maybe like WWE the rock in terms of like. If you want some come and get some, right? It's a little of both. And of course the passage ends very tragically, well ends humorously by them, you know, saying that at some point they were like, they understood in these parables, again, this is one of three of the same kind of topic of variety, but that Jesus was referring to them, which is funny. You wanna be like, yeah, it took a, took a long enough, I guess, guys, but you finally got it. But then that last sentence of like, they still sought to kill him. So to your point, even after all of this, there wasn't repentance. And we do get these, I think, two very distinct judgements that are depicted here, which you've already kinda led us into this first, like, whoever shall fall on the stone shall be broken. You know, to me, I think that's invoking this idea that in this life, there we are, we can be brought to brokenness through the gospel and to fall upon Christ. And repentance. And faith is to be broken in self, in pride and self-righteous. It's a breaking that does lead to healing. But this second judgment, you know the one, but on whomever it shall fall, it will grind him to powder, grind him to dust, I mean. Man, think about what a vivid image that is. I mean, that's like the more terrible of the two. That that's like the, yeah. Final Es logical judgment of those who persist in unbelief and it, it admits there's like no remedy. So there are only two ways to relate to Christ. You either fall upon him willingly in faith and repentance, which is painful, but it is saving, you know, to have him fall upon us in judgment is final in damning, and so that's what Christ presents here. [00:48:48] Psalm 118 in Context [00:48:48] Jesse Schwamb: It's, it's both of these things and you're right, it is brilliant that he goes to Psalm one 18 even that as a setup, because as you've kind of already said, I love to think, of course that's, can you manner the tone in which this was said to these scribes and Pharisees? Because of course the, the secondary indictment here is like, listen, you guys who like your great pride is that, you know, the scriptures really well. Have you read this part is familiar to you. Yeah. Can you tell me where that is? So like, we, we should go there just, just quickly. This is Psalm one 18 because I think that here again is, as I'm hearing it in context. There are some verses surrounding this that I think we might be surprised that they come right on the heels of this idea of the stone. So just a couple verses. In Psalm one 18 being in verse 22, the stone, which the builders rejected, has become the chief cornerstone. This is from Yahweh. It is marvelous in our eyes. Here's the verses that we might not recognize. Come right after it. This is the day which Yahweh has made. Let us rejoice and be glad in it. Oh, Yahweh, save. Oh, Yahweh, succeed. Blessed is the one who comes in the name of Yahweh. We have blessed you from the house of Yahweh. Yahweh is God, and he has given us light by the festival sacrifice with corns to the horns of the altar. You are my God, and I give thanks to you. You are my God, and I exalt you. Give thanks to Yahweh for his good, for his loving kindness endures forever. And so this idea that there's rejoicing in which day, I mean, usually we kinda say that it's like, well, it's a beautiful day out. It's the Lord's day. This is the day that Yahweh is like that. That's true. But also here in particular, it is this blessed day of Yahweh giving the stone, which the builders reject and which has become the chief cornerstone. And that stone is some will run headlong into and shipwreck their lives and others will be crushed underneath it. And guess what? This is the day which Yahweh has made and we're gonna rejoice and be glad in that.  [00:50:41] Tony Arsenal: Yeah. Yeah.  [00:50:43] Mark's Angle on Fear [00:50:43] Tony Arsenal: The other thing I think, you know, we. Should, um, maybe not spend any time on, 'cause we're at like, out, like minute 50 of a 60 minute podcast. But just going to, to Mark's version of this parable real quick. Um, starting in verse, uh, this is chapter 12, verse 12. It says, and they were seeking to arrest him, but feared the people for, they perceived that he had told the parable against them. So they left him and went away. And the, the main difference here, the reason I'm reading this is Mark chooses a d. Concerning them. The verb is, or the preposition is Perry. So it's kind of like this idea that he was, he was sort of speaking around them. He was talking about them. Mark uses the, the preposition, proce, which is not, um, not against, in like the same, uh, direct sense. We might use the word against. That would be something like Kada. Um, but he's, he's speaking this parable towards them or to them, um, against them. He's, he's directing the parable at them. And this is, this is, we, we commented on this a little bit in the, the first episode here. Um, he is speaking to the crowds. But he's telling the parable about or against or concerning the Pharisees and the scribes, and they perceive this, right. The, the gospels here don't say that the crowds perceive this. Right. And I think that's key. Like the Pharisees basically look at this and say, uh, we better get this under control because he's talking about us. Right, right. Like, I'm just picturing Paul Washer's. I'm not trying to say Paul Washer is a Pharisee, although some people would probably make that connection. But like I'm, I'm just hearing Paul Washer's voice saying like, I don't know why you're clapping. I'm talking about you. He's speaking to the Pharisees here. And it's interesting because Matthew associates the, the, uh, Pharisees. Cowardice in acting against Christ, uh, because they fear the crowds and because the crowds believe Christ is a parable or is a prophet Mark associates. And again, both of these things are true, right? This is holy scripture. This is inspired, these are not contradictory accounts. This is facets of the same diamond. Mark associates this with, they fear the crowds. Um, because they had taken him. They, they understood that the parable was being spoken against them, right? So there's this element that the Pharisees are not only understanding that the, the parable is about them, they feared them because the crowds believe that Christ is a prophet and that prophet is speaking this parable against them, right? So like they're, they're recognizing full on that it's only a matter of time before the, the general population, the general people that are listening to Christ recognize that he's overturning. Not only the Pharisees, the entire geopolitical nation of Israel, he's overturning the ethnic based reality, the geopolitical based reality, that God's people have a zip code and that zip code is Jerusalem. That zip code is this little si, this little tract of land the size of like Vermont and New Hampshire in the Mediterranean, like off the Mediterranean Sea. He's overturning that. And the, the Pharisees, the educated people, the, the Sadducees, the chief priests, the rulers, they recognize it's only a matter of time before the people understand what Christ is doing. They, they follow him as a prophet and this is what he's prophesying. And

An emergency fund can be the difference between a financial setback and a financial crisis—but only if it's built the right way. Most people know they should have money set aside for emergencies. But many aren't sure how much to save, what actually counts as an emergency, or where to keep that money. Those are important questions, because an emergency fund is not just another savings goal. It is a key part of wise financial stewardship. What Is an Emergency Fund? An emergency fund is money set aside for unexpected, significant financial disruptions. Those two words matter: unexpected and significant. This is not money for routine expenses, planned purchases, or occasional wants. It is reserved for the kinds of situations that can suddenly shake your financial life—job loss, a major medical need, a significant car repair, an urgent home repair, or another event that interrupts your income or requires a large amount of cash. In that sense, an emergency fund acts like a financial shock absorber. When something unexpected happens, it helps keep a difficult situation from turning into debt, panic, or financial chaos. Without an emergency fund, many people are forced to rely on credit cards or loans during hard times. But with one in place, you create stability and breathing room when uncertainty comes. How Much Should You Save? A helpful rule of thumb is to keep three to six months of living expenses in your emergency fund. That means enough to cover essential expenses such as housing, food, utilities, insurance, transportation, and other necessary costs. For example, if your household needs $5,000 per month to cover basic expenses, a fully funded emergency fund would typically range from $15,000 to $30,000. Where you land in that range depends on your situation. If your income is stable and predictable, three months may be enough. But if your income fluctuates, if you're self-employed, or if you simply want additional peace of mind, six months—or even a little more—may be appropriate. The goal is not perfection. The goal is preparedness. Is Saving for Emergencies a Lack of Faith? Some Christians may wonder whether saving for emergencies reflects a lack of trust in God. But Scripture encourages wise preparation. Proverbs 6:6–8 says, “Go to the ant, O sluggard; consider her ways, and be wise. Without having any chief, officer, or ruler, she prepares her bread in summer and gathers her food in harvest.” The ant is not anxiously trying to control the future. It is wisely preparing for what may come. That is the posture we want to take with our finances. An emergency fund is not about pretending we can control tomorrow. It is about stewarding today's resources wisely so that when tomorrow brings challenges, we are not forced into panic or unnecessary debt. Planning and trusting God are not opposites. In many cases, wise planning is an expression of faithful stewardship. Where Should You Keep Your Emergency Fund? Once you decide how much to save, the next question is where to keep it. This is where many people get tripped up. While an emergency fund should grow over time, it is not meant to be invested like a retirement account. Why? Because investments such as stocks and mutual funds fluctuate. If the market drops at the exact moment you need the money, your safety net may suddenly be smaller than you expected. Likewise, locking emergency funds in a certificate of deposit can limit your access. If you need to withdraw early, you may face penalties or lose interest. An emergency fund has two primary goals: safety and accessibility. You want the money protected and accessible quickly when a real need arises. That's why many financial advisors recommend keeping emergency funds in accounts such as high-yield savings accounts or money market accounts. These allow your money to earn a competitive rate while remaining liquid and accessible. They are also typically insured, helping protect your savings while they earn a modest return without taking unnecessary risk. A Banking Option Worth Considering This is where our friends at Christian Community Credit Union (CCCU) come in. They recently merged with AdelFi to form AdelFi Christian Banking, creating even more opportunities for believers to align their banking with their faith. Right now, AdelFi offers a high-yield money market account that may be a good fit for an emergency fund. With this account, you can earn around 4% on balances up to $100,000, giving you both strong returns and the liquidity you need if an emergency arises. And when you bank with AdelFi, your deposits help fund ministry initiatives and Kingdom work around the world. For FaithFi listeners, there is also a special offer. When you open an account and use the code FAITHFI, you can receive up to a $400 bonus. To learn more, visit FaithFi.com/Banking. On Today's Program, Rob Answers Listener Questions: I'm 68 and still working. I have about $50,000 in a 403(b) from a previous employer—part traditional, part Roth—and it's my only retirement savings. My tax preparer suggested I stop contributing to the Roth and use the traditional side so I could withdraw about $10,000 a year later with less tax. Now I'm wondering: should I move the traditional portion into a Roth, and how would that work? I'm 67 and have a 401(k) through my current employer. I'd like to use about $25,000 from it to buy a car instead of taking out a loan. Am I allowed to do that, and would I need to check with my plan administrator to see whether my 401(k) permits it? I'm considering a reverse mortgage, but I'm confused. If I take one out, would I still own my home, or would the house belong to the lender? Also, could I use a reverse mortgage for only about a year? What requirements would I need to meet based on my current mortgage balance and my home's value? I'm receiving SSDI, and I've heard those benefits switch to regular Social Security at retirement age. Will that happen automatically at 62, 65, or another age? Also, once it switches to retirement benefits, will I be able to work and earn income without being penalized? I'm 71 and planning to use Qualified Charitable Distributions from my IRA to reduce taxes. Since my birthday is in August, when should I make those gifts—before my birthday or later in the year? And when is my Required Minimum Distribution calculated so the QCD counts properly? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) AdelFi | Christian Community Credit Union (CCCU) - AdelFi Christian Banking 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 workday 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.

Immanuel Study In this all-time favorite episode of The Daily Grace Podcast, Krystal and Shelby discuss the journey of coming back to God after a "slow fade" or a season of walking away. Using the Parable of the Prodigal Son from Luke 15, they highlight the Father's overwhelming compassion for both the wayward and the self-righteous. This conversation serves as a powerful reminder that no matter how far you have wandered, God receives the repentant with abundant joy and immediate restoration   Unlock a 10% off coupon when you join The Daily Grace Co.'s email list. Tell Us What You Think Subscribe to our Podcast Newsletter!  Connect with us:  The Daily Grace Co. | Facebook | Instagram | Daily Grace Blog |